3938.“利亚说，我有福啊，众女子都要称我是有福的”在至高意义上表永恒，在内在意义上表永生的幸福，在外在意义上表情感的快乐。这从“有福”和“众女子称我有福”的含义清楚可知。“有福”（blessedness）在至高意义上是指永恒，这一点只能通过它与人之事物的对应看出来。因为神性或无限之物若不通过人能对其形成某种概念的有限之物，就无法被理解。若没有源于有限之物的概念，尤其源于时空之物的概念，人就无法理解任何神性之物，更不用说无限了。没有时空概念，人根本不能思想什么（3404节）；因为就肉体，因而就由外在感官印象所形成的思维而言，人在时间之内。而天使由于不在时间和空间之内，故只有状态的概念。这就是为何在圣言中，空间和时间表示状态（参看1274，1382，2625，2788，2837，3254，3356，3827节）。
状态分为两种，即：一种是与空间相对应的状态，一种是与时间相对应的状态。与空间相对应的状态是状态的存在；与时间相对应的状态是空间的显现（2625节）。因为有两样实体构成人，即存在和显现。人的存在无非是主所发出的永恒之物的接受者；事实上，世人，灵人和天使无非是接受者，也就是从主接受生命的形式。显现这个词就论及对生命的这种实际接受。人以为他拥有存在，甚至就是自我存在，而事实上，他并非自我存在，而是如前所述，是显现存在者。自我存在的存在（Self-existent BEING）唯独出现在主里面，这存在（BEING）被称为耶和华。看似自我存在的一切事物皆源自该存在，也就是耶和华。但主或耶和华的实际存在绝不可能被赋予任何人，只能被赋予主的人身。这人身变成了神性存在，也就是耶和华。主在两个本质（即神性本质和人身本质）上都是耶和华（参看1736，2004，2005，2018，2025，2156，2329，2921，3023，3035节）。
显现也论及主，不过只论及在世时的主，祂在世上披上神性。但由于祂变成神性存在，故显现这个术语就不能再论及祂，只能论及从祂发出之物。从祂发出之物似乎是祂里面的显现，其实并不在祂里面，而是从祂那里发出来，使得世人、灵人和天使成为显现祂存在的形式，也就是拥有生命。世人、灵人和天使以如此显现祂的存在而拥有生命，他所拥有的这生命就是永恒的幸福。而永生的幸福就是那在至高意义来自主的神性存在的永恒所对应的。永生的幸福就是“有福”在内在意义上，以及情感的快乐在外在意义上所表示的。这一点是显而易见的，无需解释。
但此处所表示的，是对应于永生幸福的真理与良善的情感之快乐。一切情感都有自己的快乐，不过，情感的性质决定了快乐的性质。邪恶与虚假的情感也有自己的快乐，在人开始重生，从主接受真理与良善的情感之前，这些快乐看似是唯一的快乐，以至于人们以为再没有其它快乐存在，进而以为他们若丧失这些快乐，必要完全灭亡。但人若从主接受真理与良善的情感之乐，就会逐渐发现并觉察到他们以前生活之快乐的性质；那些他们曾以为是唯一快乐的快乐相对来说一文不值，实际上是污秽的。而且，他越是进入真理与良善的情感之乐，就越开始鄙视邪恶与虚假的快乐，最终憎恶它们。
有时，我与那些在来世以邪恶与虚假为乐之人交谈，蒙允许告诉他们说，他们不会拥有生命，除非这些快乐从他们那里被拿走。但与类似他们的世人所说的一样，这些灵人也说，他们若丧失这类快乐，根本不会有任何生命可言。我蒙允许回答说，那时生命，连同诸如存在于天堂中的幸福才刚刚开始。与其它幸福相比，这种幸福无以言表。可他们却不理解这一点，因为所不知的，都被视为没有。所有处于自我之爱和尘世之爱，因而没有任何仁爱之人也一样。他们只知道自我之爱和尘世之爱的快乐，却不知道仁爱的快乐。因此，他们完全不知道何为仁爱，更不知道仁爱里面有何快乐可言；而事实上，仁爱的快乐充满整个天堂，构成天堂的祝福和幸福。若你愿意相信，它还构成聪明智慧及其快乐；因为主以真理的光明和良善的火焰，以及由此衍生的聪明智慧流入仁爱的快乐。而虚假与邪恶则拒绝、窒息并败坏这些快乐，由此导致愚蠢和疯狂。由此明显可知属于情感的快乐的特征和性质，它对应于永生的幸福。
当今时代的人以为，哪怕在临终的那一刻，只要通过信仰拥有信心，就能进天堂，无论他整个一生拥有什么样的情感。我有时与那些曾如此生活，并且如此相信的人交谈。他们进入来世后，刚开始只有一个想法，那就是他们能进入天堂，不管他们以前的生活如何，也就是说，哪怕他们已经通过这种生活获得由自我之爱和尘世之爱所产生的邪恶与虚假的情感的快乐，这些爱构成他们所关注的目的。我蒙允许告诉他们，人人都被允许进入天堂，因为主并没有拒绝将天堂赐予任何人。当被允许时，他们就能知道自己能否住在那里。有些人坚定地以为自己能，也被允许进入了。但由于属对主之爱和对邻之仁的生命在天堂掌权，这种生命构成天堂的整个生命气场和幸福，所以一进入其中，他们就开始感到痛苦，在这种气场中无法呼吸，然后开始意识到自己情感的污秽，因而遭受地狱般的折磨。结果，他们匆忙离开那里，声称他们想快点离开，并惊讶地发现，天堂对他们来说，就是地狱。这表明这两种不同的快乐的根本性质；凡其快乐已是邪恶与虚假的情感的快乐之人，决不能处在那些其快乐已是良善与真理的情感的快乐之人当中；这两种快乐彼此对立，犹如天堂与地狱彼此对立（参看537-539，541，547，1397，1398，2130，2401节）。
此外，关于永生的幸福：处于良善与真理的情感之人活在世上时无法察觉到它，取而代之的是察觉到某种快乐。其原因在于，活在世上时，他局限于肉体，当局限于肉体时，就有世俗的担忧，并由此有焦虑。这些会阻碍永生的幸福，这幸福从内深深存在于他里面，以其它方式显现。因为当这幸福从其存在的内在部分流入居于其外在部分的担忧和焦虑中时，它便沉入那里的担忧和焦虑中，变成一种模糊的快乐。尽管如此，它却是含有祝福在里面，并且幸福在这祝福里面的一种快乐。满足于神就构成这种幸福。不过，一旦人脱去肉体，同时抛开那些世俗的担忧和焦虑，模糊地隐藏在他的内在人里面的幸福就会显现，并展现自己。
由于情感这个术语经常被提及，所以我们在此说明情感是什么意思。情感无非是爱，不过是爱的延伸。因为人所拥有的情感，无论是对邪恶与虚假的情感，还是对良善与真理的情感，皆源于爱。由于这爱呈现并存在于人的每一个部分中，所以它不是被感知为爱，而是照着当时的情境，以及此人所经历的状态及其变化而变化；并且他所愿、所思和所行的一切事总是这种情形。爱的这种延伸就被称为情感，在人生命中掌权，产生其一切快乐，因而产生其实际生命的，也正是这种延伸。因为人的生命无非其情感的快乐，因此无非是其爱之情感。爱构成人的意愿，并由此构成他的思维，进而构成他的行为。
Potts(1905-1910) 3938
3938. And Leah said, In my blessedness; for the daughters will call me blessed. That this signifies in the supreme sense eternity; in the internal sense, the happiness of eternal life; and in the external sense, the delight of the affections, is evident from the signification of "blessedness," and from the signification of "the daughters will call me blessed." That "blessedness" in the supreme sense is eternity, cannot be seen except from the correspondence with the things in man; for things that are Divine, or that are infinite, are not apprehended except from finite things of which man can form some idea. Without an idea derived from finite