363、⑴爱和智慧，以及由此而来的意愿和理解力构成人的真生命。几乎没有人知道生命是什么。当有人思想生命时，觉得它似乎是某种转瞬即逝的东西，对这种东西是不可能有什么概念的。它似乎是这种东西，是因为人们不知道唯独神是生命，并且祂的生命是神性之爱和神性智慧。由此明显可知，人里面的生命不是别的，正是爱和智慧，这生命照着人接受这爱和智慧的程度而在他里面。众所周知，太阳发出热和光，宇宙万物是接受者，并照着它们接受这热和光的程度而变得温暖和明亮。从主所在的太阳发出的热和光也是这样，它发出的热是爱，发出的光是智慧，如第二部分所示。因此，生命来自从显为太阳的主发出的这二者。
来自主的爱和智慧就是生命，这一点也可从以下事实看出来：一个人会随着他里面的爱的衰退而变得无精打采，随着智慧的衰退而变得愚蠢迟钝；倘若它们真的完全衰退了，他就不再存活。爱有许多属性，这些属性被赋予另外的名称，因为它们是爱的衍生物，如情感、渴望和欲望，以及它们的快乐和享受。智慧也有许多属性，如感知、反思、回忆、思考，以及对某事的注意。此外，爱和智慧一起同样有许多属性，如同意、结论和行动的决心等等。事实上，所有这些都是两者的属性，只是它们从占主导地位并且更接近这二者的那个属性而得名。
最后从这二者衍生出来的是感觉，也就是视觉、听觉、嗅觉、味觉、触觉，以及它们的快乐和满足。按照表象，是眼睛在看；但其实是理解力通过眼睛在看；因此，看也论及理解力。按照表象，是耳朵在听；但其实是理解力通过耳朵在听；因此，听也论及注意和听从，注意和听从是理解力的功能。按照表象，是鼻子在闻，舌头在尝；但其实是理解力用它的感知在闻和尝；因此，闻和尝也论及感知。其它例子也是如此。这一切现象的源头都是爱和智慧；由此可见，这二者构成人的生命。
363, 1. Love and wisdom, and the volition and discernment that come from them, constitute our very life. Hardly anyone knows what life is. When people think about it, it seems like something ethereal, something with no specific image. It seems like this because people do not know that only God is life and that his life is divine love and wisdom. We can see from this that the life in us is nothing else and that there is life in us to the extent that we accept it.
We know that warmth and light radiate from the sun and that everything in the universe is a recipient, growing warm and bright in proportion to its receptivity. The same holds true as well for the sun where the Lord is, whose radiating warmth is love and whose radiating light is wisdom, as explained in part 2. It is from these two emanations from the Lord as the sun, then, that life comes.
We can tell that life is love and wisdom from the Lord from the fact that we grow sluggish as love ebbs away from us and dull as wisdom ebbs away; and if they leave us completely, we are snuffed out.
There are many forms of love that have been given their own names because they are derivatives, such as desires, cravings, appetites, and their gratifications and delights. There are many forms of wisdom, too, like perception, reflection, memory, thought, and focus on a subject. Further, there are many forms that come from both love and wisdom, such as agreement, decision, and resolve to act, among others. All of these belong to both [love and wisdom], but they are assigned their names on the basis of what is dominant and nearer to hand.
Finally, our senses are derived from these two, our sight, hearing, smell, taste, and touch, with their own pleasures and satisfactions. The appearance is that our eye is seeing, but our discernment is seeing through our eye, which is why we ascribe sight to our discernment. The appearance is that our ear is hearing, but our discernment is hearing through our ear. This is why we speak of the attentiveness and listening that are actually functions of discernment as "hearing." The appearance is that our nostrils smell and that our tongue tastes, but discernment is smelling with its perceptiveness and is tasting as well; so we refer to perceptiveness as smelling and tasting, and so on. The wellsprings of all these functions are love and wisdom; we can therefore tell that these two constitute our life.
