319、既被意愿也被理解力证实的一切都存到永远，因为每个人都是他自己的爱，他的爱属于他的意愿；还因为每个人都是他自己的良善或邪恶，因为被称为良善的一切都属于爱，被称为邪恶的一切也都属于爱。人因是他自己的爱，故也是其爱的一个形式，可称作其生命之爱的器官。前面说明（279节），人的爱之情感和由此而来的思维，就是其心智的器官物质的形式和状态的变化和转换。现在我需要解释一下这些变化和转换的性质和品质。从心肺可以获得对它们的某种概念；它们的变化就是交替的扩张和收缩，或扩展和压缩；在心脏被称为收缩和舒张；在肺脏被称为呼吸，这些就是肺叶的相互扩张和收缩，或相互伸展和闭合。这是心肺状态的变化和转换。身体的其它器官也有类似变化，它们的各个部分则有更多类似变化，血液和生命液通过这些部分被接受和循环。
类似的事发生在心智的器官形式，也就是人的情感和思维的主体中，如前所示（279节）。不同之处在于，它们的扩张和收缩，或交替运动相对来说如此地完美，以至于无法用属世的语言，只能用属灵的语言来形容。用属灵的语言，仅几个词就足够了；这些词的声音表明，这些变化和转换就像按着被奇妙地联结为接受生命的形式的永远旋转的螺旋方式而旋进旋出的漩涡。
现在阐述一下这些纯器官物质和形式在善人和恶人里面是何性质。在善人里面，这些螺旋形式向前转动，但在恶人里面，则向后转动。向前转动的螺旋形式朝主转动，接受来自祂的流注；而向后转动的螺旋形式则朝地狱转动，接受来自地狱的流注。要知道，它们向后转动到何等程度，就在后面打开，在前面关闭到何等程度；而另一方面，它们向前转动到何等程度，就在前面打开，在后面关闭到何等程度。
由此明显可知，一个恶人是哪种形式或器官，一个善人又是哪种形式或器官，即：他们在相反的方向上转动。此外，由于转动的方向一旦固定，就无法扭转回来，所以清楚可知，人将永远保持他死亡时所拥有的转向。正是人的意愿之爱决定了这个转向，也就是说，使他向前或向后转动，因为如前所述，每个人都是他自己的爱。这就是为何每个人死后都会踏上他的爱之路：若爱良善，就去往天堂，若爱邪恶，就去往地狱。在抵达他的主导爱所在的社群之前，他找不到其它路；奇妙的是，每个人都知道路，就好像跟着鼻子闻到的气味走一样。
319. Everything affirmed by the will and intellect together remains to eternity for the reason that everyone is an expression of his love, and love is a property of his will. A second reason is that every person is an expression of his good or evil, as everything he calls good is connected with his love, and so, too, everything he calls evil.
Since a person is an expression of his love, he is also the embodiment of his love and may be called the instrument of his life's love.
In no. 279 above we said that the affections of a person's love and his consequent thoughts are changes and variations in the state and form of the organic substances of his mind. We must now explain what those changes and variations are, and their nature. From the heart and lungs an idea of them can be gained as being alternating expansions and compressions or dilations and contractions, which in the heart are called the systole and diastole, and in the lungs respirations, the latter being reciprocal distensions and retractions or enlargements and constrictions of the lungs' lobes.
These are the changes and variations in the state of the heart and lungs. Similar ones occur in the rest of the body's organs, and similar ones also in their parts, by which the blood and animating fluid are received and forwarded.
[2] Similar changes and variations take place in the organic forms of the mind, which, as we have shown above, are the vessels of a person's affections and thoughts, but with the difference that their expansions and compressions or reciprocal motions occur in such comparatively higher perfection that they cannot be described in the words of natural language, but only in the words of spiritual language. These can be heard only as vortical spiralings in and out, in the manner of perpetually coiled helixes wonderfully combined into forms receptive of life.
[3] We will now describe the nature of these purely organic forms and substances in evil people and in good people. In good people they spiral forward, but in evil people backward. Moreover, those which spiral forward are turned to the Lord and receive influx from Him, while those which spiral backward are turned toward hell and receive influx from there.
It should be known that in the measure they are turned backward they are open behind and closed in front, and conversely, that in the measure they are turned forward they are open in front and closed behind.
[4] It can be seen from this the kind of form or instrument an evil person is, and the kind of form or instrument a good person is, namely that they are turned in opposite directions. And because, once induced, the turning cannot be reversed, it is apparent that what a person is like when he dies, so he remains to eternity.
The love belonging to a person's will is what causes this turning, or what turns him this way or that, for as we said above, every person is an expression of his love. For this reason everyone goes the way of his love after death, to heaven if he has been directed by a good love, and to hell if he has been directed by an evil love. Nor does he find rest except in the society where his is the reigning love. And what is surprising, everyone knows the way. It is as though his nostrils smelled it.
