405# 但当自我之爱或统治之爱构成头时，天堂之爱就会通过身体降到脚上。随着自我之爱的增加，天堂之爱通过脚踝降到脚底，如果自我之爱进一步增加，天堂之爱就穿过脚跟，被踩在脚下。有一种统治之爱源于对邻之爱，还有一种统治之爱源于自我之爱。那些处于源于对邻之爱的统治之爱的人，寻求统治是为了可以向公众和个人履行功用；因此，在天堂，统治权被托付给这些人。
那些生来就为了掌权进行统治而被抚养长大、接受教育的皇帝、国王和贵族或公爵，他们若在神面前谦卑自己，有时比那些出身卑微，出于骄傲比其他人更渴望显赫地位的人更少地受到这爱的影响。但对那些处于源于自我之爱的统治之爱的人来说，天堂之爱就像一种脚凳，为了取悦普通人，他们把脚放在脚凳上。然而，当他们不在人们的视线之内时，他们就会把它扔到角落里，或扔出门外。原因在于，他们只爱自己，因而将自己的意愿和思维沉浸在他们的自我中，而这自我就本身而言，是遗传之恶，这遗传之恶与天堂之爱截然对立。
困扰那些处于源于自我之爱的统治之爱的人的邪恶通常是这些：对他人的蔑视，嫉妒，对那些不支持他们的人的敌意和随之而来的敌对行为，仇恨，报复，无情，凶恶和残忍。这些邪恶在哪里盛行，哪里就有对神、对神性事物，即教会的真理和良善的蔑视。即便他们尊重这些事物，那也只是用嘴巴，以免他们受到教会权威或神职人员的谴责和其他人的斥责。
但统治之爱对神职人员来说是一回事，对平信徒来说是另一回事。对神职人员来说，当缰绳给它，或说约束被除去时，它就会向上攀升，直到他们想成为神；而对平信徒来说，它会增加，直到他们想成为国王；这爱的幻觉或疯狂影响他们的心智，或把它们带走，直到这种程度。
在完美的人里面，天堂之爱占据最高位置，可以说形成随之而来的所有爱的头；世界之爱在它下面，就像头下面的胸；自我之爱又在世界之爱下面，就像脚。由此可知，如果自我之爱形成了头，那么这个人就完全颠倒了。这时，在天使看来，他就像一个趴在地上的人，头朝地，背朝天。当敬拜时，他看起来像豹子的幼崽一样舞动手脚。此外，这些人以各种双头动物的形式出现，上面的头有一张野兽的脸，而下面的头有一张人脸，这人脸不断从上面被摁下去，被强迫亲吻地面。所有这类人都是感官人，就像前面所描述的人（TCR 402节）。
III. 个体的每个人都是当爱的邻舍，但取决于其良善的品质
405. 然而, 如果愛自己或愛控制他人(愛權力)構成頭部, 那麼愛天國便從身體排擠到腿腳。愛自己的程度越深, 愛天國就越沉降到腳踝之下直至腳趾; 若再繼續發展, 就穿過鞋底, 被踐踏在腳下了。
愛控制他人(或愛權力)有兩種, 一種產生於愛鄰舍, 另一種產生愛自己。 那些源自於愛鄰舍而愛權力之人, 追求權力的目標在於利益公眾和其他人; 在天國中, 權力也被賦予這樣的人們。[2]君主,國王與將軍生來被提升到領袖之位, 若他們謙遜在上帝面前, 他們有時比出身低賤的人們更少地愛自己, 那些人出於驕傲比其他人更渴求高地位。
另一方面, 那些出於愛自己而熱愛權力者(或控制他人), 視愛天國為腳凳。在人群面前, 他們將腳踩在腳凳之上; 若人群看不見, 他們便將腳凳扔進角落或扔出門外。為什麼如此？因為他們只愛他們自己。因此, 將他們的意志與想法投向專注自我。專注于自我其實是遺傳的邪惡, 它與天國之愛完全相反。
[3]對那些出於愛自己而熱愛權力者(或控制他人), 總有邪惡纏繞著他們, 總的來說包括:鄙視人,妒忌人,對不利己者的不友好,由此產生的敵意,憎恨,報復,無同情心,凶蠻,殘酷。哪裡有如此之惡, 哪裡就有對上帝或屬於上帝的事物(與教會相關的各種真理和良善)的藐視。即使他們尊重這些, 也只是停留在嘴上, 以防他們的名聲受神職人員的攻擊, 以及受到其它任何人的傷害。
[4]對於這種愛, 在神職人員與平信徒之間有所差別。對神職人員而言, 倘若這樣的愛從約束中被解放, 會膨脹到想要成為上帝。然而對平信徒而言, 他們想成為君王。這樣的愛能將他們思想的幻象帶到如此遙遠的地步。
[5]對於靈性生命良性成長的人們而言, 愛天國佔據最高的位置(可以說, 構成頭部), 其它的愛往下接續。愛世界在愛天國之下, 可以說, 構成頭部之下的胸腹部。愛自己再往下, 構成腿腳部位。可以得知, 如果愛自己構成頭部, 人就會完全變得完全顛倒。在天人們的眼裡, 這樣的人如同頭朝下躺著, 背弓向天。當這樣的人在敬拜時, 他們看起來好像豹崽那樣四肢朝下在地上嬉戲。此外, 這類人看起來還像各種兩頭的動物——上面的頭長著動物的臉, 下面的頭長著人臉, 被上面的頭不停地往下摁,被強迫去親吻地面。
所有這類人都是感官導向之人, 就像上面402節所述之人。
405. If, however, love for ourselves or love of power constitutes the head, then love for heaven goes down the body to the lower legs. The more this love grows, the more love for heaven moves through the ankles into the feet. If love for ourselves grows even more, love for heaven passes through the shoes and is trampled.
