ISB13.前面已经证明：人并非生命，而是从神接受生命的一个器官，爱与智慧一起才是生命，神是爱本身和智慧本身，因而是生命本身。由此可知，人越是爱智慧，或越拥有在爱里面的智慧，就越是神的一个形像，也就是说，越是从神接受生命的容器；相反，他越处于爱的对立面，因而越陷入疯狂，就越不从神，而是从地狱接受生命，这种生命被称为死亡。
爱本身和智慧本身不是生命，而是生命的存在，但爱的快乐和智慧的愉悦，也就是情感，构成生命，因为生命的存在通过它们显现。来自神的生命流注便带有这些快乐和愉悦，就像春天里光和热的流注将快乐和愉悦传入人类心智，以及各种飞鸟和走兽，甚至传入那时发芽结果的植物一样，因为爱的快乐和智慧的愉悦舒展心智，使它们适合接受，就像欢喜和快乐舒展人的脸，使它适合灵魂的欢快流注一样。
受智慧之爱影响的人就像伊甸园，园中有两棵树，一棵是生命树，一棵是善恶知识树。生命树是对来自神的爱与智慧的接受，善恶知识树对来自人自己的爱与智慧的接受。但后者是疯狂的，却自以为像神一样智慧，而前者是真正有智慧的，并认为除了唯独神以外，没有人是智慧的，人只有相信这一点才是智慧的，他越感觉他如此意愿，就越智慧。关于这个主题的详情，可参看穿插在《婚姻之爱》一书中的记事(132–136节)。
我在此补充一个从天上证实这些事的奥秘。所有天堂使者都将前额转向显为太阳的主，而所有地狱使者都将后脑勺转向主。后者将流注接入其本身为欲望的意愿的情感，并使理解力支持它们；但前者将流注接入其理解力的情感，并使意愿支持它们。因此，这些人处于智慧，而其他人则陷入疯狂。因为人类的理解力居于前额后面的大脑，而意愿居于后脑勺中的小脑。
谁不知道，一个通过虚假变得疯狂的人会支持自己的恶欲，并通过取自理解力的推理确认它们；而一个智慧人则从真理看清自己意愿的欲望是何性质，并抑制它们？智慧人如此行，是因为他将脸转向神，也就是说，他信的是神，而不是他自己；而一个疯狂的人如此行，是因为他将脸转离神，也就是说，他信的是他自己，而不是神。信自己就是相信他从自己，而不是从神去爱并变得智慧，这一点由吃善恶知识树来表示；但信神是相信他从神，而不是从他自己去爱并变得智慧，这就是吃生命树(启示录2:7)。
从这些事(但仍仅仅如同在夜晚的月光下)可以看出，对来自神的生命流注的接受取决于与一个人同在的爱与智慧的状态。这种流注可通过光与热进入植物的流注进一步来说明，植物照着形成它们的纤维结构，因而照着接受而开花结果。它还可以通过光线进入宝石的流注来说明，宝石照着构成它们的各个部分的情况，因而也照着接受而将光线变成各种颜色；它同样可以通过光学玻璃和雨滴来说明，这些东西照着入射角、折射角，因而照着对光的接受而呈现出彩虹。人类心智之于属灵之光也是这种情形，光从显为太阳的主发出，持续不断地流入，但以各种不同的方式被接受。
人不是生命，而是从上帝那里接受生命的器官，爱与智慧一起是生命，上帝是爱本身和智慧本身，因此是生命本身，这已经在上文论述了。由此可知，人越是爱智慧，或越是有智慧在爱的怀抱中，他越是上帝的形象，即是从上帝那里得生命的器皿；反之，他越是在爱的对立面中，因而在疯狂中，他越就不从上帝那里接受生命，反倒是从地狱接受，这种生命被称为死亡。
【2】爱本身和智慧本身不是生命，而是生命的本质存在。爱的喜悦和智慧的愉悦，即情感，构成了生命，因为生命的本质通过它们而存在。来自上帝的生命流注带来了那些喜悦和愉悦，就像春天的光和热的流注一样，进入人的心智，也进入各种各样的飞禽走兽，也进入植物，植物随后发芽并多产，因为爱的喜悦和智慧的愉悦使人心胸开阔，适合接纳，正如喜乐和高兴能使人的面容舒展，使其适合灵魂的快乐的流注。
【3】被智慧之爱影响的人，好像伊甸园，园中有两棵树，一棵是生命树，一棵是分别善恶树。生命树从上帝接受爱和智慧，分别善恶树从自己接受它们，后者是疯狂的，却仍然相信自己像上帝一样聪明，而前者是真正的智慧，相信除了上帝以外没有人是智慧的，只要他相信这点他就是智慧的，若他觉得意愿如此，就更加明智。更多关于这一主题的论述，可以参阅《婚姻之爱》第132-136节。
【4】我要在这里补充一个天堂的奥秘，以证实这些事。天堂的天使都将前额转向显为太阳的主，而地狱里的人都将自己的后脑勺对着主。后者接受流注进入他们意志的情感中，这些都是感官欲望，并且在认知上偏好它们；天堂的天使接受流注进入他们认知的情感中，并且在意志上偏好它们，因此，这些都是在智慧中，其余的都是在疯狂中。因为人类的认知处在前额的大脑中，意志在头后面的小脑中。
【5】谁都知道，一个因谬误而愚蠢的人，偏好他自己邪恶的贪婪，并从认知中找出各种理由去确认它们；一个智慧的人，能由真理看见他意志中贪婪的品质，并加以遏制。智者之所以这样做，是因为他将脸转向上帝，也就是说，他相信上帝而不是相信自己；愚者之所以那样做，是因为他将脸转离上帝，也就是说，他相信自己而不是相信上帝。相信自己就是相信自己的爱和智慧是来自于自己，而不是来自于上帝，这就是吃分别善恶树果子的意思；相信上帝就是相信自己的爱和智慧是来自上帝，而不是来自于自己，这就是吃生命树果子的意思（启示录2：7）。
【6】从这些事情可以看出－－虽然仍像是在夜晚的月光之下，对来自上帝的生命流注的接受是根据一个人爱和智慧的状态。这流注也许可以更进一步地用进入植物的光和热的流注来说明，植物根据构成它们的纤维结构来接受流注、开花结果；还可以通过光线流入宝石来说明，宝石根据组成宝石的各部分的情况决定接受程度，呈现不同的颜色；同样，光学玻璃和雨滴，根据入射、折射的不同接受光线，呈现彩虹。这与涉及到灵性之光的人类心智很类似，灵性之光从像太阳一样的主那里而来，源源不断地流进，但却被不一样地接受。
13. XI. The reception of that influx is according to the state of love and wisdom with man.