319. The reason that everything we have justified in both our volition and our discernment stays with us forever is that we are our own love, and love is the substance of our volition. Or it is because we are our own good or our own evil, since everything good in us is a matter of love, and the same is true of everything evil.
Since we are our own love, we are also the forms of our own love and can be called organs of our life's love. I explained in 279 above that our feelings and consequent thoughts are changes and variations of the state and form of the organic substances of our minds. Now I need to explain the nature and quality of those changes and variations.
We can get a relative concept of them from our heart and lungs. Their changes are alternating expansions and compressions, or dilations and contractions. In the heart we call them systole and diastole, in the lungs they are our breathing, the alternating stretching and restraining, or the parting and squeezing, of their lobes. These are the changes and variations of the states of our heart and lungs. Similar things happen in the other organs of our bodies, and quite similar things in their parts, the parts through which our blood and life fluid is accepted and circulated.
[2] Much the same happens in the organic forms of the mind, which as already noted [279] are the subjects of our feelings and thoughts. The difference is that their expansions and compressions, their alternating motions, are relatively so much more perfect that there is no way to describe them in the words of ordinary language. Only the words of spiritual language are adequate, and these necessarily sound like whirlpools spiraling in and out like endless twisted coils joined together in forms that are wonderfully receptive of life.
[3] Now, though, I need to state what these purely organic substances and forms are like in evil people and in good people. In good people, the spirals face forward and in evil people they face backward. When they spiral forward they are turned toward the Lord and are open to the inflow from him. When they spiral backward they are turned toward hell and are open to its inflow. It is important to realize that to the extent that they are turned backward they are open behind and closed in front, and that conversely, to the extent that they are turned forward they are open in front and closed behind.
[4] This shows what kind of form or what kind of organ an evil person is and what kind of form or organ a good person is--they are turned in opposite directions. Further, since once a direction is established it cannot be twisted back the other way, we can see that we keep forever the orientation we have when we die. It is our volition's love that determines this direction, or that turns us forward or backward; for as just noted, each of us is her or his love. That is why after death we all follow the path of our love--to heaven if we have loved what is good and to hell if we have loved what is evil. We find no rest until we arrive in the community where our own dominant love is; and strange as it may sound, we all know the way. It is as though we were following a scent.
319. Everything confirmed by both the will and the understanding remains to eternity because everyone is his own love, and love belongs to the will; also because every man is his own good or his own evil, for everything is called good, and likewise evil, that belongs to the love. Since a man is his own love he is also the form of his love, and may be called the organ of his life's love. It was stated above (n. 279) that the affections of a man's love and his consequent thoughts are changes and variations of the state and form of the organic substances of his mind, and what these changes and variations are and their nature will now be explained. Some idea of these may be obtained from the heart and lungs, where there are alternate expansions and compressions, or dilations and contractions, called in the heart systole and diastole, and in the lungs respirations; these are reciprocal extensions and retractions, or expansions and contractions of their lobes; such are the changes and variations of the state of the heart and lungs. There are similar changes and variations in the other viscera of the body and also in their parts, by which the blood and the animal juices are received and passed on.
[2] There are also similar changes and variations in the organic forms of the mind, which are the subjects of man's affections and thoughts, as was shown above; with this difference, that their expansions and compressions, or reciprocal actions, are respectively in such greater perfection that they cannot be expressed in words of natural language, but only in words of spiritual language which indicate by their sound that these changes and variations are vortex-like inward and outward gyrations, after the manner of perpetually circling spirals wonderfully combined into forms receptive of life.
[3] The nature of those purely organic substances and forms in the wicked and in the good will now be stated. In the good those spiral forms are moved forward but in the wicked backward, and those that are moved forward are turned towards the Lord and receive influx from Him; while those that are moved backward are turned towards hell and receive influx from hell. It should be known that in the degree that they are turned backward, they are open behind and closed in front; and, on the other hand, in the degree that they are turned forward, they are open in front and closed behind.
[4] Hence it may be evident what kind of a form or organ a wicked man is, and what kind of a form or organ a good man is, and that they are turned in opposite directions; and as the turning once established cannot be reversed it is clear that such as a man is when he dies such he remains to eternity. It is the love of man's will that makes this turning, or which converts and inverts; for, as was said above, every man is his own love. Hence it is that after death everyone goes the way of his love: he who is in a good love goes to heaven, and he who is in an evil love goes to hell; nor does man rest but in that society where his ruling love is; and what is wonderful, everyone knows the way, as though he scented it with his nostrils.
