61、每个人的灵都是情感和由此而来的思维；由于一切情感都来自爱，一切思维都来自理解力，所以整个灵就是他自己的爱和由此而来的他自己的理解力。这就是为何当一个人只出于自己的灵进行思考时，如独自在家沉思时，他就出于他的爱之情感进行思考。由此清楚可知，当一个人死后成为一个灵人时，他就是自己的爱之情感，而不是思维，除非这思维属于他的情感。如果他的爱是对邪恶的爱，那么他就是一种邪恶的情感，也就是一种欲望；如果他的爱是对良善的爱，那么他就是一种良善的情感。只要人避恶如罪，他就会有一种良善的情感；只要不避开邪恶，他就会有一种邪恶的情感。由于所有灵人和天使都是情感，所以显而易见，整个天使天堂无非是包含对良善的一切情感的爱，和由此而来的包含对真理的一切感知的智慧。由于一切良善和真理都来自主，主是爱本身和智慧本身，故可推知，天使天堂就是祂的形像。由于神性之爱和神性智慧在形式上是人，故也可推知，天使天堂必在这样一个形式中，或说这是天使天堂所拥有的唯一可能的形式。对此，我在接下来的章节会予以详细说明。
61. Every person's spirit is a form of affection and of its resulting thought, and because every affection is a property of love, and thought a property of the intellect, every spirit is an embodiment of his love and of his consequent intellect. That is the reason that when a person is thinking by himself from his spirit, which he does when meditating to himself at home, he thinks from an affection which belongs to his love. It can be seen from this that when a person becomes a spirit, as he does after death, he is an embodiment of his love's affection and of no other thought than that of his affection. He is the embodiment of an evil affection, namely of a lust, if his love had been a love of evil, and the embodiment of a good affection if his love had been a love of good. Each has a good affection, moreover, to the extent that he had refrained from evils as being sins, and each has an evil affection to the extent that he had not for this reason refrained from evils.
Now because all spirits and angels are embodiments of affections, it is apparent that the entire angelic heaven is simply the embodiment of love encompassing all affections for good and of a resulting wisdom encompassing all perceptions of truth. Moreover, because every good and truth comes from the Lord, and the Lord is love itself and wisdom itself, it follows that the angelic heaven is an image of Him. So, too, because Divine love and wisdom are, in their form, human, it also follows that the angelic heaven cannot but be in a like form. But we will say more on this subject in the following discussion.
61. Our whole spirit is desire and its consequent thought; and since all desire is a matter of love and all thought a matter of discernment, our whole spirit is its love and its consequent discernment. This is why our thinking flows from the desires of our love when we are thinking solely from our own spirit, as we do when we are in reflective moods at home.
We may conclude, then, that when we become spirits (which happens after death), we are the desire of our love, and not our thought except to the extent that it comes from that desire. We are drawn to what is evil (which amounts to a compulsion) if our love has been a love for what is evil, and we are drawn to what is good if our love has been a love for what is good. We are drawn to what is good to the extent that we have abstained from evils as sins; and we are drawn to what is evil to the extent that we have not abstained from evils.
Since all spirits and angels are desires, then, we can see that the whole angelic heaven is nothing but a love that embraces all desires for what is good and therefore a wisdom that embraces all perceptions of what is true. Further, since everything good and true comes from the Lord and the Lord is love itself and wisdom itself, it follows that the angelic heaven is an image of him; and since divine love and wisdom are human in form, it also follows that this is the only possible form the angelic heaven can have. But I will have more to say about this in the next section.
61. Every man's spirit is affection and thought thence derived; and as all affection is of love and thought is of the understanding, every spirit is his own love and his own understanding thence derived. For this reason when a man thinks solely from his own spirit, as happens when he meditates at home by himself he thinks from the affection which belongs to his love. Thus it may be evident that when a man becomes a spirit, which is the case after death, he is the affection of his own love and is only that thought which belongs to his affection. He is an evil affection or lust if his love has been a love of evil; and he is a good affection if his love has been a love of good; and everyone has a good affection so far as he has shunned evils as sins; and everyone has an evil affection so far as he has not so shunned them. Now, since all spirits and angels are affections, it is clear that the universal angelic heaven is nothing but the love of all the affections of good, and the wisdom thence derived of all the perceptions of truth; and since every good and truth is from the Lord, and the Lord is Love itself and Wisdom itself it follows that the angelic heaven is an image of Him. Moreover, since the Divine Love and the Divine Wisdom in their form are Man, it also follows that the angelic heaven cannot be otherwise than in such a form. But more will be said concerning this in the following article.
61. Every man's spirit is affection and thought therefrom; and as every affection is from the love and every thought is from the understanding, every spirit is his own love, and his own understanding therefrom. For this reason, when a man is thinking solely from his own spirit, which he does when meditating at home by himself, he thinks from the affection which belongs to his love. From this it is clear that when a man becomes a spirit, as he does after death, he is an affection of his own love, and is no other thought than what belongs to his affection. He is an evil affection, which is a lust, if his love has been a love of evil; and he is a good affection if his love has been a love of good; and every one has a good affection so far as he has shunned evils as sins; and every one has an evil affection so far as he has not so shunned them. And inasmuch as all spirits and angels are affections, the entire angelic heaven is evidently nothing but the love of all affections of good, and the consequent wisdom of all perceptions of truth. And as every good and truth is from the Lord, and the Lord is love itself and wisdom itself, it follows that the angelic heaven is His image. And as the Divine love and the Divine wisdom in their form are Man, it also follows that the angelic heaven cannot be otherwise than in such a form. But of this more will be said in the following chapter.
61. Omnis Spiritus hominis est affectio et inde cogitatio, et quia omnis affectio est amoris et cogitatio est intellectus, est omnis spiritus suus amor et inde suus intellectus; quae causa est, quod cum homo solum ex suo spiritu cogitat, quod fit cum domi secum meditatur, ex affectione quae est amoris ejus, cogitet; inde constare potest, quod homo cum fit spiritus, quod fit post mortem, sit sui amoris affectio, et non cogitatio alia quam quae est affectionis ejus; est affectio mala, quae 1est cupiditas, si ei amor mali fuerat, et affectio bona si ei amor boni fuerat; et cuivis 2est affectio bona, sicut fugerat mala sicut peccata, et cuivis est affectio mala, sicut mala non ita fugerat. Nunc quia omnes spiritus et angeli sunt affectiones, patet quod universum Coelum angelicum, non sit nisi quam amor omnium affectionum boni, et inde sapientia omnium perceptionum veri; et quia omne bonum et verum est a Domino, et Dominus est Ipse Amor et Ipsa Sapientia, sequitur quod Coelum angelicum sit imago Ipsius; et quia Divinus Amor et Divina Sapientia in sua Forma est Homo, etiam sequitur, quod Coelum angelicum non aliter possit quam in tali forma esse: sed de hoc plura in sequente articulo dicentur.
Footnotes:
1 Prima editio: qu�
2 Prima editio: cujvis