369、人们的确承认，一个人就是其主导爱的样子，但仅在心智和性情方面是这样，在身体方面则不然，因而是不完整的。然而，我从灵界的大量经历中得知，人从头到脚，也就是从头脑中的最初成分直到身体中的最终成分，都是其爱的样子。因为在灵界，所有人都是自己的爱的形式，天使是天堂之爱的形式，魔鬼是地狱之爱的形式。魔鬼的脸和身体是丑陋的，而天使的脸和身体是美丽的。此外，当他们的爱受到攻击时，他们的脸也会变；如果攻击严重，它们就会完全消失。这是灵界特有的现象，出现这种情况是因为，他们的身体与心智是合为一体的。
原因从前面所述明显可知，即：身体的组成部分都是衍生的形式，也就是说，是由从其最初成分发出的纤维交织而成的形式，这些最初成分是接受爱和智慧的容器；当这些最初成分具有这种性质时，其衍生成分不可能具有别的性质。因此，最初成分去哪里，其衍生成分就跟到哪里，它们不能分离。正因如此，一个将自己的心智提升到主那里的人，是整个被提升到祂那里；而一个将自己的心智扔进地狱的人，也是整个被扔进地狱。因此，整个人照着他的生命之爱，要么进入天堂，要么下入地狱。天使的智慧是这样：一个人的心智就是这个人，因为神是一位人；身体是心智的外在组成部分，用来感觉和行动；因此，它们是一，而非二。
369. It is generally recognized that our quality is determined by the quality of our primary love, but this is applied only to our minds and spirits, not to our bodies, which means that it is not applied to the whole person. However, an abundance of experience in the spiritual world has taught me that from head to toe, from the primary elements in our heads to the very limits of our bodies, our nature is determined by our primary love. All the people in that world are forms of their love, angels forms of heavenly love and demons forms of hellish love. These latter have misshapen faces and bodies, while the former have lovely faces and bodies. Further, when their love is attacked, their faces change; and if it is attacked severely, they disappear completely. This is a distinctive feature of the spiritual world. It happens because their bodies are completely at one with their minds.
We can see why from what has already been said, namely that everything in the body is secondary. That is, it is woven from fibers that come from specific origins that are vessels of love and wisdom; and when the origins have a particular nature, the secondary elements cannot be different. As a result, wherever the origins reach out, the secondary elements follow. They cannot be separated.
This is why people who lift their minds to the Lord are completely lifted to the Lord, and why people who plunge their minds into hell are wholly plunged there. So the whole person comes either into heaven or into hell, depending on the love of her or his life.
It is a matter of angelic wisdom that the human mind is a person because the Lord is a person, and that the body is a covering of the mind that senses and acts. So they are one single being, not two.
369. People recognize that a person's character is such as his dominant love, but only his character as regards his mind and heart, and not as regards his body, thus not his whole character. However, from abundant experience in the spiritual world I have learned that the character of a person from head to toe, or from his first elements in the head to his last elements in the body, is such as his love is. For people in the spiritual world are all forms of their love, angels forms of some heavenly love, and devils forms of some hellish love. The latter are hideous in face and body, while the former are beautiful in both face and body. Moreover, when their love is attacked, their faces change; and if it is severely attacked, they vanish altogether. This is a peculiar phenomenon in that world. It happens because their bodies are one with their minds.
[2] The reason is apparent from what we said above, that the constituents of the body are all derivative forms, that is to say, forms woven by fibers issuing from their first elements, elements which are the recipient vessels of love and wisdom; and when the first elements are of such a character, their derivative ones cannot be of another. Consequently in whatever direction the first elements go, the derivative ones follow. They cannot be separated.
So it is that a person who elevates his mind to the Lord is wholly elevated to the Lord, and that a person who casts his mind down to hell is wholly cast down into it. Consequently the whole person comes either into heaven or into hell in accordance with his life's love.
It is an observation of angelic wisdom that a person's mind is the person, because God is a person, and that the body is the mind's outward constituent which feels and acts, so that they are one, and not two.