things, and especially an idea from the things of space and time, man can comprehend nothing of Divine things, and still less of the Infinite. Without an idea of space and time man cannot have any thought at all (n. 3404); for in respect to his body he is in time, and thus in respect to his thoughts which are from the external senses; whereas the angels, not being in time and space, have ideas of state, and therefore spaces and times in the Word signify states (see n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3827). [2] There are two states, namely, a state that corresponds to space and a state that corresponds to time. The state that corresponds to space is state as to being; and the state that corresponds to time is state as to coming forth* (n. 2625). For there are two things that make man, namely, being and coming forth. Man's being is nothing else than a recipient of the eternal which proceeds from the Lord; for men, spirits, and angels are nothing but recipients, or forms recipient, of life from the Lord. The reception of life is that of which coming forth is predicated. Man believes that he is, and this of himself; when yet it is not true that he is of himself; but that as before said, he comes forth. Being is solely in the Lord, and is called "Jehovah." From being, which is Jehovah, are all things which appear to be [sicut sint]. But the Lord's being, or Jehovah, can never be communicated to anyone; but solely to the Lord's Human. This was made the Divine being, that is, Jehovah. (That the Lord is Jehovah as to both the Essences may be seen above, n. 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035.) [3] Coming forth also is predicated of the Lord; but only when He was in the world, where He put on the Divine. But since He has become the Divine being, coming forth can no longer be predicated of Him, except as a something that proceeds from Him. That which proceeds from Him is that which appears as the coming forth in Him; yet it is not in Him, but is from Him, and causes men, spirits, and angels to come forth; that is, to live. In man, spirit, and angel, coming forth is living; and his living is eternal happiness. The happiness of eternal life is that to which in the supreme sense eternity, which is from the Lord's Divine being, corresponds. That the happiness of eternal life is that which is signified by "blessedness" in the internal sense, and by the delight of the affections in the external sense, is manifest without explication. [4] But that which is here signified is the delight of the affections of truth and good that corresponds to the happiness of eternal life. All affections have their delights; but such as are the affections, such are the delights. The affections of evil and falsity also have their delights; and before a man begins to be regenerated, and to receive from the Lord the affections of truth and good, these delights appear to be the only ones; so much so that men believe that no other delights exist; and consequently that if they were deprived of these, they would utterly perish. But they who receive from the Lord the delights of the affections of truth and good, gradually see and perceive the nature of the delights of their former life, which they had believed to be the only delights-that they are relatively vile, and indeed filthy. And the further a man advances into the delight of the affections of truth and good, the more does he