398、由于被称为灵魂的，是爱与智慧，因而是意愿与理解力，还由于接下来需要说明灵魂如何在身体里面进行运作，并掌控它的一切功能，而这一切可从心与意愿并肺与理解力的对应关系中得知，所以我们根据这种对应关系披露以下观察资料：
(1)爱或意愿正是人的生命。
(2)爱或意愿朝着人类形式和构成该形式的一切成分而不断努力。
(3)没有与智慧或理解力的一个婚姻，爱或意愿不能通过它的人类形式做任何事。
(4)爱或意愿为未来的妻子，就是智慧或理解力，预备一个家或洞房。
(5)爱或意愿也在其人类形式中预备一切，以便它可以与智慧或理解力联合行动。
(6)婚礼后的第一次结合是通过对知道的情感(译注：俗称求知欲)发生的，由此产生对真理的情感。
(7)第二次结合是通过对理解的情感发生的，由此产生对真理的感知。
(8)第三次结合是通过对看见真理的情感发生的，由此产生思维。
(9)经过这三次结合，爱或意愿享有生命的感觉和生命的活力。
(10)爱或意愿将智慧或理解力引入它家里的一切事物中。
(11)若不与智慧或理解力结合，爱或意愿什么也不做了。
(12)爱或意愿与智慧或理解力结合，并使智慧或理解力反过来与它相互结合。
(13)凭借爱或意愿所赋予的一种能力，智慧或理解力能被提升，也能接受并感知诸如出于天堂属于光的那类事物。
(14)爱或意愿同样能被提升，也能感知诸如出于天堂属于热的那类事物，只要它热爱在同一层级的配偶。
(15)否则，爱或意愿会把智慧或理解力从它的高处拉下来，以使它与自己行如一体。
(16)如果它们被一起提升，那么爱或意愿会在理解力中被智慧洁净。
(17)如果它们没有被一起提升，那么爱或意愿会在理解力里面并被理解力玷污。
(18)被理解力中的智慧洁净的爱变得属灵和属天。
(19)在理解力里面并被理解力玷污的爱变得属世、感官和肉体化。
(20)被称为理性的理解力官能和被称为自由的行动官能仍旧存留。
(21)属灵和属天之爱就是对邻之爱和对主之爱，而属世和感官之爱则是对世界的爱和对自己的爱。
(22)仁和信及其结合的情况，跟意愿和理解力及其结合的情况是一样的。
398. Now, love and wisdom (and therefore our volition and discernment) are that entity that we call the soul, and we need next to explain how the soul's impulses affect the body and make everything in it work. We can learn about this from the responsive relationship between the heart and volition and between the lungs and discernment. For these reasons, the following matters have been disclosed on the basis of that relationship.
1. Love, or volition, is our essential life.
2. Love or volition is constantly striving toward the human form and toward everything the human form comprises.
3. Unless it is married to wisdom or discernment, love or volition cannot accomplish anything through its human form.
4. Love or volition prepares a home or bridal chamber for its spouse-to-be: wisdom or discernment.
5. Love or volition also prepares everything in its human form so that it can act in unison with wisdom or discernment.
6. After the "wedding," the first union is with a desire for knowing, which gives rise to a desire for what is true.
7. The second union is with a desire for discerning, which gives rise to a sense of what is true.
8. The third union is with a desire to see what is true, which gives rise to thought.
9. Through these three unions, love or volition engages in its life of sensing and its life of acting.
10. Love or volition leads wisdom or discernment into every corner of its house.
11. Love or volition does not do anything without its spouse.
12. Love or volition marries wisdom or discernment to itself and arranges things so that wisdom or discernment marries it willingly.
13. Because of the power given it by love or volition, wisdom or discernment can be raised up, can accept things in heaven's light, and can grasp them.
14. Love or volition can be raised up in the same way and can grasp things in heaven's warmth provided it loves its spouse to that degree.
15. Otherwise, love or volition pulls wisdom or discernment back from its height so that they act in unison.
16. If they are raised up together, love or volition is cleansed by wisdom in our discernment.
17. Love or volition is polluted in and by our discernment if they are not raised up together.
18. Love that has been cleansed by wisdom in our discernment becomes spiritual and heavenly.
19. Love that has been polluted in and by our discernment becomes limited to nature and our senses.
20. There still remain that ability to discern that we call rationality and that ability to act that we call freedom.
21. When love is spiritual and heavenly, it is a love for the Lord and for our neighbor; while when it is limited to nature and our senses, it is a love for the world and for ourselves.
22. It is the same for charity and faith and their union as it is for volition and discernment and their union.
398. Now, because love and wisdom, and consequently the will and intellect, are what are termed the soul, and because we need to say next how the soul operates in the body and governs all its functions, and this can be known from the correspondence of the heart with the will, and of the lungs with the intellect, therefore we have had disclosed as a result of that correspondence the observations that follow:
(1) Love or the will is a person's very life.