There is a love for power that comes from loving our neighbor and a love for power that comes from loving ourselves. People who have a love for power that comes from loving their neighbor are ambitious for power for the purpose of benefiting both the general public and individual citizens. In the heavens, in fact, power is entrusted to people like this.
[2] If emperors, monarchs, and generals who were born and raised to be leaders humble themselves before God, they sometimes have less self-love than people who come from a lowly family and whose pride makes them long for superior status over others.
On the other hand, people who have a love for power that comes from loving themselves use love for heaven as their footstool. They put their feet on it in view of the crowd. If there is no crowd in sight, they either toss it in the corner or throw it out the door. Why? Because they love only themselves. As a result, they plunge the willing and thinking of their minds into self-absorption. Self-absorption is in fact a hereditary evil; it is the polar opposite of love for heaven.
[3] If we have a love for power that comes from loving ourselves, we also have evils that accompany that love. They are generally the following: despising others, jealousy, viewing people as our enemies if they do not show us special favor, hostility, hatred, vengefulness, mercilessness, savagery, and cruelty. Despising God is another such evil, as is despising the divine things that are the true insights and good actions taught by the church. If we give these things any honor, we only pay them lip service to prevent the church hierarchy from attacking our reputation and to stave off verbal abuse from everyone else.
[4] Love for power is different for the clergy than it is for the laity. In the clergy this love surges upward, as long as it is given the reins, until they want to be gods. Lay people, on the other hand, want to be monarchs. That is how far the imagination of that love takes their minds.
[5] In spiritually well-developed people, love for heaven occupies the highest place and constitutes the head of what follows it; love for the world is beneath it and is like the torso below the head; love for themselves is below this love in the role of the lower legs. It follows then that if love for ourselves constitutes the head, we are completely upside-down. In that case we look to the angels like people sleeping with their heads on the ground and their rear ends up in the air. When people like this are worshiping, they look as if they are frolicking on all fours like panther cubs. Furthermore, they look like various kinds of two-headed creatures - the head on top has the face of a wild animal, while the other below it has a human face that is continually pushed down from above and forced to kiss the ground.
All people of this type are sense-oriented. They are like the people described above in 402.
405. However, if self-love or the love of controlling others makes up the head, then the love of heaven passes through the body to the feet. The more self-love increases, the more the love of heaven sinks through the ankles to the soles of the feet; and if it goes on increasing, it passes through the shoes and is trampled underfoot. The love of controlling others is of two kinds, that resulting from love of the neighbour and that resulting from self-love. Those who are set on the love of controlling others as the result of love of the neighbour seek power in order to perform services to the public and to individuals; these therefore have power entrusted to them in the heavens.
[2] Emperors, kings and dukes, who were born and brought up to positions of power, if they humble themselves before God, are sometimes less set on the love of power than those of lowly origin, who from pride seek high rank more than others. But those who are set on the love of controlling others as the result of self-love treat the love of heaven like a foot-stool; for the sake of the common people they rest their feet upon it, but, when the common people are not to be seen, throw it into a corner or out of doors. The reason is that they love only themselves, and therefore plunge their wills and the thoughts of their minds in the self (proprium), which regarded in itself is hereditary evil; and this is diametrically opposed to the love of heaven.
