479、第一，人死后，他就是自己的爱或意志。大量的亲身经历向我证明了这一点。整个天堂按照爱的良善的不同而被区分为不同的社群；凡被带到天堂成为天使的灵人，都被带到他的爱所是的社群。他到了那里，可以说，是在家里，在他出生地的房子里。天使感知到了这一点，并与那里和他相似的天使联系在一起。当他离开去别处时，始终会感受到一种阻力，感受到一种回到同类的渴望，从而回到他的主导爱中。在天堂，人们就是这样联系在一起的。在地狱里也是一样的，在那里，所有人根据爱而联系在一起，只是这里的爱与天堂之爱对立。前面（参见41-50节和200-212节）已说明，天堂和地狱都是由社群组成的，它们都是根据爱的不同而区分的。
[2]人死后是他自己的爱，这一点也可以从这样以下事实得到证实：凡是不能与他的主导爱合一的东西，都会被分开，也可以说，是从他那里很明显的被拿走。一切不和谐和不一致的事物，都从善灵那里被分离出去，可以说是被拿走，他就这样被引入自己的爱中；恶灵也一样，不同之处在于，真理从恶人那里被拿走，伪谬从善人那里被拿走，并且持续进行，直到各自成为自己的爱。当人的灵被带入第三个状态时，这种情形就会发生。下文将会描述。当这一切完成后，他就将脸一直朝向自己的爱，这爱始终在他眼前，无论他转到哪个方向（参看上文第123-124节）。
[3]所有的灵人，只要保持在他们的主导爱中，就可以被引向任何你想去的地方，而且没有抵抗的能力，无论他们多么清楚地看到这事正在发生，也无论他们多么自以为能够抵抗。他们常常被允许去尝试是否能做任何违背主导爱的事，但都是徒劳的。他们的爱好像捆绑他们的纽带或绳索，他们被牵引着，无法从中挣脱。世人也是这样，被自己的爱所引导，或者被别人用自己的爱所引导。当他们变成灵人时，情况更是如此，因为那时他们不被允许显示不同的爱、或者伪装不是自己的爱。
[4]在来世，一切的交谊中都清楚地显明人的灵就是他的主导爱。因为只要有人在某种程度上按照另一个人的爱行事或说话，另一个人就在同样的程度上明显地在场，面容丰满、喜乐和活泼；相反，当一个人的言行在某种程度上与另一人的爱背道而驰时，另一个人的面容就在同样的程度上开始改变，变得模糊不清，不可辩认，直到最后他完全消失，仿佛不在那里。我常常想知道这是怎么回事，因为世上没有这种事发生。但我被告知，人里面的灵魂也是这样的，当它离开他人时，那个人就不再在他的视野中。
[5]从以下事实明显可知人的灵就是他的主导爱：每一个灵都攫取和占有一切与他的爱和谐一致的事物，拒绝和否定一切不和谐的事物。每个人的爱都像海绵或多孔的木头，吸收任何促使它生长的液体，排斥其它的；它也像各种各样的动物，知道适合自己的食物，寻求与自己本性相一致的事物，避开那些不一致的。因为每一种爱都希望被属于它的东西滋养：邪恶的爱被伪谬滋养，良善的爱被真理滋养。我有时蒙允许看见一些单纯的善灵渴望在真理和良善上教导恶灵，然而，面对这种教导，恶灵却逃得很远，而当他们来到自己的同类那里时，却怀着极大的快乐攫取与他们的爱相一致的伪谬。我也曾看见善灵一同谈论真理，在场的善灵热切地倾听，而在场的恶灵却不理会，仿佛什么也没听见。
在灵人界，能看到各种道路，有的通向天堂，有的通向地狱，每条道路都通向某个特定的社群。善灵只走通向天堂的路，到达与他们的爱之良善相同的社群。他们看不见通向其它地方的路。另一方面，恶灵只走通向地狱的路，到达与他们的爱之邪恶相同的社群。他们也看不见通向其它地方的路，即或看见，也不愿走进去。在灵界，这些路都是真实的表象，与真理或伪谬相对应，这就是为什么“道路”在圣经中有这种含义。｛注1｝这些来自经历的证据支持了之前基于理性的断言，即每个人死后都是他自己的爱和自己的意志。之所以还说是人自己的意志，是因为每个人的意志就是他的爱。
｛注1｝：“道路”、“大路”、“小路”、“小巷”、“大街”表示通向良善的真理、或通向邪恶的伪谬（627，2333，10422）。“扫清（预备）道路”表示预备接受真理（3142）。当论及主时，“叫人认识路”表示教导人通向良善的真理（10565）。
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479. ⑴人死后就是他自己的爱或自己的意愿. 大量亲身经历向我证明了这一点. 整个天堂照着爱之良善的不同被划分为各个社群; 被提入天堂成为天使的每个灵人都被带入他的爱所在的社群. 他到了那里, 就感觉仿佛到了家, 可以说回到他的出生地. 天使能察觉到这一点, 并在那里与那些类似自己的灵人联系在一起. 当他离开去往别的地方时, 始终会感觉到一种牵引和回到他的同类, 因而回到他的主导爱当中的一种渴望. 这就是人们在天堂聚在一起的方式. 这同样适用于地狱. 在那里, 所有人也是照着与天堂之爱对立的爱产生联系. 前面(41-50, 200-212节)已说明, 天堂和地狱皆由无数社群组成, 也都照着爱的不同而有所区分.