(2) Love or the will continually strives toward the human form and toward all the elements that make up the human form.
(3) Love or the will cannot do anything through its human form without a marriage with wisdom or the intellect.
(4) Love or the will prepares a home or bridal chamber for its future spouse, which is wisdom or the intellect.
(5) Love or the will also prepares all else in its human form in order to be able to operate conjointly with wisdom or the intellect.
(6) When the wedding has taken place, the first conjunction occurs through an affection for knowing, from which springs an affection for truth.
(7) The second conjunction occurs through an affection for understanding, from which springs a perception of truth.
(8) The third conjunction occurs through an affection for seeing that truth, from which springs thought.
(9) Through these three conjunctions love or the will is in the enjoyment of its sensory life and its active life.
(10) Love or the will introduces wisdom or the intellect into all the constituents of its home.
(11) Love or the will does nothing except in conjunction with wisdom or the intellect.
(12) Love or the will joins itself to wisdom or the intellect, and causes wisdom or the intellect to be joined to it in return.
(13) By a power imparted to it by love or the will, wisdom or the intellect can be elevated so as to admit from heaven such matters as are matters of light and perceive them.
(14) Love or the will can be similarly elevated and admit from heaven such matters as are matters of warmth if it loves its partner in the same degree.
(15) Otherwise love or the will draws wisdom or the intellect back from its elevated state into union with itself.
(16) If they are elevated together, love or the will is purified by wisdom in the intellect.
(17) If they are not elevated together, love or the will is defiled in and by the intellect.
(18) Love purified by wisdom in the intellect becomes spiritual and celestial.
(19) Love defiled in and by the intellect becomes natural and sensual.
(20) Still there remains the faculty of understanding called rationality, and the faculty of acting called freedom.
(21) Spiritual and celestial love is love for the neighbor and love toward the Lord, while natural and sensual love is love of the world and love of self.
(22) The case is the same with charity and faith and their conjunction as with the will and intellect and their conjunction.
398. Because, then, love and wisdom, and thence will and understanding, are what are spoken of as the soul, it is to be shown in what follows how the soul acts upon the body and effects all its operations, and since this may be known from the correspondence of the heart with the will, and of the lungs with the understanding, by that correspondence the following propositions have been revealed:
(i) Love or the will is man's very life.
(ii) Love or the will strives continually towards the human form and all things thereof
(iii) Love or the will can do nothing through its human form except by marriage with wisdom or the understanding.
(iv) Love or the will prepares a home or bed-chamber for its future wife, which is wisdom or the understanding.
(v) Love or the will also prepares all the things in its own human form so that it may act together with wisdom or the understanding.
(vi) After the nuptials, the first conjunction comes through the affection of knowing, from which springs an affection for truth.
(vii) The second conjunction comes through an affection for understanding, from which springs perception of truth.
(viii) The third conjunction comes through an affection for seeing truth, from which springs thought.
(ix) Love or the will comes into sensitive and active life through these three conjunctions.
(x) Love or the will introduces wisdom or the understanding into all things of its house.
(xi) Love or the will does nothing except in union with wisdom or the understanding.
(xii) Love or the will conjoins itself to wisdom or the understanding, and causes wisdom or the understanding to be conjoined to it.
(xiii) Wisdom or the understanding, from power given it by love or the will, can be elevated and can receive such things as are of light out of heaven and perceive them.
(xiv) Love or the will can be elevated in like manner and can perceive such things as are of heat out of heaven, provided it loves wisdom its partner in that degree.
(xv) Otherwise love or the will draws wisdom or the understanding back from its elevation so that it may act in unison with itself.
(xvi) Love or the will is purified by wisdom in the understanding if they are elevated together.
(xvii) Love or the will is defiled in and by the understanding, if they are not elevated together.
(xviii) Love, when purified by wisdom in the understanding, becomes spiritual and celestial.
(xix) Love, defiled in and by the understanding, becomes natural and sensual.
(xx) The faculty of understanding, called rationality, and the faculty of acting, called freedom, still remain.
(xxi) Spiritual and celestial love is love towards the neighbour and to the Lord; and natural and sensual love is love of the world and of self
(xxii) It is the same with charity and faith and their union as with will and understanding and their union.
398. Now since love and wisdom, and therefore will and understanding, are what are called the soul, and how the soul acts upon the body, and effects all its operations, is to be shown in what follows, and since this may be known from the correspondence of the heart with the will, and of the lungs with the understanding, by means of that correspondence what follows has been disclosed:
(1) Love or the will is man's very life.
(2) Love or the will strives unceasingly towards the human form and all things of that form.
(3) Love or the will is unable to effect anything by its human form without a marriage with wisdom or the understanding.
(4) Love or the will prepares a house or bridal chamber for its future wife, which is wisdom or the understanding.
(5) Love or the will also prepares all things in its human form, that it may act conjointly with wisdom or the understanding.