319. Every thing confirmed by the will and also by the understanding remains to eternity, because every one is his own love, and his love belongs to his will; also because every man is his own good or his own evil, for every thing that is called good, and likewise evil, belongs to the love. As man is his own love he is also a form of his love, and may be called the organ of his life's love. It has been said above (279), that the affections of the love and consequent thoughts of man are changes and variations of the state and form of the organic substances of his mind. What these changes and variations are and their nature shall now be explained Some idea of them may be gathered from the heart and lungs, where there are alternate expansions and compressions or dilations and contractions, which in the heart are called systole and diastole and in the lungs respirations; these are a reciprocal distension and retraction or reciprocal stretching apart and closing together of their lobes. Such are the changes and variations of the state of the heart and lungs. There are like changes in the other viscera of the body, and changes more similar in their parts, by which the blood and the animal juice are received and carried onward.
[2] Like things are to be found in the organic forms of the mind, which are the subjects of man's affections and thoughts, as has been shown above; with the difference that their expansions and compressions, or reciprocations, are relatively in such higher perfection as cannot be expressed in the words of natural language, but only in those of spiritual language, and these can be defined in no other way than that they are vortex-like circlings inward and outward, after the manner of perpetual and incurving spirals wonderfully bundled together into forms receptive of life.
[3] The nature of these purely organic substances and forms in the evil and in the good shall now be stated. In the good these spiral forms are turned forward, but in the evil backward; and the spiral forms turning forward are turned towards the Lord and receive influx from Him, while those turning backward are turned towards hell and receive influx therefrom. It is to be known that so far as they are turned backward they are open behind and closed in front; and on the other hand, so far as they are turned forward they are opened in front and closed behind.
[4] From all this it is evident what kind of a form or organ an evil man is, and what kind of a form or organ a good man is, namely, that they are turned in contrary directions; and as the turning when once fixed cannot be reversed it is clear that such as man is when he dies such he remains to eternity. It is the love of man's will that makes the turning, that is, that converts and inverts, for, as has been said above, every man is his own love. It is from this that every man after death goes the way of his own love-he that is in a good love to heaven, and he that is in an evil love to hell, and he finds rest only in that society where his reigning love is; and what is wonderful, every one knows the way; it is like following a scent with the nose.
319. Quod omne confirmatum voluntate et simul ab intellectu permaneat in aeternum, est quia quisque est suus amor, et amor est voluntatis ejus; tum quia quisque homo est suum bonum aut suum malum, nam omne id bonum dicitur quod est amoris, similiter malum. Quoniam homo est suus amor, est quoque forma sui amoris, ac vocari potest organum amoris vitae suae. Supra 279 dictum est, quod affectiones amoris et inde cogitationes hominis sint mutationes et variationes status et formae substantiarum organicarum mentis ejus; nunc dicetur, quid et quales sunt illae mutationes et variationes; idea illarum potest comparari a Corde et Pulmone, quod sint expansiones et compressiones, seu dilatationes et contractiones alternae, quae in corde vocantur systole et diastole, in pulmone respirationes, 1quae sunt extensiones et retentiones, sive diductiones et coarctationes lobulorum ejus reciprocae: hae sunt mutationes et variationes status cordis et pulmonis: similes dantur in reliquis visceribus corporis, et quoque consimiles in partibus eorum, per quas sanguis et succus animalis recipitur et promovetur.
[2] Similes etiam dantur in formis organicis mentis, quae sunt subjecta affectionum et cogitationum hominis, ut supra ostensum est; cum differentia, quod harum expansiones et compressiones, seu reciprocationes, sint in tali superiore perfectione respective, ut non vocibus linguae naturalis possint exprimi, solum vocibus linguae spiritualis, quae non aliter sonare possunt, quam quod sint ingyrationes et egyrationes vorticillares, ad modum perpetuarum et inflexarum helicum, in formas vitae receptivas mirifice confasciatarum.
[3] Quales autem hae substantiae et formae pure organicae sunt apud malos, et quales apud bonos, nunc dicetur; apud bonos sunt illae spiratae antrorsum, apud malos autem retrorsum; et quae spiratae sunt antrorsum, versae sunt ad Dominum, et ab Ipso recipiunt influxum; at quae spiratae sunt retrorsum, versae sunt ad infernum, et inde recipiunt influxum: sciendum est, quod quantum retrorsum versae sunt, tantum a tergo apertae sint, et a facie clausae, ac vicissim, quod quantum antrorsum 2versae sunt, tantum a facie apertae sint, et a tergo clausae. 3
[4] Ex his constare potest, qualis forma seu quale organum est homo malus, et qualis forma seu quale organum est homo bonus, quod sint in contrario versu; et quia versus semel inductus non retorqueri potest, patet, quod qualis est cum moritur, talis permaneat in aeternum: amor voluntatis hominis est, qui facit illum versum, seu qui convertit et invertit, nam ut supra dictum est, quisque homo est suus amor; inde est, quod quisque post mortem eat viam amoris sui, ad coelum qui in amore bono est, et ad infernum qui in amore malo est, nec quiescit quam in illa societate ubi ejus amor regnans est; et quod mirum est, quisque novit viam; est sicut naribus odoret illam.
Footnotes:
1 Prima editio: respirationes;
2 Prima editio: antrosum
3 Prima editio: clausae,