273、⑵在灵界，所有人被联结皆取决于内在情感，而非外在情感，除非这些外在情感与内在情感行如一体。原因在于，此时，能接受和显示一切情感形式的肉体（如刚才所述）被脱去了。人一旦脱去肉体，就会遵从他的内在情感，而这些内在情感之前被肉体隐藏了。这就是为何在灵界，性质的相似之处和不同之处，或好感和反感不仅被感觉到，还显现在脸、言谈和举止上。因此，相似之处被联结起来，不同之处则被分开。正因如此，主照着对良善与真理的爱之情感的一切不同排列整个天堂，照着对邪恶与虚假的情感的一切不同排列整个地狱。
由于和世人一样，天使和灵人也具有内在和外在情感，并且由于在他们中间，内在情感无法被外在情感遮掩，所以它们会透露出来，显现自己。因此，对他们来说，这两种情感都被引入相似和对应中。然后，其内在情感通过外在情感表现在他们脸上，在他们说话的语气中被觉察到，还可见于他们的习惯行为。天使和灵人之所以具有内在和外在情感，是因为他们也有一个心智和一个身体；情感和由此而来的思维属于心智，感觉和由此而来的快乐属于身体。
在灵界，死后朋友相逢的情景司空见惯；他们回想起在世时的友情，以为这时他们会重新开启之前所拥有的那种友好关系。但在天上，当他们发觉他们的关系仅基于外在情感时，就会照其内在情感而分开。然后，自初次见面开始，有的被送往北方，有的被送往西方；彼此远离，以致再不相见或相识。因为他们的脸会在他们所居之地发生变化，变成其内在情感的形像。由此清楚可知，在灵界，所有人被联结皆取决于内在情感，而非外在情感，除非这些外在情感与内在情感构成一体。
273、（2）在精神世界中，人们是根据内在情感而相处的，而不是根据其外在情感，除非其外在情感与内在情感是一致的。
这是因为此时的人脱离了肉体，他处于从前处于隐藏状态的内在情感中。相同点，不同点，相亲或相背的情感在精神世界中完全能够被感觉到并且展现在人的面孔，言语及动作中。因此有相似性格的人相互结合，性格不相似的人相互分离。（因此主将整个天堂按各种不同的情感与对善和真理的爱相连的情感而安排。相反，地狱则是按与罪恶和谬误相连的爱而安排）
因为天使和精灵都与人一样有外在和内在情感，又因为他们的内在情感不会被他们的外在情感所遮盖。因此内在情感会显现出来，内外两种情感就会相互对应，内在情感会通过外在情感反映出来，表现在面容，语言和动作中。（天使和精灵也有内在和外在情感，因为他们的躯体和头脑，情感和思想是属于头脑的，而感觉及其快乐是属于躯体的）
在精神世界中，世间时是朋友的人还会经常见面。他们的友谊也会继续存在，但是在天国中，若他们在世间的友谊是建立在外在情感之上，那么他们就会彼此远离。一些会被送到北方，一些被送到西方，彼此间有一定距离而不会再见面，并且他们也不会再认出对方，因为他们的面孔会因其内的情感而变化。
273. (ii) In the spiritual world all are linked as their inward, but not outward, affections dictate, unless these act in unison with the inward ones.
The reason is that then the material body, which had been able to receive and exhibit the forms of every affection, as said just before, is cast off. Once a person is stripped of that body, he is subject to his inward affections, which were previously hidden by the body. This is why there similarity or dissimilarity of nature, or sympathy and antipathy, are not only felt, but also revealed in faces, utterances and gestures. Likenesses therefore are linked together, unlikenesses parted. This is the reason why the whole of heaven is arranged by the Lord according to all the differences of affections of the love for good and truth; hell on the other hand is arranged according to all the differences of the affections for evil and falsity.