人死后就是他自己的爱, 这一点从以下事实也可以看出来: 那时, 凡不与他的主导爱构成一体的, 都被分离出去, 可以说从他那里被夺走. 一切不和谐和冲突之物都从善人那里被分离出去, 可以说被夺走, 他就这样被引入自己的爱. 恶灵也一样; 不同之处在于, 真理从恶人那里被夺走, 虚假从善人那里被夺走, 并且这一过程持续进行, 直到各自都成为自己的爱. 当人的灵被带入第三个状态时, 这种情形就会发生, 这在后面有所描述. 一旦这种情形发生, 他就始终面向自己的爱, 并且这爱始终在他眼前, 无论他转到哪个方向(参看123-124节).
所有灵人, 只要被保持在他们的主导爱中, 都能被引向凡你所想的任何地方. 他们不能抗拒, 无论他们如何清楚地看到这事正在发生, 也无论如何自以为能够抵制. 灵人经常被允许尝试能否做任何违背他们主导爱的事, 但都是徒劳. 他们的爱就像缠绕他们的一条锁链或一根绳索; 他们被其牵引, 无法从中逃脱. 被自己的爱, 或通过自己的爱被其他人引领的世人也一样. 当他们成为灵人时, 更是如此, 因为那时他们不允许表现出不同的爱, 或伪装不是自己的爱.
在来世, 一切交往证明, 人的灵就是他的主导爱. 人在何等程度上照着另一人的爱行动或说话, 对方就在何等程度上显得完整, 他也能在何等程度上看见对方那愉悦而生动的整张脸. 相反, 人在何等程度上逆着另一人的爱说话或行动, 对方的面容就在何等程度上开始发生变化, 变得模糊, 无法看出, 直到他最终完全消失, 仿佛已不在那里. 我常常对此感到惊讶, 因为这种事在世上是不可能发生的. 但我被告知, 这种事同样发生在人里面的灵身上; 当人的注意力从其他人身上转移时, 对方就不在他的视线之中了.
灵人就是其主导爱的另一个证据是, 每个灵人都会抓住并索求凡与他的爱和谐一致的事物, 弃绝并排斥凡不和谐一致的事物. 每个人的爱都像海绵状或多孔的木头, 吸收凡能使其膨胀的任何液体, 排斥其它液体. 它也像各种动物, 知道适合自己的食物, 寻求与它们的本性相一致的事物, 回避不一致的事物. 因为每种爱都愿意被属于它的东西滋养: 邪恶的爱愿意被虚假滋养, 良善的爱愿意被真理滋养. 我有时蒙允许看见一些简单的善灵渴望教导恶人真理和良善; 然而, 面对这种教导, 恶人却逃得远远的; 当来到自己的同类那里时, 他们却怀着极大的快乐抓住凡与他们的爱相一致的虚假. 我也看见善灵一起谈论真理, 在场的其他善灵热切地侧耳倾听, 而在场的恶灵却不理会, 仿佛什么也没听见. 在灵人界, 你会看到各种道路, 有的通向天堂, 有的通向地狱, 每条路都通向某个特定社群. 善灵只走通向天堂的路, 到处于他们的爱之良善的社群那里; 他们看不见通向其它地方的路. 另一方面, 恶灵只走通向地狱的路, 到处于他们的爱之邪恶的社群那里; 他们也看不见通向其它地方的路, 或即便看见, 也不愿踏上那些路. 在灵界, 这些路都是真实的表象, 对应于真理或虚假; 这就是为何道路在圣言中具有这种含义. 来自经历的这些证据支持了之前基于理性的断言, 即: 每个人死后都是他自己的爱和自己的意愿. 我之所以说是人自己的意愿, 是因为每个人的意愿就是他的爱.