begin to regard the delights of evil and falsity as vile; and at last to hold them in aversion. [5] I have sometimes spoken with those in the other life who had been in the delights of evil and falsity; and I have been permitted to tell them that they have no life until they are deprived of their delights. But they said (as say such persons in the world) that if they should be deprived of them, nothing of life would be left them. But I was permitted to reply that life then first begins, together with such happiness as there is in heaven, which in comparison with that of their former delights is unutterable. But this they could not apprehend, because what is unknown is believed to be nothing. It is the same with all in the world who are in the love of self and of the world, and therefore in no charity. They know the delight of these loves, but not the delight of charity. Thus they are altogether ignorant of what charity is, and still more that there is any delight in charity; when yet the delight of charity is that which fills the universal heaven, and constitutes the blessedness and happiness there; and if you will to believe it, it constitutes the intelligence and wisdom also, together with their delights; for into the delights of charity the Lord inflows with the light of truth and the flame of good, and with the derivative intelligence and wisdom. But falsities and evils reject, suffocate, and pervert these delights, and hence come folly and insanity. From all this it is evident what is the nature and quality of the delight of the affections, and that it corresponds to the happiness of eternal life. [6] The man of this age believes that if at the hour of death he merely has the confidence of faith, he can get into heaven no matter in what affection he may have lived during the whole course of his life. I have sometimes spoken with those who have so lived, and have so believed. When they come into the other life, they at first have no other idea than that they may enter into heaven, without any regard to their past life, in which they had put on the delight of the affection of evil and falsity from the loves of self and of the world, which had been their ends. I have been permitted to tell them that everyone can be admitted into heaven, because heaven is denied by the Lord to no one; but whether they can live there they can know when admitted. Some who firmly believed that they could, have also been admitted. But as the life there is that of love to the Lord and of love toward the neighbor, which constitutes all the sphere and happiness of the life there, on coming into it they began to be distressed, not being able to breathe in such a sphere, and they then began to perceive the filthiness of their affections, thus to feel infernal torment. In consequence of this they cast themselves headlong down, saying that they desired to be far away, and marveling that that was heaven which to them was hell. This shows what is the nature of the one delight, and what is that of the other; and that they who are in the delight of the affections of evil and falsity can by no means be among those who are in the delight of the affection of good and truth; and that these delights are opposite to each other, as are heaven and hell (see n. 537-539, 541, 547, 1397, 1398, 2130, 2401). [7] Furthermore, as regards the happiness of eternal life: during his life in the world the man who is in the affection