[2] Since angels and spirits have inward and outward affections, just as people do in the world, inward affections, being there incapable of being masked by outward ones, show through and become plain; each kind is therefore in these cases brought to resemble and match the other. After this their inward affections are portrayed by outward ones in their faces, perceived in their tone of voice, and made visible in their behaviour. Angels and spirits have inward and outward affections because they have a mind and a body; affections and the thoughts they evoke belong to the mind, sensations and the pleasures they give belong to the body.
[3] It often happens that after death friends meet in the spiritual world, and remembering their friendships in the former world think that they will then resume the friendly relations they had before. But when their association, which is merely based on outward affections, is noticed in heaven, they are parted in keeping with their inward affections. Then some are sent away from that meeting to the north, some to the west; and each is removed some distance from his friend, so that they do not ever see or recognise each other again. For their faces are changed in the places where they live, so as to become a picture of their inward affections. This makes it plain that in the spiritual world it is inward affections which link people together, not outward ones, unless these are in unison with the inward ones.
273. 2. In the spiritual world, all are associated together in accord with their inner affections, and not in accord with their outward affections unless these are in harmony with their inner ones. That is because they have then cast off the material body, which was able to assume and exhibit the features of all sorts of affections, as we said just above. And when a person is divested of that body, he is in a state of his inner affections, which his body previously concealed. With respect to similarities and dissimilarities of character or congenial and uncongenial feelings in the spiritual world, therefore, these are not only sensed there, but they also appear in their faces, words and gestures. Consequently people of like character in that world are associated together, and people of unlike character are apart. (It is because of this that the whole of heaven has been organized by the Lord in accordance with all varieties of affections having to do with a love of goodness and truth, and in opposition to it the whole of hell in accordance with all varieties of affections having to do with a love of evil and falsity.)
[2] Since angels and spirits have inner and outer affections just as people in the world do, and since their inner affections cannot be hidden there by outward ones, so that the inner affections show through and make themselves evident, therefore the two sets of affections in them are brought into likeness and correspondence; and after that their inner affections are reflected through their outer ones, being imaged in their faces, perceived in the sounds of their speech, and also visible in the gestures of their comportment. (Angels and spirits have inner and outer affections, too, because they have a mind and a body, and their affections and consequent thoughts are matters of the mind, while their sensations and consequent pleasures are matters of the body.)
[3] It frequently happens in the spiritual world that friends meet after death and remember their friendship in the previous world; and they then believe they will continue to share a life of friendship as before. But when their comradeship is perceived in heaven as being one based only on outward affections, a separation is effected in accordance with their inner affections. Then, from that place of meeting, some are sent away to the north, and some to the west, each of them being at some distance from the other, so that they never see each other again or recognize each other; for in the places where they stay, their faces change to become images of their inner affections.
It is apparent from this that in the spiritual world, all are associated together in accord with their inner affections, and not in accord with their outer affections, unless these are in harmony with their inner ones.
273. 2. In the spiritual world they join together according to inward affections, and not according to outward ones, unless the outward and inward affections are in harmony. This is because the material body which, I repeat, could receive all affections and express them in form - has been dropped off by then. Stripped of that body, the person is reduced to his inner feelings, which his body used to conceal, so people not only feel these similarities and differences, or sympathies and antipathies, but they show them in their faces, speech, and gestures. Therefore, like joins like, there, and people who are not alike separate. This is why the Lord arranges the entire heaven according to all the varieties of feelings that come from the love of good and truth, and hell just the other way around - according to all the varieties of feelings that come from love of evil and falsity.
Angels and spirits have inner and outer feelings, just like people in the world, and outward feelings cannot hide inner ones there, so the inner ones show through and make themselves known. Therefore their outward and inward feelings unite and reflect each other, and then the outward feelings mirror the inner ones, on the people's faces, in the tones of their speech, and also in their body language. Angels and spirits do have both mind and body, and this is why they have inward and outward feelings.
