96、由于石鸟也代表那些唯独对知识感兴趣，缺乏爱的任何生命，因而缺乏任何属灵生命的人，所以我在此以附录的形式说明：唯有那些拥有天堂之爱，并拥有由此而来的知识之人才拥有属灵的生命。我还要说明：爱包含它所需的一切知识在里面。举个例子，地上的动物，以及空中的生物，就是鸟类，知道它们的爱所需的一切。这些爱是：养活自己、寻找安全的居所、繁衍后代、养育幼崽或幼雏、建造巢穴以预备过冬。因此，它们拥有它们所需的一切知识，因为这一切知识都包含在这些爱里面，并流入它们，如同流入它的真正容器。有些动物所具有的知识甚至令我们人类叹为观止。它们的知识是与生俱来的，我们称其为本能，但它属于它们的属世之爱。
人若拥有自己适宜的爱，就是对神对邻之爱（这爱是人适宜的爱，一种使人类有别于野兽的天堂之爱），那么不仅会拥有他所需的一切知识，还拥有一切聪明和智慧；因为这些会流入从天堂，也就是经由天堂从神性而来的这些爱。但由于人没有出生在这些爱中，而是出生在它们的反面，即自我之爱和尘世之爱中，所以他不得不出生在一切无知和知识的匮乏中。诚然，他通过神性方式被引向某种程度的聪明和智慧，然而不会实际获得其分毫，除非自我之爱和尘世之爱被移除，因而通向对神对邻之爱的道路被打开。
对神之爱和对邻之爱就包含一切聪明和智慧在里面，这一点从那些在世时拥有这些爱的人明显看出来。他们死后进入天堂时，便在那里拥有他们以前闻所未闻的那类知识和智慧。事实上，他们在那里和其他天使一样思考和谈论，所说的话无法形容，是他们的耳朵从未听过的，他们的头脑从来不知道的。原因在于，这些爱拥有接受这类事物的能力在里面。
96. Since the bird of stone also represented people who were devoted solely to knowledge and not at all to living a life of love, and since this meant they had no spiritual life, as an appendix to this chapter I would like to point out that spiritual life is something possessed only by people who devote their lives to heavenly love and to the knowledge that goes with it. I will also show that every kind of love contains within itself a full cognitive capacity for the knowledge that goes with that love.
Take animals of the earth, for example, or those animals of the sky called birds. They have all the knowledge that supports what they love-their love of being nourished, living in safety, having offspring, nourishing their young, and for some, getting ready for winter. They have all the knowledge they need. That knowledge is actually inherent in what they love and flows into their love as into a container made specifically to hold it. Some animals even have a level of knowledge that we cannot help but find awe-inspiring. Animals are born with this knowledge. We call it “instinct,” but it is actually a by-product of the earthly love that drives them.
[2] Love for the Lord and love for our neighbor are our proper loves, the loves that distinguish us from animals. 1They are heavenly loves. If we were devoted to these loves, then we would have not only all the knowledge we need but all the intelligence and wisdom as well, for they flow into these loves from heaven-that is, through heaven from the Divine.
However, since we are not born with these loves but with loves that oppose them, namely, love for ourselves and love for this world, we cannot help but be born into complete ignorance, knowing nothing. By divine means we are brought closer to intelligence and wisdom, but we are not really granted them unless our love for ourselves and love for this world are put aside and the way is thus opened for love for the Lord and love for our neighbor.
[3] We can tell that love for the Lord and love for our neighbor contain all intelligence and wisdom within them by the fact that when people who have been devoted to these loves in the world arrive in heaven after death, they know and appreciate things they had never known before. They actually think and talk like other angels, saying things no ear has heard or mind has known because they are ineffable. 2This is because these loves are by nature receptive to such things.
The Planet Saturn and Its Spirits and Inhabitants
Footnotes:
1. For other eighteenth-century views on the difference between humans and animals, see notes 233 and 445. [Editors]
2. On this probable allusion to Isaiah 64:4, among other biblical passages, see note 2 in Last Judgment 27. [Editors]
96. Since the stone bird also presented a picture of those who are only interested in what they know, and lack any life of love, and consequently any spiritual life, I should like to add here as a note a demonstration that only those who possess heavenly love, and have that as the source of their knowledge, have spiritual life. I will also show that a love contains in itself all the knowledge needed by that love.
Take as an example the animals of the earth, and also the creatures of the sky, the birds. They know everything needed by their loves. These loves are: to feed themselves, to find a safe place to live, to reproduce, to bring up their young, in some cases to build up a store for the winter. They have therefore all the knowledge they need, since this is contained in these loves and is imparted to them, as if to receptors designed for the purpose. In the case of certain animals this knowledge is such as to cause us profound astonishment. Their knowledge is inborn, and we call it instinct, but it belongs to the natural love which is theirs.