注: “道路”, “大路”, “小路”, “街道”, “大街”表示通向良善的真理, 或通向邪恶的虚假(天国的奥秘 627, 2333, 10422节). “预备道路”表示预备接受真理(天国的奥秘 3142节). 当论及主时, “叫人认识路”表示教导人通向良善的真理(天国的奥秘 10565节).
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479. 大量經歷向我證實, 人死後就是各自的主導欲或意志。照著意志的不同, 天國分為無數的社群, 每個被提入天國成為天人的靈, 都被帶入與其意志或主導欲相應的社群。當他到達那裡, 就感覺找到了自己, 如同回家, 那生他養他的地方。天人能感受到這一點, 因而與同類靈交往。若離開此處, 去到另一個地方, 他常會有一種抵觸感, 渴望回到適合他的地方, 也就是回到他的主導欲當中。天國中的人以群分就是如此。地獄與之相仿, 也是照著他們的主導欲的不同而聚在一起的。
從以下事實也可推知人死後就是各自的意志或主導欲:但凡與主導欲不合者都被分別出來, 可以說是被清除, 於是被帶入自己的所愛。對於善靈, 與其主導欲不合的將被分別出來, 仿佛得到了清除, 於是得以進入自己的所愛。惡靈也將如此, 只不過他們被清除的是真理, 而善靈被清理的是偽謬。無論如何, 兩者都終將成為自己的主導欲。這發生於死後第三個狀態之時, 關於這一點, 後文會作闡述。
此階段發生後, 靈將始終朝向自己的所愛, 無論面向何方, 出現於眼前的皆為所愛。
所有的靈, 只要使其保持處於主導欲之中, 就可以被任意引導, 他們無法抗拒, 即使知道正發生什麼, 甚至以為自己能啟拒絕。他們常被許可去嘗試行出違背主導欲的事情, 結果還是徒然。他們的主導欲好比繩索, 將其纏縛, 因而受其牽引, 無法自我釋放。世上之人也是一樣, 皆為各自的主導欲所引導, 或者說被其他人借助主導欲引導。當人成為靈, 將更加如此, 因為靈不再被允許表演和偽裝。
人的靈就是其主導欲, 可從靈界中的所有聚會中明顯看出:當某人的所言所行與另一人的主導欲相符時, 照著相符的程度, 那人會清晰地顯現於現場, 帶著完整, 愉悅和生動的面容。反之, 人的所言所行若與另一人不合時, 另一人面貌就開始改變, 逐漸模糊, 辨別不清, 最終完全消失, 如同未曾到場。我常為此驚歎, 因為此事在人間不可能發生。但是我被告知, 此理同樣適於人裡面的靈:當我們的注意力從某人身上轉移時, 他就不在我們的視線當中, 視而不見。
從以下事實我也看出人的靈就是他的主導欲:每個靈無不追求, 索取迎合其欲望的事物, 拒絕, 排斥與其欲不合的事物。人之欲就像一塊海綿或多孔的木頭, 吸收能使之膨脹的液體, 其它東西卻不吸收。人之欲也像各種動物, 懂得分辨並尋找適合自己的食物, 回避不適合的食物。事實上, 任何欲望皆希望從適合的事物得到滋養, 惡欲借著偽謬得滋養, 善欲借著真理得滋養。我曾見一些單純善良之靈試圖將理和善教與惡人, 可惡靈啟得遠遠的, 而一遇見同類, 他們就興致勃勃地接受與其欲相合的謬論。我也曾見一些善靈在談論真理, 彼時, 周圍的善靈熱切地側耳而聽, 惡靈卻漠不關心, 充耳不聞。
在靈界有道路可見, 有的通向天國, 有的通向地獄, 每條路皆通向某個特定的社群。善靈只走通向天國的路, 最終到達與其欲相同的社群, 通向其它地方的路, 他們看不見。反之, 惡靈只走通向地獄的路, 最終到達與其欲相同的社群。通向其它地方的路, 他們看不見, 即使看見, 也不願走那條路。
在靈界, 這些路真切地顯現, 與真理或偽謬對應, 這也是"路"在聖言中的含義。
以上經歷之證據可證實前面所說的義理, 就是說, 人死後就是他自己的主導欲或意志。之所以說"意志,"是因為人的意志就是人之所欲。
479. A great deal of my experience has testified to the fact that we are our love or intention after death. All heaven is differentiated into communities on the basis of differences in the quality of love, and every spirit who is raised up into heaven and becomes an angel is taken to the community where her or his love is. When we arrive there we feel as though we are in our own element, at home, back to our birthplace, so to speak. Angels sense this and associate there with kindred spirits. When they leave and go somewhere else, they feel a constant pull, a longing to go back to their kindred and therefore to their dominant love. This is how people gather together in heaven. The same applies in hell. There too, people associate according to loves that oppose heavenly ones. On the fact that both heaven and hell are made up of communities and that they are all differentiated according to differences of love, see 41-50, 200-212 above.
