194、在刚才所提到的《圣爱与圣智》一书，我已说明：生命之爱从自身产生被称为情感的从属之爱，这些情感既有外在的，也有内在的；它们合在一起时，可以说构成一个领地或王国，其中生命之爱是领主或国王。我还说明：这些从属的爱或情感各自与自己的配偶结合；内在情感的配偶被称为感知，外在情感的配偶被称为思维；它们各自与自己的配偶同居，执行各自的生命功能；又说明：每一对的结合都像生命存在与生命显现的结合，该结合具有这种性质，一个若没有另一个，就什么都不是；因为生命的存在若不显现，算什么呢？生命的显现若非来自生命存在，算什么呢？此外，生命里面的这种结合就像声音与和声，或声音与言语之间的结合，一般来说，就像心跳与肺呼吸之间的结合；该结合具有这种性质：一个若没有另一个，就什么都不是，并且各自都通过与对方结合而成为某种东西。要么它们里面必须有结合，要么结合必须通过它们产生。
以声音为例。人若以为，只要声音里面有使它与众不同的东西，声音就不存在，就大错特错了。此外，声音对应于人的情感；由于声音里面总有某种与众不同的东西，所以一个人的爱之情感可以从他说话时的声音得知，他的思维则可以从声音的变化，也就是言语得知。正因如此，更有智慧的天使仅仅从一个人说话的嗓声就能发觉他的生命之爱，连同源于这些爱的某些情感。提及这些事是为了让人们知道，情感离了它的思维是不可能的，思维离了它的情感也是不可能的。关于该主题的详情，可参看本书，以及《圣爱与圣智》一书。
194. In the aforementioned treatises we demonstrated also that the life's love produces from itself subordinate loves, which we call affections; that these affections are exterior and interior; and that taken together they form as though a single realm or kingdom, in which the life's love is lord or king.
Moreover, we demonstrated, too, that these subordinate loves or affections attach to themselves partners - each one its own partner - interior affections taking as partners what are called perceptions, and exterior affections taking as partners what are called thoughts; and that each dwells with its own partner and so carries on the functions of its life. We showed as well that the conjunction of the two is like that of life's being with life's expression, which is such that one has no reality except in combination with the other. For what is the being of life unless it has expression? And what is the expression of life unless it springs from the being of life? Thus we showed that the conjunction of life is like that of sound and harmony, or of sound and speech - in general, like that of the beating of the heart and the respiration of the lungs - a conjunction which is such that one has no reality without the other, but becomes real by conjunction with the other.
[2] Conjunctions either must exist in these things or they are formed by them. Consider, for example, sound. Anyone who thinks that sound has any reality without its having in it something that gives it its quality is mistaken. Sound also corresponds to the affection in a person, and because it always has in it something that gives it its quality, therefore from the tone of someone speaking we recognize his love's affection, and from his variations of sound, or speech, his thought.
Because of this, from just the tone of someone speaking, wiser angels perceive his life's loves, along with some of the affections which are derivatives of it.
This much we have said to make it known that there is no affection without its accompanying thought, nor any thought without its affection. But more on this subject may be seen above in this treatise, and in Angelic Wisdom Regarding Divine Love and Wisdom.
194. I have also explained in the aforementioned book that the life's love brings forth from itself subsidiary loves called impulses, that these may be more outward or more inward, and that all together they constitute a kind of single domain or realm in which the life's love is the lord or monarch. I have also explained that these subsidiary loves or impulses attach partners to themselves, each individually, the deeper impulses choosing partners called perceptions and the more outward impulses choosing partners called thoughts, and that each lives with its partner and meets the responsibilities of its own life. The union of each pair is like the union of the reality of life with its manifestation, namely, that neither one is anything apart from the other. After all, what is the reality of life unless it becomes manifest, and what is a manifestation of life if it does not come from the reality of life? The union of life is like the union of sound and harmony or sound and speech or, broadly, like the union of the heart's beating and the lungs' breathing, the kind of union in which neither partner is anything apart from the other but in which each becomes something through its union with the other. These unions must happen either in or through their components. Take sound, for example. Anyone who thinks that sound is something unless there is something distinctive about it is in error. Sound corresponds to feelings in us; and since there is always something distinctive in it, we can tell the feelings of people's loves from the sound of their voices, and we can tell what they are thinking from the variations that constitute language. This why the wiser angels can sense the life's loves of people simply from the sounds of their voices, and can distinguish the subsidiary feelings as well.
I mention this to let it be known that there is no feeling without its own thought and no thought without its own feeling. There is more on this subject earlier in the present work [106], and in Angelic Wisdom about Divine Love and Wisdom.
