38、一个陷入恶欲快乐的人，不可能知道对良善的情感的快乐，就是充满天使天堂的快乐。因为这两种快乐内在是截然对立的，因而在表面之下也是对立的，尽管它们在表面本身差别不大。每种爱都有自己的快乐。在那些陷入欲望的人里面的对邪恶的爱也有自己的快乐，如对奸淫、报复、欺诈、偷窃、行凶的爱，甚至在最坏的人里面的对亵渎教会圣物和恶毒抨击神的爱。这些快乐的源头就是出于爱自己而对掌控或统治的爱。这些快乐来自迷住、困扰心智内层的欲望，并从这些内层向下流入肉体，在那里激起刺激纤维的污秽之物。肉体的快感就这样从心智在欲望里面所获得的快乐中涌出来。
死后到了灵界，每个人都能得知刺激这些人的肉体纤维的，是哪种污秽之物，还能知道它们的性质。一般来说，它们就像尸体、排泄物、粪便、令人作呕的气味和尿液，因为他们的地狱充满这类污秽。这些都是对应，对此，可参看《圣爱与圣智》一书（422-424节）。然而，人进入地狱后，这类污秽的快乐就转变为悲惨、可怕的东西。提及这一切是为了帮助理解下文所说的天堂的幸福及其性质，因为每个事物都是从它的对立面被认识的。
38. No one caught up in the delights of lusts for evil can know anything of the delights of affections for good experienced in the angelic heaven, for even though they differ little simply on the surface, these delights are entirely opposite to each other internally, and entirely opposite therefore inwardly in their outward manifestations.
The fact is that every love has its own delights, even a love of evil in people caught up in its lusts, such as a love of committing adultery, of taking vengeance, of defrauding, of stealing, of behaving savagely - indeed, in the worst of people, of blaspheming the sanctities of the church and prattling venomously against God. The fount of these delights is a love of ruling springing from a love of self.
These delights arise from lusts which beset the interiors of the mind, lusts which flow down from those interiors into the body and there excite impure stimuli that titillate its fibers. From a delight of the mind arises in accordance with its lusts therefore a delighting of the body.
[2] Everyone is granted to know in the spiritual world after death the character and nature of the impure stimuli that titillate the body's fibers in such people. They are in general those associated with dead bodies, excrement, dung, stenches, and urine, for these people's hells abound in such unclean things. That the unclean things are correspondent forms may be seen to some extent in our treatise Divine Love and Wisdom 339-343. After these people have entered hell, however, their foul delights are turned into dreadful ones.
This much we have said to make possible an understanding of the character and nature of the happiness of heaven, a discussion of which now follows. For everything is known from its opposite.
38. No one who is caught up in the pleasures of cravings for evil can know anything about the pleasures of desires for what is good, the delight that fills the angelic heaven. This is because these two kinds of pleasure are absolute opposites inwardly and therefore just under the surface, even though they differ very little on the surface itself.
Every love has its own pleasures. A love for what is evil gives us pleasure when we are caught up in its compulsions. This holds, for example, for loving adultery, vengeance, cheating, theft, or cruelty, and among the worst of us, for loving blasphemy against the holy values of the church and spouting venomous nonsense about God. The wellspring of these pleasures is a love for being in control prompted by a love for ourselves.
These pleasures come from compulsions that obsess the deeper levels of our minds and flow down from there into our bodies, where they stimulate filthy reactions that excite our very fibers. The result is a physical pleasure prompted by mental pleasure in proportion to our compulsions.
[2] After death, in the spiritual world, we can all discover the identity and nature of the filthy things that excite our physical fibers. In general, they are like corpses, excrement, manure, sickening odors, and urine. The hells are overflowing with filth like this. (On their correspondence, see material in Divine Love and Wisdom 422-424.) Once we enter hell, though, these filthy pleasures turn into dreadful things.
I mention all this to aid in understanding the nature and quality of heavenly happiness in what follows. We recognize things by their opposites.
