63、从这段简要描述所提供的天堂知识清楚看出，正是来自对良善的爱的一种情感构成了人里面的天堂。但如今，有谁知道这一点呢？事实上，谁知道什么叫来自对良善的爱的情感？谁知道来自对良善的爱的情感不可胜数，事实上是无限的？因为如前所述，每位天使明显是自己的情感；天堂的形式就是那里的神性之爱的一切情感的形式。只有是爱本身和智慧本身，同时是无限和永恒的那一位，才有可能将所有情感都结合成这种形式，因为无限和永恒之物在该形式的一切事物中，无限之物在结合中，永恒之物在永久性中。如果无限和永恒之物退出，这个形式就会瞬间崩塌。还有谁能将这些情感结合成一个形式呢？事实上，还有谁能将它的一个部分结合起来呢？因为若不基于对所有部分的一个全面概念，它的任何一个部分都无法被结合起来。这个形式是由无数人组成的；每年有大量的人进入该形式，并将继续进入它，直到永远。所有小孩子都进入它；成年人，作为来自对良善的一种爱的情感，也都进入它。由此再次看出，天使天堂中有一个无限和永恒的形像。
63. From the concept of heaven furnished by this brief description, it is apparent that it is an affection belonging to a love of good that forms heaven in a person. But who today is aware of this? Indeed, who knows what an affection belonging to a love of good is, or that the affections of a love of good are beyond number - in fact, infinite? For, as we said, each angel is the distinct embodiment of his own particular affection, and the form of heaven is the form of all the affections of Divine love there.
No one else can unite all these affections into this form but one who is love itself and at the same time wisdom itself, and also infinite and eternal. For infinity and eternity are present in every element of the form - infinity in its unity, and eternity in its perpetuity. If infinity and eternity were to be eliminated from it, the form would in an instant fall apart.
Who else can unite affections into a single form? Indeed, who else can unite a single element of it? For a single element of the form cannot be united into the whole except from an overall idea of all the elements, and the totality of them all cannot be united except from a particular idea of each one.
There are millions of people who compose that form, and there are millions who enter it yearly and who will enter it to eternity. All little children enter it, and so do as many adults as there are affections belonging to a love of good.
One can see again from this an image of the infinite and eternal in the angelic heaven.
63. The view of heaven provided by this brief description enables us to see that what makes heaven in us is the desire that comes from a love for what is good. But who knows this nowadays? Who actually realizes what "a desire that comes from a love for what is good" is, or realizes that the desires that come from a love for what is good are beyond number, infinite? For as already noted [61], every angel is quite clearly her or his desire, and heaven in form is the form of all the desires of divine love there.
No one can unite all these desires into this form except the One who is both love itself and wisdom itself and is at the same time infinite and eternal, since there is something infinite and eternal in every form--something infinite in its union and something eternal in its perpetuity. If that infinite and eternal element were taken away, there would be an instantaneous collapse.
Who else can unite desires into a form? Really, who else can unite one part of it? No part of it can be united except on the basis of an all-embracing concept of all the parts, and the all-embracing whole depends on a concept of each particular component of it. There are millions of components of [heaven's] form, there are thousands entering every year, and there will be thousands entering forever. All little children go there, as do all the adults who are desires that come from a love for what is good.
This again shows that there is an image of what is infinite and eternal in the angelic heaven.
63. From the knowledge of heaven given by this brief description it is clear that it is affection from the love of good that makes heaven in man. But who at the present day knows this? Indeed, who knows what an affection of the love of good is, and that affections of the love of good are innumerable, in fact, infinite? For, as has been said, every angel is distinctly his own affection, and the form of heaven is the form of all the affections of the Divine Love there. No one can unite all affections in this form but He who is Love itself and also Wisdom itself, and who is at once Infinite and Eternal; for what is infinite and eternal is in everything of the form, what is infinite being in the conjunction, and what is eternal in the perpetuity; and if what is infinite and eternal were withdrawn, the form would dissolve in an instant. Who else can unite affections into a form? Who else, indeed, can incorporate into it a single part? For one (constituent part) can only be brought into a union from the universal idea of the whole, and the universal of all can only be formed into a union from a particular idea of each constituent. This form is composed of myriads of myriads, and myriads enter it each year, and will do so to eternity. All infants enter it, and as many adults as there are affections of the love of good. From all this again may be seen an image of the Infinite and Eternal in the angelic heaven.
63. From the idea of heaven given by this brief description it is evident that it is an affection from the love of good that makes heaven in man. But who at the present day knows this? Who knows even what the affection from the love of good is, or that affections from the love of good are innumerable, in fact, infinite? For, as has been said, every angel is distinctly his own affection; and the form of heaven is the form of all the affections of the Divine love there. To unite all affections into this form is possible only to Him who is love itself and also wisdom itself, and who is at once Infinite and Eternal, for what is infinite and eternal is in every thing of the form, the infinite in the conjunction and the eternal in the perpetuity; and if what is infinite and eternal were withdrawn from it it would dissolve away in an instant. Who else can combine affections into a form? Who else can even unite a single part of it? For a single part can be united only from a universal idea of all, and the universal of all only from a particular idea of each part. That form is composed of myriads of myriads; and myriads enter it each year, and will continue to enter into it to eternity. All children enter into it; and as many adults as are affections from a good of love. From all this again an image of the Infinite and Eternal can be seen in the angelic heaven.
63. Ex cognitione Coeli per brevem hanc descriptionem data, patet, quod affectio quae est amoris boni, faciat coelum apud hominem: sed quis hoc novit hodie; imo quis novit quid affectio amoris boni, tum quod affectiones amoris boni innumerabiles sint, imo infinitae, nam, ut dictum est, unusquisque angelus est distincte sua affectio, et Forma coeli est forma omnium affectionum Divini Amoris ibi. Omnes affectiones in hanc formam unire, non potest alius quam qui est Ipse Amor et simul Ipsa Sapientia, ac una Infinitus et Aeternus; nam infinitum et aeternum est in omni formae, infinitum in conjunctione, ac aeternum in perpetuitate; 1si auferretur 2ei infinitum ac aeternum, momento dilaberetur: quis alius potest unire affectiones in formam; imo quis alius potest unire unum ejus, unum enim ejus non potest uniri nisi ex idea universali omnium, et universale omnium nisi ex idea singulari cujusvis: sunt myriades myriadum qui componunt illam formam, et sunt myriades qui intrant illam quotannis, et qui intrabunt in aeternum: omnes infantes intrant, ac tot adulti quot sunt affectiones amoris boni. Ex his iterum videri potest imago Infiniti ac Aeterni in Coelo angelico.
Footnotes:
1 Prima editio: perpetuate;
2 Prima editio: auferetur