262、之后，我首先检查了地狱的共性之爱，就是源于自我之爱的控制之爱；然后检查了与它对立的天堂的共性之爱，就是源于服务之爱的控制之爱。我不被允许只检查这一种爱而不检查那一种爱；事实上，若无那一种爱，理解力就无法觉知这一种爱，因为它们是对立面。因此，为了觉察这二者，有必要将它们摆在一起进行对照；因为一张美丽标致的脸与一张丑陋畸形的脸一对照，就显得光芒四射。当深入思考源于自我之爱的控制之爱时，我被允许发觉，这爱最属地狱，因而是那些陷入最深地狱的人所体验的；源于服务之爱的控制之爱最属天堂，因而是那些处于最高天堂的人所体验的。
源于自我之爱的控制之爱之所以最属地狱，是因为源于自我之爱的控制出于自我，而人的自我生来就是纯粹的邪恶，纯粹的邪恶与主完全相反。因此，那些人越陷入这邪恶，就越否认神和教会的神圣事物，越崇拜自己和自然界。我恳求那些陷入此爱的人在自己里面搜寻，然后就会发现它。这爱还有如此特点：它的缰绳越松开，如没有任何障碍时的情形，它就越步步猛冲，直达顶点。甚至在那里它也不会止步；但它若无法再向前迈进，就会悲痛欲绝。
在政客身上，这爱爬得如此之高，以致他们想作国王和皇帝；若可能，还想统治世界上的一切，被冠以王中之王和帝中之帝的头衔。而在神职人员身上，这爱同样攀升到想要成为神明的地步；若可能，还想统治天上的一切，获得众神之神的头衔。下面我们将看到，这两类人心里并不承认任何神。而另一方面，那些出于服务之爱实施控制的人并不想凭自己，而想凭主实施控制；因为服务之爱来自主，就是主自己。这些人仅仅视高位为服务的手段。他们把服务看得远远比高位优越；而其他人则把高位看得远远比服务优越。
262、之后我考虑了地狱的第一种爱和天国的第一种爱。我只能将二者对比才能使人能了解。正如漂亮的脸在丑陋的脸的比较下才显得漂亮。
来自于对自我的爱的对控制权的爱是一种极为罪恶的爱。他存在于那些处于地狱最深处的人中。而来自于对有益工作的爱的对控制权的爱是极为神圣的，它存在于那些处于最高层的天国中的人中。
来自于自爱而对控制权的爱是罪恶的，是因为它是通过自己来控制人的。自我在出生时就是罪恶的，是与主相反的。人越是走向这种罪恶，就越会拒绝主和教会，而崇拜自己和自然，那些处于罪恶中的人自己审视一下就会看到这点。
这种爱越是得到纵容，它就越会走向极端罪恶。在政客们身上若有这种爱，那们会希望自己成为国王或皇帝。若可能，李们希望能控制世界成为王中之王。在神职人员中若有这种爱，他们会希望自己是神，若可能，他们希望自己成为所有天堂的神，成为神之神。（在接下来会看到，这种人在心中并不承认神）。
相反，为了完成有益工作而产生的对控制权的爱，则不是出于自身而要去控制，而是出于主。因为对有益工作的爱来自于主并一且它就是主本身。这样的人将当权的职位视为完成有益工作的必要途径，而前一种人却更注重职位的等级。
262. After this I examined the first general love of hell, the love of controlling as the result of self-love, and then the general love of heaven which is its opposite, the love of controlling as the result of a love of being of service. I was not allowed to examine one love without the other, because the intellect does not perceive one love without the other, since they are opposites. So in order to perceive either, they need to be set opposite, each facing the other. For a pretty or well-proportioned face shines out when confronted by its ugly or deformed opposite. When I debated the love of controlling as the result of self-love, I was allowed to perceive that this love is hellish above all others, and so is experienced by those who are in the deepest hell; and the love of controlling others as the result of being of service is heavenly above all others, and is experienced by those who are in the highest heaven.
[2] The reason why the love of controlling others as the result of self-love is hellish above all others is that controlling as the result of self-love comes from the self, and a person's self is from birth sheer evil, and sheer evil is diametrically opposed to the Lord. The more, therefore, those people advance into that evil, the more they deny God and the holy things of the church, worshipping themselves and Nature. I beg those who are possessed by that evil to seek it out in themselves, and then they will see it.
This love is also such that in so far as checks are relaxed, something that happens provided there is no insuperable obstacle, it rushes from one stage to the next until it reaches its acme. Nor does it even stop there, but grieves and groans, if there is no further stage for it to reach.
[3] In the case of politicians this love climbs so high that they want to be kings and emperors, and control, if possible, everything in the world, earning the title of king of kings and emperor of emperors. In the case of the clergy the same love rises to the point that they want to be gods and, so far as possible, to control everything in heaven, acquiring the title god of gods. It will be seen in what follows that both these groups of people do not at heart acknowledge any God. On the other hand, those who want to exercise control from a love of being of service do not want to exercise control from themselves, wanting it to be from the Lord, since the love of being of service is from the Lord, and is the Lord Himself. These people look upon high offices as nothing but means to be of service. They regard such services as far superior to high office; but the others regard high office as far superior to services.
262. After that I examined the first universal love of hell, which was a love of governing stemming from a love of self, and then the universal love of heaven corresponding to it, which was a love of governing stemming from a love of accomplishing useful ends. Indeed, I was not allowed to examine one love without the other, because the intellect does not comprehend one without the other, since they are opposites. In order to understand the two, therefore, they must be set in contrast, one against the other. For a beautiful and attractive face shines out by the contrast to it of a homely and ugly one.
When I considered the love of governing stemming from a love of self, I was given to see that this love was supremely hellish, and so is found among those who are in the deepest hell; and that the love of governing from a love of accomplishing useful ends was supremely heavenly, and so is found among those who are in the highest heaven.
[2] A love of governing from a love of self is supremely hellish because to govern from a love of self is to govern from self, and a person's self from birth is the essence of evil, which is diametrically opposed to the Lord. The further people progress into this evil, therefore, the more they reject God and the sanctities of the church, worshiping themselves and nature. Let those who are caught up in this evil please examine it in themselves, and they will see.
This love is also such that the more it is given free rein (which it is as long as some obstacle does not stand in the way), the more it rushes from rung to rung until it reaches the highest it can; nor does it stop there, but if no higher level is possible, it grieves and laments. [3] In politicians this love mounts to the point that they wish to be kings and emperors, and if possible, to rule over all the world and be called kings of kings and emperors of emperors. The same love in clergymen, on the other hand, mounts to the point that they wish to be gods, and as far as possible, to rule over all of heaven and be called gods of gods. (It will be seen in what follows here that neither of these kinds of people acknowledge any god at heart.)
In contrast, however, people who wish to govern from a love of accomplishing useful ends - these do not wish to govern from self but from the Lord, since a love of useful ends comes from the Lord and is the Lord Himself [in them]. People like this look upon positions of authority only as means to performing useful services. They rank the useful services as far more important than the positions, whereas the first people described rank the positions as far more important than the useful services.
262. After this I examined the first basic love of hell - the love of ruling due to self - love; and then the corresponding love of heaven - the love of ruling due to a love of being useful. I was not allowed to consider the two loves separately, because they are opposites, and the mind does not grasp the one without the other, so you have to contrast them against each other to perceive each one. A nice, beautiful face shines out when compared with an ugly, deformed face.
While examining the love of ruling due to self - love, I could tell that this love is extremely hellish, so those in the deepest hell have it, and the love of ruling due to a love of being useful is extremely heavenly, so those in the highest heaven have it. The love of ruling due to a self - love is the ultimately hellish love because it comes from the person's own self, which is born evil itself, and evil itself is exactly opposite to the Lord. Therefore, the further people go in that evil, the more they deny God and the things of the church that are holy, worshiping themselves and nature. If people with that love will please explore it in themselves, they will see. Also, it is the kind of love that rushes on, rung by rung, all the way to the top if it goes unbridled and does not meet an impassable barrier. And it is not restrained there, but laments and grieves if there is no higher step.
Among politicians this love mounts up until they want to be kings and emperors, and they would like to control everything in the world and be called kings of kings and emperors of emperors.
But among clergymen the same love mounts so high that they even want to be gods and if possible rule everything in heaven and be called gods of gods. What comes next will show that neither the clergymen nor the politicians admit in their hearts that there is any God.
Those, on the other hand, who want to rule due to a love of doing useful things do not want to rule on their own account, but for the Lord - for the love of usefulness is from the Lord and is the Lord Himself. They think dignities are just ways to be useful, which they think is far more important than the dignities. The others think status is far more important than doing useful things.
262. After this, I examined first the universal love of hell, being the love of ruling from the love of self, and then the universal love of heaven corresponding thereto, being the love of ruling from the love of use; for it was not allowed me to consider the one love without the other, because, being opposite loves, the understanding cannot perceive the one without the other. That both may be perceived they must be placed in contrast, one over against the other; for a beautiful and finely formed face shines forth by contrast with a face which is ugly and deformed. While reflecting on the love of ruling from the love of self, it was given me to perceive that this love is utterly infernal, and hence is with those who are in the deepest hell; and that the love of ruling from the love of uses is supremely heavenly and hence is with those who are in the highest heaven.
[2] That the love of ruling from the love of self is utterly infernal is because to rule from the love of self is to rule from the proprium, and man's proprium is evil from very birth, and evil is diametrically opposed to the Lord. Therefore, the further men progress into this evil, the more do they deny God and the holy things of the Church, and adore themselves and nature. Let those, I pray, who are in that love search it out within themselves and they will see. Moreover, the love is such that, so far as its reins are loosened, as they are when impossibility does not stand in the way, it rushes on, step by step, to its very height; nor does it stop there; but, if there is no higher step, it grieves and laments.
[3] With politicians, the love mounts so far that they wish to be kings and emperors, and if possible, to have dominion over all things of the world and be called kings of kings and emperors of emperors. With the clergy, the same love mounts so far that they wish to be gods and as far as possible to have dominion over all the things of heaven and be called gods of gods. In what follows, it will be seen that neither the latter nor the former acknowledge any God. Those, on the other hand, who wish to rule from the love of uses, wish to rule not from themselves but from the Lord; for the love of uses is from the Lord and is the Lord Himself. These regard dignities no otherwise than as means for the performance of uses, placing uses far above dignities; but the others place dignities far above uses.
262. Thereupon I examined the first universal love of hell, or the love of ruling from love of self; and at the same time the universal love of heaven corresponding to it, or the love of ruling from the love of use. For I was not allowed to consider one of these without considering the other, because the understanding does not apprehend one apart from the other, for they are opposites. For either love to be perceived the two must be placed in contrast. A beautiful and well-formed face shines by contrast with a homely and ill-shaped face. In examining the love of ruling from love of self I was given to perceive that this love is supremely infernal and hence is found with those who are in the deepest hell; and that the love of ruling from the love of use is in the highest degree heavenly and so is found with those who are in the highest heaven.
[2] The love of ruling from love of self is supremely infernal because domination from love of self is from man's own, which by nativity is evil itself, and evil itself is diametrically contrary to the Lord; as men continue in that evil, the more do they deny God and the holy things of the Church, and worship themselves and nature. Let those, I pray, who are in that evil examine it in themselves and they will see. This love is such, too, that as far as it is given rein, which is when the impossible does not block the way, it rushes on from step to step, yes, even to the highest; and does not halt there, but grieves and sighs when there is no step higher.
[3] Among politicians this love soars until they want to be kings and emperors, and if possible to dominate over all the world, and to be called kings of kings and emperors of emperors. Among ecclesiastics the same love mounts to the point where they want to be gods, and as far as possible to rule over all things of heaven, and to be called gods of gods. It will be seen in what follows that neither of these at heart acknowledge any God. On the other hand, those who desire to rule from the love of uses do not wish to rule from themselves but from the Lord - for the love of uses is from the Lord and is the Lord Himself. They regard position only as a means of doing uses. They put use far above place, whereas the former put place far above use.
262. After this I examined the first universal love of hell, which is the love of ruling from the love of self; and then the universal love of heaven corresponding to it, which is the love of ruling from the love of use. For I was not permitted to consider the one love without the other, because the understanding does not perceive the one love without the other, for they are opposites. Wherefore in order that each may be perceived they must be placed in contrast, one against the other. For a comely and beautiful face shines forth by contrast with a face that is uncomely and deformed. While I was examining the love of ruling from the love of self it was given me to perceive that this love is in the utmost degree infernal, and hence is with those who are in the deepest hell; and that the love of ruling from the love of use is in the highest degree heavenly and is therefore, with those who are in the highest heaven. The reason why the love of ruling from the love of self is to the last degree infernal is, that to rule from the love of self is from man's own, and man's own is by nativity evil itself, and evil itself is diametrically contrary to the Lord; wherefore the more men progress in that evil the more they deny God and the holy things of the church, and adore themselves and nature. Let those, I pray, who are in that love explore it within themselves and they will see. This love is also of such a nature that in so far as the reins are given to it, which is when the impossible does not prevent, it rushes on from step to step, yea, even to the highest; and is not bounded there, but if there be no step higher it laments and grieves. Among politicians this love mounts up until they wish to be kings and emperors, and if possible that they might dominate over all things in the world, and be called kings of kings and emperors of emperors. But among clergymen the same love ascends so far that they would even be gods, and as far as possible rule over all things of heaven, and be called gods of gods. It will be seen in what follows that neither these nor those acknowledge any God. On the other hand they that desire to rule from the love of uses do not wish to rule from themselves, but from the Lord - since the love of uses is from the Lord and is the Lord Himself. They regard dignities no otherwise than as means of performing uses. These they place far above dignities; but the former place dignities far above uses.
262. Post haec lustravi Primum Amorem universalem Inferni, qui erat Amor dominandi ex amore sui, et postea illi correspondentem amorem universalem Coeli, qui erat Amor dominandi ex Amore usuum; non enim mihi licuit unum Amorem absque altero lustrare, quia Intellectus non percipit amorem unum absque altero, sunt enim oppositi; quare ut uterque percipiatur, sistentur in opposito, unus contra alterum; facies enim pulchra et formosa elucet ex opposita illi facie impulchra et deformi. Cum ventilavi Amorem dominandi ex amore sui, datum est percipere, quod hic Amor esset summe infernalis, et inde apud illos qui in profundissimo Inferno sunt; et quod Amor dominandi ex amore usuum, esset summe coelestis, et inde apud illos qui in supremo Coelo sunt.
[2] Quod Amor dominandi ex amore sui summe infernalis sit, est quia dominari ex amore sui, est ex proprio, ac proprium hominis a nativitate est ipsum malum, et ipsum malum est e diametro contra Dominum; quapropter illi, quo plus in illud malum progrediuntur, eo plus negant Deum et Sancta Ecclesiae, et adorant se et naturam; illi, qui in illo malo sunt, explorent quaeso id in se, et videbunt: Amor etiam hic talis est, ut quantum ei relaxantur fraena, quod fit dum impossibile non obstat, tantum ruat e gradu in gradum, et usque ad summum; et ibi nec terminatur, sed si non datur gradus superior, dolet et gemit.
[3] Hic Amor apud Politicos ascendit usque ut velint esse Reges et Imperatores, et si possibile, ut dominentur super omnia mundi, et vocari reges regum et imperatores imperatorum; at idem Amor apud Canonicos ascendit, usque ut velint esse dii, et quantum possibile, ut dominentur super omnia Coeli, et vocari dii deorum. Quod hi et illi corde non agnoscant aliquem Deum, videbitur in sequentibus. At vicissim illi, qui volunt dominari ex amore usuum, hi non volunt dominari ex se, sed ex Domino, quoniam Amor usuum est ex Domino, et est Ipse Dominus; hi dignitates non aliter spectant, quam media ad faciendum usus; hos ponunt longe supra dignitates, at priores ponunt dignitates longe supra usus.