361、我必须揭示为何人会因自己的爱受到攻击而上火的真正原因。就其至内层而言，人的形式凭创造而为爱与智慧的形式。在人里面，一切爱之情感和由此而来的一切智慧之觉知，按照最完美的次序被排列，以便它们一起构成一个和谐一致的整体，进而成为一体。这些情感和觉知都是实质的，因为实质就是它们的容器。因此，人的形式既由它们构成，那么显然，如果这爱受到攻击，整个形式及其一切细节就会倾刻间或同时被攻击。保持自己形式的意愿自创造时就被植入一切活物。因此，整个结构出于其细节，细节出于整体都意愿这个形式。所以，当爱受到攻击时，它就凭其理解力来自卫，而理解力则凭理性和使它设想结果的想象力，尤其凭那些与被攻击的爱构成一体的事物来自卫。倘若不奏效，整个形式会因丧失那爱而崩溃。
正因如此，为反抗攻击，爱使构成其形式的实质变硬，可以说把它们竖立起来，形成众多尖峰或刺头；也就是说，它炸毛了。这就是被称为热情的爱爆发时的性质。因此，爱若没有反抗的机会，就会感到焦虑和痛苦；因为它预见它的内在生命及其快乐将要一同灭绝。另一方面，若这爱得到优待和抚慰，这形式就会放松、软化和舒展，构成该形式的实质则变得平滑、柔软、温和、宜人。
361、下面我们讲一下为什么人在自己的爱受到攻击时会发火。从最内在的因素上讲，人生来就是爱和智慧的形式。一切爱的情感和智慧因素都按一定顺序排列着，一起构成了一个整体。情感和智慧都是以具体的形式存在的。因此当爱受到了攻击时，整个形式及所有因素都受到了攻击。另外，一切事物都生来要维持其自我的形式，整体和各部分都有这种倾向。所以整体在此时就受到了攻击。它就会通过才智，进而通过理性的评估而看到其结果。尤其是在当受到攻击的时候。若不这样，那种爱的丧失将会使整体受干扰。
为了抵抗袭击，爱会以形式表现出来，比如鸟的冠会竖起来，兽的毛会竖起来等。这就是受攻击后爱呈现出来的本性，这被称为zeal热情。因此 ，若没有机会抵抗，情绪和愤怒就会上升，因为它预见到了对其生命及快乐的破坏。另一方面，若那爱得到了抚慰，它就会放松，在外在上就会表现得温和柔软。
361. I must disclose the real reason why a person is fired by having his love attacked. The human form at its innermost level is by creation a form of love and wisdom. A person has all the affections of his love, and so all the perceptions of his wisdom, arranged in the most perfect order, so that together they make a harmonious whole, and so a unity. Affections and perceptions are given substance, for there are substances on which they act. Seeing therefore that the human form is composed of these, it is obvious that, if love is attacked, the whole form together with all its details is there immediately or simultaneously attacked. Since all living creatures have implanted from creation the will to retain their own form, its details induce the whole complex to will this, and the whole induces the details to do the same. So when love is attacked, it uses its intellect to defend itself; the intellect defends itself by means of reasoning and the power of imagination, which allow it to picture to itself the result; and especially by means of the things which act in unison with the love under attack. If this did not happen, that whole form would collapse as the result of being deprived of that love.
[2] This then is the reason why, in order to oppose attacks, love hardens the substances which compose its form and as it were raises them to form so many crests or spikes; that is, it bristles. That is the nature of the outburst of love we call zeal. So if there is no opportunity for love to resist, anxiety and pain are felt, because it foresees the extinction of its inner life, together with its pleasures. But if, on the other hand, love is well treated and soothed, the form relaxes, softens and spreads out, and the substances composing its form become smooth, agreeable, mild and attractive.