(6) After the nuptials, the first conjunction is through affection for knowing, from which springs affection for truth.
(7) The second conjunction is through affection for understanding, from which springs perception of truth.
(8) The third conjunction is through affection for seeing truth, from which springs thought.
(9) Through these three conjunctions love or the will is in its sensitive life and in its active life.
(10) Love or the will introduces wisdom or the understanding into all things of its house.
(11) Love or the will does nothing except in conjunction with wisdom or the understanding.
(12) Love or the will conjoins itself to wisdom or the understanding, and causes wisdom or the understanding to be reciprocally conjoined to it.
(13) Wisdom or the understanding, from the potency given to it by love or the will, can be elevated, and can receive such things as are of light out of heaven, and perceive them.
(14) Love or the will can in like manner be elevated and can perceive such things as are of heat out of heaven, provided it loves its consort in that degree.
(15) Otherwise love or the will draws down wisdom or the understanding from its elevation, that it may act as one with itself.
(16) Love or the will is purified by wisdom in the understanding, if they are elevated together.
(17) Love or the will is defiled in the understanding and by it, if they are not elevated together.
(18) Love, when purified by wisdom in the understanding, becomes spiritual and celestial.
(19) Love, when defiled in the understanding and by it, becomes natural and sensual.
(20) The capacity to understand called rationality, and the capacity to act called freedom, still remain.
(21) Spiritual and celestial love is love towards the neighbor and love to the Lord; and natural and sensual love is love of the world and love of self.
(22) It is the same with charity and faith and their conjunction as with the will and understanding and their conjunction.
398. Nunc quia Amor et Sapientia, et inde Voluntas et Intellectus sunt quae vocantur Anima, et in sequentibus dicendum est, quomodo Anima agit in Corpus, et operatur omnia ejus, et hoc sciri potest ex correspondentia Cordis cum Voluntate, et Pulmonis cum Intellectu, ideo per Correspondentiam illam detecta sunt haec quae sequuntur. I. Quod Amor seu Voluntas sit ipsa Vita hominis. II. Quod Amor seu Voluntas in Humanam formam continue nitatur, et in omnia quae Humanae formae sunt. III. Quod Amor seu Voluntas absque conjugio cum Sapientia seu Intellectu non possit per humanam suam formam aliquid facere. IV. Quod Amor seu Voluntas praeparet domum seu thalamum pro futura conjuge, quae est Sapi-entia seu Intellectus. V. Quod Amor seu Voluntas etiam praeparet omnia in humana sua forma, ut conjunctim cum Sapientia seu Intellectu possit agere. VI. Quod cum nuptiae factae sunt, prima conjunctio sit per affectionem sciendi, ex qua affectio veri. VII. Quod altera conjunctio sit per affectionem intelligendi, ex qua perceptio veri. VIII. Quod tertia conjunctio sit per affectionem videndi id, ex qua cogitatio. IX. Quod Amor seu Voluntas per tres illas conjunctiones in sua vita sensitiva et in sua vita activa sit. X. Quod Amor seu 1 Voluntas introducat Sapientiam seu Intellectum in omnia domus suae. XI. Quod Amor seu Voluntas nihil agat nisi in conjunctione cum illa [seu cum illo]. XII. Quod Amor seu Voluntas se conjungat Sapientiae seu Intellectui, ac faciat ut Sapientia seu Intellectus reciproce conjungatur. XIII. Quod Sapientia seu Intellectus ex potentia sibi data ab Amore seu Voluntate possit elevari, ac recipere illa quae lucis sunt e coelo, ac percipere illa. XIV. Quod Amor seu Voluntas similiter possit elevari, ac recipere 2 illa quae caloris sunt e Coelo, si amat suam conjugem in illo gradu. XV. Quod Amor seu 3 Voluntas alioquin retrahat sapientiam seu intellectum a sua elevatione, ut secum unum agat. XVI. Quod Amor seu Voluntas purificetur a sapientia in intellectu, si simul elevantur. XVII. Quod Amor seu voluntas conspurcetur in intellectu et ab illo, si non simul elevantur. XVIII. Quod Amor purificatus a sapientia in Intellectu fiat spiritualis et coelestis. XIX. Quod Amor conspurcatus in intellectu et ab illo, fiat naturalis et sensualis. XX. Quod usque remaneat facultas intelligendi, quae vocatur Rationalitas, et facultas agendi quae vocatur Libertas. XXI. Quod Amor spiritualis et coelestis sit amor erga proximum et amor in Dominum: et quod Amor naturalis et sensualis sit amor mundi et amor sui. XXII. Quod simile sit cum charitate et fide, et cum illarum conjunctione, ut est cum voluntate et intellectu, et cum horum conjunctione. 4
Footnotes:
1. Prima editio: ["and" symbol]
2. Prima editio: percipere sed videatur 414 infra
3. Prima editio: ["and" symbol]
4. Prima editio: ccnjunctione.