That a man is not life, but an organ recipient of life from God, and that love in union with wisdom is life; also, that God is love itself and wisdom itself, and thus life itself, has been demonstrated above. Hence it follows that so far as a man loves wisdom, or so far as he has wisdom within love, so far he is an image of God, that is, a receptacle of life from God; and on the contrary that so far as he is in the opposite love and thence in insanity, so far he does not receive life from God but from hell, which life is called death.
[2] Love itself and wisdom itself are not life, but are the Being [esse] of life. On the other hand, the delights of love and the pleasures of wisdom, which are affections, constitute life; for by their means the Being [esse] of life is manifested. The influx of life from God carries with it those delights and pleasures; just as the influx of light and heat in springtime conveys delight and pleasure into human minds, and also into birds and beasts of every kind, and even into vegetables which then put forth their buds and grow fruitful. For the delights of love and the pleasures of wisdom expand the mind and adapt it to reception, just as joy and gladness expand the face and adapt it to the influx of the cheerfulness of the soul.
[3] The man who is affected with the love of wisdom is like the garden in Eden, in which there are two trees, the one of life, and the other of the knowledge of good and evil. The tree of life is the reception of love and wisdom from God, and the tree of the knowledge of good and evil is the reception of them from self. The man who receives them in the latter fashion is insane, yet still believes himself to be wise like God; but he that receives them in the former method is truly wise, and believes no one to be wise but God alone, and that a man is wise so far as he believes this, and still more so as he feels that he wills it. But more on this subject may be seen in the memorable relation inserted in the work on Conjugial Love 132-136. 1
[4] I will here add an arcanum confirming these facts from heaven. All the angels of heaven turn the front of the head towards the Lord as a sun, and all the angels of hell turn the back of the head to Him. The latter receive influx into the affections of their will, which in themselves are lusts, and make the understanding favour them; but the former receive influx into the affections of their understanding, and make the will favour them; these, therefore, are in wisdom, but the others in insanity. For the human understanding dwells in the cerebrum, which is behind the forehead, and the will in the cerebellum, which is in the back of the head.