361. We need to disclose next the fundamental reason why a person is set afire by an attack on his love. In its inmost elements, the human form from its creation is a form of love and wisdom. All the affections of love in a person, and so all his perceptions of wisdom, are arranged in a most perfect order, so that together they form a harmonious and thus united whole. These affections and perceptions have substantial existence; for substances are their vessels. So, then, since the human form is composed of these constituents, it is plain that, if a love is attacked, the entire form, with each and all of the elements in it, is at once and at the same time attacked. Moreover, because all living things have implanted in them from creation a will to remain in their own form, the whole organism wills this on behalf of its single parts, and the single parts on behalf of the whole. Therefore, when a love is attacked, it defends itself through its intellect, and the intellect through rational and conjectural appraisals, by which it pictures to itself the outcome. Especially does it do so by such contemplations as are bound together with the love that is being attacked. If it did not do this, by the loss of that love the whole form would be upset.
[2] So it is, then, that, to repel attacks, love hardens the substances of its form and erects them, so to speak, into crests, like so many bristles; that is to say, it stiffens itself. Such is the nature of love when provoked, which is called zeal. Accordingly, if it is not given a chance to resist, anxiety and anguish arise, because it foresees the destruction of its inner life and the delights accompanying it. On the other hand, if the love is placated and soothed, that form relaxes, softens and expands; and the substances of the form become soft, mild, gentle, and pleasant.
361. The exact reason why a person is stirred up by an attack on his love will come clear. In its inner depths the human form is from creation the form of love and wisdom. All the feelings of love, and all the perceptions of wisdom from them, are put together in a person in the most perfect order, so that they form a single purpose together, and thus a unit. These feelings and perceptions are substance, for they act on substances. So, as the human form is put together out of these, clearly, if your love is attacked, that whole form, with each and every thing about it, is also attacked in that instant, or at the same time. And since it is put into everything living by creation to want to stay in the form it has, the general structure expects this of its parts, and the parts of the whole. So when love is attacked, it defends itself through its intellect, and the intellect operates by reasonable and imaginative ways, which it uses to realize the outcome - especially by ways that act in accord with the love that is attacked. If this did not happen, that whole form would be toppled by having its love taken away.
This, then, is why love hardens the substances of its form to resist attacks and, so to speak, raises its crest - so many hackles.
In other words, it bristles. The exasperation of love, called zeal, is like that. And so if there is no chance to resist, anxiety and pain arise, because love foresees the smothering of its inner life, together with its joy. But on the other hand, if love is coddled and soothed, that form settles back, softens, and spreads out, and the form's substances become smooth, soothing, mild, and alluring.
361. The reason why a man is on fire when his love is attacked shall now be disclosed. From its creation, the human form in its inmosts is a form of love and wisdom. In man, all affections of love and thence all perceptions of wisdom are arranged in most perfect order so that together they make a unanimous whole and thus a one. These affections and perceptions are substantiate, substances being their subjects. Since, therefore, the human form is composed of them, it is plain that if the love is attacked, then, in an instant or simultaneously, the whole form is attacked together with each and every thing therein. From creation it is implanted in all living things to will to remain in their own form. Therefore the whole structure wills this from its several parts, and the parts from the whole. Hence, when the love is attacked, it defends itself by its understanding, and the understanding by things rational and imaginative whereby it represents to itself the outcome; and, more especially, by those things which make one with the love which is attacked. Were this not done, the whole form would fall asunder because of the loss of that love.
[2] Hence then it is, that in order to resist attacks, love hardens the substances of its form and erects them into crests, as it were, being so many pricks; that is to say, it bristles up. Such is that exasperation of love which is called zeal. Therefore, if there is no opportunity to resist, anxiety arises, and grief; for the love foresees the extinction of its interior life together with the delights thereof. On the other hand, if the love is favored and soothed, the form relaxes, softens, dilates; and the substances of the form become smooth, bland, gentle, and alluring.
