274、⑵属世心智作为地狱的一个形式或形像，通过三个层级下降。从前面(222-229节)可以看出，一切事物，无论最大的还是最小的，都有两种层级，即高度层级和广度层级。属世心智，无论其最大部分还是最小部分，也是如此。此处所说的是高度层级。属世心智由于其被称为理性和自由的两种官能而处于能通过三个层级上升或下降的状态。它通过良善和真理上升，通过邪恶和虚假下降。当它上升时，向下延伸到地狱的较低层级就被关闭；当它下降时，向上延伸到天堂的较高层级就被关闭；原因在于，它们的反作用是彼此对立的。
在新生儿里面，这三个层级，无论高低，既不打开也不关闭。因为这时他既不知道良善和真理，也不知道邪恶和虚假。但随着他将自己引入这一方或那一方，这些层级要么在这一方打开，在那一方关闭，要么在这一方关闭，在那一方打开。当它们向地狱打开时，属于意愿的主导爱就获得最高或最内在的位置；由于这爱而属于理解力的虚假思维获得第二或中间位置；通过思维行动的爱的决心，或通过理解力行动的意愿的决心获得最低位置。此外，这里的情况和前面论述的高度层级是一样的；它们所遵循的秩序好比目的、原因和结果，或最初目的，中间目的和最终目的。这些层级向着肉体是下降的，因此在下降的过程中越来越粗糙，最终变得物质和肉体化。
如果真理从圣言被取出来进入第二层级，以形成该层级，那么这些真理就会被第一个层级，也就是对邪恶的爱歪曲，成为仆人和奴隶。由此可见，取自圣言的教会真理在那些陷入对邪恶的爱，或其属世心智在形式上是一个地狱的人那里变成什么样子，也就是说，这些真理被用作服侍魔鬼的手段，故而被亵渎。因为在作为一个地狱的属世心智中占据主导地位的对邪恶的爱就是魔鬼，如前所述。
274, 2. An earthly mind that is a form and image of hell has three descending levels. In 222-229 above, it was explained that there are two kinds of levels, called vertical and horizontal, in the largest and smallest instances of everything. This holds true as well of the earthly mind in its largest and smallest forms. At this point, we are talking about vertical levels.
By virtue of its two abilities, called rationality and freedom, the earthly mind is in a state that allows it to rise up by three levels or descend by three levels. It rises up as a result of good and true actions, and it descends as a result of evil and false actions. Further, when it rises up, the lower levels that tend toward hell are closed off, and when it descends the higher levels that tend toward heaven are closed off. This is because they resist each other.
The three higher and lower levels are neither open nor closed in us when we are first born. This is because at that time we are ignorant of what is good and true and of what is evil and false. However, as we engage ourselves in these things, the levels are opened and closed in one direction or the other.
When they are opened toward hell, then the highest or central place is given to our dominant love, which is a matter of our volition. A second or intermediary place is given to distorted thinking, which is a matter of the discernment derived from that love. The lowest place is given to the realization of our love by means of our thinking, or of our volition by means of our discernment.
All this is like the vertical levels already discussed, which in their sequence are like a purpose, its means, and its result, or like first, intermediate, and final ends.
The downward course of these levels is toward the body; so as they move lower, things become coarser, focused on what is material and bodily.
If truths from the Word are recruited on the second level for its formation, then these truths are distorted because of the first level, which is a love for what is evil. They become servants, slaves. We can tell from this what truths of the church and the Word are like in people who are engaged in a love for what is evil or whose earthly minds are hell in form--that is, since they are serving a devil as its means, these truths are being profaned. The love for evil that takes control in a hellish earthly mind is its devil, as already noted [273].
274. (2) The natural mind which is a form of or image of hell descends through three degrees. It may be seen above in nos. 222-229 that there are in the greatest and least of all things degrees of two kinds, called degrees of height and degrees of breadth. So also in the natural mind in its greatest and least elements. Here by degrees we mean degrees of height.
Because of its two faculties called rationality and freedom, the state of the natural mind is such that it can ascend through three degrees and descend through three degrees. It ascends when prompted by goods and truths, and descends when prompted by evils and falsities. Moreover, when it ascends, the lower degrees which extend downward to hell are closed, and when it descends, the higher degrees which extend upward to heaven are closed. The reason is that they react in opposition to each other.
[2] These three degrees, both the higher ones and the lower ones, are neither opened nor closed in a person newly born. For the person is then in a state of ignorance, incognizant of good and truth and of evil and falsity. But in the measure that he introduces himself into these, the degrees are either opened on the one side and closed on the other, or closed on the one side and opened on the other.
When the degrees are opened in the direction of hell, then the dominant love belonging to the will is accorded the highest or inmost place, the thought of falsity belonging to the intellect in consequence of that love is accorded the second or intermediate place, and the resolve of the love acting through the thought, or of the will acting through the intellect, is allotted the lowest place.
Moreover, the case here is the same as with the degrees of height discussed previously, that they follow in order like end, cause and effect, or like the first end, intermediate end, and last end.
The descent of these degrees is toward the body. Thus they grow cruder as they descend and become material and carnal.
[3] If truths from the Word are acquired in the second degree so as to form that degree, then those truths are falsified in consequence of the first degree, which is a love of evil, and they become menial hirelings and indentured servants.
It can be seen from this what becomes of truths that the church has from the Word in people who are caught up in a love of evil, or whose natural mind is in its form a hell, namely, that because those truths are used as means to serve the devil, they are profaned. For as said above, the love of evil dominant in the natural mind which is a hell is the devil.