38. No man who is in the delights of the lusts of evil can know anything of the delights of the affections of good in which the angelic heaven is; for these two kinds of delight are absolutely opposite to each other in internals, and consequently are opposite interiorly in externals, although indeed they differ but little on the surface. For every love has its own delights; even the love of evil has these in men who are in lusts, as the love of committing adultery, of taking revenge, defrauding, stealing, acting cruelly, and in the most wicked, even the love of blaspheming the holy things of the Church and of pouring out their venom against God. The source of these delights is the love of ruling from self-love. They spring from the lusts that beset the interiors of the mind. From the interiors they flow down into the body, and there they excite the unclean things that titillate the sensory nerves (fibrae); and thus bodily pleasure arises from the mind's delight according to its lusts.
[2] It is granted to everyone after death, in the spiritual world, to know what these unclean things are, and their nature, which titillate the sensory nerves of such men. They are, after their kind, filthy, foul-smelling, urinous, reeking of the charnel-house and of the dung-hill; for the hells in which these men dwell abound in such unclean things. These are correspondences, as may be seen in the treatise THE DIVINE LOVE AND WISDOM (n. 422-424). These filthy delights, however, are changed into dreadful experiences when such men have entered hell. This has been recorded that it may be understood what the happiness of heaven is, and the nature of it, about which something will now be said in what follows; for everything is known from its opposite.
38. No one who is in the pleasures of the lusts of evil can know anything about the pleasures of affections for good in which the angelic heaven is; for these two kinds of pleasure are directly opposite to each other in internals, and therefore interiorly are opposite in externals; although they differ little on the mere surface. For every love has its own pleasures, even the love of evil in those who are in lusts, such as the love of committing adultery, taking revenge, defrauding, stealing, doing cruel deeds, and in the most wicked even the love of blaspheming the holy things of the church, and of chattering venomously against God. The love of ruling from love of self is the fountain head of these pleasures. They are from the lusts that beset the interiors of the mind; and from the interiors they flow down into the body, and there excite the unclean things that titillate the fibers; and thus bodily pleasure springs from the mind's pleasure in accord with the lusts.
[2] What kinds of unclean things there are that titillate the bodily fibers of such persons it is granted to every one after death to know in the spiritual world. They are in general cadaverous, excrementitious, stercoraceous, reeking, and urinous things, for the hells of such abound in these unclean things. That these are correspondences can be seen in Divine Love and Wisdom 422-424). But after they have entered hell these filthy pleasures are turned into direful things. All this has been said that it may be understood what the happiness of heaven is, and the nature of it, which will now be considered. For every thing is known from its opposite.
38. Nullus homo qui in jucundis concupiscentiarum mali est, potest aliquid scire de jucundis affectionum boni, in quibus Coelum angelicum est, nam jucunda illa sunt sibi prorsus opposita in internis, et inde interius in externis, at vero in ipsa superficie parum discrepant: omnis enim amor sua jucunda habet, etiam amor mali apud illos qui in concupiscentiis sunt, sicut amor adulterandi, vindicandi, defraudandi, furandi, saeviendi, imo apud pessimos blasphemandi sancta Ecclesiae, ac effutiendi virus contra Deum; scaturigo illarum jucunditatum est amor dominandi ex amore sui: jucunditates illae sunt ex concupiscentiis quae interiora mentis obsident, [quae] ex illis defluunt in corpus, et ibi excitant immunda, quae fibras titillant; 1inde ex mentis jucundo secundum concupiscentias exoritur jucundatio corporis;
[2] quaenam et qualia sunt immunda, quae fibras corporis illorum titillant, datur cuivis scire post obitum, in Mundo spirituali; sunt in genere cadaverosa, excrementitia, 2stercorea, nidorosa et urinosa, scatent enim inferna illorum talibus immundis; quae quod sint correspondentiae, videantur aliqua in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA 339-343: 3sed foedae illae jucunditates, postquam ingressi sunt infernum, vertuntur in diritates. Haec dicta sunt, ut intelligi possit, quid et qualis est felicitas coeli, de qua nunc sequitur; quodlibet enim cognoscitur ex suo opposito.
Footnotes:
1 Prima editio: titilant;
2 Prima editio: excementitia,
3 339-343: ubi in prima editione 422-424: sed per errorem ut videtur