of good and truth cannot perceive it, but a certain delight in its stead. The reason of this is that while in the body he is in worldly cares and consequent anxieties that prevent the happiness of eternal life (which is deep within him) from then being manifested in any other way. For when this happiness inflows from within into the cares and anxieties that are with the man outwardly, it sinks down among the cares and anxieties there, and becomes a kind of obscure delight; but still it is a delight within which there is blessedness, and within this happiness. Such is the happiness of being content in God. But when a man is divested of his body, and at the same time of these worldly cares and anxieties, the happiness which had lain hidden in obscurity within his interior man comes forth and reveals itself. [8] As affection is so often spoken of, let us state what is meant by affection. Affection is nothing else than love, but is what is continuous of it. For from love a man is affected either with evil and falsity, or with good and truth. As this love is present and is within all things in general and particular that belong to him, it is not perceived as love, but is varied according to its matter in hand, and according to the man's states and their changes; and this continually in everything that he wills, thinks, and does. It is this continuous of love that is called affection; and it is this continuous that reigns in a man's life and makes all his delight, and consequently his very life; for man's life is nothing else than the delight of his affection; and thus is nothing else than the affection of his love. Love is man's willing, and derivatively is his thinking, and thereby his acting. * Esse, here rendered being, and existere, here rendered coming forth, are terms difficult to translate with precision, for in English "being" is often used in the sense of living existence as distinguished from a thing without life; as, "a human being," "human beings," "the Divine Being;" and as for the expression "to exist," this has come to mean precisely the same as "to be." [REVISER.]
Elliott(1983-1999) 3938
3938. 'And Leah said, In my blessedness! for the daughters will call me blessed' in the highest sense means eternity, in the internal sense the happiness of eternal life, in the external sense the delight that belongs to the affections. This is clear from the meaning of 'blessedness', and from the meaning of 'the daughters will bless me'. That 'blessedness' in the highest sense means eternity cannot be seen except from its correspondence with the things which exist with man, for the mind cannot have any grasp of things that are Divine or infinite except through those that are finite, of which man is able to have mental images. Without mental images formed from finite things, and especially images formed from things that exist within space and time, man cannot begin to comprehend Divine things, let alone the Infinite. Without mental images formed from space and time man is not even capable of thinking anything, 3404, for as to the body, and so as to thoughts which are formed from external sensory impressions, he dwells within the confines of time. But angels, since they are not bounded by time or space, have mental images formed from states of being. This is why spatial or temporal references in the Word mean states, see 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3827.
