30、正因神性本质本身是爱与智慧，所以人具有两种生命官能；他从其中一种官能那里获得理解，从另一种官能那里获得意愿。他从中获得理解的官能从来自神的智慧流注那里获得它所拥有的一切，他从中获得意愿的官能从来自神的爱之流注那里获得它所拥有的一切。这两大官能不会因人没有真正的智慧或正确的爱就被拿走，只是被关闭了；并且只要它们被关闭，尽管理解力仍被称为理解力，意愿仍被称为意愿，但它们已经名不副实。因此，这两大官能若真的被拿走，人本性的一切都会灭亡；因为人性在于出于思维而思考和言谈，出于意愿而意愿和行动。由此清楚可知，神性在人里面就住在这两种官能中，就是住在变得智慧的官能和爱的官能中；确切地说，人拥有变得智慧和爱的能力。每个人都拥有变得智慧的能力和爱的能力在里面，即使他没有像他可能的那样变得智慧，像他可能的那样去爱；我通过大量经历十分清楚这一点，这些经历在其它地方有大量说明。
30. It is because the very essence of the Divine is love and wisdom that we have two abilities of life. From the one we get our discernment, and from the other volition. Our discernment is supplied entirely by an inflow of wisdom from God, while our volition is supplied entirely by an inflow of love from God. Our failures to be appropriately wise and appropriately loving do not take these abilities away from us. They only close them off; and as long as they do, while we may call our discernment "discernment" and our volition "volition," essentially they are not. So if these abilities really were taken away from us, everything human about us would be destroyed--our thinking and the speech that results from thought, and our purposing and the actions that result from purpose.
We can see from this that the divine nature within us dwells in these two abilities, in our ability to be wise and our ability to love. That is, it dwells in the fact that we are capable of being wise and loving. I have discovered from an abundance of experience that we have the ability to love even though we are not wise and do not love as we could. You will find this experience described in abundance elsewhere.
30. It is because the Divine essence itself is love and wisdom that a person has two faculties of life, one of which is the origin of his intellect, and the other the origin of his will. The faculty from which the intellect originates draws all its properties from an influx of wisdom from God, and the faculty from which the will originates draws all its properties from an influx of love from God. A person's failure to become rightly wise and to love rightly does not take away these faculties but only closes them up, and as long as they remain closed, the intellect is indeed called intellect, and the will likewise will, but still they are essentially nonexistent. Consequently if the aforesaid two faculties were to be taken away, everything human would perish, which is to think and from thinking speak, and to will and from willing act.
It is apparent from this that the Divine resides in a person in these two faculties, in the faculty for becoming wise and in the faculty for loving - or rather, that He is able to do so.
That everyone has in him the ability to become wise and the ability to love, even if he is not as wise and loving as he might be, is something that has become well known to me from a good deal of experience, experience which you will see amply presented elsewhere.
30. It is from the fact that the very Divine Essence is Love and Wisdom that man has two faculties of life, from one of which he has understanding, and from the other, will. The faculty from which he has understanding derives everything it has from the influx of Wisdom from God; and the faculty from which he has will derives everything it has from the influx of Love from God. A man's not being justly wise and not loving justly does not take away these faculties but merely closes them in, and so long as they are closed in, the understanding is indeed called understanding and the will is called will, but they are not such essentially. Wherefore if these two faculties were to be taken away, all that is human would perish; for being human is to think and speak from thought, and to will and act from will. Hence it is clear that the Divine dwells with man in these two faculties, which are the faculties of being wise and of loving, that is, in the ability to be wise and to love. That there is in man the possibility of loving and of being wise, although he is not wise as he might be and does not love as he might, has been made known to me by much experience which you will see abundantly elsewhere.
30. It is because the Divine Essence itself is Love and Wisdom that man has two capacities for life; from one of these he has understanding, from the other will. The capacity from which he has understanding derives everything it has from the influx of wisdom from God, and the capacity from which he has will derives everything it has from the influx of love from God. Man's not being truly wise and not loving rightly does not take away these capacities, but merely closes them up; and so long as they are closed up, although the understanding is still called understanding and the will is called will, they are not such in essence. If these two capacities, therefore, were to be taken away, all that is human would perish; for the human is to think and to speak from thought, and to will and to act from will. From this it is clear that the Divine has its seat in man in these two capacities, the capacity to be wise and the capacity to love (that is, that one may be wise and may love). That in man there is a possibility of loving [and of being wise], even when he is not wise as he might be and does not love as he might, has been made known to me from much experience, and will be abundantly shown elsewhere.
30. Ex eo, quod ipsa Divina Essentia sit Amor et Sapientia, est quod homini binae Facultates vitae sint, ex quarum una est illi Intellectus, et ex altera est illi Voluntas; facultas ex qua Intellectus, trahit omnia sua ex influxu Sapientiae a Deo, et facultas ex qua Voluntas, trahit omnia sua ex influxu Amoris a Deo: quod homo non juste sapiat et non juste amet non tollit facultates, sed modo includit illas, et quamdiu includit illas, intellectus quidem dicitur intellectus, similiter voluntas, sed usque essentialiter non sunt; quare si facultates illae auferrentur, periret omne humanum, quod est cogitare et ex cogitare loqui, ac velle et ex velle agere. Inde patet, quod Divinum apud hominem resideat in binis illis facultatibus, quae sunt facultas sapiendi et facultas amandi, hoc est, quod possit. Quod in homine sit posse [sapere et posse] amare, tametsi non sapit et non amat sicut potest, ex multa experientia mihi innotuit, quam alibi videbis in copia.