406、(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。没有理解力的爱，或没有理解力的思维的爱之情感，在身体里面既不能感觉，也不能行动；因为没有理解力的爱如同瞎子，没有思维的情感如同在幽暗中。事实上，理解力是爱用来看见的光。此外，理解力的智慧来自从显为太阳的主发出的光。因此，既然没有理解力之光，意愿之爱什么也看不见，是瞎眼的，那么可推知，没有理解力之光，甚至连肉体感官也是瞎眼和迟钝的，不仅视觉和听觉如此，其它感觉也是如此。其它感觉也是如此，是因为对真理的一切感知都属于理解力中的爱，如前所示，肉体感官都从其心智感知中获得自己的感知。
这同样适用于身体的一切行为。因为源于没有理解力的爱的行为就像人在黑暗中的行为，这时他不知道自己在做什么。因此，这种行为没有聪明或智慧的东西在里面，不能被称为有生命的行为，因为行为从爱中获得它的存在，从聪明中获得它的品质。此外，良善通过真理拥有自己的一切能力。所以，良善在真理中并因此通过真理起作用；良善属于爱，真理属于理解力。由此可见，爱或意愿经过这三次结合(参看404节)，开始享有生命的感觉和生命的活力。
406, 9. Through these three unions, love or volition engages in its life of sensing and its life of acting. The reason love can neither sense nor act in the body apart from discernment, or any desire of love apart from the thinking of discernment, is that to all intents and purposes, love without discernment is blind, and desire without thought is in the dark. Discernment is the light that enables love to see. Then too, the wisdom of discernment comes from the light that radiates from the Lord as the sun. If the love of our discernment cannot see anything and is blind apart from the light of discernment, it follows that without discernment's light, our physical senses too would be immersed in blindness and stupidity--not only our sight and hearing, but our other senses as well. The reason this would apply to our other senses is that all our perception of what is true is a property of love within discernment, as already explained [404], and all our physical senses derive their sensitivity from the sensitivity of our mind.
The same applies to all our physical actions, since an action that springs from love apart from discernment is like something we do in the night without knowing what it is that we are doing. So there would be no trace of intelligence or wisdom in the act, and the act could not be called a living deed. An action, that is, gets its reality from love and its quality from intelligence.
Further, whatever power anything good has comes by means of truth, so what is good acts in and therefore by means of what is true. What is good is a matter of love and what is true is a matter of discernment.
We may then conclude that it is through the three unions discussed in 404 that love or volition engages in its life of sensing and its life of acting.
406. (9) Through these three conjunctions love or the will is in the enjoyment of its sensory life and its active life. Love without the intellect, or an affection of love without the thought of the intellect, is incapable of any sensation or action in the body, and this because love without the intellect is as though blind, or because affection without thought is as though in thick darkness. For the light of the intellect is the light by which love sees. The wisdom of the intellect also springs from the light which emanates from the Lord as a sun.
Consequently, since the will's love without the light of the intellect sees nothing and is blind, it follows that without the light of the intellect, the bodily senses, too, would be in a state of blindness and insensibility - not only the senses of sight and hearing, but the rest of the senses as well. Such would be the case with the rest of the senses as well because every perception of truth is owing to love in the intellect, as we showed above, and the bodily senses all have their perception from their mind's perception.
[2] The like is the case with every bodily action. For an action springing from love apart from the intellect is like the action of a person done in the darkness of night, the person then not knowing what he is doing. The action would consequently have in it no element of intelligence or wisdom, and such an action cannot be called a living act. An action also takes its being from love and its character from intelligence.
Good, furthermore, has all its power through truth. Consequently good acts in truth and so by means of it; and good is a matter of love, while truth is a matter of the intellect.
It can be seen from this that through these three conjunctions discussed in no. 404 above, love or the will is in the enjoyment of its sensory life and its active life.
406. (ix) Love or the will comes into sensate and active life through these three conjunctions. Love without the understanding, or affection which is of love, without thought, which is of the understanding, can neither feel nor act in the body; because love without the understanding is as it were blind, while affection without thought is as it were in darkness, for the understanding is the light by which love sees. The wisdom of the understanding moreover is from the light which goes forth from the Lord as the Sun. Since therefore, the will's love sees nothing without the light of the understanding, and is blind, it follows that, without the light of the understanding, even the bodily senses also would be blind and bloated, not only sight and hearing, but the others also; the other senses also, because every perception of truth is of love in the understanding, as was shown above, and all the senses of the body derive their perception from the perception of its mind. It is the same with every bodily act. For an act from love without the understanding is like the action of a man in the night time, when he knows not what he is doing. Therefore there would be no intelligence and wisdom in the action, which cannot be called living action. Action also derives its esse from love and its quality from intelligence. Besides, all the power of goodness is by means of truth; on which account goodness acts in truth and thus by its means; and goodness is of love, and truth is of the understanding. From these things, it can be confirmed that love or the will comes into its sensate and active life through these three conjunctions, concerning which see above (404).
406. (9) Through these three conjunctions love or the will is in its sensitive life and in its active life. Love without the understanding, or affection which is of love without thought, which is of the understanding, can neither feel nor act in the body; since love without the understanding is as it were blind, and affection without thought is as it were in thick darkness, for the understanding is the light by which love sees. The wisdom of the understanding, moreover, is from the light that proceeds from the Lord as a sun. Since, then, the will's love, without the light of the understanding, sees nothing and is blind, it follows that without the light of the understanding even the bodily senses would be blind and blunted, not only sight and hearing, but the other senses also, - the other senses, because all perception of truth is a property of love in the understanding (as was shown above), and all the bodily senses derive their perception from their mind's perception. The same is true of every bodily act; for action from love without understanding is like man's action in the dark, when he does not know what he is doing; consequently in such action there would be nothing of intelligence and wisdom. Such action cannot be called living action, for action derives its esse from love and its quality from intelligence. Moreover, the whole power of good is by means of truth; consequently good acts in truth, and thus by means of truth; and good is of love, and truth is of the understanding. From all this it can be seen that love or the will through these three conjunctions (see above, n. 404) is in its sensitive life and in its active life.
406. IX. Quod Amor seu Voluntas per tres illas conjunctiones in sua vita sensitiva 1 et in sua vita activa sit: quod amor absque intellectu, seu affectio quae amoris absque cogitatione quae intellectus, in corpore non possit sentire, nec agere, est quia amor absque intellectu est sicut caecus, seu affectio absque cogitatione est sicut in caligine, [lux] intellectus enim est lux e qua amor videt; sapientia intellectus etiam est e luce quae procedit a Domino ut Sole: cum itaque amor voluntatis, absque luce intellectus nihil videt, et est caecus, sequitur quod absque luce intellectus etiam sensus corporis in caecitate et obesitate forent, non solum visus et auditus, sed etiam reliqui: quod etiam reliqui sensus, est quia omnis perceptio veri est amori in intellectu, ut supra ostensum est, et omnes sensus corporis trahunt perceptionem suam ex perceptione mentis suae.
[2] Simile est cum omni actu corporis; nam actus ex amore absque intellectu, est sicut actus hominis in nocte, nescit enim tunc homo quid agit[;] inde in actu nihil ex intelligentia ac sapientia foret, qui actus non potest vocari actus vivus; actus etiam trahit suum esse ab amore, et suum quale ab intelligentia. Praeterea omnis potentia boni est per verum, quare bonum in vero et sic per illud agit, ac bonum est amoris, et verum est intellectus. Ex his constare potest, quod amor seu voluntas per tres illas conjunctiones, de quibus supra 404, in sua vita sensitiva, et in sua vita activa sit.
Footnotes:
1. Prima editio: sensitiva,