[2] But there are two states - a state which corresponds to space and a state which corresponds to time. The state which corresponds to space is a state in regard to being, while the state which corresponds to time is a state in regard to manifestation, 2625. There are two entities which constitute man, namely being (esse) and manifestation (existere). Man's being is nothing else than a recipient of the eternal which proceeds from the Lord. Indeed men, spirits, or angels are nothing else than recipients - that is, recipient forms - of life from the Lord. The actual reception of life is what the term manifestation refers to. Man imagines that he has being, and indeed that he is self-existent, when in fact he is not a self-existent being but, as has been stated, one who manifests being. Self-existent BEING occurs solely in the Lord, and that BEING is called JEHOVAH. This BEING which is JEHOVAH is the source from which all things that seem to be self-existent derive their being. But the Lord's or Jehovah's actual BEING cannot possibly be imparted to any, except to the Lord's Human. This Human was made the Divine Being, that is, it was made Jehovah. On the point that the Lord is Jehovah as to both Essences, see 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035.
[3] Manifestation too is used of the Lord, but only of the time when He was in the world and there assumed the Divine Being. But ever since He was made the Divine Being the term Manifestation could no longer be used of Him except to refer to whatever proceeds from Him. That which proceeds from Him seems like a Manifestation within Him, but it is not. Rather it is that which goes forth from Him and causes men, spirits, and angels to be forms manifesting His Being, that is, to have life. In so manifesting His Being man, spirit, or angel has life, and the life he has is eternal happiness. The happiness of eternal life is what eternity, the source of which is the Lord's Divine Being, corresponds to in the highest sense. The fact that the happiness of eternal life is what is meant in the internal sense by 'blessedness' is evident from this, as also is the fact that the delight which belongs to the affections is meant in the external sense, and so is evident without explanation.
[4] But it is the delight belonging to the affections for truth and good, a delight which corresponds to the happiness of eternal life, that is meant. All affections have their own delights, but the nature of the affections determines that of the delights. The affections for evil and falsity have their own delights as well, and before a person is regenerated and receives from the Lord the affections for truth and good those delights seem to be the only delights, so much so that people believe that no other delights are possible, and consequently that if these were taken away from them they would perish completely. But people who do receive from the Lord the delights which belong to the affections for truth and good gradually see and perceive the true nature of the delights of that life which they had believed to be the only possible delights - that they are by comparison worthless, indeed foul. But the more he enters into the delights that belong to the affections for truth and good the more a person begins to despise those delights in evil and falsity, and at length to loathe them.
[5] I have on occasions spoken to spirits in the next life whose delights have been those of evil and falsity, and I have been allowed to tell them that they do not have life until these delights are taken away from them. But as with people like them in the world those spirits have said that if they were deprived of such delights they would no longer have any life at all. I have been allowed to reply however that that is just when that life begins, and with that life happiness such as exists in heaven, which compared with any other happiness defies description. But this they have been unable to grasp because of unbelief in anything which they do not actually know. They are like all those in the world who are governed by self-love and love of the world and who do not therefore have any charity. They know the delight that belongs to self-love and love of the world, but not the delight that belongs to charity. Consequently they have no knowledge at all of what charity is, and have less idea still of any delight residing within charity, when in fact the delight belonging to charity is the delight which fills the whole of heaven and is the producer of the blessedness and happiness there. And if you are willing to believe it, it is also the producer of intelligence and wisdom together with the delights that go with them, for the Lord enters with the light of truth and with the flame of good, and therefore with intelligence and wisdom, into the delights belonging to charity. But falsities and evils reject, stifle, and pervert those delights, and thereby cause stupidity and madness. These considerations show the identity and the nature of the delight which belongs to the affections and corresponds to me happiness of eternal life.
