368、⑸爱如何，智慧就如何，因而这个人就如何。原因在于，爱和智慧如何，意愿和理解力就如何，因为意愿是接受爱的容器，理解力是接受智慧的容器，如前所示；二者构成人及其品质。爱是多种多样的，多到种类无限，这一点从地上和天上的人可以看出来。没有哪两个世人或天使如此相似，以至于没有任何区别。正是爱使他们与众不同，因为每个人都是他自己的爱，或说是其爱的化身。人们以为是智慧使他们与众不同，但智慧来自爱；它是爱的形式；爱是生命的本质，智慧是源于这本质的生命的表达。
世人认为理解力构成人。他们之所以如此认为，是因为如前所示，理解力能被提升到天堂之光，从而能使一个人看似很有智慧。然而，超出爱，也就是非由爱所生的理解力部分，尽管看上去是这个人的一部分，并由此决定了这个人的品质，但这仍只是一个表象。因为超出爱的理解力部分的确是由对认识和变得智慧的爱而生的，但不是同时由对将所认识并智慧理解的东西应用于生活的爱而生的。结果，这超出的理解力部分在世上要么随着时间消失，要么作为某种转瞬即逝的东西而徘徊在边界处的记忆周围。因此死后，它就会被分离出去，只剩下与灵自己的爱相一致的那一部分。
由于爱构成一个人的生命，因而就是这个人自己，所以一切天堂社群，以及社群里的一切天使，都照着属于爱的情感被排列，没有哪个社群或天使是照着与这爱分离的理解力来排列的。地狱及其社群也是如此，不同之处在于，它们是照着与天堂之爱对立的地狱之爱来排列的。由此可见，爱如何，智慧就如何，因而这个人就如何。
368, 5. The quality of the love determines the quality of the wisdom and therefore the quality of the person. This is because the quality of love and wisdom determines the quality of volition and discernment, volition being the vessel of love and discernment the vessel of wisdom, as already explained [358-361]; and these two constitute us as humans and give us our quality.
Love is highly complex, so complex that its various forms are without limit. This we can tell from the human race on earth and in the heavens. There is not a single individual or angel so like another that there is no difference. Love is what makes the difference, each individual being her or his own love. People think that wisdom is what differentiates, but wisdom comes from love. It is love's form, for love is the underlying reality of life and wisdom is the manifestation of life from this underlying reality.
The world believes that intelligence is what makes us human, but people believe this because our discernment can be raised up into heaven's light, as already explained [242-243, 255-256, 258], and it can seem as though we were wise. However, any discernment that goes too far, that is, discernment that is not wisdom of love, appears as though it were ours. This makes us seem like intelligent people, but that is only an appearance. The discernment that goes too far is actually a love for knowing and being wise and not at the same time a love for applying our knowledge and wisdom to life. So in this world it either ebbs away over time or waits around temporarily on the edges, outside the contents of memory. After death, then, it is separated from us, and nothing is left but what agrees with the real love of our spirit.
Since love does constitute our life and therefore ourselves, all the communities of heaven and all the angels of those communities are arranged according to the passions that come from their loves. No community and no angel within a community is located by any gift of discernment apart from his or her love. The same holds for the hells and their communities, but that depends on loves that are opposite to heavenly loves.
We can tell from this that the quality of the love determines the quality of the wisdom, and that these determine the quality of the person.
368. (5) The character of the love determines the character of the wisdom, and so the character of the person. The reason is that the character of the love and wisdom determines the character of the will and intellect. For the will is the recipient vessel of love, and the intellect the recipient vessel of wisdom, as we showed above, and these two form the person and his character.
Love is multifarious - so multifarious that its varieties are limitless - as can be seen from the human race on earth and in the heavens. One finds not one person or one angel so like another that there is no distinction between them. It is love that distinguishes them, for everyone is the embodiment of his love.
People suppose that it is wisdom that distinguishes them, but wisdom is the product of love, wisdom being its form. For love is the essence of life, and wisdom the expression of life springing from that essence.
[2] People in the world believe that the intellect forms the person. However, they believe this because, as we have shown above, the intellect can be raised into the light of heaven, thus enabling a person to appear as if wise. But even though that measure of the intellect which transcends love, that is, which is not born of love, appears to be part of the person, thus to determine the person's character, still it is only an appearance. For that measure of the intellect which transcends love is indeed born of a love of knowing and becoming wise, but it is not born at the same time of a love of applying to life that which it knows and wisely perceives. Consequently in the world this either fades in time or lingers as something transitory round about the contents of the memory in its peripheries. After death, therefore, it is separated, and no more remains than what accords with the spirit's real love.
[3] Because love forms a person's life and thus the person himself, all societies of heaven, and all angels in those societies, are arranged according to the affections which are properties of their love, and not any society or any angel in a society according to any property of the intellect apart from that love. So likewise in the hells and their societies, but with the difference that they are arranged according to loves opposite to heavenly loves.
It can be seen from this that the character of the love determines the character of the wisdom, and so the character of the person.
