395、由于灵魂本质上就是爱和智慧，人里面的这二者来自主，所以有两个接受容器在人里面被造，它们也是主在人里面的居所；一个为爱，一个为智慧。为爱存在的这一个被称为意愿，为智慧存在的这一个被称为理解力。由于主里面的爱和智慧是有区别的一体(可参看17-22节)，并且神性之爱属于祂的神性智慧，神性智慧属于祂的神性之爱(34-39节)，还由于这些从神-人，也就是主那里如此发出，所以主在人里面的这两个容器和居所，即意愿和理解力被主造为彼此有别的两个，然而在一切运作和一切感觉中又合为一体；在这些功能里面的意愿和理解力是无法分离的。
尽管如此，为使一个人能成为接受主的一个容器和居所，有必要为达到这个目的而规定，人的理解力能被提升到他自己固有的爱之上，进入他所不爱的某种智慧之光，他由此能明白并被教导：他必须如何生活才能进入这爱，从而享受永恒的幸福。然而，人们因滥用这种将理解力提升到其固有的爱之上的能力，使意愿成为爱自己爱世界的居所，使理解力成为确认这些爱的居所，所以摧毁了自己里面本可以成为接受主，也就是来自主的爱和智慧的一个容器和居所的那个元素。由此而来的境遇是：这两个居所，就是意愿和理解力，成了地狱之爱的居所，并通过确认支持这两种爱而成了在地狱被视为智慧的地狱思维的居所。
395. Since in essence the soul is love and wisdom and these two are within us from the Lord, two vessels have been created within us, vessels that are also dwellings for the Lord. One of these is for love and the other is for wisdom. The one for love is called volition, and the one for wisdom is called discernment. Further, since love and wisdom in the Lord are distinguishably one (see 17-22 above), and since divine love is a property of the Lord's divine wisdom and divine wisdom a property of his divine love (see 34-39), and since these as well emanate from the Divine-Human One, the Lord--then the two vessels and dwellings within us called volition and discernment have been created by the Lord in such a way as to be distinguishably two but to function as a single unit in everything we do and everything we sense. Volition and discernment cannot be separated in these functions.
However, since we are intended to become vessels and dwellings, our discernment has necessarily been given the ability to be lifted above our own love into some of wisdom's light, which is beyond our own love. This enables us to see and learn how we are to live if we are to attain to heavenly love as well as heavenly light and so enjoy blessedness forever.
Since we have now misused our ability to lift our discernment above our own love, we have destroyed within ourselves the possibility of being the Lord's vessels and dwellings, that is, vessels and dwellings of love and wisdom from the Lord. We have done this by making our volition the dwelling of love for ourselves and love for the world, and our discernment the dwelling of whatever justifies these loves.
This is why these dwellings--our volition and discernment--have become dwellings of hellish love, and by our justification of these loves vessels of that hellish thought that is treasured as wisdom in hell.
395. Since the soul in respect to its essential being is love and wisdom, and these two are in a person from the Lord, therefore two recipient vessels were created in the human being, which are also the Lord's abodes in a person, one being for love, and the other for wisdom. The one that exists for love is called the will, and the other that exists for wisdom is called the intellect.
Now because love and wisdom in the Lord are, in a distinct combination, one (see nos. 17-22 above), Divine love being a property of His Divine wisdom, and Divine wisdom being a property of His Divine love (nos. 34-39), and because these emanate from the human God, that is, from the Lord, in such a combination, therefore the two recipient vessels and abodes in the human being called the will and intellect were so created by the Lord as to be distinctly two, and yet to function as one in every operation and in every sensation. For in these functions the will and intellect cannot be separated.
[2] Nevertheless, to make it possible for a person to become a recipient vessel and abode, of necessity to that end it has come about that a person's intellect can be raised above his inherent love into some light of wisdom for which he has no love, and see and be taught by it how he should live in order to come also into that love and so enjoy bliss to eternity.
Now, however, because people have abused their ability to raise the intellect above their inherent love, they have therefore destroyed in themselves that element which could have been a recipient vessel and abode of the Lord, that is to say, of love and wisdom from the Lord, by making the will the abode of a love of self and a love of the world, and the intellect the abode of justifications of those loves.
This is the origin of the circumstance that these two abodes, the will and intellect, have become the abodes of hellish loves and, by arguments in favor of them, of hellish thinking, which people in hell regard as wisdom.