[3] The evils which beset those who love to control others as the result of self-love are generally speaking the following: contempt for others, envy, unfriendliness directed against those who do not show them favour, hostility resulting from this, hatred, the taking of revenge, pitilessness, ferocity and cruelty. Where such evils exist, there too are found contempt for God and what is God's, that is, the various kinds of truth and good which belong to the church. If they respect these, it is only with the lips, to prevent their reputations being attacked by the clergy and abused by everyone else.
[4] But there is a difference in this love between the clergy and laymen. In the case of the clergy, if this love is freed from restraint, it rises so high they want to become gods; but in the case of laymen, they want to become kings. That is the height to which the fantasising caused by that love carries away their minds.
[5] In the case of the perfect person, the love of heaven occupies the highest position and, so to speak, forms the head of all the loves that follow; the love of the world is below it and is, so to speak, the chest beneath the head; and self-love is below this in the position of the feet. This being so, if self-love made up the head, the person would be turned completely upside down. He would then appear to the angels as if lying with his head bowed down to the ground and with his back to the sky. While engaged in worship, he would seem as if dancing on his hands and feet, like a panther cub. Moreover such people might appear in the shape of various animals with two heads, one above with the face of a wild animal, the other below with a human face, constantly pushed down by the upper one and forced to kiss the ground. All these people are sensual men, and such as have been described above in 402.
405. But when love of self or love of ruling constitutes the head, the love of heaven passes down through the body to the feet; and as that love increases, the love of heaven descends through the ankles to the soles, and if it increases still further, it passes to the heels and is trodden upon. There is a love of ruling arising from love of the neighbor, and a love of ruling arising from love of self. Those who are in the love of ruling from love of the neighbor seek dominion to the end that they may perform uses to the public and to individuals; and to such, therefore, dominion is entrusted in the heavens.
[2] Emperors, kings, and noblemen, who have been born and brought up to positions of authority, if they humble themselves before God, are sometimes less in that love than those who are of humble origin and who from pride are more eager than others for places of pre-eminence. But to those who are in the love of ruling from love of self, the love of heaven is like a bench on which, to please the people, they place their feet, but which, when the people are out of sight, they toss into a corner or out of doors. This is because they love themselves alone, and consequently immerse their wills and the thoughts of their minds in what is their own [proprium], which viewed in itself is inherited evil, and this evil is diametrically opposed to the love of heaven.
[3] The evils of those who are in the love of rule from love of self, are in general as follows: Contempt of others, envy, 1 enmity against those who do not favor them; consequently hostility, hatred, revenge, unmercifulness, ferocity, and cruelty; and where such evils prevail, there is also contempt of God and of Divine things, which are the truths and goods of the church; or if they honor these it is with the lips only, lest they should be denounced by the church authorities and censured by others.
[4] But this love is one thing with the clergy and another with the laity. With the clergy it climbs upward, when the reins are given to it, even until they wish to be gods; but with the laity until they wish to be kings; to such an extent do the hallucinations of that love carry their minds away.
[5] Since in the perfect man the love of heaven holds the highest place, and forms, as it were, the head of all that follows from it, the love of the world being beneath it like the chest beneath the head, and the love of self beneath this like the feet, it follows, that if love of self were to form the head, the man would be completely inverted. He would then appear to the angels like one lying bent over, with his head to the ground and his back toward heaven; and when worshiping, he would appear to be frolicking on his hands and feet like a panther's cub. Furthermore, such men would appear under the forms of various beasts with two heads, one head above having the face of a wild animal, and the other below having a human face, which would be constantly thrust forward by the upper one and compelled to kiss the earth. All these are sensual men, and are such as were described above (n. 402).
Footnotes:
1. "Envy" is in the Latin; however, the translator appears to have omitted it.
405. If, however, the love of self, or the love of ruling, is the head, then the love of heaven passes through the body to the feet. As the love of self increases, the love of heaven descends through the ankles to the soles of the feet; and if it increases still further, the love of heaven passes through the shoes and is trampled under foot. There is a love of ruling arising from the love of the neighbor, and there is a love of ruling from the love of self. Those who are in the former love seek dominion for the purpose of promoting public and private uses; to these, therefore, authority is also entrusted in the heavens.
[2] Emperors, kings and dukes, who are born and educated to rule, if they humble themselves before God, are sometimes less influenced by the self-seeking love of rule than those of low origin who seek pre-eminence from pride. Those who are in the love of ruling from the love of self treat the love of heaven as a sort of foot-stool, on which they rest their feet to impress the common people. When, however, they are not under their observation, they throw it into a corner, or cast it out of doors. The reason of this is that they love themselves alone, and consequently immerse their wills and thoughts in their proprium. This in itself is hereditary evil, and is diametrically opposed to the love of heaven.
