ISB14.人类心智是指它的两种官能，被称为理解力和意愿。理解力是接受天堂之光的容器，这光本质上是智慧；意愿是接受天堂之热的容器，这热本质上是爱，如前所示。这两者，即智慧和爱，从显为太阳的主发出，既普遍又具体地流入天堂，天使由此而拥有智慧和爱；它们也既普遍又具体地流入这个世界，世人由此而拥有智慧和爱。
此外，这两者结合在一起从主发出，同样结合在一起流入天使和世人的灵魂，但并未在他们的心智中按着结合被接受。形成理解力的光首先在那里被接受，形成意愿的爱逐渐被接受。这也是出于主的旨意，因为每个人都要重新受造，也就是被改造；这一切通过理解力实现。因为从幼年开始，他必须获得真理和良善的知识，这些知识将教导他要过良善的生活，也就是正确地意愿和行事。意愿就这样通过理解力形成。
为了这个目的，人被赐予将其理解力几乎提升到天堂天使所在之光的能力，好叫他能看到他当意愿并由此做什么，还叫他能在世上有暂时的兴盛，死后则永远幸福。他若为自己获得智慧，并使他的意愿服从智慧，就会变得兴盛和幸福；但他若使自己的理解力服从他的意愿，就会变得不兴盛和不幸福。原因在于，意愿自出生以来就倾向于邪恶，甚至倾向于极恶；因此，除非它受到理解力的约束，否则一个人将冲进令人发指的事，甚至会出于他与生俱来的野蛮本性，为了自己而摧毁和屠杀所有不支持和迁就他的人。
此外，除非理解力能被分离，单独得以完善，意愿则通过它被完善，否则一个人将不是一个人，而是一个野兽。因为没有这种分离，没有理解力超过意愿的这种上升，他将不能思考，并出于思考说话，只能通过声音表达他的情感；他也不能出于理性，只能出于本能行事；更不用说他能知道属于神的事，并通过它们认识神，从而与神结合，活到永远了。因为一个人貌似凭自己思考和意愿，貌似凭自己思考和意愿就是结合的相互元素；因为没有一种相互性，就不可能有结合，就像没有反应，就不可能有主动与被动的结合一样。唯独神进行作用，人让自己被作用；表面上看，人貌似从自己做出反应，但这种反应内在来自神。
从得到正确理解的这些事可以看出，人的意愿之爱若通过理解力被提升，是何性质，若没有被提升，又是何性质；因此，这个人是何性质。可通过对比来说明，如果人的意愿之爱没有通过理解力被提升，这个人是何性质。他就像一只在高空飞行的老鹰，一看见下面的食物，也就是它渴望的对象，如小鸡，小鹅，甚至小羊羔，就立刻俯冲下去吞吃它们。他还像一个奸夫，把妓女藏在地下室，时而上到房子最上面的房间，与住在那里的人明智地谈论贞洁，时而又匆匆离开他的同伴，在下面与妓女纵情淫荡。
他又像塔上的窃贼，在那里假装守望，但一看见下面掠夺的对象，就急忙下去夺取。他也好比沼泽的苍蝇，纵队飞行在奔跑的马头上，但当马停下时，它们就落下来，投入沼泽之中。这就是意愿或爱没有通过理解力被提升的人，因为那时，他仍在脚下，沉浸于自然界的不洁之物和感官欲望。那些通过理解力的智慧征服了意愿欲望的诱惑之人则完全不同。对这些人来说，理解力后来进入与意愿的婚约中，因而智慧进入与爱的婚约中，它们一起以最大的快乐住在上面。
由人类的心智可知它有两大功能，被称为认知和意志。认知是天堂之光的容器，这光本质上是智慧；意志是天堂之热的容器，这热本质上是爱，如上文所述。这两样，智慧和爱，从像太阳一样的主而来，普遍地并个别地流进天堂，因而天使有智慧和爱；智慧和爱也普遍地并个别地流入这个世界，因而人有智慧和爱。
【2】这两者结合在一起从主而来，同样地，结合在一起流入天使和人的灵魂，但在他们的心智里没有被一同接受。光产生认知，在那里首先被接受；爱构成意志，逐步被接受。这也是天意，因为每个人都要被重新创造、被重塑，这是通过认知而实现的，因为从幼年起，他必须获得真理和良善的知识，这会教导他生活得好，即有正确的意愿和行为，因此，意志是经由认知而形成的。
【3】为了这个目的，人被赐予一种能力，就是他的认知几乎可以被提升到天堂天使所在的光中，使他能看到他应该有什么样的意愿，然后去行出来，以便他能在世界上兴盛一段时间，在死后快乐到永恒。如果他为自己获得智慧，并且保守自己的意志去服从它，他就会变得兴盛和幸福；但是，如果他的认知臣服自己的意志，他就会变得不兴盛和不幸福，原因是，与生俱来的意志倾向于邪恶，甚至是极大的邪恶，因此，除非它被认知所遏制，否则一个人会冲进令人发指的事情中，甚至，由他天生的野蛮本性，他会为了自己的利益而屠杀、消灭所有不喜欢、不迁就他的人。
