106、⑵人的外在思维的性质取决于其内在思维的性质。人从头到脚的性质都取决于他的生命之爱的性质，这在前面已经说明。因此，必须在此说一说人的生命之爱；因为在这一点说清楚之前，对于与其感知一起构成人内在的情感，以及与其思维一起构成他外在的情感快乐，我无话可说。爱多种多样，但其中有两种爱，即天堂之爱和地狱之爱，就像领主和国王。天堂之爱就是对主之爱和对邻之爱，地狱之爱则是自我之爱和尘世之爱。这两种爱就像地狱和天堂一样彼此对立，因为那些陷入自我之爱和尘世之爱的人只对自己怀有善愿，而那些处于对主之爱和对邻之爱的人则对所有人怀有善愿。这两种爱是人的生命之爱，但具有多样性。天堂之爱就是那些被主引导之人的生命之爱，地狱之爱则是那些被魔鬼引导之人的生命之爱。
不过，任何人的生命之爱，若没有被称为情感的衍生物，是无法存在的。地狱之爱的衍生物是对邪恶和虚假的情感，严格来说，这些情感是欲望。天堂之爱的情感是对良善和真理的情感，严格来说，这些情感是热切的渴望。地狱之爱的情感，或严格来说欲望，和邪恶一样多；天堂之爱的情感，或严格来说热切的渴望，和良善一样多。爱住在自己的情感中，就像领主住在自己的领地上，或国王住在自己的王国中。这些爱对心智的事物，也就是对人的意愿和理解力的事物，因而对身体的事物享有统治权或主权。生命之爱通过它的情感和由此而来的感知，以及情感的快乐和由此而来的思维统治整个人：通过情感和由此而来的感知统治他心智的内在，通过情感的快乐和由此而来的思维统治他心智的外在。
106. (2) A person's external level of thought in itself is of the same character as his internal one. We have previously shown that from head to toe a person is of the same character as his life's love. Here, therefore, we must first say something about a person's life's love, since until we do, we cannot say anything about the affections which, with their accompanying perceptions, form a person's internal self, and about the delights of those affections which, with their accompanying thoughts, form his external self.
There are many kinds of loves, but two of them are like lords or kings, namely, heavenly love and hellish love. Heavenly love is love toward the Lord and love for the neighbor, while hellish love is love of self and love of the world. These two kinds of loves are as opposed to each other as heaven and hell; for one who is impelled by a love of self and the world does not wish anyone well but himself, whereas one who is impelled by love toward the Lord and love for the neighbor wishes all well.
These two loves constitute people's life's loves, but with much variety. Heavenly love is the life's love of those who are led by the Lord, while hellish love is the life's love of those who are led by the devil.
[2] No one's life's love, however, can exist without its derivatives called affections. The derivatives of hellish love are affections for evil and falsities, properly called lusts; and the derivatives of heavenly love are affections for good and truth, properly called affections.
There are as many affections belonging to hellish love, which are properly lusts, as there are evils, and there are as many affections belonging to heavenly love, which are properly affections, as there are goods.
Love dwells in its affections like a lord in his manor or like a king in his kingdom. Their dominion or reign is over the constituents of the mind, that is, over the constituents of a person's will and intellect, and so over the constituents of the body.
Through its affections and consequent perceptions, and through its delights and consequent thoughts, a person's life's love governs the entire person - the internal level of his mind by its affections and consequent perceptions, and the external level of his mind by the delights of its affections and consequent thoughts.
106. 2. The quality of our outer thinking is determined by the quality of our inner thinking. I have already explained that our quality from head to toe is determined by the quality of our life's love. I need to begin at this point, then, by saying something about our life's love, since until that is done I cannot say anything about the desires that, together with our perceptions, make up our inner human nature, or about the pleasures of our desires that, together with our thoughts, make up our outer human nature.
There are many loves, but there are two that are like lords or rulers: heavenly love and hellish love. Heavenly love is love for the Lord and for our neighbor, and hellish love is love for ourselves and for the world. The two kinds of love are as opposite to each other as heaven and hell, because when we are caught up in love for ourselves and for the world we intend good to no one but ourselves, while when we are caught up in love for the Lord and our neighbor we intend good to everyone. These two loves are our life's love, but they come in many different forms. Heavenly love is the life's love of people whom the Lord is leading, and hellish love is the life's love of people whom the devil is leading.
[2] No one can have a life's love, though, without the derivatives we refer to as desires. The derivatives of hellish love are attractions to what is evil and false--strictly speaking, compulsions; while the derivatives of heavenly love are attractions to what is good and true--strictly speaking, predilections. There are as many feelings of hellish love (strictly speaking, compulsions) as there are varieties of evil; and there are as many feelings of heavenly love (strictly speaking, predilections) as there are varieties of goodness.
Love dwells in its desires like a lord in a manor or a ruler in a realm. Their lordship and rule is over the elements of our minds, that is, of our volition and discernment, and through these over our bodies. Through its desires and consequent perceptions, and through its pleasures and consequent thoughts, our life's love rules over the whole person. It rules over the inner level of our minds through our desires and their perceptions and over the outer level of our minds through the pleasures of those desires and the thoughts that result from them.