363. (1) Love and wisdom, and consequently the will and intellect, constitute a person's very life. Scarcely anyone knows what life is. When anyone thinks about it, it seems as though it were something vaporous, of which no idea is possible. It seems so because people do not know that God alone is life, and that His life is Divine love and wisdom. Consequently it is apparent that nothing else is the life in a person, and that it is the life in him in the degree that he receives it.
People know that the sun radiates heat and light, of which all things in the universe are recipients, and that in the degree that they receive them they are warmed and illuminated. So it is with the sun where the Lord is, the heat radiating from it being love, and the light radiating from it being wisdom, as we showed in Part Two.
Life therefore comes from these two elements which emanate from the Lord as a sun.
[2] That love and wisdom from the Lord are life can also be seen from the fact that as love wanes in a person he becomes listless, and as wisdom fades, dull-witted; and if these were to vanish altogether, he would cease to live.
There are many properties of love which have been given other names, because they are derivations of it, such as affections, lusts, appetites, and their pleasures and delights. There are also many properties of wisdom, such as perception, reflection, recollection, cogitation, and attention to something. In addition there are many properties of both love and wisdom together, such as consent, resolve, and determination to a course of action, among others. Actually, all of these are properties of both, but they are characterized by the one that is predominant and more immediately present.
[3] Deriving finally from these two are sensations, which are those of sight, hearing, smell, taste and touch, with their delights and gratifications. The appearance is that the eye sees, but it is the intellect which sees through the eye. Consequently seeing is predicated also of the intellect. The appearance is that the ear hears, but it is the intellect which hears by means of the ear. Consequently hearing is predicated also of paying attention and listening, which is a function of the intellect. The appearance is that the nose smells, and that the tongue tastes, but it is the intellect with its perception which smells, and also tastes. Consequently smelling and tasting are predicated also of perception. And so on.
The founts of all of these phenomena are love and wisdom, from which it can be seen that these two constitute a person's life.
363. (i) Love and wisdom, and the will and the understanding therefrom, make the very life of man. Hardly anyone knows what life is. When one thinks about it, it seems as if it were a volatile something, of which no idea is possible. It seems so, because it is not known that God alone is Life, and that His Life is Divine Love and Wisdom; hence it is plain that in man life is nothing else, and that life is in man in the degree in which he receives this love and wisdom. It is known that light and heat go forth from the sun, and that all things in the universe are recipients, and become warm and bright in the degree in which they receive these. So also do heat and light go forth from the Sun where the Lord is; the heat going forth therefrom is Love, and the light going forth is Wisdom, as was shown in Part II. Life, therefore, comes from these two, which go forth from the Lord as the Sun. That love and wisdom from the Lord is life can be established also from this, that man grows listless as love recedes from him, and stupid as wisdom leaves him, and, if they were to recede altogether, he would be deprived of life. There are many things pertaining to love, which have had other names assigned to them because they are derivatives-as affections, desires, appetites, and their pleasures and enjoyments; and there are many things pertaining to wisdom-as perception, reflection, recollection, thought and intention towards a thing; and there are many things pertaining to both love and wisdom-as consent, conclusion and determination to action, besides others. All these, in fact, pertain to both, but are named from the more important and characteristic of the two. Finally from these two are derived sensations; they are sight, hearing, smell, taste and touch, with their enjoyments and pleasures. It is according to appearance that the eye sees, but in fact the understanding sees through the eye; on which account seeing is attributed also to the understanding. The appearance is that the ear hears, but in fact the understanding hears through the ear; therefore hearing is predicated of attention and listening which are of the understanding. The appearance is that the nose smells, and that the tongue tastes; but it is the understanding that by its perception smells and also tastes; for this reason, smelling and tasting are attributed also to perception. And so in other cases. The sources of all of these are love and wisdom; from which it can be established that these two make the life of man.