【4】此外，除非认知可以被分开单独地被完善，并且意志可以依靠它，否则人就不是人，而是野兽。因为没有这种分离，认知就不能被提升到意志以上，他就不能思考，不能通过思维去说话，只能用发声来表达他的感情；他不能凭理性，而只凭本能行事；更不用说认识来自于上帝的事物、并借着这些事物去认识上帝、与上帝联合活到永远。因为一个人的思维和意志貌似是出于他自己，“出于他自己”是结合的相互作用。没有相互作用就不会有结合，就像没有反应就不会有主动和被动的结合一样。惟有上帝行事，人自己承受并做出反应，他在各方面的反应，貌似出于自己，但内在地,是从上帝而来。
【5】从这些事情中可以正确地认识到，如果一个人意志中的爱通过认知提升，那么它的品质如何；如果它没有被提升，它的品质又如何；结果也就是人的品质怎样。如果一个人意志之爱不通过认知来提升，这个人的品质可以通过比较来说明：他就像一只在高处飞翔的老鹰，一看到下面它想吃的食物，如小鸡，小鹅，小羊羔，即刻就府冲下来吞食它们；他又像奸夫，把妓女藏在地下室，一忽儿上到房子顶层，与住在那里的人精明地谈论贞洁的道理，一忽儿又急促地离开同伴，与妓女在下面纵情淫荡。
【6】他又像塔上的贼，在那里假装守望，看见下面有抢劫的目标，就急忙下去夺取；他也可以被比作沼泽苍蝇，它们在奔跑的马头上成队飞行，但当马停下来时，它们会掉下来，将自己浸入沼泽中。这就是那些意志或爱没有通过认知提升的人，因为那时他仍然站在脚下，沉浸在尘世的不洁事物和感官的欲望之中。对于那些通过认知的智慧征服了意志的贪心之诱惑的人来说，则是完全不同的。对他们而言，认知后来进入与意志的婚姻契约中，也就是智慧和爱相伴，一起快乐地住在高处。
14. XII. The understanding in a man can be raised into the light, that is, into the wisdom in which are the angels of heaven, according to the cultivation of his reason; and his will can be raised in like manner into the heat of heaven, that is, into love, according to the deeds of his life; but the love of the will is not raised, except so far as the man wills and does those things which the wisdom of the understanding teaches.
By the human mind are to be understood its two faculties, which are called the understanding and the will. The understanding is the receptacle of the light of heaven, which in its essence is wisdom; and the will is the receptacle of the heat of heaven, which in its essence is love, as was shown above. These two, wisdom and love, proceed from the Lord as a sun, and flow into heaven universally and individually, whence the angels have wisdom and love; and they also flow into this world universally and individually, whence men have wisdom and love.