106. II. THE EXTERNAL OF MAN'S THOUGHT IS IN ITSELF OF THE SAME NATURE AS ITS INTERNAL. It has been shown above that man from head to foot is of the same character as his life's love. Here, therefore, something will be said about the life's love of man; for until this has been done nothing can be said concerning the affections which together with their perceptions constitute the internal of man, and concerning the delights of the affections which together with their thoughts constitute his external. Loves are manifold; but two of them, heavenly love and infernal love, are like lords and kings. Heavenly love is love to the Lord and towards the neighbour, and infernal love is love of self and of the world. These two kinds of love are opposite to each other, as are heaven and hell, for he who is in the love of self and of the world has goodwill to none but himself, while he who is in love to the Lord and love towards the neighbour has goodwill to all men. These two loves are the life's loves of man, but there is much variety in them. Heavenly love is the life's love of those who are led by the Lord, and infernal love is the life's love of those who are led by the devil.
[2] Now the life's love of anyone cannot exist without derivations, which are called affections. The derivations of infernal love are affections of evil and falsity, properly called lusts, and the derivations of heavenly love are affections of good and truth, properly called ardent desires. The affections of infernal love, properly called lusts, are as many as there are forms of evil; and the affections of heavenly love, properly called ardent desires, are as many as there are forms of good. Love dwells in its affections as a lord in his domain or as a king in his kingdom. The domain and sovereignty of these loves is over the things of the mind, that is, over the things of man's will and understanding, and consequently over the things of the body. The life's love of man, by means of its affections and their consequent perceptions, and by means of its delights and their consequent thoughts, rules the entire man - the internal of his mind by means of affections and their consequent perceptions, and the external of his mind by means of the delights of the affections and their consequent thoughts.
106. (2) The external of man's thought is in itself of the same character as its internal. That man from head to foot is of the same character as his life's love has been shown above. In the first place, therefore, something must here be said about the life's love in man; for this must precede any consideration of the affections associated with perceptions which constitute man's internal, and of the enjoyments of affections associated with thoughts which constitute his external. Loves are manifold; but two of them, heavenly love and infernal love, are like lords and kings. Heavenly love is love to the Lord and love towards the neighbor; and infernal love is love of self and of the world. These two kinds of love are opposite to each other as hell and heaven are; for those who are in the love of self and the world have no good will for any but themselves; while those who are in love to the Lord and in love towards the neighbor have good will for all. These two loves are the life's loves of man, but with much variety. Heavenly love is the life's love of those whom the Lord leads, and infernal love is the life's love of those whom the devil leads.
[2] But the life's love of no one can exist without derivations, which are called affections. The derivations of infernal love are affections for evil and falsity, which, strictly speaking, are lusts; and the derivations of heavenly love are affections for good and truth, which, strictly speaking, are dilections. Of infernal love there are as many affections, or strictly speaking, lusts, as there are evils; and of heavenly love there are as many affections, or strictly speaking, dilections, as there are goods. Love dwells in its affections like a lord in his realm, or like a king in his kingdom. The dominion or sovereignty of these loves is over the things of the mind, that is, the things of man's will and understanding, and thence of the body. The life's love, by means of its affections and perceptions therefrom, and its enjoyments and thoughts therefrom, rules the entire man,-the internal of his mind by means of affections and perceptions therefrom, and the external by means of the enjoyments of the affections and thoughts therefrom.
106. II. Quod Externum cogitationis hominis in 1se sit quale ejus Internum. Quod homo a capite ad calcem sit qualis est amor vitae ejus, prius ostensum est: hic itaque primum aliquid de amore vitae hominis dicetur, quoniam non prius aliquid dici potest de affectionibus quae una cum perceptionibus 2faciunt Internum hominis, ac de affectionum jucundis una cum cogitationibus 3quae faciunt Externum ejus. Amores sunt multiplices, sed bini sunt illorum sicut domini et reges, Amor coelestis, et Amor infernalis; Amor coelestis est amor in Dominum et erga proximum, et Amor infernalis est amor sui et mundi; hi et illi amores sunt sibi oppositi sicut sunt Coelum et Infernum; 4nam qui in amore sui et mundi est, non vult alicui bonum quam sibi, at qui in amore in Dominum et in amore erga proximum est, ille vult omnibus bonum. Hi bini Amores sunt amores vitae hominis, sed cum multa varietate; Amor coelestis est amor vitae illorum quos Dominus ducit, et Amor infernalis est amor vitae illorum, quos diabolus ducit.
[2] Sed Amor vitae cujusvis non potest dari absque derivationibus, quae vocantur affectiones; derivationes amoris infernalis sunt affectiones mali et falsi, proprie concupiscentiae; et derivationes amoris coelestis sunt affectiones boni et veri, proprie dilectiones. Affectiones amoris infernalis, quae proprie sunt concupiscentiae, 5sunt totidem quot mala, et affectiones amoris coelestis, quae proprie sunt dilectiones, sunt totidem quot bona. Amor in suis affectionibus habitat sicut dominus in suo dominio, aut sicut rex in suo regno: dominium et regnum eorum est super illa quae sunt mentis, hoc est, quae sunt voluntatis et intellectus hominis, et inde corporis. Amor vitae hominis per suas affectiones et inde perceptiones, ac per sua jucunda et inde cogitationes, regit totum hominem, Internum mentis ejus per affectiones et inde perceptiones, et Externum mentis per jucunda affectionum et inde cogitationes.
Footnotes:
1 Prima editio: in
2 Prima editio: perceptionibvs
3 Prima editio: cogitationibns
4 Prima editio: Infetnum;
5 Prima editio: concupiscenriae,