Feelings and thoughts have to do with the mind, while sensations and their pleasures have to do with the body.
It often happens that friends meet after death, remember their friendship in the former world, and then believe they will be together in a life of friendship as before. But when an association that is only on the basis of outward affections becomes apparent in heaven, the people separate according to their inward affections, and from that encounter some are sent north, some west, and each to a distance where they never see or know each other again. For wherever they settle, their faces change so as to express their inner affections. This shows that in the spiritual world everyone joins together according to inward affections, and not according to outward ones unless the outward and inward affections are in harmony.
273. II. THAT IN THE SPIRITUAL WORLD ALL ARE CONJOINED ACCORDING TO INTERNAL AFFECTIONS, BUT NOT ACCORDING TO EXTERNAL UNLESS THESE ACT AS ONE WITH THE INTERNAL. The reason is because the material body, which as just stated could receive and exhibit the forms of all affections, is then cast off and the man, stripped of that body, is in his internal affections which his body had previously concealed. Hence it is that homogeneities and heterogeneities, or sympathies and antipathies, are then not only felt but also come to view in face, speech, and gesture. Therefore similitudes are then conjoined and dissimilitudes separated. This is the reason why the entire heaven is arranged by the Lord according to all the varieties of the affections of the love of good and truth, and hell, on the contrary, according to all the varieties of the affections of the love of evil and falsity.
[2] Since angels and spirits equally with men in the world have internal and external affections, and since, with them, the internal affections cannot be concealed by the external, therefore they show through and manifest themselves. Hence with them, the two are brought into similitude and correspondence, and then their internal affections through the external are effigied in their faces, perceived in the tones of their speech, and seen in their habitual gestures. Angels and spirits have internal and external affections because they have a mind and a body, and affections and the thoughts therefrom belong to the mind, and the sensations and the pleasures therefrom to the body.
[3] In the spiritual world it often occurs, that after death friends meet and remember their friendship in the former world; and they then think that they are to associate together in a life of friendship as before. But when that association which is merely of the external affections is perceived in heaven, a separation takes place according to the internal affections. Then, from that first meeting, some are sent away to the north and some to the west, being sent to such a distance from each other that they never more see or know each other; for in the place of their abode they are changed in face, the face becoming the effigy of their internal affections. From this it is evident that in the spiritual world, all are conjoined according to internal affections and not according to external, unless these make one with the internal.
273. (ii) In the spiritual world all are united as to internal affections, but not as to external except as these make one with the internal. For then the material body has been cast off which was able to receive and present the forms of any and all affections, as we said above, and stripped of that body the human being is in the internal affections which the body previously hid. Hence it is that in the spiritual world homogeneity and heterogeneity, or sympathy and antipathy, are not only felt, but also show in face, speech and bearing. Therefore likenesses are conjoined there and unlikenesses separate. For this reason all heaven is arranged by the Lord according to the varieties of the affections of the love of good and truth, and hell according to all the varieties of the affections of the love of what is evil and false.
[2] Since angels and spirits as well as men in the world have internal and external affections, and since the internal affections cannot be hidden there by the external, they emerge and show themselves; hence the two are reduced with them to likeness and correspondence. Thereupon through the external affections the internal are effigied in the face, perceived in the voice and revealed in the bearing and ways. Angels and spirits have internal and external affections for the reason that they have mind and body; affections and thoughts thence are of the mind, and sensations and pleasures thence are of the body.
[3] It often happens that friends meet after death, recall their previous friendship in the world and believe that they will continue to share a life of friendship; but when the alliance only of external affections is perceived in heaven, separation takes place in accord with the internal affections; whereupon some are relegated north from the place of meeting, and some west, and to such distances from one another severally that they never see each other again or know each other. For in the places where they settle they alter in looks, their faces becoming effigies of their internal affections. It is plain from this that all are conjoined as to internal affections in the spiritual world, but as to external affections only as these make one with the internal.