[3] The evils which infest those who are in the love of ruling from the love of self are in general these: contempt of others, envy, enmity against those who show them no favor, and actual hostility for that reason, hatred, revenge, unmercifulness, harshness and cruelty. Where these evils exist there also is contempt of God and of Divine things, namely, the truth and good of the Church. If they should profess respect for these, it is with the lips only, lest they should be denounced by the clergy and censured by all others.
[4] This love of rule is one thing with the clergy and another with the laity. With the clergy it mounts upward when restraints are removed until they desire to be gods; whilst with the laity it increases until they seek to be kings; to such a degree does the madness of this love affect the mind.
[5] The love of heaven with the perfect man holds the highest place, and is as it were the head of the loves that follow; and the love of the world is beneath it, like the breast under the head; and the love of self is beneath this again, like the feet. It follows, therefore, that if the love of self were to form the head the man would be completely inverted. He would then appear to angels like a person lying with his head bowed towards the ground and his back towards heaven; and in the act of worship he would appear to be dancing on his hands and feet like a panther's cub. Moreover, such persons would appear in the form of various beasts with two heads, one with the face of a beast, and the other under it with a human face which would be continually thrust forward by the other, and forced to kiss the ground. All these, together with such as have been described above in 402, are sensual men.
405. Si autem Amor sui seu Amor dominandi facit caput, tunc Amor Coeli transit per corpus ad pedes; et ille Amor, quantum increscit, tantum descendit Amor Coeli per talos ad plantas, et si adhuc increscit, transit calceos et proculcatur. Datur Amor dominandi ex Amore proximi, et datur Amor dominandi ex Amore sui; Illi qui in Amore dominandi ex Amore proximi 1 sunt, ambiunt Dominium propter finem, ut praestent usus Publico et privatis; et his ideo etiam concreditur Dominatio in Coelis.
[2] Imperatores, Reges, Duces, qui nati et educati sunt ad Dominia, si humiliant se coram Deo, quandoque minus sunt in illo Amore, quam qui ex vili prosapia sunt, et ex fastu ambiunt eminentes gradus super alios. At illis, qui in Amore dominandi ex amore sui sunt, 2 est Amor Coeli sicut subsellium, super quo vulgi causa reponunt pedes, quod tamen, cum non vulgus apparet, aut in angulum, aut extra fores rejiciunt; causa est, quia se solos amant, et inde voluntates et cogitationes mentis suae 3 immergunt Proprio, quod in se spectatum est malum haereditarium, 4 et hoc e diametro oppositum est Amori Coeli.
[3] Mala quae illis, qui in Amore dominandi ex Amore sui sunt, in genere sunt 5 haec: Contemtus aliorum; Invidia; Inimicitia contra illos qui sibi non favent; Hostilitas 6 inde; Odia, Vindictae, Immisericordia, Saevitia et Crudelitas; et ubi talia Mala sunt, ibi etiam sunt contemtus Dei et Divinorum, quae sunt vera et bona Ecclesiae, quae si honorant, est solum ore ne ab Ordine Ecclesiastico 7 diffamentur, et a reliquis vituperentur.
[4] Sed hic Amor alius est apud Clericos, et alius apud Laicos; apud Clericos scandit hic Amor, dum fraena ei laxantur, usque ut velint esse Dii; apud Laicos autem usque ut velint esse Reges; phantasia illius Amoris usque eo animos illorum evehit.
[5] Cum amor Coeli apud hominem perfectum 8 supremum 9 locum tenet, et facit reliquorum succedentium sicut Caput, et Amor Mundi est infra illum et est sicut est pectus sub capite, et Amor sui est infra hunc sicut sunt pedes, sequitur quod si hic Amor faceret Caput, prorsus inverteret hominem; et tunc coram Angelis appareret sicut cubans incurvatus capite 10 ad terram, et dorso ad coelum; et quando in cultu est, appareret super manibus et pedibus saltaret sicut pullus pantherae: et praeterea apparerent sub variis formis bestiarum cum duobus Capitibus, uno supra cui facies ferina, altero infra cui facies humana, quod a superiori continue protruderetur, ac adigeretur osculari terram. Omnes hi sunt homines Sensuales, ac tales quemadmodum descripti sunt supra, 402. 11
Footnotes:
1. Prima editio: preximi.
2. Prima editio: suit.
3. Prima editio: fuae.
4. Prima editio: haereditatium.
5. Prima editio: funt.
6. Prima editio: Hosticitas.
7. Prima editio: Ecclesiastieo.
8. Prima editio: persectum.
9. Sic Errores Typographici.
10. Prima editio: eapite.
11. Prima editio: a.