[2] Moreover, those two principles proceed in union from the Lord, and likewise flow in union into the souls of angels and men; but they are not received in union in their minds. The first received there is the light which forms the understanding, and by slow degrees the love which forms the will. This also is of Providence: for every man is to be created anew, that is, reformed; and this is effected by means of the understanding. For he must imbibe from infancy the knowledge of truth and good, which will teach him to live well, that is, to will and act rightly: thus the will is formed by means of the understanding.
[3] For the sake of this end, there is given to man the faculty of raising his understanding almost into the light in which the angels of heaven are, that he may see what he ought to will and thence to do, in order to be prosperous in the world for a time, and blessed after death to eternity. He becomes prosperous and blessed if he procures to himself wisdom, and keeps his will in obedience thereto; but unprosperous and unhappy if he puts his understanding under obedience to his will. The reason is that the will inclines from birth towards evils, even to those which are enormous; hence, unless it were restrained by means of the understanding, a man would rush into acts of wickedness, indeed, from his inherent savage nature, he would destroy and slaughter, for the sake of himself, all who do not favour and indulge him.
[4] Besides, unless the understanding could be separately perfected, and the will by means of it, a man would not be a man but a beast. For without that separation, and without the ascent of the understanding above the will, he would not be able to think, and from thought to speak, but only to express his affection by sounds; neither would he be able to act from reason, but only from instinct; still less would he be able to know the things which are of God, and by means of them to know God, and thus to be conjoined to Him, and to live to eternity. For a man thinks and wills as of himself and this thinking and willing as of himself is the reciprocal element of conjunction: for there can be no conjunction without reciprocity, just as there can be no conjunction of an active with a passive without reaction. God alone acts, and a man suffers himself to be acted upon; and he reacts to all appearance as from himself, though interiorly it is from God.
[5] From these considerations, rightly apprehended, may be seen what is the nature of the love of a man's will if it is raised by means of the understanding, and what is its nature if it is not raised; consequently what is the nature of the man. But the nature of a man, if the love of his will is not raised by means of the understanding, shall be illustrated by comparisons. He is like an eagle flying on high, which, as soon as it sees below the food which is the object of its desire, such as chickens, young swans, or even young lambs, casts itself down in a moment and devours them. He is also like an adulterer, who conceals a harlot in a cellar below, and who by turns goes up to the uppermost apartments of the house, and converses wisely with those who dwell there concerning chastity, and from time to time withdraws from the company there and indulges himself below with his harlot.
[6] He is also like a thief on a tower, who pretends to keep watch there, but who, as soon as he sees any object of plunder below, hastens down and seizes it. He may also be compared to marsh-flies, which fly in a column over the head of a horse whilst he is running, but which fall down when the horse stops, and plunge into their marsh. Such is the man whose will or love is not raised by means of the understanding; for he then remains below, at the foot, immersed in the unclean things of nature and the lusts of the senses. It is altogether otherwise with those who subdue the allurements of the lusts of the will by means of the wisdom of the understanding. With them the understanding afterwards enters into a marriage covenant with the will, thus wisdom with love, and they dwell together above with the utmost delight.
14. XII. THE UNDERSTANDING IN A MAN CAN BE RAISED INTO THE LIGHT, THAT IS, INTO THE WISDOM IN WHICH ARE THE ANGELS OF HEAVEN, ACCORDING TO THE CULTIVATION OF HIS REASON; AND HIS WILL CAN BE RAISED IN LIKE MANNER INTO THE HEAT OF HEAVEN, THAT IS, INTO LOVE, ACCORDING TO THE DEEDS OF HIS LIFE; BUT THE LOVE OF THE WILL IS NOT RAISED, EXCEPT SO FAR AS THE MAN WILLS AND DOES THOSE THINGS WHICH THE WISDOM OF THE UNDERSTANDING TEACHES.
By the human mind are to be understood its two faculties, which are called the understanding and the will. The understanding is the receptacle of the light of heaven, which in its essence is wisdom; and the will is the receptacle of the heat of heaven, which in its essence is love, as was shown above. These two, wisdom and love, proceed from the Lord as a sun, and flow into heaven universally and individually, whence the angels have wisdom and love; and they also flow into this world universally and individually, whence men have wisdom and love.
[2] Moreover, those two principles proceed in union from the Lord, and likewise flow in union into the souls of angels and men; but they are not received in union in their minds. The first received there is the light which forms the understanding, and by slow degrees the love which forms the will. This also is of Providence: for every man is to be created anew, that is, reformed; and this is effected by means of the understanding. For he must imbibe from infancy the knowledge of truth and good, which will teach him to live well, that is, to will and act rightly: thus the will is formed by means of the understanding.
[3] For the sake of this end, there is given to man the faculty of raising his understanding almost into the light in which the angels of heaven are, that he may see what he ought to will and thence to do, in order to be prosperous in the world for a time, and blessed after death to eternity. He becomes prosperous and blessed if he procures to himself wisdom, and keeps his will in obedience thereto; but unprosperous and unhappy if he puts his understanding under obedience to his will. The reason is that the will inclines from birth towards evils, even to those which are enormous; hence, unless it were restrained by means of the understanding, a man would rush into acts of wickedness, indeed, from his inherent savage nature, he would destroy and slaughter, for the sake of himself, all who do not favour and indulge him.
[4] Besides, unless the understanding could be separately perfected, and the will by means of it, a man would not be a man but a beast. For without that separation, and without the ascent of the understanding above the will, he would not be able to think, and from thought to speak, but only to express his affection by sounds; neither would he be able to act from reason, but only from instinct; still less would he be able to know the things which are of God, and by means of them to know God, and thus to be conjoined to Him, and to live to eternity. For a man thinks and wills as of himself; and this thinking and willing as of himself is the reciprocal element of conjunction: for there can be no conjunction without reciprocity, just as there can be no conjunction of an active with a passive without reaction. God alone acts, and a man suffers himself to be acted upon; and he reacts to all appearance as from himself, though interiorly it is from God.
[5] From these considerations, rightly apprehended, may be seen what is the nature of the love of a man's will if it is raised by means of the understanding, and what is its nature if it is not raised; consequently what is the nature of the man. But the nature of a man, if the love of his will is not raised by means of the understanding, shall be illustrated by comparisons. He is like an eagle flying on high, which, as soon as it sees below the food which is the object of its desire, such as chickens, young swans, or even young lambs, casts itself down in a moment and devours them. He is also like an adulterer, who conceals a harlot in a cellar below, and who by turns goes up to the uppermost apartments of the house, and converses wisely with those who dwell there concerning chastity, and from time to time withdraws from the company there and indulges himself below with his harlot.
[6] He is also like a thief on a tower, who pretends to keep watch there, but who, as soon as he sees any object of plunder below, hastens down and seizes it. He may also be compared to marsh-flies, which fly in a column over the head of a horse whilst he is running, but which fall down when the horse stops, and plunge into their marsh. Such is the man whose will or love is not raised by means of the understanding; for he then remains below, at the foot, immersed in the unclean things of nature and the lusts of the senses. It is altogether otherwise with those who subdue the allurements of the lusts of the will by means of the wisdom of the understanding. With them the understanding afterwards enters into a marriage-covenant with the will, thus wisdom with love, and they dwell together above with the utmost delight.
14. XII. The understanding in a man can be elevated into the light, that is, into the wisdom in which the angels of heaven are, according to the cultivation of his reason; and in like manner his will can be elevated into the heat of heaven, that is, into love, according to the deeds of his life; but the love of the will is not elevated except so far as the man wills and does those things which the wisdom of the understanding teaches.
By the human mind are meant its two faculties, which are called the understanding and the will. The understanding is the receptacle of the light of heaven, which in its essence is wisdom, and the will is the receptacle of the heat of heaven, which in its essence is love, as was shown above. These two, wisdom and love, proceed from the Lord, as a sun, and flow into heaven universally and particularly, whence the angels have wisdom and love; and they also flow into this world universally and particularly, whence men have wisdom and love.
[2] But these two united proceed from the Lord, and likewise united flow into the souls of angels and men, but they are not received united in their minds. Light which makes the understanding is first received there, and love which constitutes the will is received gradually. This also is of providence, because every man is to be created anew, that is, reformed, and this is effected through the understanding; for from infancy he must acquire the knowledges of truth and good, which will teach him to live well, that is, to will and act rightly. Thus the will is formed through the understanding.
[3] For the sake of this end, there is given to man the faculty of elevating his understanding almost into the light in which the angels of heaven are, that he may see what he ought to will and thence to do, in order that he may be prosperous in the world for a time, and be happy after death to eternity. He becomes prosperous and happy if he procures for himself wisdom, and keeps his will under obedience to it; but unprosperous and unhappy if he subjects his understanding under obedience to his will. The reason is, because the will from birth inclines to evils, even to enormous ones; wherefore unless it were curbed by the understanding, a man would rush into heinous things, yea, from his inborn savage nature, he would depopulate and slaughter for the sake of himself all those who do not favor and indulge him.
[4] Furthermore, unless the understanding could be separately perfected, and the will by means of it, a man would not be a man, but a beast. For without that separation, and without the ascent of the understanding above the will, he would not be able to think, and from thought to speak, but only to express his affection by sounds; neither would he be able to act from reason, but only from instinct; still less would he be able to know the things which are of God, and God by means of them, and thus to be conjoined to Him, and to live to eternity. For a man thinks and wills as from himself, and this as from himself is the reciprocal of conjunction; for there cannot be conjunction without a reciprocal, just as there cannot be conjunction of the active with the passive without reaction. God alone acts, and man suffers himself to be acted on, and he reacts in all appearance as from himself, though interiorly it is from God.
[5] From these things rightly perceived it may be seen what is the quality of the love of a man's will if it is elevated by means of the understanding, and what is its quality if it is not elevated; consequently, what is the quality of the man. But this quality of a man if the love of his will is not elevated by means of the understanding shall be illustrated by comparisons. He is like an eagle which flies on high, and as soon as it sees the food below which is the object of its desire, as chickens, young swans, yea, young lambs, swoops down in a moment and devours them. He is also like an adulterer, who conceals a harlot in a cellar below, and by turns goes up to the highest part of the house, and talks wisely with those who dwell there about chastity, and by turns hastens away from his companions, and indulges his lasciviousness below with his harlot.
[6] He is also like a thief on a tower, who there pretends to keep watch, but who, as soon as he sees an object of plunder below, hastens down and seizes it. He may also be compared to marsh-flies, which fly in a column over the head of a running horse, but which fall down when the horse stops, and immerse themselves in their marsh. Such is the man whose will or love is not elevated by means of the understanding, for he then stands still below at the foot, immersed in the unclean things of nature and the lusts of the senses. It is altogether otherwise with those who subdue the allurements of the cupidities of the will by means of the wisdom of the understanding. With these the understanding afterwards enters into a conjugial covenant with the will, thence wisdom with love, and they dwell together above with delights.
14. XII. Quod intellectus in homine possit elevari in lucem, hoc est, in sapientiam, in qua sunt Angeli Caeli, secundum excultum rationis, et quod voluntas ejus in calorem caeli, hoc est, in amorem similiter secundum facta vitae; sed quod amor voluntatis non elevetur, nisi quantum homo vult et facit illa, quae sapientia intellectus docet.