273. (2) That in the spiritual world all are conjoined according to internal affections, and not according to external, unless these act as one with the internal. The reason is that the material body - which as has just been said above was able to receive and manifest the forms of all affections - has then been cast off, and, denuded of that body, man is in his own internal affections, which his body before concealed. Hence it is that these homogeneities and heterogeneities, or sympathies and antipathies, are there not only felt, but also appear - in the face, in speech, and in gesture; wherefore similitudes are there conjoined and dissimilitudes are separated. This is the reason why the universal heaven is arranged by the Lord according to all the varieties of the affections of the love of good and of truth; and hell on the contrary according to all the varieties of the affections of the love of evil and of falsity.
Since angels and spirits, equally with men in the world, have internal and external affections, and as internal affections cannot there be concealed by the external, they show through and manifest themselves. Hence with them, both are brought into similitude and correspondence, after which their internal affections through the external, are effigied in their faces, are perceived in the tones of their speech, and are also apparent in the gestures of their deportment. That angels and spirits have affections, internal and external, is from the fact that they have a mind and a body, and affections and thence thoughts are of the mind, and sensations and thence pleasures are of the body.
It often occurs there after death that friends meet, and their friendship in the former world comes to mind, and then they believe they are to associate in a life of friendship as before. But when that consociation, which is only of the external affections, is perceived in heaven, there comes a separation according to the internals; and then from that meeting together some are sent away to the north, and some into the west, and each to such distance from the other that they never see or know each other more. For in their places of abode they are changed in face, which becomes the effigy of their internal affections. From this it is plain that in the spiritual world all are conjoined according to internal affections, and not according to external unless these act as one with the internal.
273. II. Quod in Mundo Spirituali omnes conjungantur secundum affectiones internas, non autem secundum externas, nisi hae unum agant cum internis; causa est, quia tunc rejectum est materiale corpus, quod omnium affectionum formas recipere et proferre potuit, ut nunc supra dictum est, et homo nudatus ab illo corpore, est in suis affectionibus internis, quas corpus ejus prius abscondidit; inde est, quod non modo ibi sentiantur homogeneitates et heterogeneitates, seu sympathiae et antipathiae, sed illae etiam appareant in faciebus, loquelis, et gestibus; quare ibi similitudines conjunguntur, et dissimilitudines separantur: haec causa est, quod universum Coelum secundum omnes varietates affectionum amoris boni et veri a Domino ordinatum sit, et ex opposito Infernum secundum omnes varietates affectionum amoris mali et falsi.
[2] Quoniam Angelis et Spiritibus aeque sunt affectiones internae et externae, sicut hominibus in Mundo, et quoniam affectiones internae non possunt ibi abscondi ab externis, transparent et se manifestant, inde utraeque apud illos rediguntur in similitudinem et correspondentiam, post quam affectiones internae illorum per externas effigiantur in faciebus, percipiuntur in sonis loquelae, et quoque apparent in gestibus morum. Quod Angelis et Spiritibus sint affectiones internae et externae, est quia illis est mens et corpus, ac affectiones et inde cogitationes sunt mentis, ac sensationes et inde voluptates sunt corporis.
[3] Accidit ibi saepe, quod post mortem amici conveniant, et amicitiarum suarum in Mundo priori recordentur, et tunc credant, quod amicitiae vitam ut prius consociaturi sint; sed cum in Coelo percipitur consocietas illa, quae est modo affectionum externarum, fit separatio secundum internas; et tunc e conventu illo aliqui relegantur in septentrionem, et aliqui in occidentem, et singuli ad distantias inter se, ut se nusquam videant amplius, nec cognoscant; nam in locis commorationis illorum, immutantur faciebus, quae affectionum internarum illorum fiunt effigies. Ex his patet, quod in Mundo Spirituali omnes conjungantur secundum affectiones internas, et non secundum externas, nisi hae unum agant cum internis.