439、⒁每种气场都带有自己的快乐。也就是说，每种气场，无论是从地狱升上来的淫乱之爱的气场，还是从天堂降下来的婚姻之爱的气场，都会使接受它的人感到快乐。原因在于，最低层也一样，每种爱的快乐都终止于这一层，这些快乐也在此得以完全和实现，并使感觉器官明显感知到它们的存在。正因如此，在最表层的显现中，淫乱的拥抱和婚姻的拥抱感觉是一样的，尽管它们内在完全不同。其实，它们在最表层的显现中也不一样，只是这一点无法凭感觉上的区别来判断。因为除了那些享有真正婚姻之爱的人外，其他人无法凭着最表层的区别作出区分。邪恶靠良善来识别，但良善无法靠邪恶来识别，正如有臭味在里头的鼻子感知不到香味一样。我从天使那里听说，他们能在最表层将淫乱者和非淫乱者区分开，就像一个人能凭着难闻的气味和馨香的气味将烧牛粪或牛角的火与烧香料或肉桂的火区分开一样。他们说，这是由于进入外在并构成它们的内在快乐之间的区别。
439、（14）每种氛围都会有其自己的愉悦。婚姻之爱和淫荡之爱都能影响人使人产生快乐。这是因为这两种爱所产生的快乐的接收部位是相同的。所以淫荡之爱与婚姻之爱中的亲密在外在上感觉是一样的，尽管在内在上它们是完全不同的。只有那些处于真正的婚姻之爱中的人才会感到它们的不同。因为知道善才会知道恶，而只知道恶，也就不知道善。
我听说天使能在外在形式上区分出淫荡之爱和婚姻之爱，就象容易区分出烧粪便时的臭味和燃肉桂时的香气一样容易。另外，这其中的区别是因为两种快乐的内在是不同的。
439. (xiv) Either sphere brings joys with it.
That is to say, the sphere of scortatory love which comes up from hell and the sphere of conjugial love which comes down from heaven each cause the person who receives them to feel joys. The reason is that the lowest level, where the pleasures of either love come to an end, and where they are completed and fulfilled, presenting them to the organs of sense, is the same. This is why scortatory and conjugial embraces seem alike in their outermost results, though they are entirely different inwardly. There is thence a difference at the outermost, but this cannot be judged by any feeling of distinction. For only those who enjoy truly conjugial love can tell differences from distinctions at the outermost level. For evil is recognised from a knowledge of good, not good from a knowledge of evil, just as neither can a pleasant smell be detected by a nose which has a foul smell in it. I have heard from angels that they can tell one who is wanton at the outermost level from one who is not, just as one can tell apart a fire of burning dung or horn by its disagreeable smell from one of burning incense or cinnamon wood by its sweet smell. This, they said, is the result of distinguishing inward pleasures which enter into and excite outward pleasures.
439. 14. Each atmosphere brings with it delights. That is to say, each atmosphere - namely, the atmosphere of licentious love which ascends from hell and the atmosphere of conjugial love which descends from heaven - affects the person receiving it with delights. The reason is that the lowest plane in which the delights of either love terminate, where they come to fulfillment and realization, and which renders them perceptible in its power of sensation, is the same. So it is that licentious intimacies and conjugial intimacies in outmost respects are perceived as being alike, even though they are entirely unalike in their inner qualities. People do not judge that they are also unalike therefore in their outmost expressions, because they lack any sensation of the difference. The dissimilarities from differences in their outmost expressions are felt only by those who are in a state of truly conjugial love. For evil is recognized from the experience of good, but not good from the experience of evil, even as a sweet smell is not detected by the nose when it has a foul odor clinging to it.
I have heard from angels that they discern in outmost expressions what is lascivious from what is not lascivious as clearly as one discerns the fire of burning dung or horn by its foul odor from the fire of burning incense or cinnamon wood by its sweet aroma. Moreover, that this results from the difference in internal delights, which enter into the outward ones and form them.
439. 14. Either aura brings delights with it. That is, the aura of illicit love that rises from hell furnishes pleasures for the person receiving it as much as the aura of married love does that comes down from heaven. The reason is that the lowest plane, where the pleasures of either love rest, and where they fulfill and complete themselves - the plane that makes them appear in its feelings - is the same. This is why illicit lovemaking and the lovemaking in marriage seem alike superficially, although they are totally unlike inwardly. You cannot tell from any sensation of the differences that therefore they are unlike on the surface as well, for only those who are in real married love feel the unlikeness from the differences. Indeed, you can tell bad things by what is good but not good things by what is bad, as the nose cannot tell a sweet smell when a foul smell besets it. from what is not lascivious in their extremities just as one can tell a fire of dung or burning horn, by its bad smell, from a fire of spice or burning cinnamon - wood, by its sweet smell - and this is due to the difference in the inner joys that invade the superficial ones and kindle them.