[5] Who does not know that a man who is insane through falsities favours the lusts of his own evil, and confirms them by reasons drawn from the understanding; whereas a wise man sees from truths the character of the lusts of his own will, and restrains them? A wise man does this, because he turns his face to God, that is, he believes in God, and not in himself; but an insane man does the other, because he turns his face from God, that is, he believes in himself, and not in God. To believe in one's self is to believe that one loves and is wise from self, and not from God, and this is signified by eating of the tree of the knowledge of good and evil; but to believe in God is to believe that one loves and is wise from God and not from self, and this is to eat of the tree of life (Revelation 2:7).
[6] From these considerations it may be perceived, but as yet only as in the light of the moon by night, that the reception of the influx of life from God is according to the state of love and wisdom with a man. This influx may be further illustrated by the influx of light and heat into vegetables, which blossom and bear fruit according to the structure of the fibres which form them, thus according to reception. It may also be illustrated by the influx of the rays of light into precious stones, which modify them into colours according to the arrangement of the parts composing them, thus also according to reception; and likewise by optical glasses and by drops of rain, which exhibit rainbows according to the incidence, the refraction, and thus the reception of light. It is similar with human minds in respect to spiritual light, which proceeds from the Lord as a sun, and perpetually flows in, but is variously received.
Footnotes:
1. See also The True Christian Religion 48.
13. XI. THE RECEPTION OF THAT INFLUX IS ACCORDING TO THE STATE OF LOVE AND WISDOM WITH MAN.
That a man is not life, but an organ recipient of life from God, and that love in union with wisdom is life; also, that God is love itself and wisdom itself, and thus life itself, has been demonstrated above. Hence it follows that so far as a man loves wisdom, or so far as he has wisdom within love, so far he is an image of God, that is, a receptacle of life from God; and on the contrary that so far as he is in the opposite love and thence in insanity, so far he does not receive life from God but from hell, which life is called death.
[2] Love itself and wisdom itself are not life, but are the Being (esse) of life. On the other hand, the delights of love and the pleasures of wisdom, which are affections, constitute life; for by their means the Being (esse) of life is manifested. The influx of life from God carries with it those delights and pleasures; just as the influx of light and heat in springtime conveys delight and pleasure into human minds, and also into birds and beasts of every kind, and even into vegetables which then put forth their buds and grow fruitful. For the delights of love and the pleasures of wisdom expand the mind and adapt it to reception, just as joy and gladness expand the face and adapt it to the influx of the cheerfulness of the soul.
[3] The man who is affected with the love of wisdom is like the garden in Eden, in which there are two trees, the one of life, and the other of the knowledge of good and evil. The tree of life is the reception of love and wisdom from God, and the tree of the knowledge of good and evil is the reception of them from self. The man who receives them in the latter fashion is insane, yet still believes himself to be wise like God; but he that receives them in the former method is truly wise, and believes no one to be wise but God alone, and that a man is wise so far as he believes this, and still more so as he feels that he wills it. But more on this subject may be seen in the memorable relation inserted in the work on CONJUGIAL LOVE 132-136. 1
[4] I will here add an arcanum confirming these facts from heaven. All the angels of heaven turn the front of the head towards the Lord as a sun, and all the angels of hell turn the back of the head to Him. The latter receive influx into the affections of their will, which in themselves are lusts, and make the understanding favour them; but the former receive influx into the affections of their understanding, and make the will favour them; these, therefore, are in wisdom, but the others in insanity. For the human understanding dwells in the cerebrum, which is behind the forehead, and the will in the cerebellum, which is in the back of the head.