369. It is recognised, that man is of the same character as his reigning love, but only in respect of mind and disposition, not in respect of his body, thus not wholly. But it has been made known to me from much experience in the spiritual world, that man from head to foot, or from the first things in the head to the last things in the body, is of the same nature as his love. For all in that world are forms of their love, angels, forms of heavenly love, devils, of hellish love; devils deformed in face and body, but angels beautiful in face and body; and if their love is assailed, their faces are changed, and wholly disappear if much attacked. This is peculiar to that world and so happens because their bodies make one with their minds. The reason is clear from what has been said above, that all things of the body are derivatives, that is, are woven by means of fibres from beginnings which are receptacles of love and wisdom. When beginnings have this character, their derivatives are bound to be of the same character. The consequence is that where beginnings go, the derivatives follow; they cannot be separated. Hence it is that he who raises his mind to the Lord is wholly raised up to Him, and he who casts his mind down to hell is wholly cast down to hell; wherefore the whole man comes, according to his life's love, either into heaven or into hell. The mind of man is a man because God is Man; the body is the external of the mind, and feels and acts; and thus they are one, and not two. This is a matter of angelic wisdom.
369. It is acknowledged, indeed, that man is such as his reigning love is, but only in respect to his mind and disposition, not in respect to his body, thus not wholly. But it has been made known to me by much experience in the spiritual world, that man from head to foot, that is, from things primary in the head to the outmosts in the body, is such as his love is. For all in the spiritual world are forms of their own love; the angels forms of heavenly love, the devils of hellish love; the devils deformed in face and body, but the angels beautiful in face and body. Moreover, when their love is assailed their faces are changed, and if much assailed they wholly disappear. This is peculiar to that world, and so happens because their bodies make one with their minds. The reason is evident from what has been said above, that all things of the body are derivatives, that is, are things woven together by means of fibers out of first principles, which are receptacles of love and wisdom. Howsoever these first principles may be, their derivatives cannot be different; therefore wherever first principles go their derivatives follow, and cannot be separated. For this reason he who raises his mind to the Lord is wholly raised up to Him, and he who casts his mind down to hell is wholly cast down thither; consequently the whole man, in conformity to his life's love, comes either into heaven or into hell. That man's mind is a man because God is a Man, and that the body is the mind's external, which feels and acts, and that they are thus one and not two, is a matter of angelic wisdom.
369. Agnoscitur quidem, quod homo talis sit, qualis est ejus amor regnans, sed modo talis quoad mentem et animum, non autem quoad corpus, ita non totus talis: at ex pluri experientia in Mundo spirituali notum mihi factum est, quod homo a capite ad calcem, seu a primis in capite ad ultima in corpore, talis sit qualis ejus amor est: omnes enim in illo Mundo sunt formae amoris sui, angeli formae amoris coelestis, et diaboli formae amoris infernalis[;] hi sunt deformes facie et corpore, illi autem formosi et facie et corpore; et dum impugnatur illorum amor, facies illorum mutantur, et si multum impugnatur, quoad totum disparantur; hoc peculiare est in illo mundo: ita fit, quia corpus eorum unum facit cum mente illorum.
[2] Causa ex supradictis patet, quod omnia corporis principiata sint, hoc est, contexta per fibras ex principiis, quae sunt receptacula amoris et sapientiae, et cum principia talia sunt, non possunt principiata alia esse, quare quo principia abeunt, principiata sequuntur[;] non possunt separari. Inde est, quod qui Mentem suam elevat ad Dominum, ille totus ad Dominum elevatus sit; et quod qui mentem ad infernum 1 dejicit, ille totus illuc dejectus sit: quare homo totus secundum amorem vitae ejus, vel in Coelum vel in Infernum 2 venit. Ex Sapientia Angelica est, quod Mens hominis sit homo, quia Deus est Homo; et quod corpus sit externum mentis quod sentit et agit; et quod sic unum sint, et non duo.
Footnotes:
1. Prima editio: infernem
2. in Infernum ubi in prima editione In infernum