[2] We may also gather that we are our love after death from the fact that anything that does not agree with our dominant love is then removed and apparently taken away from us. For good people, what is removed and apparently taken away is everything that disagrees and conflicts, with the result that they are admitted to their love. It is much the same for evil people, except that what is taken away from them is everything true, while for good people everything false is taken away. Either way, the result is that ultimately everyone becomes his or her own love. This happens when we are brought into our third state, which will be discussed below.
Once this has happened, we constantly turn our faces toward our love and have it constantly before our eyes no matter which way we face (see above, 123-124).
[3] All spirits can be led wherever you want as long as they are kept in their dominant love. They cannot resist even though they know what is happening and think that they will refuse. Spirits have often tried to do something in opposition, but without success. Their love is like a chain or rope tied around them, with which they can be pulled and which they cannot escape. It is the same for people in this world. Our love leads us as well, and it is through our love that we are led by others. It is even more so when we become spirits, though, because then we are not allowed to present a different love or pretend to a love that is not ours.
[4] It is obvious in every gathering in the other life that our spirit is our dominant love. To the extent that we act and talk in keeping with someone else's love, that individual looks whole, with a face that is whole, cheerful, and lively. To the extent that we act and talk against someone else's dominant love, though, that individual's face begins to change, to dim, and to be hard to see. Eventually it disappears as though it were not even there. I have often been amazed at this because this kind of thing cannot happen in the world. However, I have been told that the same thing happens to the spirit within us, in that when we turn our attention away from someone, that individual is no longer in our sight.
[5] I have also seen that our spirit is our dominant love from the fact that every spirit seizes and claims whatever suits his or her love and rejects and repels whatever does not suit it. Our love is like a spongy, porous wood that absorbs whatever liquids prompt its growth, and repels others. It is like animals of various kinds. They recognize their proper foods, seek out the ones that suit their natures, and avoid the ones that disagree. Every love actually wants to be nourished by what is appropriate to it - an evil love by falsities and a good love by truths. I have occasionally been allowed to see that some particular simple and good people wanted to teach evil people things that were true and good. Faced with this teaching, though, the evil people fled far away; and when they reached their own kind, they seized on whatever falsities suited their love with great delight. I have also been allowed to see good spirits talking with each other about truths, which other good spirits in attendance listened to eagerly, while some evil ones who were there paid no attention, as though they did not hear anything.
In the world of spirits you can see paths, some leading to heaven and some leading to hell, each one leading to some specific community. Good spirits travel only the paths that lead to heaven, and to the community engaged in their own quality of love. They do not see paths that lead anywhere else. On the other hand, evil spirits travel only the paths that lead to hell and to that community there which is engaged in the evil of their own love. They do not see paths that lead anywhere else; and if they do see them, they still do not want to follow them.
Paths like this in the spiritual world are "real appearances" that correspond to true and false [understandings]; so this is what "paths" in the Word mean. 1
These proofs from experience support what was said above on rational grounds, namely that after death we are our own love and our own intent. I say "intent" because for each of us, our intent is our love.