[5] Who does not know that a man who is insane through falsities favours the lusts of his own evil, and confirms them by reasons drawn from the understanding; whereas a wise man sees from truths the character of the lusts of his own will, and restrains them? A wise man does this, because he turns his face to God, that is, he believes in God, and not in himself; but an insane man does the other, because he turns his face from God, that is, he believes in himself, and not in God. To believe in one's self is to believe that one loves and is wise from self, and not from God, and this is signified by eating of the tree of the knowledge of good and evil; but to believe in God is to believe that one loves and is wise from God and not from self, and this is to eat of the tree of life (Revelation 2:7).
[6] From these considerations it may be perceived, but as yet only as in the light of the moon by night, that the reception of the influx of life from God is according to the state of love and wisdom with a man. This influx may be further illustrated by the influx of light and heat into vegetables, which blossom and bear fruit according to the structure of the fibres which form them, thus according to reception. It may also be illustrated by the influx of the rays of light into precious stones, which modify them into colours according to the arrangement of the parts composing them, thus also according to reception; and likewise by optical glasses and by drops of rain, which exhibit rainbows according to the incidence, the refraction, and thus the reception of light. It is similar with human minds in respect to spiritual light, which proceeds from the Lord as a sun, and perpetually flows in, but is variously received.
Footnotes:
1. Or THE TRUE CHRISTIAN RELIGION 48.
13. XI. The reception of that influx is according to the state of love and wisdom with a man.
That a man is not life, but an organ recipient of life from God, and that love together with wisdom is life, also that God is love itself and wisdom itself, and thus life itself, has been demonstrated above. Thence it follows that so far as a man loves wisdom, or so far as wisdom in the bosom of love is with him, so far he is an image of God, that is, a receptacle of life from God; and, on the contrary, so far as he is in opposite love, and thence in insanity, so far he does not receive life from God, but from hell, which life is called death.
[2] Love itself and wisdom itself are not life, but are the esse of life, but the delights of love and the pleasantnesses of wisdom, which are affections, constitute life, for the esse of life exists by these. The influx of life from God carries with it those delights and pleasantnesses just as does the influx of light and heat in springtime, into human minds, and also into birds and beasts of every kind, yea into plants, which then germinate and become prolific; for the delights of love and the pleasantnesses of wisdom expand minds and adapt them to reception, as joys and gladness expand the face and adapt it to the influx of the cheerfulness of the soul.
[3] The man who is affected with the love of wisdom, is like the garden in Eden, in which are two trees, the one of life and the other of the knowledge of good and evil. The tree of life is the reception of love and wisdom from God, and the tree of the knowledge of good and evil is the reception of them from himself. But the latter is insane, and still believes that it is wise like God, while the former is truly wise, and believes that no one is wise but God alone, and that man is wise so far as he believes this, and more wise so far as he feels that he wills it. But more on this subject may be seen in the Relation inserted in the work on Conjugial Love (132-136).
[4] I will here add an arcanum confirming these things from heaven. All the angels of heaven turn their forehead to the Lord as a sun, and all the angels of hell turn the back of the head to Him; and the latter receive influx into the affections of their will, which in themselves are lusts, and make the understanding favor them; but the former receive influx into the affections of their understanding, and make the will favor them. Hence these are in wisdom, but the others are in insanity; for the human understanding dwells in the cerebrum, which is under the forehead, and the will in the cerebellum, which is in the back of the head.
[5] Who does not know that a man who is insane from falsities, favors the cupidities of his own evil, and confirms them by reasons from the understanding; and that a wise man sees from truths the quality of the cupidities of his will, and curbs them? A wise man does this because he turns his face to God, that is, he believes in God, and not in himself; but an insane man does the other thing because he turns his face from God, that is, he believes in himself, and not in God. To believe in himself is to believe that he loves and is wise from himself, and not from God, and this is signified by eating of the tree of the knowledge of good and evil; but to believe in God is to believe that he loves and is wise from God, and not from himself, and this is to eat of the tree of life (Revelation 2:7).
[6] From these things, but still only as in the light of the moon by night, it may be perceived that the reception of the influx of life from God is according to the state of love and wisdom with a man. This influx may further be illustrated by the influx of light and heat into plants, which blossom and bear fruit according to the structure of the fibers which form them, thus according to reception. It may also be illustrated by the influx of the rays of light into precious stones, which modify them into colors according to the situation of the parts composing them, thus also according to reception; and likewise by optical glasses and by drops of rain, which exhibit rainbows according to the incidences, refractions, and thus the receptions of light. The case is similar with human minds as to spiritual light, which proceeds from the Lord as a sun, and perpetually flows in, but is variously received.