439. XIV. THAT EACH SPHERE CARRIES WITH IT DELIGHTS, that is to say, each sphere--that of scortatory love which ascends from hell, and that of conjugial love which descends from heaven--affects with its delights the man who receives it. The reason is because the ultimate plane is the same, the plane namely, wherein the delights of each love terminate, where also they are fulfilled and completed, and which makes their presence manifest by its sensation of them. Hence it is, that in outmost manifestation, scortatory embraces and conjugial embraces are perceived as being alike, although inwardly they are wholly unlike. That they are therefore unlike in their outmost manifestation cannot be judged from any sensation of the difference, for no others can sensate dissimilitudes from differences in outmosts save those who are in love truly conjugial. Evil is recognized from good but not good from evil, as neither is a sweet odor perceived by nostrils to which a foul odor is clinging. I have heard from angels that they distinguish the lascivious from the non-lascivious in outmosts, as one distinguishes a fire from dung, or burning horn with its offensive smell, from a fire of spice or of burning cinnamon-wood with its fragrant odor; and that this is due to the distinction between the internal delights which enter into the external and compose them.
439. (xiv) Each sphere brings delights with it. That is, the sphere of scortatory love ascending from hell, as well as the sphere of marital love descending from heaven, affects with delights the man receiving it. For the lowest plane, in which the delights of either love terminate, where they complete and fulfil themselves, and by which they are presented in sensation, is the same. Hence scortatory caresses and marital in the final expression are perceived as similar, although they are wholly unlike in internals. The fact that they are therefore unlike in externals, too, is not a judgment one can reach from a sense of the difference. Only those in true marital love feel the unlikeness in actual differences in the extremes; for evil is known from good, but not good from evil, just as a sweet odor is not detected by nostrils in which a fetid odor clings. I have heard from angels that they distinguish the lascivious from the non-lascivious in the final expression as one distinguishes a fire of dung or burning horn by its evil odor from a fire of spice or burning cinnamon wood by its sweet odor; and this is from discernment of the internal delights which enter and compose the external.
439. (14) That each sphere carries delights with it. That is to say that both the sphere of scortatory love which ascends from hell and the sphere of conjugial love which comes down from heaven, affect the man receiving it with delights. The reason is that the ultimate plane, in which the delights of each love terminate, and where they fill and complete themselves, and which presents them in their sense, is the same. Hence it is that scortatory caresses and conjugial caresses are perceived alike in the extremes although utterly unlike in the internals. That they are thence unlike also in the extremes is not judged from a sense of the difference; for the unlikenesses from these differences are not felt in the extremes by others than those who are in love truly conjugial, because evil is recognized from good and not good from evil, just as a sweet odor is not perceived by the nostrils while a foul stench clings to them. I have heard from the angels that they distinguish the lascivious from the non-lascivious in the extremes just as one distinguishes the flame of dung, or of burning horn, by their offensive smell, from a fire of spice or of burning cinnamon wood by their fragrant odor; and that this is from the difference of the internal delights which enter into the externals and compose them.
439. XIV: Quod utraque sphaera secum ferat jucunditates. Videlicet, quod tam sphaera amoris scortatorii quae ascendit ex inferno, quam sphaera amoris conjugialis quae descendit e Coelo, afficiat hominem recipientem jucunditatibus; causa est, quia ultimum planum, in quod jucunditates utriusque amoris desinunt, et ubi se implent et complent, et [quod] illas in suo sensu sistit, est idem: inde est, quod amatoria scortatoria, et amatoria conjugialia in extremis percipiantur similia, tametsi prorsus dissimilia sunt in internis; quod inde etiam dissimilia sint in extremis, ex non sensu discriminis [non] judicatur; nam dissimilitudines ex discriminibus in extremis non sentiunt alii quam qui in amore vere conjugiali sunt; malum enim cognoscitur ex bono, non autem bonum ex malo, sicut nec odor dulcis a nare cum ei inhaeret odor teter. Audivi ab angelis, quod illi discernant in extremis lascivum a non lascivo, sicut quis discernit ignem stercoris aut cornus 1usti ex maleolentia ejus, ab igne aromatis aut ligni cinnamomi usti ex suaveolentia ejus; et quod hoc sit ex discrimine jucunditatum 2internarum, quae ingrediuntur externas et conflant illas.
Footnotes:
1. Prima editio: cornu
2. Prima editio: juncunditatum