192、我说过，如果人们基于表象，即人类谨慎能说明一切来相信，那么使他们信服的唯一方法就是用基于深入调查的推理，并且必须是取自原因领域的推理。所以，为了取自原因领域的这些推理要点能清楚显明给理解力，必须按其适当顺序提出它们，顺序如下：
⑴人的一切思维都来自他的生命之爱的情感；凡不是由这些情感所产生的思维都不存在，也不可能存在。
⑵唯独主知道一个人的生命之爱的情感。
⑶主通过祂的圣治引导一个人的生命之爱的情感，同时引导产生人类谨慎的思维。
⑷主通过祂的圣治将整个人类的情感整合为一个单一形式，该形式是一个人的形式。
⑸因此，来自人类的天堂和地狱就处于这样一个形式。
⑹那些只承认自然和人类谨慎的人构成地狱，而那些承认神和祂的圣治之人构成天堂。
⑺除非在人看来，他似乎凭自己思考，凭自己管理一切，否则这些事没有一样能实现。
192. We said that no one who, owing to the appearance, holds the belief that human prudence accomplishes all things, can be convinced otherwise except by the arguments of a deeper investigation, which must be drawn from causes. To make the arguments drawn from causes apparent to the intellect, therefore, we must present them one by one, in this order:
(1) A person's thoughts all spring from the affections of his life's love, and there are absolutely no thoughts, nor any possible, apart from these.
(2) The affections of a person's life's love are known to the Lord alone.
(3) The Lord by His Divine providence leads the affections of a person's life's love, and at the same time then the thoughts of which human prudence consists.
(4) By His Divine providence the Lord composes the affections of the whole human race into a single form, which is a human one.
(5) Thus heaven and hell, which originate from the human race, exist in such a form.
(6) People who have acknowledged only nature and only human prudence make up hell, while those who have acknowledged God and His Divine providence make up heaven.
(7) None of this would be possible if it did not appear to a person that he thinks on his own and manages things on his own.
192. I have stated that if people believe on the basis of appearances that human prudence accounts for everything, the only way to convince them is with reasoning based on deeper investigation, reasoning that must be drawn from the realm of causes. So to make these points of reasoning drawn from the realm of causes clear to the discerning mind, I need to present them in their proper sequence, which will be as follows.
1. All our thoughts arise from impulses of our life's love; there are no thoughts whatever that arise from any other source.
2. Only the Lord knows the impulses of our life's love.
3. The Lord guides the impulses of our life's love by his divine providence, and with them guides the thoughts that give rise to our prudence.
4. By his divine providence the Lord gathers these impulses of the whole human race into a single form, which is a human form.
5. Heaven and hell, which come from the human race, are therefore in this kind of form.
6. People who acknowledge only the physical world and human prudence constitute hell, while people who acknowledge God and his divine providence constitute heaven.
7. None of this could happen if it did not seem to us that we think autonomously and manage our lives autonomously.
192. It has been said that no one who from the appearance holds the belief that human prudence does all things can be convinced unless by reasons based on deeper consideration, and these must be drawn from causes. In order, therefore, that reasons drawn from causes may be evident to the understanding they may be presented in their order as follows:
I. All man's thoughts are from the affections of his life's love; and there are no thoughts whatever, nor can there be, except from them.
II. The affections of a man's life's love are known to the Lord alone.
III. The Lord leads the affections of a man's life's love by means of His Divine Providence, and at the same time also the thoughts from which human prudence is derived.
IV. The Lord by means of His Divine Providence arranges the affections of the whole human race into one form, which is the human form.
V. In consequence of this heaven and hell, which are from the human race, are in such a form.
VI. Those who have acknowledged nature alone and human prudence alone constitute hell; while those who have acknowledged God and His Divine Providence constitute heaven.
VII. None of these things can be effected unless it appears to man that he thinks from himself and disposes from himself.
192. It has been said that one who believes from the appearance that human prudence does all things can be convinced of the truth only by reasons drawn from deeper investigation, which are to be gathered from the realm of causes. In order, therefore, that reasons gathered therefrom may be brought clearly before the understanding they must be presented in their order, which will be as follows:-
(1) All of man's thoughts are from the affections of his life's love; and apart from these there are and can be no thoughts whatever.
(2) The affections of a man's life's love are known to the Lord alone.
(3) By means of His Divine providence the Lord leads the affections of a man's life's love, and at the same time leads his thoughts, from which human prudence is derived.
(4) By means of His Divine providence the Lord combines the affections of the whole human race into one form, which is the human form.
(5) In consequence of this, heaven and hell, which are from the human race, are in such a form.
(6) Those that have acknowledged nature alone and human prudence alone constitute hell; while those that have acknowledged God and His Divine providence constitute heaven.
(7) None of these things could be done except from the appearance to man that he thinks from himself and directs all things from himself.
192. Dictum est, quod non possit aliquis, qui ex apparentia in fide est, quod humana prudentia faciat omnia, [aliter] convinci nisi per rationes altioris indaginis, quae ex causis desumendae sunt; quare ut rationes ex causis desumptae pateant coram intellectu, in suo ordine 1sistendae sunt, qui hic erit.
I. Quod omnes cogitationes hominis sint ex affectionibus amoris vitae ejus, et quod prorsus nullae cogitationes sint, nec dari possint, absque illis.
II. Quod affectiones amoris vitae hominis sint soli Domino notae.
III. Quod affectiones amoris vitae hominis a Domino per Divinam Ipsius Providentiam ducantur, et simul tunc cogitationes ex quibus prudentia humana.
IV. Quod Dominus per Divinam suam Providentiam componat affectiones totius Generis humani in unam formam, quae est Humana.
V. Quod inde Coelum et Infernum, quae sunt ex Humano Genere, in tali forma sint.
VI. Quod illi qui solam naturam et solam prudentiam humanam agnoverunt, faciant infernum; et qui Deum et Divinam Ipsius Providentiam agnoverunt, faciant coelum.
VII. Quod omnia haec non fieri possint, nisi appareat homini quod ex se cogitet et ex se disponat.