193、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。在本书前面部分，以及《圣爱与圣智》一书，特别是该书第一部分和第五部分，我已经说明生命之爱，情感及其思维的本质，还说明由这些所产生、存在于身体中的感觉和行为的本质。既然这些是原因的源头，而人类的谨慎作为结果从原因流出，那么有必要在此对它们陈述一二。因为前面所写的内容无法与后面所写的内容紧密连贯起来，除非回顾前面的内容，并把它们放在一起来看。
在本书前面部分和刚才所提到的《圣爱与圣智》一书，我已说明：主里面有神性之爱和神性智慧；这两者是生命本身；人从这两者中获得意愿和理解力，从神性之爱获得意愿，从神性智慧获得理解力；人体里面的心和肺对应于这两者。由此清楚可知，心跳和肺呼吸怎样一起掌管人的整个身体，意愿和理解力就怎样一起掌管人的整个心智。因此，如前所述，每个人里面都有两个生命原理，一个是属世的，一个是属灵的；生命的属世原理是心跳，生命的属灵原理是心智的意愿；它们各自都与自己的配偶结合，与它同居，并一起执行生命的功能；心与肺结合，意愿则与理解力结合。
既然意愿的灵魂是爱，理解力的灵魂是智慧，两者都来自主，那么可推知，爱是每个人的生命，并且是与智慧结合的那种生命；或也可说，意愿是每个人的生命，并且是与理解力结合的那种生命。关于该主题的详情，可参看本书的前面部分，以及《圣爱与圣智》一书，特别是该书的第一部分和第五部分。
193. (1) A person's thoughts all spring from the affections of his life's love, and there are no thoughts, nor any possible, apart from these. What the life's love is and its affections and consequent thoughts, and the resulting sensations and actions that occur in the body - what these are in their essence - this we have shown in the present treatise above, and also in the earlier one called Angelic Wisdom Regarding Divine Love and Wisdom, primarily in its Part One and Part Five. Now because these give rise to the causes from which human prudence flows as an effect, we must include something about them here as well. For what we have written elsewhere cannot be connected with what we write later as closely as if we repeat them and present them to view.
[2] Previously in the present treatise and in the aforementioned Divine Love and Wisdom, we demonstrated that in the Lord are Divine love and Divine wisdom, and that these two are life itself; that from these two a person has will and intellect - a will from Divine love, and an intellect from Divine wisdom; and that to these two correspond the heart and lungs in the body. Moreover we showed that it can be seen from this that as the beating of the heart together with the respiration of the lungs directs the whole person in respect to his body, so the will together with the intellect directs the whole person in respect to his mind.
Thus we showed that there are in every person two beginnings of life, one natural and one spiritual, the natural beginning of life being the beating of the heart, and the spiritual beginning being the will of the mind; and that each attaches to itself a partner with which to dwell and with which to carry on its vital functions, the heart joining to itself the lungs, and the will joining to itself the intellect.
[3] Now because the soul of the will is love, and the soul of the intellect is wisdom - both of them from the Lord - it follows that love is every person's life, and such a life as has been conjoined with wisdom. Or to say the same thing, the will is every person's life, and such a life as has been conjoined with the intellect.
But more on this subject may be seen in the present treatise above, and especially in Angelic Wisdom Regarding Divine Love and Wisdom, Parts One and Five.
193. 1. All our thoughts arise from impulses of our life's love, and there are no thoughts whatever that arise from any other source. Earlier in this work, and also in the work titled Angelic Wisdom about Divine Love and Wisdom (especially in parts 1 and 5), I have explained the essential nature of our life's love, of our desires and consequent thoughts, and of the resulting sensations and actions that occur in our bodies. Since these are the source of the causes from which our prudence flows as an effect, I need to include something about them at this point. What has been written earlier cannot be connected all that closely with things that are written later without being recalled and brought into view.
[2] Earlier in this work and in the aforementioned Divine Love and Wisdom, I explained that there is divine love and wisdom in the Lord, that these two are life itself, and that it is from these two that we get our volition and discernment, volition from divine love and discernment from divine wisdom. I have explained that in the body, these two have their analogues in our heart and lungs, and that this enables us to conclude that just as our heartbeat, united to the breathing of our lungs, governs the whole person physically, so our volition united to our discernment governs the whole person mentally. I have explained that these two fundamentals of life, the one physical and the other spiritual, are in each one of us, and that the physical basis of our life is the beating of the heart and the spiritual basis of our life is the volition of the mind. I have explained that each of these attaches to itself a partner with which it lives and carries on the business of life, the heart uniting the lungs to itself and volition uniting discernment to itself.
[3] Since the soul of our volition is love, then, and the soul of our discernment is wisdom, each coming from the Lord, it follows that love is the life of each one of us and that the quality of that life depends on the quality of our love's union with wisdom. In other words, volition is the life of each one of us, and the quality of that life depends on the quality of our volition's union with discernment. However, there is more on this subject above and especially in Angelic Wisdom about Divine Love and Wisdom in parts 1 and 5.
193. 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. It has been shown above in this treatise, and also in the work entitled ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND WISDOM, particularly in the First and Fifth Parts, what in their essence are the life's love and the affections and thoughts thence derived, and what the sensations and actions from these are which arise in the body. Now since the causes from which human prudence flows forth as an effect are derived from these, it is necessary that something concerning these should also be stated here. For things written elsewhere cannot be so closely connected with those written later as they can if they are repeated and presented to view together.