[6] People of the present day and age imagine that if only a person has the confidence received through faith even in his final hour before death, then regardless of whatever affection has been pre-eminent throughout the whole course of his life, he can enter heaven. I have on occasions spoken to spirits who have lived and believed as these people do. When they enter the next life they at first think of nothing else than of being able to enter heaven, irrespective of their previous life, that is to say, irrespective of the fact that by means of that life they have acquired the delight that belongs to the affection for evil and falsity arising out of self-love and love of the world, which loves constituted the ends they had in view. I have been allowed to tell them that everyone is able to be admitted into heaven, for the Lord denies heaven to none. But whether they have the ability to live in that place they will be able to know if admitted. Some who were resolute in the belief were admitted. But because the life that belongs to love to the Lord and charity towards the neighbour reigns in heaven, which life enters into the whole sphere of life and the happiness there, when they arrived they began to feel a pain, for they were unable to breathe in such a sphere and began to become aware of the foulness of their own affections, and so to suffer hellish torment. As a consequence they hurried away from there, saying that they wanted to get right away from it, amazed that heaven should be what to them was hell. This shows the essential nature of the two different delights, and that people whose delight has been that of the affection for evil and falsity cannot in any way be among those whose delight has been that belonging to the affection for good and truth, and that the two delights are opposites, like heaven and hell, see 537-539, 541, 547, 1397, 1398, 2130, 2401.
[7] Furthermore as regards the happiness of eternal life, no one who is moved by the affection for good and truth is able when he is living in the world to perceive that happiness, but only a certain delight instead. The reason why he is unable to do so is that he is confined to the body, and when confined in the body he is subject to worldly cares and as a consequence to anxieties. These prevent the happiness of eternal life, which is inwardly present in him, being manifested in any other way, for when that happiness passes from the inward parts of his being into cares and anxieties which reside in his outward parts, it sinks into the cares there and the anxieties, and becomes a kind of obscure delight. Nevertheless it is a delight that holds blessedness within it, and happiness within that. Being content in God constitutes such happiness. But once a person casts aside the body, and at the same time those worldly cares and anxieties, the happiness which has been so lying hidden in obscurity within his more internal man comes forward and reveals itself.
[8] As the term affection is used so often, let a definition of what that term means be given here. Affection is nothing else than love, yet it is an extension branching out of it. For the affection anyone has, whether for evil and falsity or for good and truth, stems from love. And as this love is present with and exists in every single part of a person it, is not perceived as love but is varied according to circumstances and according to the states, and the changes of these states, through which that person is passing. And this is unceasingly the case in everything he wills, thinks and does. This extension from love is what is called affection, and it is this extension which reigns in a person's life and which produces every delight residing with him. And in producing his every delight it produces his actual life, for a person's life is nothing else than the delight which belongs to his affection, and so is nothing else than the affection which belongs to his love. Love constitutes man's willing, and from this his thinking, and thereby his acting.
Latin(1748-1756) 3938