363. (1) Love and wisdom, and will and understanding therefrom, make the very life of man. Scarcely any one knows what life is. When one thinks about life, it seems as if it were a fleeting something, of which no distinct idea is possible. It so seems because it is not known that God alone is life, and that His life is Divine Love and Divine Wisdom. From this it is evident that in man life is nothing else than love and wisdom, and that there is life in man in the degree in which he receives these. It is known that heat and light go forth from the sun, and that all things in the universe are recipients and grow warm and bright in the degree in which they receive. So do heat and light go forth from the sun where the Lord is; the heat going forth therefrom is love, and the light wisdom (as shown in Part Second). Life, therefore, is from these two which go forth from the Lord as a sun. That love and wisdom from the Lord is life can be seen also from this, that man grows torpid as love recedes from him, and stupid as wisdom recedes from him, and that were they to recede altogether he would become extinct. There are many things pertaining to love which have received other names because they are derivatives, such as affections, desires, appetites, and their pleasures and enjoyments; and there are many things pertaining to wisdom, such as perception, reflection, recollection, thought, intention to an end; and there are many pertaining to both love and wisdom, such as consent, conclusion, and determination to action; besides others. All of these, in fact, pertain to both, but they are designated from the more prominent and nearer of the two. From these two are derived ultimately sensations, those of sight, hearing, smell, taste, and touch, with their enjoyments and pleasures. It is according to appearance that the eye sees; but it is the understanding that sees through the eye; consequently seeing is predicated also of the understanding. The appearance is that the ear hears; but it is the understanding that hears through the ear; consequently hearing is predicated also of attention and giving heed, which pertain to the understanding. The appearance is that the nose smells, and the tongue tastes but it is the understanding that smells and also tastes by virtue of its perception; therefore smelling and tasting are predicated also of perception. So in other cases. The sources of all these are love and wisdom; from which it can be seen that these two make the life of man.
363. I. Quod Amor et Sapientia, et inde Voluntas et Intellectus, faciant ipsam vitam hominis. Vix aliquis scit quid vita[;] cum quis cogitat de illa, apparet sicut sit quoddam volatile, cujus idea non datur: hoc apparet, quia nescitur quod Solus Deus sit vita, et quod vita Ipsius sit Divinus Amor et Divina Sapientia; inde patet quod non aliud sit vita apud hominem, et quod in gradu quo recipit sit apud illum vita. Notum est, quod a Sole procedat calor et lux, et quod omnia universi sint recipientia, et quod in gradu quo recipiunt incalescant et luceant: ita quoque a Sole ubi est Dominus, a quo procedens calor est Amor, et procedens lux est Sapientia, ut in PARTE SECUNDA ostensum est. Ex his duobus itaque, quae procedunt a Domino ut 1 Sole, est vita.
[2] Quod amor et sapientia a Domino sit vita, constare etiam potest ex eo, quod homo sicut amor recedit ab illo, torpescat, et sicut sapientia recedit, stupescat, et si prorsus recederent, exstingueretur. Sunt plura amoris, quae alia nomina sortita sunt, quia sunt derivationes, sicut affectiones, cupidines, appetitus, et eorum voluptates et jucunditates; et sunt plura sapientiae, sicut perceptio, reflexio, recordatio, cogitatio, intentio ad rem: et sunt plura utriusque tam amoris quam sapientiae, ut consensus, conclusio, et determinatio ad actum, praeter alia: sunt quidem omnia illa utriusque, sed denomi nantur a potiori et propiori. 2
[3] Ex illis duobus ultimo derivantur sensationes, quae sunt visus, auditus, odoratus, gustus et tactus, cum earum jucundis et amaenis: ex apparentia est quod oculus videat, sed intellectus videt per oculum, quare etiam dicitur videre de intellectu; apparentia est, quod auris audiat, sed intellectus audit per aurem, quare etiam audire dicitur de attentione et auscultatione quae est intellectus; apparentia 3 est quod nares odorent, et quod 4 lingua gustet, sed intellectus ex sua perceptione odorat, et quoque gustat, quare etiam dicitur de perceptione odorare et gustare: et sic porro. Omnium horum et illorum fontes sunt amor et sapientia: ex quo constare potest, quod haec duo faciant vitam hominis.
Footnotes:
1. Prima editio: nt
2. Prima editio: propiori:
3. Prima editio: apparenria
4. Prima editio: qnod