368. (v) Such as the love is, such is the wisdom, and therefore such is the man. For such as are the love and wisdom, such are the will and understanding, since the will is the receptacle of love, and the understanding of wisdom, as was shown above; and these two make the man and his character. Love is manifold, and so manifold that the varieties are unlimited, as can be established from the human race in the earths and in the heavens. There is no man or angel so like another that there is not any difference. Love is what distinguishes, for every man is his own love. It is supposed that wisdom makes a distinction, but wisdom comes from love and is the form of love; for love is the Esse of life, and wisdom is the Existere of life from that Being. It is believed in the world that the understanding makes the man; but this is believed because the understanding can be raised into the light of heaven, as was shown above, and the man may thus have the appearance of being wise; but as much of the understanding as transcends, that is, does not belong to the love, appears to be the man's, so far he has that character, but it is only an appearance. For as much of the understanding as transcends has really to do with the love of knowing and being wise, but not at the same time with the love of applying to life what the man knows and understands. Wherefore in the world with time that part passes away, or it lingers without in the borders, a thing of the memory, ready to fall away; on which account it is separated after death, and nothing more remains than agrees with the spirit's own love. Because love makes the life of man, and thus the man himself, all the societies of heaven and all the angels in the societies, are arranged according to the affections belonging to their love. But no society nor any angel in a society is arranged according to anything of the understanding apart from their love. It is the same in the hells and their societies, but in accordance with loves opposed to the heavenly loves. From these things it may be evident that such as the love is, such is the wisdom, and therefore such is the man.
368. (5) Such as the love is, such is the wisdom, consequently such is the man. For such as the love and wisdom are, such are the will and understanding, since the will is the receptacle of love, and the understanding of wisdom, as has been shown above; and these two make the man and his character. Love is manifold, so manifold that its varieties are limitless; as can be seen from the human race on the earths and in the heavens. There is no man or angel so like another that there is no difference. Love is what distinguishes; for every man is his own love. It is supposed that wisdom distinguishes; but wisdom is from love; it is the form of love; love is the esse of life, and wisdom is the existere of life from that esse. In the world it is believed that the understanding makes the man; but this is believed because the understanding can be elevated, as was shown above, into the light of heaven, giving man the appearance of being wise; yet so much of the understanding as transcends, that is to say, so much as is not of the love, although it appears to be man's and therefore to determine man's character, is only an appearance. For so much of the understanding as transcends is, indeed, from the love of knowing and being wise, but not at the same time from the love of applying to life what man knows and is wise in. Consequently, in the world it either in time passes away or lingers outside of the things of memory in its mere borders as something ready to drop off; and therefore after death it is separated, no more of it remaining than is in accord with the spirit's own love. Inasmuch as love makes the life of man, and thus the man himself, all societies of heaven, and all angels in societies, are arranged according to affections belonging to love, and no society nor any angel in a society according to anything of the understanding separate from love. So likewise in the hells and their societies, but in accordance with loves opposite to the heavenly loves. From all this it can be seen that such as the love is such is the wisdom, and consequently such is the man.
368. V. Qualis est amor[,] talis est sapientia, et inde talis est homo: nam qualis est amor et sapientia, talis est voluntas et intellectus, voluntas enim est receptaculum amoris, ac intellectus est receptaculum sapientiae, ut supra ostensum est, et haec duo faciunt hominem, et ejus quale. Amor est multiplex, et tam multiplex 1 ut varia ejus sint indefinita; ut constare potest ex Humano Genere in terris et in Coelis; non datur unus homo et unus angelus alteri ita similis, ut nulla distinctio sit[;] est amor qui distinguit, quisque enim est suus amor: putatur quod sapientia distinguat, sed sapientia est ex amore[;] est forma ejus; nam amor est esse vitae, et sapientia est existere vitae ex illo esse.
[2] Creditur in mundo, quod intellectus faciat hominem; sed hoc creditur, quia intellectus potest elevari in lucem coeli, ut supra ostensum est, et homo sic apparere sicut sapiens[;] sed tametsi 2 id intellectus quod transcendit [amorem], hoc est, quod non est amoris, apparet 3 quod sit hominis, ita quod homo talis sit, usque 4 est [modo] apparentia; id enim intellectus quod transcendit, est quidem amoris sciendi et sapiendi, sed non est simul amoris applicandi vitae id quod 5 scit et sapit; quare id in Mundo vel tempore recedit, vel extra res memoriae in terminis ut deciduum moratur; quapropter post mortem separatur, et non plus remanet, quam quod cum amore proprio spiritus concordat.
[3] Quia amor facit vitam hominis, et sic ipsum hominem, ideo sunt omnes societates coeli, et omnes angeli in societatibus, ordinati secundum affectiones quae sunt amoris, et nulla societas et in societate nullus angelus secundum aliquid intellectus separatum ab amore ejus: similiter in infernis et illorum societatibus, sed secundum amores coelestibus amoribus oppositos. Ex his constare potest, quod qualis est amor, talis sit sapientia, et quod inde talis sit homo.
Footnotes:
1. Prima editio: mnltiplex
2. sed tametsi ubi in prima editione sed usque
3. apparet ubi in prima editione hoc apparet
4. Prima editio: sed
5. Prima editio: qnod