300、天堂里的所有人仅仅是对良善的情感和由此而来的真理的思维；地狱里的所有人仅仅是对邪恶的欲望和由此而来的虚假的幻想。这些在两边被如此排列，以至于地狱里对邪恶的欲望和虚假的幻想与天堂里对良善的情感和真理的思维正好相反。因此，地狱在天堂之下，与天堂直接对立，也就是说，就像两个人朝对立的方向躺卧，或脚对脚站立，因而相互倒置，双方都在对方的脚底之下，脚跟对脚跟那样截然对立。有时，地狱看上去就处在相对于天堂的这种位置或方向上。原因在于，地狱里的人让对邪恶的欲望构成头，对良善的情感构成脚；而天堂里的人让对良善的情感构成头，对邪恶的欲望构成脚底；相互的对立便由此而来。说天堂里有对良善的情感和由此而来的真理的思维，地狱里有对邪恶的欲望和由此而来的虚假的幻想，意思是说，那里有具有这种品质的灵人和天使，因为每个人都是他自己的情感或他自己的欲望，一位天堂天使是他自己的情感，一个地狱灵人是他自己的欲望。
300. All people who are in heaven are simply embodiments of affections for good and the accompanying thoughts of truth, while all who are in hell are simply embodiments of lusts for evil and the accompanying suppositions of falsity. These are so arranged on each side that the lusts for evil and suppositions of falsity in hell are directly opposite the affections for good and thoughts of truth in heaven. Consequently hell is situated beneath heaven, diametrically opposite to it, as diametrically opposite as two people lying in opposite directions, or standing in relation to each other like people on opposite sides of the globe, thus in inverted position to each other, having the soles of their feet together and pressing their heels against each other. Sometimes hell also appears so positioned or oriented in relation to heaven.
The reason is that people who are in hell make lusts for evil the head, and affections for good the feet, whereas people who are in heaven make affections for good the head, and lusts for evil the soles of the feet. Hence the mutual opposition.
We say that in heaven are found affections for good and the accompanying thoughts of truth, and in hell, lusts for evil and the accompanying suppositions of falsity, but we mean that there are spirits and angels who embody these, for each is the embodiment of his own affection or his own lust, an angel in heaven being the embodiment of his affection, and a spirit in hell the embodiment of his lust.
300. All the people who are in heaven are simply desires for what is good and the consequent recognition of what is true; and all the people who are in hell are simply obsessions with evil and the consequent illusions of falsity. These are arranged on each side so that the obsessions with evil and illusions of falsity in hell are exactly opposite to the desires for what is good and recognition of what is true in heaven. So hell is under heaven and diametrically opposed to it, as diametrically opposed as two people lying in opposite directions or stationed foot to foot, one upside down, and both united at the soles of their feet, heel against heel. Sometimes hell can be seen in this kind of location or direction relative to heaven.
The reason is that for people in hell, obsessions with evil constitute the head, and desires for what is good constitute the feet, while for people in heaven desires for what is good constitute the head, and obsessions with evil constitute the soles of the feet. This means that they are opposites of each other.
To say that there are desires for what is good and therefore recognition of truth in heaven, and that there are obsessions with evil and therefore illusions of falsity in hell, is actually to say that there are spirits and angels of this quality, because we are all our own desire or our own obsession. Heaven's angels are their own desires and hell's spirits are their own obsessions.
300. All who are in heaven are nothing but affections of good and thoughts of truth arising from these, and all who are in hell are nothing but lusts of evil and imaginations of falsity thence derived. In both cases these are so arranged that the lusts of evil and their imaginations of falsity in hell are directly opposite to the affections of good and their thoughts of truth in heaven. Therefore, hell is under heaven and diametrically opposite to it; diametrically, that is, opposite like two men lying in opposite ways or standing like those living on opposite sides of the globe, thus inverted to each other, with the soles of the feet meeting and the heels touching. Sometimes, also, hell appears to be so situated or turned in this way with respect to heaven; because those who are in hell 1make lusts of evil the head and affections of good the feet, while those who are in heaven make affections of good the head and lusts of evil the soles of the feet; hence the mutual opposition. When it is said that in heaven there are affections of good and thoughts of truth arising from these, and that in hell there are lusts of evil and imaginations of falsity thence derived, it is meant that there are spirits and angels who are such; for everyone is his own affection or his own lust, the angel of heaven being his own affection and the spirit of hell his own lust.
Footnotes:
1. Original Edition omits "in."
300. All that are in heaven are nothing but affections for good and thoughts of truth therefrom, and all that are in hell are nothing but lusts of evil and imaginations of falsity therefrom; and these are so arranged on either side that the lusts of evil and the imaginations of falsity in hell are directly opposed to the affections for good and the thoughts of truth in heaven. Consequently hell is under heaven, diametrically opposite to it; that is, diametrically opposite like two men lying in opposite ways, or standing as antipodes, thus inversely to each other and meeting at the soles of the feet, or with the heels together. Sometimes hell is seen to be so situated or reversed in respect to heaven. This is because those that are in hell make lusts of evil the head and affections for good the feet, while those who are in heaven make affections for good the head and lusts of evil the soles of the feet; hence the mutual opposition. When it is said that in heaven there are affections for good and consequent thoughts of truth, and in hell there are lusts of evil and consequent imaginations of falsity, it is meant that there are spirits and angels there who are such; for every one is his own affection or his own lust, an angel of heaven is his own affection and a spirit of hell is his own lust.
300. Omnes qui in Coelo sunt, non sunt nisi quam affectiones boni et inde cogitationes veri; et omnes qui in inferno sunt, non sunt nisi quam concupiscentiae mali et inde imaginationes falsi; quae utrinque ita ordinatae sunt, ut concupiscentiae mali ac imaginationes falsi in inferno prorsus oppositae sint affectionibus boni et cogitationibus veri in Coelo, quare infernum est sub coelo, e diametro ei oppositum; ita e diametro sicut bini homines ex opposito sibi jacentes, aut stantes sicut antipodes, 1ita inversi, et conjuncti quoad plantas pedis, et calcitrantes; quandoque etiam apparet infernum in tali situ seu versu respective ad coelum: causa est, quia illi qui [in] inferno sunt, concupiscentias mali faciunt caput, et affectiones boni pedes, at illi qui in Coelo sunt, affectiones boni faciunt caput, et concupiscentias mali plantas pedis; inde oppositio mutua. Dicitur quod in coelo sint affectiones boni et inde cogitationes veri, et quod in inferno sint concupiscentiae mali et inde imaginationes falsi, et intelligitur quod sint spiritus et angeli qui tales, nam quisque est sua affectio aut sua concupiscentia; angelus coeli est sua affectio, et spiritus inferni sua concupiscentia.
Footnotes:
1 Prima editio: antipodae,