395. Since the soul, as to its very being [Esse], is love and wisdom, and these two faculties exist in man from the Lord, two receptacles have been created in man which also are the Lord's dwelling-places with him; one is for love and the other for wisdom; the receptacle for love is called the will, and the receptacle for wisdom is called the understanding. Now since Love and Wisdom in the Lord are one distinctly (see17-22), and Divine Love is of Divine Wisdom, and Divine Wisdom is of Divine Love (34-39), and these go forth in like manner from God-Man, that is, from the Lord, therefore in man these two receptacles and dwelling-places of the Lord, called will and understanding, were so created by the Lord as to be distinctly two, but yet to make one in every operation and in every sensation; for in these the will and the understanding cannot be separated. Still, as essential to the end that man may become a receptacle and dwelling-place, it has been done, as necessary to this end, that man's understanding can be raised above his own particular love into a certain light of wisdom, in the love of which he is not, and thereby may see and learn how one must live to come into that love and so enjoy happiness to eternity. Now since man has misapplied the power of raising the understanding above his own particular love, he has destroyed that within him which might have been the receptacle and dwelling-place of the Lord, that is, of love and wisdom from the Lord, by making the will the dwelling-place of the love of self and of the world, and the understanding the dwelling-place of confirmations of those loves. This is the origin of these two dwelling-places, will and understanding, becoming dwelling-places of infernal love, and, by confirmations in their favour, of infernal thought, which in hell passes for wisdom.
395. Since the soul in its very esse is love and wisdom, and these two in man are from the Lord, there are created in man two receptacles, which are also the abodes of the Lord in man; one for love, the other for wisdom, the one for love called the will, the other for wisdom called the understanding. Now since Love and Wisdom in the Lord are one distinctly (as may be seen (Divine Love and Wisdom 17-22) above, n. 17-22), and Divine Love is of His Divine Wisdom, and Divine Wisdom is of His Divine Love (n. 34-39), and since these so go forth from God-Man, that is, from the Lord, therefore these two receptacles and abodes of the Lord in man, the will and understanding, are so created by the Lord as to be distinctly two, and yet make one in every operation and every sensation; for in these the will and understanding cannot be separated. Nevertheless, to enable man to become a receptacle and an abode of the Lord, it is provided, as necessary to this end, that man's understanding can be raised above his proper love into some light of wisdom in the love of which the man is not, and that he can thereby see and be taught how he must live if he would come also into that higher love, and thus enjoy eternal happiness. But by the misuse of this power to elevate the understanding above his proper love, man has subverted in himself that which might have been the receptacle and abode of the Lord (that is, of love and wisdom from the Lord), by making the will an abode for the love of self and the world, and the understanding an abode for whatever confirms those loves. From this it has come that these two abodes, the will and understanding, have become abodes of infernal love, and by confirmations in favor of these loves, abodes of infernal thought, which in hell is esteemed as wisdom.
395. Quoniam Anima, quoad ipsum esse ejus, est amor et sapientia, et haec duo a Domino apud hominem sunt, ideo apud hominem creata sunt duo receptacula, quae etiam sunt habitacula Domini apud hominem, unum pro amore, et alterum pro sapientia[;] illud quod pro amore est, vocatur Voluntas, et alterum quod pro sapientia vocatur Intellectus: nunc quia Amor et Sapientia in Domino distincte unum sunt, 1 videatur supra 17-22, 2 ac Divinus amor est Divinae Sapientiae Ipsius, et Divina Sapientia est Divini Amoris Ipsius, 34-39, 3 et illa similiter procedunt a Deo Homine, hoc est, Domino, ideo in homine duo illa receptacula et habitacula, quae vocantur Voluntas et Intellectus, a Domino ita creata sunt, ut distincte duo sint, sed usque ut unum faciant in omni operatione et in 4 omni sensatione, non enim potest voluntas et intellectus separari in illis.
[2] Verum ut homo possit receptaculum et habitaculum fieri, ex necessitate finis, factum est, quod Intellectus hominis possit supra proprium amorem ejus elevari in quandam lucem sapientiae, in cujus amore non est, et per id videre et doceri, quomodo victurus est, ut quoque in illum amorem veniat, et sic fruiturus beatitudine in aeternum. Nunc [autem] quia homo facultate elevandi intellectum supra amorem suum proprium abusus est, ideo destruxit id apud se, quod potuit esse receptaculum et habitaculum Domini, hoc est, amoris et sapientiae a Domino, faciendo voluntatem habitaculum amoris sui et mundi, ac intellectum habitaculum confirmationum amorum illorum. Haec origo est, quod bina illa habitacula, voluntas et intellectus, facta sint habitacula amorum infernalium, 5 et per confirmationes pro illis, cogitationis infernalis, quam in inferno reputant pro sapientia.
Footnotes:
1. Prima editio: sunt;
2. Prima editio: 22:
3. Prima editio: 39;
4. Prima editio: iu
5. amorum infernalium, ubi in prima editione amoris infernalis,