[2] If man possessed his proper love, love to God and towards the neighbour (this is man's proper love, a heavenly love distinguishing him from the beasts), then man would have not only all the knowledge he needs, but also all intelligence and wisdom; for these flow into those loves from heaven, that is, from the Deity by way of heaven. But because man does not acquire those loves by birth, but their opposites, self-love and the love of the world, he cannot help acquiring by birth all ignorance and lack of knowledge. Yet by Divine means he is led towards some degree of intelligence and wisdom, though he does not actually acquire any, unless self-love and the love of the world are taken away, thus opening the way to love to God and towards the neighbour.
[3] Love to God and love towards the neighbour contain in themselves all intelligence and wisdom, as may be proved by those who possessed those loves in the world. On coming after death into heaven they have there such knowledge and wisdom as they were previously quite unaware of. In fact, they think and talk there like the rest of the angels, saying ineffable things, which their ears had never heard nor their minds known. The reason is that these loves possess the ability to receive such things into themselves.
96. As those who are in knowledges alone, and in no life of love, were also represented by the bird of stone, and as they have thence no spiritual life, I may therefore show here, by way of appendix, that those alone have spiritual life who are in heavenly love, and in knowledges therefrom; and that a love contains in itself all the power of knowing which is of that love. For example, the animals of the earth, and also the animals of the air, or the birds, have the knowledge of all things that are of their loves. These loves are, to nourish themselves, to dwell in safety, to propagate offspring, to bring up their young, and with some, to provide for themselves against winter. Consequently they have all the requisite knowledge, for this is in those loves, and it flows into them as into its very receptacles; which knowledge with some animals is such, that man cannot but be astonished. The knowledge is innate with them, and is called instinct; but it is of the natural love in which they are. If man were in his love, which is love to God and toward the neighbor (for this love is man's proper love, by which he is distinguished from the beasts, and is heavenly love), man would then be not only in all requisite knowledge, but also in all intelligence and wisdom; for these would flow into those loves from heaven, that is, through heaven from the Divine. But because man is not born into those loves, but into the opposite ones, namely, into the loves of self and the world, for that reason he cannot but be born into all ignorance and lack of knowledge. But by Divine means he is led on to something of intelligence and wisdom, yet not actually into anything of it, unless the love, of self and the world are removed, and the way is thus opened for love to God and the neighbor. That love to God and love toward the neighbor have in them all intelligence and wisdom, may be evident from those who in the world have been in these loves. When after death they come into heaven, they there come into such knowledge and wisdom as they had never known before; yea, they think and speak there, as do the rest of the angels, such things as the ear has never heard, nor the mind has ever known, and which are ineffable. The reason is, that those loves have in them the faculty of receiving such things.
96. Quia per Avem lapideam etiam repraesentati sunt, qui in solis cognitionibus sunt, et in nulla vita amoris, et quia inde nulla illis vita spiritualis, ideo hic appendicis loco licet ostendere, quod illis solis vita spiritualis sit, qui in amore coelesti sunt, et inde in cognitionibus; et quod amor in se contineat omne cognitivum quod amoris illius est. Sint pro exemplo animalia terrae, et quoque animalia coeli seu Aves; illis est scientia omnium quae amoris illorum sunt; amores illorum sunt, se nutrire, tute habitare, propagare sobolem, pullos alere, quorundam sibi prospicere pro hyeme; quare est illis omnis scientia requisita; haec enim amoribus illis inest, et in illos influit ut in ipsa sua receptacula; quae scientia quibusdam animalibus talis est, ut homo non possit aliter quam obstupescere; scientia illis est connata, et vocatur instinctus, sed est amoris naturalis in quo sunt. Si homo in suo amore esset, qui est Amor in Deum et erga proximum, (hic amor est hominis proprius, per quem distinguitur a bestiis, estque amor coelestis) tunc homo non solum foret in omni scientia requisita, sed etiam in omni intelligentia et sapientia, nam hae in amores illos influerent e coelo, hoc est, per coelum a Divino. Sed quia homo non in amores illos nascitur, sed in contrarios, nempe in amores sui et mundi, idcirco non potest aliter quam nasci in omnem ignorantiam et inscitiam; at per media divina perducitur ad aliquid intelligentiae et sapientiae, sed usque non actualiter in aliquid, nisi amores sui et mundi removeantur, et sic aperiatur via pro amore in Deum et erga proximum. Quod amor in Deum et amor erga proximum in se habeant omnem intelligentiam et sapientiam, constare potest ex illis qui in mundo in amoribus illis fuerunt; illi cum post mortem in coelum veniunt, ibi sciunt et sapiunt talia, quae nusquam prius noverant; imo cogitant et loquuntur ibi ut reliqui angeli, quae talia sunt, quae nusquam auris audivit, nec mens scivit, quae ineffabilia sunt: causa est, quia amores illi facultatem recipiendi talia in se habent.