13. XI. Quod receptio influxus istius sit secundum statum amoris et sapientiae apud hominem.
Quod homo non sit vita, sed organum recipiens vitae a Deo, et quod amor una cum sapientia sit vita, tum quod Deus sit ipse Amor et ipsa Sapientia, et sic ipsa Vita, supra demonstratum est; inde sequitur quod quantum homo amat sapientiam, seu quantum sapientia in sinu amoris apud illum est, tantum sit imago Dei, hoc est, receptaculum vitae a Deo; ac vicissim, quantum in opposito amore est, et inde in insania, tantum non recipiat vitam a Deo, sed ab Inferno, quae vita vocatur mors. Ipse amor et ipsa sapientia non sunt vita, sed sunt esse vitae, at jucunda amoris et amoena sapientiae, quae sunt affectiones, faciunt vitam, Esse enim vitae per illa Existit; Influxus vitae a Deo fert secum illa jucunda et amoena, sicut influxus lucis et caloris tempore veris in Mentes humanas, et quoque in omnis generis Aves et Bestias, imo in Vegetabilia quae tunc germinant et prolificant; nam jucunda amoris et amoena sapientiae expandunt animos, et adaptant illos ad receptionem, sicut gaudia et laetitiae expandunt facies, et adaptant illas ad influxum hilarium animae. Homo, quem amor sapientiae afficit, est sicut Hortus in Edene, in quo sunt binae Arbores, una Vitae, et altera Scientiae boni et mali; Arbor vitae est receptio amoris et sapientiae a Deo, et Arbor scientiae boni et mali est receptio illorum a semet, at hic insanit, et usque credit se sapere sicut Deus, ille autem vere sapit, et credit nullum sapere nisi quam solus Deus, et quod homo tantum sapiat quantum id credit, et plus quantum sentit se velle id; sed plura de hoc videantur in Memorabili inserto operi de Amore Conjugiali 132-136. Unum arcanum illa confirmans e Caelo hic addam; omnes angeli Caeli vertunt Frontispicium ad Dominum ut Solem, et omnes Angeli inferni vertunt Occipitium ad Illum, et hi recipiunt Influxum in affectiones suae voluntatis, quae in se sunt concupiscentiae, et faciunt ut intellectus faveat, at illi recipiunt influxum in affectiones sui intellectus, et faciunt ut voluntas faveat, inde hi sunt in sapientia, illi autem in insania; Intellectus enim humanus habitat in Cerebro, quod est sub frontispicio, ac Voluntas in Cerebello quod est in occipitio: quis non scit, quod homo ex falsis insaniens faveat sui mali cupiditatibus, et per rationes ex intellectu confirmet illas, et quod homo sapiens ex veris videat quales suae voluntatis cupiditates sunt, ac refraenet illas; hoc facit sapiens, quia vertit faciem ad Deum, hoc est, credit in Deum, et non in se, at illud facit insaniens, quia avertit faciem a Deo, hoc est, credit in se et non in Deum; credere in se est credere quod amet et sapiat ex se et non ex Deo, et hoc significatur per edere ex arbore scientiae boni et mali, at credere in Deum, est credere quod amet et sapiat ex Deo et non ex se, et hoc est edere ex Arbore vitae, Apocalypsis 2:7. Ex his, sed adhuc [non] nisi sicut in lumine nocturno lunari, percipi potest, quod receptio influxus vitae a Deo sit secundum statum amoris et sapientiae apud hominem. Hic Influxus porro illustrari potest per influxum lucis et caloris in vegetabilia, quae florent et fructus ferunt secundum compaginationes fibrarum formantium illa, ita secundum receptionem; et quoque illustrari potest per influxum radiorum lucis in lapides pretiosos, qui modificant illos in colores secundum situm partium contexentium illos, ita etiam secundum receptionem; pariter per vitra optica et per aquas pluviae, per quae sistuntur irides secundum incidentias, refractiones et sic receptiones lucis; similiter mentes humanae quoad lucem spiritualem, quae procedit a Domino ut Sole, et perpetuo influit, sed recipitur varie.