3938. `Et dixit Leah in beatitudine mea, quia beatificabunt me filiae': quod significet in sensu supremo aeternitatem, in interno felicitatem vitae aeternae, in externo jucundum affectionum, constat ex significatione `beatitudinis,' et ex significatione `beatificabunt me filiae': `beatitudo' quod in sensu supremo sit aeternitas, non constare potest nisi ex correspondentia cum illis quae apud hominem sunt; nam quae Divina sunt, seu quae infinita, non capiuntur aliunde quam a finitis, quorum ideam habere potest homo; absque idea ex finitis, {1}et principaliter absque idea ex illis quae sunt spatii et {2}temporis, homo {3}nihil potest comprehendere de Divinis, minus de Infinito; ne quidem potest homo absque idea spatii et temporis aliquid cogitare, n. 3404, nam quoad corpus est in tempore, ita quod quae ex sensualibus externis; at angeli et spatio sunt, {4}habent ideas status, inde es in Verbo significent status, videatur n. 1274, 1382, 2625;, 2788, 2837, 3254, 3356, 3827; [2] sed sunt bini status, nempe status qui correspondet spatio, et status qui correspondet tempori; status qui correspondet spatio, est status quoad `esse,' et status qui correspondet tempori, est status quoad `existere,' n. 2625; sunt enim duo quae faciunt hominem, nempe esse et existere; esse hominis non aliud est quam recipiens aeterni quod procedit a Domino; sunt enim homines, spiritus et angeli non nisi quam recipientia seu formae recipientes vitae a Domino; receptio vitae est de qua praedicatur `existere'; credit credat {5}homo quod sit, et quidem ex se, cum tamen non est ex se, sed existit ita, ut dictum est;ESSE solum est in Domino, et id vocatur JEHOVAH; ex ESSE quod JEHOVAH, sunt omnia quae apparent sicut sint; sed Esse Domini seu Jehovah nusquam alicui communicari potest, solum Humano Domini. Hoc factum est Esse Divinum, hoc est, Jehovah; quod Dominus quoad utramque Essentiam sit Jehovah, videatur n. 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035. Existere praedicatur {6}etiam de Domino, sed modo cum fuit in mundo ac induit ibi Divinum Esse;
at cum factus Divinum Esse, tunc non amplius Existere de Ipso praedicari potest, aliter ac quoddam Procedens ab Ipso; quod procedit ab Ipso, est quod apparet sicut Existere in Ipso, at non est in Ipso, sed est ab Ipso, et facit ut homines, spiritus, et angeli existant, hoc est, vivant. Existere apud hominem, spiritum et angelum est vivere, et vivere ejus est felicitas aeterna;
felicitas vitae aeternae est cui in supremo sensu correspondet aeternitas, quae a Divino Esse Domini. Quod felicitas vitae aeternae sit quae in sensu interno significatur per `beatitudinem,' {7}patet; {8}tum quod jucundum affectionum in sensu externo, ita absque explicatione. [4] Sed est jucundum affectionum veri et boni quod correspondet felicitati vitae aeternae, quod significatur;
omnes affectiones habent sua jucunda, sed quales affectiones, talia sunt jucunda; affectiones mali et falsi etiam habent sua jucunda, et antequam homo regeneratur, et accipit a Domino affectiones veri et boni, apparent illa jucunda sicut unica, usque adeo ut Credant quod non alia jucunda dentur, consequenter si privarentur illis quod prorsus perirent; at qui a Domino accipiunt jucunda affectionum veri et boni, per gradus vident et percipiunt qualia jucunda illius vitae sunt quae unica esse crediderunt, quod nempe vilia respective, immo spurca; et quo plus in jucunda affectionum veri et boni progressus fit, eo plus incipit homo vilipendere jucunda illa mali et falsi, et tandem aversari illa; [5] locutus quandoque sum cum illis in altera vita qui in jucundis {9}mali et falsi fuerunt, et illis dicere datum, quod non prius vitam habeant quam cum privantur jucundis suis, sed dixerunt sicut tales in mundo quod si illis privarentur, nihil vitae amplius illis esset; sed respondere datum quod tunc primum vita incipiat, et cum illa vita felicitas qualis in caelo, quae ineffabilis est respective; sed hoc non potuerunt capere quia quod ignotum est, creditur nihil esse:
similiter se habet cum omnibus illis in mundo qui in amore sui et mundi sunt, et inde in nulla charitate, illi jucundum illorum amorum sciunt, sed non jucundum hujus, nempe charitatis, quare etiam prorsus nesciunt quid charitas, et adhuc magis quod aliquod jucundum sit in charitate, cum tamen jucundum charitatis est quod implet universum caelum, et facit ibi beatitudinem et felicitatem, et si credere velis, etiam intelligentiam et sapientiam cum earum jucundis, nam in jucunda charitatis influit Dominus cum luce veri et flamma boni, inde cum intelligentia et sapientia; falsa autem et mala rejiciunt illa, suffocant et pervertunt, inde insipientia et insania; ex his constare potest quid jucundum affectionum est, et quale est, quod correspondet felicitati {10}vitae aeternae. [6] (s)Homo hujus saeculi credit, si modo in ultima mortis hora confidentiam fidei habeat, in quacumque affectione per totum vitae suae cursum vixerit, possit venire in caelum; cum illis qui ita vixerunt et quoque ita crediderunt, etiam quandoque locutus sum;
illi cum in alteram vitam veniunt, primum nihil aliud cogitant quam quod intrare possint in caelum, non attendentes ad vitam suam anteactam, quod nempe per illam vitam induerint jucundum affectionis mali et falsi ex amoribus sui et mundi qui illis pro finibus fuerant; illis dicere datum est quod unusquisque admitti possit in caelum, quia nulli a Domino caelum negatur, sed num ibi vivere possint, scire poterunt si admittuntur; aliqui qui constanter id crediderunt, etiam admissi sunt; sed quia ibi est vita {11}amoris in Dominum et amoris erga proximum, quae omnem vitae sphaeram et felicitatem ibi facit, cum illuc venerunt, inceperunt angi, nam in tali sphaera non respirare potuerunt, et tunc sentire foeditatem suarum affectionum, ita cruciatum infernalem, quare inde se praecipitarunt, dicentes quod longe inde abesse velint, mirantes quod id sit caelum, quod illis infernum;
inde patet quale jucundum unum est et quale jucundum alterum, et quod illi qui in jucundo {12}affectionum mali et falsi sunt, nequaquam interesse possint illis qui in jucundo affectionis boni et veri, quodque opposita sint, sicut caelum et infernum; videantur n. 537-539, 541, 547, 1397, 1398, 2130, 2401. [7] Porro quod felicitatem vitae aeternae attinet, homo qui in affectione boni et veri est, cum vivit in mundo, non potest illam percipere, sed loco ejus jucundum quoddam;(s) causa est quia in corpore est, et cum in corpore, est in curis mundanis et inde in anxietatibus; haec faciunt ut felicitas vitae aeternae quae intus' in illo est, non manifestari possit aliter tunc, nam cum illa ab interiore influit in curas et anxietates, quae sunt exterius apud hominem, tunc inter curas ibi et anxietates illabitur, et fit {13}quoddam jucundum obscurum, at usque est jucundum in quo beatum est, et in hoc {14}felix; contentum esse in Deo est tale; at cum homo exuitur corpore, et simul mundanis illis, tunc felicitas quae latuit ita in obscuro in {15}interiore ejus homine, prodit et se revelat. [8] Quia affectio toties nominatur, dicendum est quid per affectionem intelligitur: est affectio nihil aliud quam amor sed continuum ejus; homo enim afficitur vel malo et falso, vel bono et vero, ex amore; hic amor quia in omnibus et singulis ejus adest et inest, non percipitur ut amor, sed variatur secundum res, et secundum status et eorum mutationes, et hoc continue in singulis quae homo vult, cogitat et agit; hoc continuum amoris est quod vocatur affectio, estque id continuum {16}quod regnat in hominis vita et quod facit omne jucundum apud illum, et quia hoc, facit ipsam ejus vitam, nam vita hominis non est nisi quam jucundum quod est affectionis ejus, ita non nisi quam affectio quae est amoris ejus; amor est velle hominis, et inde est ejus cogitare, et sic est ejus agere. @1 proinde$ @2 i quae sunt$ @3 quamdiu in corpore, nihil potest cogitare, n. 3404, corpus enim est in tempore et in spatio; starting at cogitare, over this is interpolated comprehendere de Divinis, minus de Infinito; nequidem potest homo absque idea spatii et temporis aliquid cogitare, homo enim corpore suo, ita in cogitatione ex sensualibus et corporeis, cum est in mundo$ @4 i pro ideis ex illis$ @5 i enim$ @6 quoque$ @7 i inde$ @8 et quod jucundum affectionum sit, quod in sensu externo, significatur, constare potest absque explicatione;$ @9 i affectionum$ @10 aeterno$ @11 affectionis$ @12 affectionis$ @13 quod$ @14 felicitas$ @15 interno$ @16 illud vitae hominis quod regnat$