Per Mentem humanam intelliguntur duae ejus facultates, quae vocantur Intellectus et Voluntas; Intellectus est Receptaculum lucis caeli, quae in essentia sua est sapientia, et Voluntas est Receptaculum caloris Caeli, qui in essentia sua est amor, ut supra ostensum est: haec duo, sapientia et amor, procedunt a Domino ut Sole, ac influunt in Caelum universaliter et singulariter, unde Angelis est sapientia et amor, et quoque in Mundum hunc universaliter et singulariter, unde hominibus est sapientia et amor. Sed illa duo unitim procedunt a Domino, ac similiter unitim influunt in animas angelorum et hominum, verum non recipiuntur unitim in mentibus illorum, recipitur primum ibi Lux quae facit Intellectum, et pedetemtim Amor qui facit Voluntatem; hoc etiam ex proviso est, quia omnis homo e novo creandus est, hoc est, reformandus, et hoc fit per Intellectum; hauriet enim ab infantia cognitiones veri et boni, quae docebunt illum bene vivere, hoc est, rite velle et facere, ita formatur Voluntas per Intellectum. Propter hunc finem data est homini facultas elevandi Intellectum paene in lucem, in qua sunt Angeli coeli, ut videat quid illum oportet velle et inde facere, ut prosper sit in Mundo ad tempus, ac beatus post mortem in aeternum; prosper et beatus fit, si comparat sibi sapientiam, ac voluntatem sub ejus obedientia tenet; at improsper et infelix, si intellectum suum mittit sub obedientiam voluntatis; causa est, quia Voluntas a nativitate inclinat ad mala, etiam enormia; quare nisi illa refraenaretur per Intellectum, homo rueret in nefaria, imo ex insita ferina natura depopularetur et trucidaret sui causa quoscunque, qui sibi non favent et indulgent. Praeterea, nisi Intellectus separatim potuisset perfici et Voluntas per illum, homo non foret homo, sed bestia; non enim absque separatione illa, et absque ascensu intellectus supra voluntatem, potuisset cogitare, et ex cogitatione loqui, sed solum sonare suam affectionem, nec potuisset ex ratione agere, sed ex instinctu, minus potuisset cognoscere illa quae Dei sunt, et per illa Deum, et sic conjungi Ipsi, et vivere in aeternum; cogitat enim et vult homo sicut a se, et hoc sicut a se, est reciprocum conjunctionis, nam conjunctio absque reciproco non dabilis est, sicut non conjunctio activi cum passivo absque reactivo; solus Deus agit, et homo se patitur agi, ac reagit in omni apparentia sicut a se, tametsi interius a Deo. Ex his rite perceptis videri potest, qualis est amor voluntatis hominis, si elevatur per intellectum, tum qualis est si non elevatur, consequenter qualis est homo. Sed hoc, qualis est homo, si amor voluntatis ejus non elevatur per intellectum, illustrabitur per Comparationes; est sicut Aquila volans in altum, sed ut primum videt escas infra, quae cupidinis ejus sunt, ut gallinas, pullos olorum, imo catulos ovium, momento se dejicit, et devorat: similis etiam est adultero, qui inferius in cella recondit scortum, et per vices surgit in supremam regionem domus, et cum commorantibus ibi loquitur sapienter de castitate, ac alternis ex consortiis se proripit, et lasciviam suam infra satiat cum scorto: est quoque similis furi in turri, qui ibi simulat custodias agere, ut primum videt infra objectum rapinae, accelerat cursum deorsum, et id praedatur: assimilari etiam potest muscis paludis, quae in columna volant super capite equi currentis, quae quiescente equo decidunt, et immergunt se paludi suae: talis est homo, cujus voluntas seu amor non elevatur per intellectum, subsistit enim tunc infra ad pedem, immersus immundis naturae et libidinosis sensuum: aliter prorsus illi qui per sapientiam intellectus domant illecebras cupiditatum voluntatis; apud hos postea Intellectus init foedus conjugiale cum voluntate, proinde sapientia cum amore, et supra cohabitant cum delitiis.