410、(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。爱或意愿与智慧或理解力结合，这一点通过它们与心肺的对应关系明显可知。解剖学观察表明，当肺不再运动，或不参与生命运动时，心仍参与生命运动。经验通过昏厥和窒息的例子，以及子宫内的胎儿和蛋中的小鸡表明这一点。解剖学观察还表明，心脏在独自运行时形成肺脏，并使它们能在那里呼吸；它还如此形成其它内脏和器官，以便它能在它们里面执行各种功用：它形成面部器官，以便它能拥有感觉；形成运动器官，以便它能行动；形成其它身体器官，以便它能完成对应于爱之情感的功用。
由此可知，首先，心脏怎样为了它以后在身体中所进行的各种功能而产生这类事物，在其被称为意愿的容器中的爱，就怎样为了构成它的形式，就是人类形式的各种情感(如前所示)而产生类似事物。由于爱的首先和最直接的情感是求知欲或对知道的情感、对理解的情感和对看见它所知道和理解的东西的情感，所以可推知，爱为了这些情感而形成理解力，并且当爱开始去感觉、行动和思考时，它就实际进入这些情感。理解力对此毫无贡献，这从前面心肺的类比明显看出来。
由此可见，是爱或意愿与智慧或理解力结合，而不是智慧或理解力与爱或意愿结合。由此也明显可知，爱通过求知欲，或对知道的情感为自己所获得的知识，通过对理解的情感所获得的对真理的感知，以及通过对看见它所知道和理解的东西的情感所获得的思维，不是来自理解力，而是来自爱，或说不是理解力的属性，而是爱的属性。
诚然，思维、感知和由此而来的知识是从灵界流入的，然而它们不是被理解力，而是被爱照着它在理解力中的情感接受。表面上看，接受它们的好像是理解力，不是爱或意愿，但这是一个假象或错觉。表面上看，好像是理解力与爱或意愿结合，但这也是一个假象或错觉；其实是爱或意愿与理解力结合，并使理解力反过来与它相互结合。理解力反过来与它的这种相互结合是由于爱与它的婚姻。一种貌似的相互结合因该婚姻而由生命和随之而来的爱之能力形成。
良善与真理的婚姻也是如此，因为良善属于爱，真理属于理解力。良善开创一切，将真理接入家中，并在真理一致的情况下与它结合。良善也能承认不一致的真理；但它这样做是出于对知道、理解和思考的情感，这时它尚未决定付诸于有益的功用，也就是它称之为良善的目的。相互结合，或真理与良善的结合根本不会发生。真理反过来与良善相互结合，是因为属于良善的生命。
正因如此，主是照各自的爱或良善来看待每个世人、灵人和每位天使的，没有人是照其与爱或良善分离的理解力或真理而被看待的。因为人的生命就是他的爱，如前所示；他的生命取决于他通过真理提升其情感的程度，也就是取决于他通过智慧完善其情感的程度。因为爱的情感通过真理，因而通过智慧被提升和完善。然后，爱与智慧联合行动，就好像由智慧推动一样；但爱是通过智慧，如同通过它自己的形式而自己行动；该形式不从理解力中获得任何东西，而是从被称为情感的爱的某种决心中获得一切。
410, 12. Love or volition marries wisdom or discernment to itself and arranges things so that wisdom or discernment marries it willingly. We can see that love or volition marries wisdom or discernment from their correspondence with the heart and the lungs. Anatomical research teaches that the heart is engaged in its life motion before the lungs are. We learn this by experience from people who have fainted, people who have suffocated, embryos in the womb, and chicks in eggs.
Anatomical research also teaches us that while the heart is acting by itself, it forms the lungs and organizes them so that it can breathe in them, and that it also forms the other viscera and organs so that it can perform its various functions in them. It forms the organs of the face so that it can sense, the organs of motion so that it can act, and the other parts of the body so that it can fulfill the functions that answer to the desires of its love.
The main conclusion we can draw from this is that just as the heart brings forth such organs for the sake of the different functions it is going to undertake in the body, so love does the same in its vessel, which we call volition, for the sake of the different desires that make up its form--which as already noted [400] is the human form.
Next, since the first and immediately following desires of love are the desire for knowing, the desire for discerning, and the desire to see what we know and discern, it follows that love forms discernment for these desires and actually enters into them when it is beginning to sense and act and when it is beginning to think. We can tell from the parallelism with the heart and lungs just mentioned that discernment makes no contribution to this process.
This in turn shows that love or volition marries wisdom or discernment and that wisdom or discernment does not marry itself to love or volition. We can also look at the knowledge that love gets because of its desire for knowing, the sense of what is true that it gets from its desire for discerning, and the thought it gets from its desire to see what it knows and discerns and conclude that these are products not of discernment but of love. Thoughts and perceptions and consequent knowledge do indeed flow in from the spiritual world, but they are not accepted by our discernment. They are accepted by our love depending on its desires in our discernment. It seems as though discernment were accepting them and not love or volition, but this is an illusion. It also seems as though discernment married itself to love or volition, but this too is an illusion. Love or volition marries itself to discernment and arranges things so that the marriage is mutual. The reason it is mutual lies in the marriage of love with it; so the union seems to be mutual because of the life and consequent power of love.
The same holds true for the marriage of what is good and what is true, since the good is a matter of love and the true is a matter of discernment. The good does everything. It accepts the true into its house and marries it to the extent that it is in harmony. The good can accept truths that are not in harmony, but it does this out of its desire for knowing, understanding, and thinking before it has settled on the functions that constitute its goals and are called its virtues. The reciprocal union--the union of what is true with what is good--is actually nonexistent. The reciprocity of the union comes from the life of what is good.
This is why the Lord looks at everyone, at us, at spirits, and at angels, in regard to our love or good. No one is seen in terms of discernment or of what is true apart from love or what is good. Our life is our love, as already explained [1-3]; and we have life insofar as we have lifted up our desires by means of truths, that is, to the extent that we have completed our desires by means of wisdom, since the desires of our love are lifted up and completed by means of truths and therefore by means of wisdom. Then love acts in unison with wisdom just as though it were acting out of wisdom. It is acting out of itself, though, and through wisdom as its form. That form derives nothing whatever from our discernment. It derives everything from some specific instance of love that we call a desire.
410. (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. The fact that love or the will joins itself to wisdom or the intellect is apparent from their correspondence with the heart and lungs.
Anatomical observation shows that the heart is engaged in its life's motion when the lungs are no longer or not yet engaged in theirs. Observation shows this from the empirical evidence of people who suffer loss of consciousness and those who are suffocated, and from that of fetuses in the womb and chicks in the egg.
Anatomical observation also shows that during the time the heart alone is functioning, it forms the lungs and so equips them that it may be able to breathe there, and that it forms all the rest of the organs as well in order to be able to carry on various useful activities in them - the organs of the face in order to be able to feel sensation, the organs of motion in order to be able to act, and the rest of the organs in the body in order to be able to accomplish useful ends corresponding to the affections of love.
[2] It follows from this, first, that as the heart produces such effects for the sake of the various functions it is going to carry on in the body, so love in its recipient vessel called the will produces like effects for the sake of the various affections which compose its form - that form being the human form, as we have shown above.
Now because the first and most immediate affections of love are an affection for knowing, an affection for understanding, and an affection for seeing that which it knows and understands, it follows that love forms for them the intellect, and that it enters into these affections actually when it begins to feel sensation and to act, and when it begins to think.
That the intellect contributes nothing to this effort follows from the parallel with the heart and lungs, as discussed above.
[3] It can be seen from this that love or the will joins itself to wisdom or the intellect, and not wisdom or the intellect to love or the will. And it follows from this as well that the knowledge which love acquires for itself from an affection for knowing, and the perception of truth which it acquires from an affection for understanding, and the thought that it acquires from an affection for seeing that which it knows and understands, are not properties of the intellect, but are the properties of love.
[4] Thoughts, perceptions, and consequently knowledge do indeed flow in from the spiritual world. But still they are received not by the intellect, but by love in accordance with its affections in the intellect. It appears as though the intellect receives them, and not love or the will, but that is a fallacious appearance.
It also appears as though the intellect joins itself to love or the will, but that, too, is a fallacious appearance. Love or the will joins itself to the intellect and causes the intellect to be joined to it in return. That the intellect is joined to it in return is owing to the marriage of love with it. Because of that marriage a seemingly reciprocal conjunction is formed by the life and consequent power of love.
[5] The like is the case with the marriage of good and truth, for goodness is a property of love, and truth a matter of the intellect. Goodness initiates everything, and it receives truth into its home and unites itself with it in the measure that it accords. Goodness can also admit truths that do not accord, but it does so because of its affection for knowing, understanding and thinking, when it has not yet determined itself to useful applications which are its ends and which it calls its goods.
A reciprocal conjunction, or one of truth with good, does not occur at all. That truth is joined to good in return is owing to the life belonging to good.
[6] It is because of this that every person, and every spirit and angel, is regarded by the Lord in accordance with his love or goodness, and no one in accordance with his intellect or truth apart from his love or goodness. For a person's life is his love, as we have shown above, and his life is what it is according as he has elevated his affections by truths, that is, according as he has perfected his affections in accord with wisdom. For love's affections are elevated and perfected by truths, thus by wisdom; and love then acts in conjunction with wisdom, as though prompted by it, but doing so of itself through wisdom, as through a form its own, which takes nothing whatever of its quality from the intellect, but everything from some determination of love, called affection.
410. (xii) Love or the will conjoins itself to wisdom or the understanding, and causes wisdom or the understanding to be reciprocally conjoined to it.
That love or the will conjoins itself to wisdom or the understanding is plain from their correspondence with the heart and lungs. Anatomical observation teaches that the heart comes into its life's motion when the lungs are not yet in motion. Experience teaches it by those who suffer from swoons and suffocation, also from embryos in the womb, and chicks in eggs. Knowledge of anatomy also teaches that the heart, while it is acting alone, forms and adapts the lungs so that it may put the respiration in motion there; and that it also forms the other viscera and organs so that it may perform various uses in them, the organs of the face that it may have sensation, the organs of motion that it may act, and the rest of the bodily organs that it may exhibit uses corresponding to the affections of love.
From these things it can now for the first time be shown that just as the heart produces such things on account of the varied activities it is about to perform in the body, so love produces corresponding things in its receptacle, the will, for the sake of the various affections that make up its form, which, as was shown above, is the human form.
Now since the first and nearest affections of love are the affections for knowing, for understanding, and for seeing what it knows and understands, it follows that love forms the understanding for them, and actually comes into them when it begins to feel and to act, and to think. The understanding contributes nothing to this, as is evident from the analogy of the heart and lungs (see above). From these things it can be seen that love or the will conjoins itself to wisdom or the understanding, and not wisdom or the understanding to love or the will; and it is further evident that the knowledge which love acquires to itself from the affection for knowing, and the perception of truth which it acquires from the affection for understanding, and thought which it acquires from the affection for seeing what it knows and understands, do not come from the understanding, but from love.
Thoughts, perceptions, and knowledges therefrom, do indeed flow in from the spiritual world, yet are not received by the understanding, but by love in accordance with its affections in the understanding. It appears as if the understanding receives them, and not love or the will, but it is an illusion. It appears also as if the understanding unites itself to love or the will, but this also is an illusion. Love or the will conjoins itself to the understanding and makes the union reciprocal. This reciprocal conjunction comes from love's marriage with it. The conjunction thence is made seemingly reciprocal from the life and consequent power of love.
It is the same with the marriage of good and truth, for good is of love, and truth is of the understanding. Good does everything, it receives truth into its home, and conjoins itself with truth as far as it is in harmony. Good may also admit truths which are not in harmony, but this it does from an affection for knowing, understanding, and thinking its own things, while it is not yet determined upon the uses which are its ends, and are called its goods.
There is absolutely no reciprocal conjunction, or conjunction of truth with good, what is conjoined reciprocally comes from the life of good. From this it is that every man and every spirit and angel is judged by the Lord according to his love or good, and no one according to his understanding, or truth separate from love or good. For man's life is his love, as was shown above, and his life is according as he has exalted his affections by means of truths, that is, in accordance as his affections have been perfected by love. Love's affections are exalted and perfected by means of truths, thus by wisdom; and then love acts conjointly with its wisdom, as if from it, but actually of itself through wisdom, as through its own form, which form receives nothing whatever from understanding, but everything from some fixed purpose of love which is called affection.
410. (12) Love or the will conjoins itself to wisdom or the understanding, and causes wisdom or the understanding to be reciprocally conjoined to it. That love or the will conjoins itself to wisdom or the understanding is plain from their correspondence with the heart and lungs. Anatomical observation shows that the heart is in its life's motion when the lungs are not yet in motion; this it shows by cases of swooning and of suffocation, also by the fetus in the womb and the chick in the egg. Anatomical observation shows also that the heart, while acting alone, forms the lungs and so adjusts them that it may carry on respiration in them; also that it so forms the other viscera and organs that it may carry on various uses in them, the organs of the face that it may have sensation, the organs of motion that it may act, and the remaining parts of the body that it may exhibit uses corresponding to the affections of love. From all this it can now for the first time be shown that as the heart produces such things for the sake of the various functions which it is afterwards to discharge in the body, so love, in its receptacle called the will, produces like things for the sake of the various affections that constitute its form, which is the human form (as was shown above). Now as the first and nearest of love's affections are affection for knowing, affection for understanding, and affection for seeing what it knows and understands, it follows, that for these affections love forms the understanding and actually enters into them when it begins to feel and to act and to think. To this the understanding contributes nothing, as is evident from the analogy of the heart and lungs (of which above). From all this it can be seen, that love or the will conjoins itself to wisdom or the understanding, and not wisdom or the understanding to love or the will; also from this it is evident that knowledge, which love acquires to itself by the affection for knowing, and perception of truth, which it acquires by the affection for understanding, and thought which it acquires by the affection for seeing what it knows and understands, are not of the understanding but of love. Thoughts, perceptions, and knowledges therefrom, flow in, it is true, out of the spiritual world, yet they are received not by the understanding but by love, according to its affections in the understanding. It appears as if the understanding received them, and not love or the will, but this is an illusion. It appears also as if the understanding conjoined itself to love or the will, but this too, is an illusion; love or the will conjoins itself to the understanding, and causes the understanding to be reciprocally conjoined to it. This reciprocal conjunction is from love's marriage with wisdom, wherefrom a conjunction seemingly reciprocal, from the life and consequent power of love, is effected. It is the same with the marriage of good and truth; for good is of love and truth is of the understanding. Good does everything and it receives truth into its house and conjoins itself with it so far as the truth is accordant. Good can also admit truths which are not accordant; but this it does from an affection for knowing, for understanding, and for thinking its own things, whilst it has not as yet determined itself to uses, which are its ends and are called its goods. Of reciprocal conjunction, that is, the conjunction of truth with good, there is none whatever. That truth is reciprocally conjoined is from the life belonging to good. From this it is that every man and every spirit and angel is regarded by the Lord according to his love or good, and no one according to his intellect, or his truth separate from love or good. For man's life is his love (as was shown above), and his life is qualified according as he has exalted his affections by means of truth, that is, according as he has perfected his affections by wisdom. For the affections of love are exalted and perfected by means of truths, thus by means of wisdom. Then love acts conjointly with its wisdom, as though from it; but it acts from itself through wisdom, as through its own form, and this derives nothing whatever from the understanding, but everything from a kind of determination of love called affection.
410. XII. Quod Amor seu Voluntas se conjungat Sapientiae seu Intellectui, ac faciat ut sapientia seu intellectus reciproce conjungatur. Quod Amor seu Voluntas se conjungat Sapientiae seu Intellectui, patet a correspondentia eorum cum Corde et Pulmone. Experientia anatomica docet, quod Cor in suae vitae motu sit dum nondum Pulmo: hoc docet experientia ex illis qui deliquium patiuntur, et ex illis qui suffocantur; tum ex embryonibus in uteris, et ex pullis in ovis. Experientia anatomica etiam docet, quod Cor, dum solum agit, formet pulmonem, ac adaptet illum, ut possit ibi respirationem agere; et quod etiam reliqua viscera et organa formet, ut in illis possit varios usus agere, organa faciei ut possit sentire, organa motus ut possit agere, et reliqua in corpore, ut possit usus affectionibus amoris correspondentes sistere.
[2] Ex his primum constat, quod sicut cor talia producit propter varias functiones, quas in corpore obiturum est, ita amor similia in receptaculo suo, quod vocatur Voluntas, propter varias affectiones, quae faciunt formam ejus, quae quod sit forma humana, supra ostensum est. Nunc quia primae et proximae amoris affectiones sunt affectio sciendi, affectio intelligendi, et affectio videndi id quod scit et intelligit, sequitur quod Amor pro illis formet intellectum, et quod in illas actualiter veniat, dum incipit sentire et agere, et cum incipit cogitare. Quod Intellectus nihil ad hoc conferat, constat ex paralelismo cordis et pulmonis, de quo supra.
[3] Ex his videri potest, quod amor seu voluntas se conjungat sapientiae seu intellectui, et non sapientia seu intellectus se amori seu voluntati; et inde quoque constat, quod scientia, quam amor ex affectione sciendi sibi acquirit, ac perceptio veri quam ex affectione intelligendi, et cogitatio quam ex affectione videndi id quod scit et intelligit, non sit intellectus, sed quod sit amoris.
[4] Cogitationes, perceptiones et inde scientiae, influunt quidem e Mundo spirituali, at usque non recipiuntur ab intellectu, sed ab amore secundum ejus affectiones in intellectu. Apparet sicut Intellectus recipiat illa, et non amor seu voluntas, sed est fallacia: apparet etiam sicut Intellectus conjungat se amori seu voluntati, sed hoc etiam est fallacia; amor seu voluntas se conjungit intellectui, ac facit ut reciproce conjungatur: quod reciproce conjungatur, est ex conjugio amoris cum illo; 1 inde fit conjunctio sicut reciproca a vita et inde potentia amoris.
[5] Simile est cum conjugio boni et veri, nam bonum est amoris, et verum est intellectus; bonum agit omnia, ac recipit verum in domum suam, et se conjungit cum illo quatenus concordat: potest etiam bonum admittere vera quae non concordant, sed hoc facit ex affectione sciendi, intelligendi, et cogitandi sua, dum nondum determinavit se ad usus, qui sunt fines ejus, et vocantur bona ejus. Conjunctio reciproca, seu veri cum bono, est prorsus nulla; quod conjungatur reciproce, est ex vita boni.
[6] Inde est, quod omnis homo, ac omnis spiritus et angelus, spectetur a Domino secundum ejus amorem seu bonum, et nullus secundum ejus intellectum seu verum separatum ab amore seu bono: vita enim hominis est ejus amor, ut supra ostensum est, ac vita ejus est sicut affectiones suas exaltaverat per vera, hoc est, sicut affectiones perfecerat ex sapientia; nam affectiones amoris exaltantur et perficiuntur per vera, ita per sapientiam; 2 et tunc agit amor conjunctim cum illa, sicut ex illa, sed agit ex se per illam, ut per suam formam, quae prorsus nihil ducit ex intellectu, sed omne ex aliqua amoris determinatione, quae vocatur affectio.
Footnotes:
1. Prima editio: illa,
2. Prima editio: sapientiam: