419、(16)如果它们被一起提升，那么爱或意愿会在理解力中被洁净。人从出生起就只爱自己和世界，因为没有别的东西出现在他的眼前；因此，他心里也不想别的东西。这爱是肉体-属世的，可被称为物质的爱。此外，由于天堂之爱与物质的爱在父母里面是分离的，所以这爱也变得污秽。
这爱无法与它的污秽分离，除非人拥有能力把他的理解力提升到天堂之光，并看到他当如何生活，才能使他的爱和理解力一起被提入智慧。爱，也就是这个人，通过理解力看到什么样的邪恶玷污并败坏爱；他也看到，他若避开这些如罪的邪恶，并远离它们，就会爱上与这些邪恶对立的事物，而这些事物都是天上的。他还看到能使他避开并远离这些如罪的邪恶的方法。爱，也就是这个人，运用把他的理解力提升到天堂之光并从中获得智慧的能力而看到这一切。然后，爱在何等程度上将天堂置于第一位，将世界置于第二位，同时在何等程度上将主置于第一位，将自己置于第二位，就在何等程度上洁除它的污秽并被洁净。换句话说，爱就在何等程度上被提升到天堂之热，并与理解力所在的天堂之光结合。这时，一个婚姻就形成了；该婚姻被称为良善与真理，或爱与智慧的婚姻。
谁都能明智地理解并理性地看出，人避开并远离偷窃和欺诈到什么程度，就热爱诚实、正直和公义到什么程度；避开并远离报复和仇恨到什么程度，就热爱邻舍到什么程度；避开并远离通奸到什么程度，就热爱贞洁到什么程度，等等。
事实上，几乎没有人意识到，天堂和主以什么样的尺度存在于诚实、正直、公义、对邻舍的爱、贞洁，以及天堂之爱的其它情感中，直到他把它们的对立面除去。当除去这些对立面时，他才进入这些情感，并由此认识并看到它们。在此之前，有一种面纱横在中间；尽管它允许天堂之光照耀这爱，然而由于这爱并不热爱它在同一层级的配偶，就是智慧，所以它不接受这光。事实上，当其配偶从高处返回时，爱甚至可能会责备并训斥它，但又被以下想法抚慰：其理解力的智慧可以作为一种手段，用来获得名誉、荣耀和物质利益。然而，这时他将自己和世界置于第一位，将主和天堂置于第二位。它置于第二位的东西，只有在服侍的情况下才会被它所爱；若不服侍，就会被它否认并弃绝，即便死前不这样，死后也必如此。这个真理由此变得显而易见：如果它们被一起提升，那么爱或意愿会在理解力中被洁净。
419, 16. If they are raised up together, love or volition is cleansed by wisdom in our discernment. From birth, all we love is ourselves and the world, because this is all that comes into our view. So this is all we think about. This love is on the earthly, physical level: we may call it materialistic. Not only that, this love has become defiled by its separation from heavenly love in our parents.
This love cannot be separated from its impurity unless we have the ability to lift our discernment into heaven's light and see how we need to live in order to have our love raised up into wisdom along with our discernment. It is through discernment that our love sees--that we, in fact, see--which evils are defiling and polluting our love. This also enables us to see that if we resolutely abstain from those evils as sins, we love the opposites of those evils, which are all heavenly. We also see the means by which we can resolutely abstain from those evils as sins. Love sees all this--that is, we see all this--by using our ability to lift our discernment into heaven's light, which gives us wisdom. Then to the extent that love puts heaven first and the world second, at the same time putting the Lord first and ourselves second, love is cleansed of its pollutants and purified. That is, it is to that extent lifted into heaven's warmth and united to the light of heaven that surrounds discernment. Then the marriage takes place that is called the marriage of the good and the true, the marriage of love and wisdom.
Anyone can grasp mentally and see rationally that to the extent that we resolutely abstain from theft and cheating, we love honesty, integrity, and justice. To the extent that we resolutely abstain from vengefulness and hatred, we love our neighbor. To the extent that we resolutely abstain from adultery, we love chastity, and so on.
However, hardly anyone knows what is heavenly and divine about honesty, integrity, justice, love for our neighbor, chastity, and the other desires of heavenly love until their opposites have been removed. Once their opposites have been removed, we are involved in them, so we recognize and see them from the inside. Until that happens, there is a kind of veil in the way. It does let a little of heaven's light reach our love, but since that love does not love wisdom, its spouse, to that extent, it does not accept the light. It actually criticizes it severely and finds fault with it when it comes back down from its height, though the light is still attractive to it because wisdom in our discernment can be a tool that helps gain us respect, praise, and profit. Then, however, we are putting ourselves and the world first and the Lord and heaven second, and what we put second is loved only as long as it is useful to us. If it is not useful, we renounce and reject it, after death if not before.
This illustrates the truth that love or volition is cleansed in our discernment if they are raised up together.
419. (16) If they are elevated together, love or the will is purified in the intellect. A person from birth loves only himself and the world, for nothing else appears before his eyes, and therefore he considers nothing else in his heart; and this love is carnally natural, and can be called materialistic. Moreover, this love has also become impure owing to the separation of heavenly love from it in parents.
[2] This love cannot be separated from its impurity unless the person has the ability to elevate his intellect into the light of heaven and to see how he should live in order that his love may be elevated together with his intellect into wisdom. Through the intellect love, which is to say, the person, sees what evils there are that defile and pollute the love, and sees, too, that if he refrains from those evils and turns away from them as sins, he loves such things as are opposed to those evils, all of which are heavenly. He also sees as well the means which enable him to refrain from those evils and turn away from them as sins. Love, which is to say, the person, sees this through use of his ability to elevate his intellect into the light of heaven and gain from it wisdom. Then in the measure that love puts heaven in first place and the world second, and in the measure that it at the same time puts the Lord in first place and self second, in the same measure the love is purged of its pollutions and purified. That is to say, in the same measure it is elevated into the warmth of heaven and united with the light of heaven in which the intellect is. A marriage is then formed, the marriage we call the marriage of goodness and truth, or of love and wisdom.
[3] Everyone can intellectually comprehend and rationally see that to the extent someone refrains from practices of theft and fraud and turns away from them, to the same extent he loves honesty, integrity and justice. So, too, that to the extent someone refrains from acts of vengeance and hatred and turns away from them, to the same extent he loves his neighbor. Likewise, that to the extent someone refrains from adulterous affairs, to the same extent he loves chastity. And so on.
[4] Indeed, scarcely anyone realizes what measure of heaven and of the Lord is present in honesty, integrity, justice, love for the neighbor, chastity, and other affections of heavenly love before he has put away their opposites. It is when he has put away their opposites that he then comes into these affections, and from the experience of them recognizes and sees them.
In the meantime a kind of veil lies interposed, and although it does allow the light of heaven to shine through to the love, still, because the love does not love its partner wisdom in the same degree, it does not admit the light. Indeed it may reproach and scold its partner when it returns from its elevated state, but yet be soothed by the thought that the wisdom of its intellect may be made to serve it as a means to honor, glory and material gain. However, it then puts self and the world in first place, and the Lord and heaven second. And what it puts in second place it loves only in the measure that it serves; and if it does not serve, it disowns it and rejects it, after death if not before.
From this it now follows as a truth that love or the will is purified in the intellect if they are elevated together.
419. (xvi) Love or the will is purified in the understanding if they are elevated together. From birth, man loves nothing but himself and the world, for nothing else is apparent to his eyes, and therefore nothing else occupies his mind. This love is corporeal-natural, and may be called material love. Moreover, this love has become impure on account of heavenly love having been separated from it in parents. This love can only be parted from its impurity if the man acquires the faculty of raising his understanding into the light of heaven, and if he sees how he ought to live, so that his love may be raised together with the understanding into wisdom. Through the understanding, love, that is, the man, sees which evils corrupt and defile love, and he sees also that if he shuns those evils because they are sins, and rejects them, he loves the opposite, all of which are heavenly things; and then also he sees the means by which he may shun those evils as sins and reject them. Love, that is, the man, sees all this by the exercise of the faculty of raising his understanding into the light of heaven, the source of wisdom. Then so far as love puts heaven first and the world second, and at the same time puts the Lord in the first place and himself in the second, to that extent love is cleansed from its filth and is purified; that is, love is raised into heavenly heat and conjoined to the light of heaven in which the understanding is dwelling, and a marriage is made that is called the marriage of good and truth, that is, of love and wisdom. Everyone can understand intellectually and see rationally that in the measure that any man shuns and rejects theft and fraudulence, to that extent he will love sincerity, uprightness, and justice; in the measure that he shuns and rejects revenge and hatred, he will love the neighbour; and in the measure that he shuns and rejects adulteries, he will love chastity, and so on. Indeed there is scarcely anyone who knows what there is of heaven and of the Lord in sincerity, uprightness, justice, love towards thy neighbour, chastity, and the other affections of heavenly love, until he has removed their opposites. When the opposites are removed, he comes into those affections and therefrom recognizes and sees them; meanwhile it is as if a veil were interposed, which does indeed transmit to love the light of heaven; but because love does not in that degree love its partner, wisdom, it does not receive it, indeed may even refute and rebuke it, when it returns from its elevation. Yet man is consoled by the thought that the wisdom of his understanding may prove the means to honour, glory, or gain. Indeed then he puts himself and the world in the first place, and the Lord and heaven in the second; and what is put in the second place is loved only so far as it is serviceable; and if not of use, is given up and rejected, if not before death, yet after it. From these things the truth now stands out that love or the will is purified in the understanding, if they are elevated together.
419. (16) Love or the will is purified in the understanding, if they are elevated together. From birth man loves nothing but self and the world, for nothing else appears before his eyes, consequently nothing else occupies his mind. This love is corporeal-natural, and may be called material love. Moreover, this love has become impure by reason of the separation of heavenly love from it in parents. This love could not be separated from its impurity unless man had a power to raise his understanding into the light of heaven, and to see how he ought to live in order that his love, as well as his understanding, may be elevated into wisdom. By means of the understanding, love, that is, the man, sees what the evils are that defile and corrupt the love; he also sees that if he flees from those evils as sins and turns away from them, he loves the things that are opposite to those evils; all of which are heavenly. Then also he perceives the means by which he is enabled to flee from and turn away from those evils as sins. This the love, that is, the man, sees, by the exercise of his power to elevate his understanding into the light of heaven, which is the source of wisdom. Then so far as love gives heaven the first place and the world the second, and at the same time gives the Lord the first place and self the second, so far love is purged of its uncleanness and is purified; in other words, is raised into the heat of heaven, and conjoined with the light of heaven in which the understanding is; and the marriage takes place that is called the marriage of good and truth, that is, of love and wisdom. Any one can comprehend intellectually and see rationally, that so far as he flees from and turns away from theft and cheating, so far he loves sincerity, rectitude and justice; so far as he flees and turns away from revenge and hatred, so far he loves the neighbor; and so far as he flees and turns away from adulteries, so far he loves chastity; and so on. And yet scarcely any one knows what there is of heaven and the Lord in sincerity, rectitude, justice, love towards the neighbor, chastity, and other affections of heavenly love, until he has removed their opposites. When he has removed the opposites, then he is in those affections, and therefrom recognizes and sees them. Previously there is a kind of veil interposed, that does, indeed, transmit to love the light of heaven; yet inasmuch as the love does not in that degree love its consort, wisdom, it does not receive it, yea, may even contradict and rebuke it when it returns from its elevation. Still man flatters himself that the wisdom of his understanding may be made serviceable as a means to honor, glory, or gain. Then man gives self and the world the first place, and the Lord and heaven the second, and what has the second place is loved only so far as it is serviceable, and if it is not serviceable it is disowned and rejected; if not before death, then after it. From all this the truth is now evident, that love or the will is purified in the understanding if they are elevated together.
419. XVI. Quod Amor seu Voluntas purificetur in Intellectu, si simul elevantur. Homo ex nativitate non amat nisi se et mundum, nam non aliud coram oculis ejus apparet, et inde non aliud in animo ejus versatur, et hic amor est naturalis corporeus, et vocari potest materialis; et praeterea ille amor factus est impurus ex separatione amoris coelestis ab eo apud parentes.
[2] Hic amor ab impuritate sua non separari potest, nisi homini facultas sit elevandi intellectum in lucem Coeli, ac videndi 1 quomodo victurus est, ut amor ejus una cum intellectu in sapientiam elevari possit; per intellectum videt amor, hoc est, homo, quaenam mala sunt quae amorem inquinant et conspurcant, et quoque videt, quod si illa mala ut peccata fugit et aversatur, amet illa quae malis illis opposita sunt, quae omnia sunt coelestia; tum etiam videt media, per quae mala illa ut peccata fugere et aversari possit; hoc videt amor, hoc est, homo[,] per usum facultatis elevandi intellectum suum in lucem coeli, ex qua sapientia: tunc quantum amor primo loco ponit coelum, et secundo mundum, et simul quantum primo loco ponit Dominum, et secundo semet, tantum amor defaecatur ab immundis suis, et purificatur; hoc est, tantum elevatur in calorem Coeli, et conjungitur luci Coeli, in qua est intellectus, et fit conjugium, quod vocatur conjugium boni et veri, hoc est, amoris et sapientiae.
[3] Quisque potest intellectu comprehendere, et rationaliter videre, quod quantum quis fugit et aversatur furta et defraudationes, tantum amet sinceritatem, rectitudinem et justitiam; tum quantum quis fugit et aversatur vindictas et odia, tantum amet proximum; ut et quantum quis fugit et aversatur adulteria, tantum amet castitatem, et sic porro.
[4] Imo vix aliquis cognoscit quid Coeli et quid Domini est in sinceritate, rectitudine, justitia, amore erga proximum, castitate, et in reliquis amoris coelestis affectionibus, prius quam removerat eorum opposita; cum removerat opposita, tunc in illis est, et ex illis cognoscit et videt illas: interea est sicut velamen interpositum, quod quidem lucem Coeli ad amorem transmittit, sed quia conjugem sapientiam non in eo gradu amat, non recipit illam, imo forte redar guit et increpat illam, dum ex elevatione redit, sed usque adblanditur per id quod sapientia intellectus sui possit inservire honori, gloriae aut 2 lucro pro medio; at tunc primo loco ponit semet et mundum, et secundo Dominum et Coelum; et quod secundo loco ponitur, tantum amatur quantum inservit, et si non inservit, abdicatur et rejicitur, 3 si non prius, usque post mortem. Ex his nunc constat veritas, quod amor seu voluntas purificetur in intellectu, si simul elevantur.
Footnotes:
1. Prima editio: videre
2. Prima editio: aur
3. Prima editio: rejicitur;