272、⑴在自然界，就其外在情感而言，几乎所有人都能被联结起来；但就其内在情感而言，若这些情感不和且表现明显，就无法被联结起来。原因在于，世人都有肉体，这肉体充满欲望；而肉体中的这些欲望就像新酒澄清后沉到瓶底的渣滓。在世上，构成人体的物质就是这类渣滓。正因如此，属于心智的内在情感无法被看到，很多情况下甚至渺无踪影。因为身体要么吸收它们，将其包裹在它的渣滓中，要么凭从小习得的伪装将它们深藏起来，防止别人看见。这使得一方配偶投入从对方里面所察觉到的某种情感状态，并将对方的情感吸引到自己这里来，以便他们能得以联结。他们之所以得以联结，是因为每种情感都有自己的快乐，快乐能将心智联在一起。然而，若内在情感和外在情感一样可见，能表现在脸、举止和语气上，或它们所给予的快乐能被鼻子捕捉或闻到，如在灵界那样，情况就不同了。这时，若他们的分歧大到不和谐的地步，其心智就会彼此分开，这些夫妻会照着所觉察到的反感而使自己离得远远的。由此清楚可知，在自然界，就其外在情感而言，几乎所有人都能被联结起来；但就其内在情感而言，若这些情感不和且表现明显，则无法被联结起来。
272、（1）几乎世上所有的人都能在外在方面彼此相处，但在内在上情感上若是不同并且表现出来，情况则不然。
这是因为人在世间处于物质的躯体中，有各种动机。它们就象是沉在酒瓶底的渣滓一样。构成人体的物质中有这些成份，因此人的内在情感在许多情况下都不会显现出来，通过多种原因而被掩盖，使得别人看不见。因此人能观察另一个人并将其吸引过来而结成友谊，因为每一种情感都有与其相伴的快乐，这些快乐就使得他们的心相结合。
若内在情感与外在情感是可以看得到的，那么情况就会不同了。这种情况下人们若看到彼此内在上的差别，他们就会保持与其的距离。因此很明显世间的人能因外在情感的相互结合，但是若内在情感相互不同，并且表现出来则不然。
272. (i) In the natural world almost all people can be linked in their outward affections, but not in their inward affections, if these disagree and are seen to disagree.
The reason is that in the world a person has a material body, and this is stuffed full of desires; these behave there like the dregs which collect at the bottom when new wine is clarified. The materials from which human bodies are composed in the world are of such a kind. So it is that inward affections, those of the mind, are not seen; in many cases hardly as much as a grain of them shows through. For the body either absorbs them and envelops them in its dregs, or hides them deep to prevent others seeing them, as the result of being taught from childhood to pretend. This allows one partner to adopt the state of any affection perceived in the other, and to lure the other's affection to himself, so that they become linked. The reason for this linking is that every affection has its own pleasure, and pleasures bind minds together.
However, it would be different if inward affections were as visible as outward ones, on people's faces, in their gestures, and to be heard in the tone of their voices, or if the pleasures they give were perceived by the nose or smelled, as happens in the spiritual world. Then if their disagreement reached the point of discord, their minds would be parted from each other, and they would take themselves off to a distance, depending on the perception of antipathy. These considerations will make it obvious that in the natural world almost all can be linked in outward affections, but not in inward ones, and if these disagree and are seen to disagree.
272. 1. Nearly all people in the natural world can be associated together in respect to their outward affections, but not in respect to their inner affections if these differ and become apparent. The reason is that in the world a person is invested with a material body, and this is filled with urges, which in it are like dregs that settle to the bottom when newly fermented wine is being clarified. From such elements come the materials of which the bodies of people in the world are composed. As a result, inward affections that belong to the mind do not appear, and in many cases scarcely a trace of them is visible. For either the body swallows them up and immerses them in its dregs, or from a habit of dissembling learned from early childhood, it hides them deep within and conceals them from the sight of others. This also enables it to enter into the state of some affection which it observes in someone else, and to attract the other's affection to it, so that they form a relationship. They form a relationship, because every affection has its delight, and delights are what join hearts together.
It would be different, however, if inward affections were like outward ones, visible in the expression of the face and gesture and audible in the sound of the speech, or if their delights were noticeable to the nose and smelled, as is the case in the spiritual world. If these affections were then dissimilar to the point of friction and conflict, they would separate their hearts from each other and part, removing themselves to a distance commensurate with their perception of antipathy.
It is apparent from this that nearly all people in the natural world can be associated together in respect to outward affections, but not in respect to their inner affections, if these differ and become apparent.
272. 1. In the natural world nearly every couple can get together as to outward feelings, but not as to inner ones - if they are conspicuously incompatible. The reason is that in the world, a person has a material body full of selfish motives like the dregs that sink to the bottom as wine clarifies. The bodies of people in the world are made up of such things. This is why the inner feelings of the mind do not appear, and with many people hardly a trace of them shows through. Either the body absorbs them and enfolds them in its dregs, or, by pretenses learned from infancy, hides them deeply from the sight of others. So one person adopts the feelings he sees in another and attracts the other's feelings to himself, and in this way they join themselves together. They join together because every affection gives pleasure, and the pleasures bind their more worldly minds together.
It would be different if you could see inner feelings in a face or in gestures, like the outward one, or hear them in a tone of voice, or if the nostrils could pick up the scent of their pleasure, as in the spiritual world. Then if the inner feelings were different enough to be out of tune, they would separate the people's minds from each other, and the couple would keep their distance according to how much they noticed their feelings clash.