[2] Earlier in this treatise, and in the one mentioned above on THE DIVINE LOVE AND WISDOM, it was shown that in the Lord are Divine Love and Divine Wisdom; that these two are Life itself; that from these two man has will and understanding, will from the Divine Love and understanding from the Divine Wisdom; that to these two the heart and the lungs in the body correspond; and that consequently it may be evident that as the pulsation of the heart together with the respiration of the lungs governs the whole man as to his body, so the will together with the understanding governs the whole man as to his mind. Thus, it has been shown, there are two principles of life in every man, the one natural and the other spiritual, the natural principle of life being the pulsation of the heart and the spiritual principle the will of the mind. Each of these joins to itself a consort with which it cohabits and with which it performs the functions of life, the heart joining to itself the lungs, and the will joining to itself the understanding.
[3] Now since the soul of the will is love and the soul of the understanding is wisdom, both being from the Lord, it follows that love is the life of everyone, and is life of such a quality as is joined to wisdom; or what is the same, that the will is the life of everyone, and is life of such a quality as is joined to the understanding. However, more on this subject may be seen above in this treatise, and especially in THE ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND WISDOM in the First and Fifth Parts.
193. (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. What in their essence the life's love and the affections and their thoughts are, and what the sensations and actions from these which exist in the body are, has been shown above in this work, and also in the work entitled Angelic Wisdom concerning the Divine Love and the Divine Wisdom, particularly in Parts One and Five. Since, then, the causes from which human prudence flows forth as an effect are from these, it is necessary to set forth here something in respect to these; for things written elsewhere cannot be brought into close connection with things written later unless they are repeated and viewed together.
[2] Earlier in the present work, and in the one just mentioned on The Divine Love and the Divine Wisdom, the following principles are set forth: In the Lord there are Divine love and Divine wisdom; these two are Life itself; from these two man has will and understanding, will from the Divine love and understanding from the Divine wisdom; and to these two the heart and lungs in the body correspond. From this it is clear that as the pulsation of the heart together with the respiration of the lungs governs the whole man in respect to his body, so the will together with the understanding governs the whole man in respect to his mind. Thus in every man there are two principles of life, the one natural and the other spiritual, the natural principle of life being the heart's pulsation, and the spiritual principle of life the mind's volition; each of these joins to itself its mate, with which it cohabits, and with which it performs the functions of life, the heart joining with itself the lungs, and the will joining with itself the understanding.
[3] Since, then, the soul of the will is love and the soul of the understanding is wisdom, both of them from the Lord, it follows that love is every one's life, and the love is such life as is conjoined with wisdom; or, what is the same, that the will is every one's life, and the will is such life as is conjoined with the understanding. But more on this subject may be seen above in this work, also in the Angelic Wisdom concerning the Divine Love and the Divine Wisdom, especially in Parts One and Five.
193. I. Quod omnes cogitationes hominis sint ex affectionibus amoris vitae ejus, et quod nullae cogitationes sint, nec dari possint, absque illis. Quid amor vitae, et quid affectiones et inde cogitationes, et ex his sensationes et actiones, quae in corpore existunt, in sua essentia sunt, supra in hac Transactione, et quoque in illa quae vocatur SAPIENTIA ANGELICA DE DIVINO AMORE ET DIVINA SAPIENTIA, in specie in Parte ejus Prima et Quinta, ostensum est; nunc quia inde sunt causae, ex quibus Prudentia humana ut effectus profluit, necessum est, ut aliqua de illis hic quoque adducantur: nam quae alibi scripta sunt, non possunt cum illis quae scribuntur post illa, ita continue necti, sicut si eadem revocantur et ponuntur in conspectu.
[2] In hac Transactione antehac, et in supramemorata de Divino Amore et Divina Sapientia, demonstratum est, quod in Domino sit Divinus Amor et Divina Sapientia, et quod illa duo sint ipsa Vita, et quod ex illis duobus sint homini Voluntas et Intellectus, ex Divino Amore Voluntas et ex Divina Sapientia Intellectus; et quod illis duobus in corpore correspondeant Cor et Pulmo; et quod inde constare possit, quod sicut pulsus cordis una cum respiratione pulmonis regit totum hominem quoad ejus corpus, ita voluntas una cum intellectu regat totum hominem quoad ejus mentem: et quod sic duo principia vitae sint apud unumquemvis hominem, unum naturale et alterum spirituale, et quod principium naturale vitae sit pulsus cordis, et spirituale vitae sit voluntas mentis; et quod utrumque adjungat sibi consortem, cum qua cohabitet, et cum qua vitae functiones agat, et quod cor sibi conjungat pulmonem, et quod voluntas sibi conjungat intellectum.
[3] Nunc quia anima voluntatis est amor, et anima intellectus est sapientia, utraque a Domino, sequitur, quod amor sit vita cujusvis, et quod amor talis vita sit, qualis conjuncta est sapientiae; seu quod idem, quod voluntas sit vita cujusvis, et quod haec talis vita sit, qualis conjuncta est intellectui: sed de his plura in [hac] Transactione supra, et imprimis in SAPIENTIA ANGELICA DE DIVINO AMORE ET DIVINA SAPIENTIA, in Parte Prima et Parte Quinta, videantur.