194. In the treatises just mentioned it was shown that the life's love produces from itself subordinate loves called affections, and that these are exterior and interior; and that these when taken together form as it were one dominion or kingdom, in which the life's love is lord or king. It was also shown that these subordinate loves or affections join to themselves consorts, each its own; the interior affections consorts called perceptions, and the exterior affections consorts called thoughts; and that each cohabits with its own consort and performs the functions of its own life. The conjunction in each case, it was also shown, is like that of the being (esse) of life with the existing (existere) of life, which is such that the one is nothing without the other; for what is the being of life unless it exists, and what is the existing of life unless it is from the being of life? Moreover, this conjunction in the life is like that between sound and harmony, and between sound and speech, and in general like that between the pulsation of the heart and the respiration of the lungs; and this conjunction is such that one without the other is nothing, and that one becomes something by conjunction with the other. There must either be conjunctions in them, or conjunctions must take place by means of them.
[2] Take, for example, sound. He is greatly mistaken who thinks that sound has existence unless there is in it that which makes it distinctive. Moreover, sound corresponds to affection in man; and because there is always in it that which makes it distinctive, the affection of one's love is known from the sound of his voice when speaking; and from the variation of sound, which is speech, his thought is known. Hence it is that the wiser angels, merely from the sound of the voice of one speaking, perceive his life's loves, together with certain affections which are derivations from them. These things have been stated that it may be known that no affection is possible without its thought, and no thought without its affection. More on this subject may be seen above in this treatise and in THE ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND WISDOM.
194. In these works it has also been shown that the life's love produces from itself subordinate loves, which are called affections, and that these are exterior and interior; also that these when taken together form as it were one sovereignty or kingdom, in which the life's love is lord or king. It has also been shown that these subordinate loves or affections join to themselves mates, each its own; the interior affections, mates called perceptions, and the exterior affections, mates called thoughts; and that each cohabits with its own mate, and discharges the offices of its life; also that the conjunction of each is like that of life's being (esse) with life's going forth (existere), which is such that one is nothing except with the other; for what is life's being unless it goes forth, and what is life's going forth except from life's being? Moreover, the conjunction in the life is like that between tone and harmony, or between tone and speech, and in general like that between the heart's pulsation and the lungs' respiration, which conjunction is such that one is nothing without the other, and each becomes something by conjunction with the other. Either there must be conjunctions in them or conjunctions must be effected by them. Take tone for example: He is mistaken who thinks that tone is anything unless there is in it that which makes it distinctive. Moreover, the tone corresponds with the affection in man; and because there is always something that is distinctive in it the affection of one's love can be recognized from his tone when speaking; and from the variation of it, which is speech, his thought can be recognized. For this reason the wiser angels merely from the tone of the voice of one speaking have a perception of his life's loves, together with certain affections derived from them. This has been said to make known that no affection is possible apart from its thought, nor any thought apart from its affection. But more on this subject may be seen in the present work; also in Angelic Wisdom concerning the Divine Love and the Divine Wisdom.
194. In supradictis Transactionibus etiam demonstratum est, quod Amor vitae producat ex se amores subalternos, qui vocantur affectiones, et quod hae sint exteriores et interiores; et quod hae simul sumtae faciant sicut unum dominium seu regnum, in quo amor vitae est dominus seu rex: tum etiam demonstratum est, quod amores illi subalterni seu affectiones adjungant sibi consortes, unaquaevis suam, affectiones interiores consortes quae vocantur perceptiones, et affectiones exteriores consortes quae vocantur cogitationes, et quod unaquaevis cum sua consorte cohabitet, et vitae suae munia obeat; et quod talis sit conjunctio utriusque, 1qualis est esse vitae cum existere vitae, quae talis est, ut unum non sit aliquid nisi simul cum altero, quid enim est esse vitae nisi existat, et quid est existere vitae nisi ab esse vitae; tum quod talis sit conjunctio vitae, qualis est soni et harmoniae, tum soni et loquelae, in genere qualis est pulsus cordis et respirationis pulmonis; quae conjunctio talis est, ut unum absque altero non sit aliquid, et quod unum per conjunctionem cum altero fiat aliquid:
[2] Conjunctiones erunt vel in illis, vel fiunt per illa: ut pro exemplo Sonus; qui putat quod sonus sit aliquid, nisi in illo sit quod distinguit, fallitur: sonus etiam correspondet affectioni apud hominem, et quia in illo semper est aliquid quod distinguit, 2ideo ex sono hominis loquentis cognoscitur ejus amoris affectio, et ex variatione ejus, quae est loquela, ejus cogitatio: inde est, quod angeli sapientiores solum ex sono loquentis percipiant amores vitae ejus, una cum quibusdam affectionibus, quae sunt derivationes. Haec dicta sunt, ut sciatur, quod non detur affectio absque sua cogitatione, nec cogitatio absque sua affectione: sed plura de his supra in hac Transactione, et in SAPIENTIA ANGELICA DE DIVINO AMORE ET DIVINA SAPIENTIA, videantur.
Footnotes:
1 Prima editio: utriusque;
2 Prima editio: distinguit,