274. (ii) The natural mind which is a form or image of hell descends through three degrees. It may be seen above (222-229), that both in the greatest and least of all things, there are degrees of two kinds, namely degrees of height and of breadth. This is true also of the natural mind in greatest and least things. Degrees of height are here understood. The natural mind, by its two capacities called rationality and freedom, is in this state that it is capable of ascending through three degrees, or of descending through three degrees. It ascends by reason of goods and truths, and descends by reason of evils and falsities. And when it ascends, the lower degrees which tend towards hell are closed, but when it descends, the higher degrees which tend towards heaven are closed. The cause for this is that they are in reaction. These three degrees, higher and lower, have neither been opened nor closed in man in earliest infancy, for he is then ignorant of good and truth, and of evil and falsity. But as he commits himself to one or the other, so the degrees are opened and closed on one side or the other. When they are opened towards hell, then the reigning love which is of the will is allotted the highest or inmost place; the thought of the false, which is of the understanding from that love, is allotted the second or middle place; and the outcome of the love, through the thought, or of the will through the understanding, is allotted the lowest place. The same is the case here as with degrees of height, treated of previously, which in order are as end, cause and effect, or as first end, middle end and last end. The descent of these degrees is towards the body. Hence in descent they become grosser, becoming material and corporeal. If truths are drawn out of the Word into the second degree to form that degree, then those truths are falsified from the first degree, which is the love of evil, and become servants and slaves. From this it can be established what the truths of the Church from the Word become with those who are in the love of evil, or whose natural mind is, in form, a hell, namely, that they are profaned because they serve the devil as means, for as was said above, the love of evil reigning in the natural mind which is a hell is the devil.
274. (2) The natural mind that is a form or image of hell descends through three degrees It may be seen above (n. 222-229) that both in the greatest and in the least of all things there are degrees of two kinds, namely, degrees of height and degrees of breadth. This is also true of the natural mind in its greatest and its least parts. Degrees of height are what are now referred to. The natural mind, by its two capacities called rationality and freedom, is in such a state as to be capable of ascending through three degrees, or of descending through three degrees; it ascends by goods and truths, and descends by evils and falsities. When it ascends, the lower degrees which tend to hell are shut, and when it descends, the higher degrees which tend to heaven are shut; for the reason that they are in reaction. These three degrees, higher and lower, are neither open nor shut in man in earliest infancy, for he is then ignorant both of good and truth and of evil and falsity; but as he lets himself into one or the other, the degrees are opened and shut on the one side or the other. When they are opened towards hell, the reigning love, which is of the will, obtains the highest or inmost place; the thought of the false, which is of the understanding from that love, obtains the second or middle place; and the result of the love through the thought, or of the will through the understanding, obtains the lowest place. The same is true here as of degrees of height treated of above; they stand in order as end, cause, and effect, or as first end, middle end, and last end. The descent of these degrees is towards the body, consequently in the descent they wax grosser, and become material and corporeal. If truths from the Word are received in the second degree to form it, these truths are falsified by the first degree, which is the love of evil, and become servants and slaves. From this it can be seen what the truths of the church from the Word become with those who are in the love of evil, or whose natural mind is in form a hell, namely, that they are profaned because they serve the devil as means; for the love of evil reigning in the natural mind that is a hell, is the devil, as was said above.
274. II. Quod Mens naturalis, quae est forma seu imago inferni, descendat per tres gradus. Quod in omnium maximis et minimis sint duplicis generis Gradus, qui vocantur altitudinis et latitudinis, videatur supra 222-229; ita quoque Mens naturalis in suis maximis et minimis: hic intelliguntur Gradus altitudinis. Mens naturalis ex binis suis facultatibus, quae vocantur Rationalitas et Libertas, in eo statu est, ut possit per tres gradus ascendere, et per tres gradus descendere; ascendit ex bonis et veris, et descendit ex malis et falsis; et dum ascendit, clauduntur gradus inferiores qui tendunt ad infernum, ac dum descendit, clauduntur gradus superiores qui tendunt ad Coelum; causa est, quia in reactione sunt.
[2] Tres illi gradus superiores et inferiores non aperti sunt nec clausi in homine recens nato; est enim tunc in ignorantia boni et veri, ac mali et falsi; sed sicut in illa se mittit, ita gradus aperiuntur et clauduntur vel ab una parte vel ab altera. Cum aperiuntur versus infernum, tunc supremum seu intimum locum sortitur amor regnans qui est voluntatis, alterum seu medium locum sortitur 1 cogitatio falsi, quae intellectus est ex illo amore, 2 ac infimum locum sortitur conclusum amoris per cogitationem, seu voluntatis per intellectum. Est etiam simile hic sicut est cum gradibus altitudinis, de quibus prius, quod in ordine sint sicut finis, causa, et effectus, aut sicut finis primus, medius et ultimus. Descensus horum graduum est versus corpus[;] inde illi in descensu crassescunt, et fiunt materiales et corporei.
[3] Si vera ex Verbo in secundo gradu ad formandum illum adsciscuntur, tunc illa vera ex primo gradu, qui est amor mali, falsificantur, ac fiunt famulitia et mancipia: ex quo constare potest, qualia fiunt vera Ecclesiae ex Verbo apud illos qui in amore mali sunt, seu quorum mens naturalis est in forma infernum, quod quia inserviunt diabolo pro mediis, prophanentur; amor enim mali regnans in naturali Mente, quae est infernum, est diabolus, 3 ut supra dictum est.
Footnotes:
1. Prima editio: sortirur
2. Prima editio: amore;
3. Prima editio: diabolus;