Footnotes:
1. A way, road, track, lane, or street means things that are true and that lead to something good, as well as false things that lead to something evil: Arcana Coelestia 627, 2333, 10422. To sweep a path is to prepare to accept what is true: 3142. To make a path known, when it is said of the Lord, is to teach people about the truths that lead to what is good: 10564.
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479. Man after death is his own love or his own will. This has been proved to me by manifold experience. The entire heaven is distinguished into societies in accordance with differences of good of love; and every spirit who is taken up into heaven and becomes an angel is taken to the society where his love is; and when he comes there he is, as it were, at home, and in the house where he was born; this the angel perceives, and is associated with those there who are like himself. When he goes away to another place he feels constantly a kind of resistance, and a longing to return to his like, thus to his ruling love. Thus are associations brought about in heaven. It is the same in hell, where all are associated in accordance with loves that are the opposites of heavenly loves. It has been shown above (41-50, 200-212) that both heaven and hell are composed of societies, and that they are all distinguished in accordance with differences of love.
[2] That man after death is his own love might also be confirmed from the fact that whatever things do not make one with his ruling love are then separated and, as it were, taken away from him. From one who is good all discordant or inharmonious things are separated and, as it were, taken away, and he is thus let into his own love. It is the same with an evil spirit, with the difference that from the evil, truths are taken away, and from the good, falsities are taken away, and this goes on until each becomes his own love. This is effected when the man-spirit is brought into the third state, which will be described in following sections. When this has been done he turns his face constantly to his own love, and this he has continually before his eyes, in whatever direction he turns (see above, 123-124).
[3] All spirits, provided they are kept in their ruling love, can be led wherever one pleases, and are incapable of resistance, however they may know that this is being done, and however much they may think that they will resist. They have often been permitted to try whether they could do anything contrary to that love, but in vain. Their love is like a bond or a rope tied around them, by which they may be led and from which they cannot loose themselves. It is the same with men in the world who are also led by their love, or are led by others by means of their love; but this is more the case when they have become spirits, because they are not then permitted to make a display of any other love, or to counterfeit what is not their own.
[4] That the spirit of man is his ruling love is clearly exhibited in all fellowship in the other life, for so far as anyone is acting or speaking in accordance with the love of another, to the same extent is the other plainly present, with full, joyous, and lively countenance; but when one is speaking or acting contrary to another's love, to that extent the other's countenance begins to be changed, to be obscured and undiscernible, until at length he wholly disappears as if he had not been there. I have often wondered how this could be, for nothing of the kind can occur in the world; but I have been told that it is the same with the spirit in man, which, when it turns itself away from another, ceases to be within his view.
[5] That a spirit is his own ruling love is also clear from the fact that every spirit seizes and appropriates all things that are in harmony with his love, and rejects and repudiates all that are not. Everyone's love is like a spongy or porous wood, which imbibes such fluids as promote its growth, and repels others. It is also like animals of every kind, which know their proper food and seek the things that agree with their nature, and avoid those that disagree; for every love wishes to be nourished on what belongs to it, an evil love by falsities and a good love by truths. I have sometimes been permitted to see certain simple good spirits desiring to instruct the evil in truths and goods; but when the instruction was offered them they fled far away, and when they came to their own they seized with great pleasure upon the falsities that were in agreement with their love. I have also seen good spirits talking together about truths, and the good who were present listened eagerly to the conversation, but the evil who were present paid no attention to it, as if they did not hear it. In the world of spirits ways are seen, some leading to heaven, some to hell, and each to some particular society. Good spirits go only in the ways that lead to heaven, and to the society there that is in the good of their love, and do not see the ways that lead elsewhere; while evil spirits go only in the ways that lead to hell, and to the society there that is in the evil of their love; they do not see the ways that lead elsewhere; or, if they see them, have no wish to enter them. In the spiritual world these ways are real appearances, which correspond to truths or falsities; and this is why ways have this signification in the Word. 1By these evidences from experience, the things previously said from reason have been confirmed, namely, that every man after death is his own love and his own will. It is said one's own will because everyone's will is his love.
Footnotes:
1. A "way", a "path", a "road", a "street", and a "broad street", signify truths leading to good, or falsities leading to evil (Arcana Coelestia 627, 2333, 10422).
"To sweep [or prepare] a way" means to prepare for the reception of truths (Arcana Coelestia 3142).