These thoughts show that nearly everyone in the natural world can be united as to outward feelings, but not as to inner ones if these disagree conspicuously.
272. I. THAT IN THE NATURAL WORLD ALMOST ALL CAN BE CONJOINED AS TO EXTERNAL AFFECTIONS, BUT NOT AS TO INTERNAL AFFECTIONS IF THESE ARE DISSIDENT AND COME TO VIEW. The reason is because in the world man is endowed with a material body, and this is filled with cupidities which in that body are like the dregs precipitated to the bottom in new wine in the process of clarification. The matters of which the bodies of men in the world are made up consist of such dregs. Hence it is that the internal affections, which belong to the mind, do not come to view, and with many scarcely a trace of them shows through; for either the body absorbs them and involves them in its dregs, or, by reason of the simulation learned from infancy, it deeply conceals them from the sight of others. By this means, the one partner puts himself into the state of some affection which he observes in the other and attracts that affection to himself; in this way the two are conjoined. They are conjoined because every affection has its own delight, and delights bind minds together. It would be otherwise if, as is the case in the spiritual world, the internal affections, like the external, appeared to the sight in the face and gesture, and to the ear in the tone of the voice, or if their delights were perceived by the nostrils or scented. Then, if they should so far differ as to be discordant, they would separate the external minds of the partners from each other, and those partners would remove themselves to a distance according to their perception of the antipathy. From this it is clear that in the natural world nearly all can be conjoined as to external affections, but not as to internal affections if these disagree and come to view.
272. (i) In the natural world nearly all can be united as to external affections, but not as to internal affections if these disagree and appear. The reason is that in the world the human being is provided with a material body, replete with cupidities, which are like dregs there, precipitating themselves to the bottom when the wine is clarified. Such are the material things of which the body in the world is composed. Hence internal affections, which are of the mind, do not appear; with many hardly a trace of them shows. For the body either absorbs them and involves them in its dregs or buries them deeply from the sight of others by the dissimulation learned from infancy on. Thereby a man puts himself in the state of affection which he observes in another and draws the latter's affection to himself, and so they unite. They unite because every affection has its own enjoyment, and enjoyment binds the minds together. It would be otherwise if internal affections like external appeared to the sight in the face and bearing and to the hearing in the voice, or if their joys were perceived by the nostrils or scented, as in the spiritual world. Then if partners disagreed even to discord, they would mutually separate in mind and also remove to a distance from each other in the measure in which they perceived the antipathy. It is plain from this that nearly all may be conjoined in the natural world as to external affections, but not as to internal affections if these disagree and are apparent.
272. (1) That in the natural world almost all can be conjoined as to external affections, but not as to internal affections if these disagree and appear. The reason is that in the world man is endowed with a material body, and this is filled with cupidities, which are there as the dregs that precipitate themselves to the bottom when the must of wine is clarified. Of such things do the materials consist, of which the bodies of men in the world are composed. Hence it is that the internal affections, which are of the mind (mens), do not appear, and with many scarcely a trace of them shows through. For either the body absorbs and involves them in its dregs, or from the simulation learned from infancy hides them deeply from the sight of others; and thereby one lets himself into the state of any affection that he observes in another, and attracts his affection to himself, and thus they conjoin themselves. The reason why they conjoin is that every affection has its delight, and the delights bind together the external minds (animos). But it would be otherwise if internal affections like external appeared to the sight in face and gesture, and to the ear in the tone of the voice, or if their delights were perceived by the nostrils, or scented as they are in the spiritual world. Then, if they should differ so far as to be discordant they would separate the minds (animos) one from the other, and they would draw apart to a distance according to the perception of antipathy. From these considerations it is clear that in the natural world nearly all can be conjoined as to external affections, but not as to internal affections if these disagree and appear.
272. I: Quod in Mundo naturali paene omnes conjungi possint quoad affectiones externas, sed non quoad affectiones internas si hae dissident et apparent; causa est, quia homo in Mundo praeditus est corpore materiali, et hoc refertum est cupiditatibus, et hae sunt ibi sicut feces, quae se ad fundum, cum clarificatur mustum vini, praecipitant; ex talibus consistunt materiae, ex quibus corpora hominum in Mundo conflata sunt; inde est, quod internae affectiones, quae sunt mentis, non appareant, et apud multos ex illis vix granum transpareat; corpus enim illas vel absorbet, et suis fecibus involvit, vel ex simulatione edocta ab infantia alte a conspectu aliorum abscondit; et per id se mittit in statum cujusvis affectionis, quam in altero animadvertit, et ejus affectionem ad se allicit, et sic se conjungunt; quod se conjungant, est quia unicuivis affectioni est suum jucundum, et jucunda animos colligant. Aliter vero fieret, si affectiones internae sicut externae, coram visu in facie et gestu, et coram auditu in sono loquelae apparerent, aut illarum jucunda sentirentur nare seu odorarentur, sicut fit in Mundo spirituali; tunc si dissiderent usque ad discordias, separarent animos ab invicem, et secundum perceptionem antipathiae in longinquum se removerent. Ex his patet, quod in Mundo naturali paene omnes conjungi possint quoad affectiones externas, sed non quoad affectiones internas, si hae dissident et apparent.