361. The deep reason why a person is aroused by an attack on his love shall be uncovered. By creation the human form in inmosts is a form of love and wisdom. All affections of love and all perceptions of wisdom therefrom are arranged in man in a most perfect order, so as to constitute what is unanimous and thus a one; they assume substance, for their subjects are substances. Since the human form is thus composed, it is plain that if a love is attacked, the whole form with everything in it is attacked at the same instant. By creation a desire has also been induced on all living things to persist in their own form; the general composite therefore wills this from its parts, and the parts from the general composite. When then a love is attacked, it defends itself by its own understanding, and the understanding by things rational and imaginative, by which it pictures the outcome to itself, particularly by such things as make one with the love which has been assailed. Were this not so, or in lack of such love, the whole form would be overthrown. In order to resist attacks, then, love hardens the substances of its form, and erects them as it were into so many tufts or crests; that is, it bristles. Such is the self-provocation of love, which is called zeal. If power to resist is not available, anxiety and grief arise, because the man foresees the extinction of the interior life with its enjoyments. But when, instead of being assailed, love is cherished and caressed, the form relaxes, softens and dilates, and its substances become soft, smooth, gentle and alluring.
361. The very reason shall be unfolded why man is set on fire by an attack upon his love. The human form, from creation, is in its inmosts a form of love and wisdom. In man all affections of love and thence all perceptions of wisdom are arranged in most perfect order, so that they together form a unanimity, and thus a one. These are substances, for substances are the subjects of them. Since then the human form is composed of these, it is plain that if the love be attacked, the universal form with all and the single things therein is in the instant, or at the same time, also attacked; and as from creation it is given to all living things to will to remain in their own form, the general complex wills this from its particulars, and the particulars from the general. Hence, when the love is attacked, it defends itself by its understanding, and the understanding by things of reason and of imagination, whereby it brings the event before itself, especially by those things that are as one with the love which is attacked. If this were not so the whole form would be made to totter, by privation of love. Hence now it is that, in order that it may resist attacks, love hardens the substances of its form and erects them as it were into crests - so many pricks; that is it wrinkles itself. Such is the exasperation of love which is called zeal. If therefore, there is not the power to withstand, anxiety arises, and grief, because it foresees the extinction of the interior life with its delights. But on the other hand if love is favored, and caressed, that form relaxes itself, softens itself, dilates itself, and the substances of the form become soft, bland, gentle, and alluring.
361. Quod homo accendatur ex impugnatione amoris ejus, aperietur ipsa causa: forma humana in intimis suis a creatione est forma amoris et sapientiae; in homine sunt omnes affectiones amoris, et inde omnes perceptiones sapientiae in perfectissimo ordine compositae, ita ut simul faciant unanimum, et sic unum; sunt illae substantiatae, nam substantiae sunt subjecta illarum. Cum itaque Humana forma ex illis composita est, patet, quod, si amor impugnatur, etiam universa illa forma cum omnibus et singulis ibi in instanti seu simul impugnetur: et quia omnibus vivis a creatione inditum est velle in sua forma permanere, hoc vult communis compages a singulis, et singula a communi; inde cum amor impugnatur, defendit se per intellectum suum, ac intellectus per rationalia et per imaginativa, per quae sibi repraesentat eventum; imprimis per illa, quae unum cum amore, qui impugnatur, agunt; quod nisi fieret, ex privatione illius amoris, tota illa forma labefactaretur.
[2] Inde nunc est, quod amor, ut resistat impugnationibus, substantias formae suae induret, ac erigat quasi in cristas, totidem aculeos, hoc est, crispet se; talis est exacerbatio amoris, quae vocatur Zelus: quare si non datur copia resistendi, oritur anxietas et dolor, quia praevidet exstinctionem interioris vitae cum jucundis ejus. Vicissim autem, si amor favetur et mulcetur, forma illa remittit se, emollit se, dilatat se, ac substantiae formae fiunt lenes, blandae, clementes, et lenocinia.