"To make known the way" means, in respect of the Lord, to instruct in truths that lead to good (Arcana Coelestia 10565).
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479. (i) Man after death is his own love or his own will. This has been proved to me by manifold experience. The entire heaven is divided into societies according to differences of good of love; and every spirit who is taken up into heaven and becomes an angel is taken to the society where his love is; and when he arrives there he is, as it were, at home, and in the house where he was born; this the angel perceives, and is affiliated with those there that are like himself. When he goes away to another place he feels constantly a kind of resistance, and a longing to return to his like, thus to his ruling love. Thus are affiliations brought about in heaven; and in a like manner in hell, where all are affiliated in accordance with loves that are the opposites of heavenly loves. It has been shown above (41-50 and 200-212) that both heaven and hell are composed of societies, and that they are all distinguished according to differences of love.
[2] That man after death is his own love might also be seen from the fact that whatever does not make one with his ruling love is then separated and as it were taken away from him. From one who is good everything discordant or inharmonious is separated and as it were taken away, and he is thus let into his own love. It is the same with an evil spirit, with the difference that from the evil truths are taken away, and from the good falsities are taken away, and this goes on until each becomes his own love. This is effected when the man-spirit is brought into the third state, which will be described hereafter. When this has been done he turns his face constantly to his own love, and this he has continually before his eyes, in whatever direction he turns (see above , n.123, 124).
[3] All spirits, provided they are kept in their ruling love, can be led wherever one pleases, and are incapable of resistance, however clearly they may see that this is being done, and however much they may think that they will resist. They have often been permitted to try whether they could do anything contrary to their ruling love, but in vain. Their love is like a bond or a rope tied around them, by which they may be led and from which they cannot loose themselves. It is the same with men in the world who are also led by their love, or are led by others by means of their love; but this is more the case when they have become spirits, because they are not then permitted to make a display of any other love, or to counterfeit what is not their own.
[4] All interaction in the other life proves that the spirit of man is his ruling love, for so far any one is acting or speaking in accord with the love of another, to the same extent is the other plainly present, with full, joyous, and lively countenance; but when one is speaking or acting contrary to another's love, to that extent the other's countenance begins to be changed, to be obscured and undiscernible, until at length he wholly disappears as if he had not been there. I have often wondered how this could be, for nothing of the kind can occur in the world; but I have been told that it is the same with the spirit in man, which when it turns itself away from another ceases to be within his view.
[5] Another proof that a spirit is his ruling love is that every spirit seizes and appropriates all things that are in harmony with his love, and rejects and repudiates all that are not. Everyone's love is like a spongy or porous wood, which imbibes such fluids as promote its growth, and repels others. It is also like animals of every kind, which know their proper food and seek the things that agree with their nature, and avoid what disagrees; for every love wishes to be nourished on what belongs to it, evil love by falsities and good love by truths. I have sometimes been permitted to see certain simple good spirits desiring to instruct the evil in truths and goods; but when the instruction was offered them they fled far away, and when they came to their own they seized with great pleasure upon the falsities that were in agreement with their love. I have also seen good spirits talking together about truths, and the good who were present listened eagerly to the conversation, but the evil who were present paid no attention to it, as if they did not hear it. In the world of spirits ways are seen, some leading to heaven, some to hell, and each to some particular society. Good spirits go only in the ways that lead to heaven, and to the society there that is in the good of their love; and do not see the ways that lead elsewhere; while evil spirits go only in the ways that lead to hell, and to the society there that is in the evil of their love; and do not see the ways that lead elsewhere; or if they see them have no wish to enter them. In the spiritual world these ways are real appearances, which correspond to truths or falsities; and this is why ways have this signification in the Word. 1By this evidence from experience what has previously been affirmed on the ground of reason is made more certain, namely, that every man after death is his own love and his own will. It is said one's own will because everyone's will is his love.
Footnotes:
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479. [(i)] Quod homo post mortem sit suus amor, seu sua voluntas, a multiplici experientia testatum mihi factum est. Universum caelum est distinctum in societates secundum differentias boni amoris; et unusquisque spiritus, qui evehitur in caelum et fit angelus, fertur ad societatem ubi amor ejus est, et cum illuc venit est sicut apud se, ac sicut domi ubi quasi natus; hoc percipit angelus, ac ibi consociatur sui similibus. Cum inde abit, et alio venit, est jugiter aliquis renisus, et est affectio desiderii redeundi ad sui similes, ita ad suum amorem regnantem. Ita fiunt consociationes in caelo. Similiter in inferno, ubi quoque consociati sunt secundum amores caelestibus contrarios. (Quod societates sint quae constituunt caelum, et quoque infernum; et quod omnes illae distinctae sint secundum differentias amoris, videatur supra, 41-50, et 200, 212). Quod homo post mortem sit suus amor, inde quoque constare potuit, quod tunc removeantur et quasi auferantur ei illa, quae non unum faciunt cum amore ejus regnante; qui bonus est, ei removentur et quasi auferuntur omnia discordantia seu dissidentia, et sic immittitur in amorem suum similiter malus, sed cum differentia quod huic auferantur vera, ac quod bono auferantur falsa, usque tandem ut quisque fiat suus amor hoc fit cum homo spiritus perducitur in tertium statum, de quo in sequentibus. Cum hoc factum est, tunc faciem suam convertit constanter ad suum amorem, quem continue ante oculos habet, utcunque se circumvertit (videatur supra, 123, 124). Omnes spiritus possunt duci quocunque libet, modo teneantur in suo amore regnante; nec possunt resistere, utcunque sciunt quod ita fiat, ac cogitant quod renisuri sint: pluries tentatum est, num contra illum aliquid agere possent, sed incassum: amor illorum est sicut vinculum aut sicut funis, quo quasi circumligati sunt, per quem trahi possunt, et a quo se exsolvere nequeunt. Simile fit cum hominibus in mundo, quos etiam amor suus ducit, et per amorem suum ab aliis ducuntur plus vero cum fiunt spiritus, quia tunc non licet alium amorem ad apparentiam praeferre, ac mentiri non suum. Quod spiritus hominis sit suus amor regnans, manifestatur in omni consortio in altera vita, quantum enim quis agit et loquitur secundum amorem alterius, tantum hic apparet totus, facie plena, hilari, viva; at quantum quis agit et loquitur contra amorem ejus, tantum incipit facies ejus mutari, obscurari, et non apparere et tandem totus disparatur sicut non ibi fuisset. Quod ita fiat, miratus sum saepius, quia tale quid non existere potest in mundo: sed dictum est, quod simile fiat cum spiritu in homine, qui cum se avertit ab alio, non amplius est in conspectu ejus. Quod spiritus sit suus amor regnans, etiam patuit ex eo, quod unusquisque spiritus arripiat omnia et sibi appropriet quae conveniunt amori ejus, ac rejiciat omnia et a se abalienet quae non conveniunt: est cujusvis amor sicut lignum spongiosum ac porosum, quod imbibit tales liquores, qui vegetationi suae conducunt, ac ceteros repellit et est sicut animalia omnis generis, quae escas suas norunt ac appetunt quae naturae suae concordant, ac aversantur quae discordant: unusquisque enim amor nutriri vult a suis, amor malus a falsis, et amor bonus a veris. Aliquoties videre datum est, quod quidam simplices boni voluerint in veris et bonis instruere malos, sed quod hi ad instructionem longe aufugerint, et cum ad suos venerunt, arripuerint falsa convenientia amori multa voluptate: tum quoque quod spiritus boni inter se locuti sint de veris, quae praesentes boni cum desiderio audiverunt, at quod mali etiam praesentes ad nihil attenderint, sicut quod non audiverint. Apparent in mundo spirituum viae quaedam ducunt ad caelum, quaedam ad infernum, unaquaevis ad aliquam societatem: boni spiritus non alias vias eunt, quam quae ducunt ad caelum, et ad societatem quae in sui amoris bono est, ac vias alio tendentes non vident; at mali spiritus non alias vias eunt, quam quae ducunt ad infernum, et ad illam ibi societatem, quae in sui amoris malo est vias alio tendentes non vident; et si vident, usque non volunt ire. Tales viae in mundo spirituali sunt apparentiae reales, quae correspondent veris aut falsis; quapropter "viae" in Verbo illa significant. 1Ex his experientiae documentis confirmata sunt, quae prius ex ratione dicta sunt, nempe quod unusquisque homo post mortem sit suus amor, et sua voluntas: voluntas dicitur, quia ipsa voluntas cujusvis est ejus amor.
Footnotes: