Life86.人拥有一个属世心智和一个属灵心智：属世心智在下，属灵心智在上。属世心智是人的世界的心智，属灵心智是人的天堂的心智。属世心智可称作动物心智，属灵心智可称作人类心智。人因拥有一个属灵心智而有别于动物；凭借属灵心智，他在世界的同时，也能在天堂；也正是凭借这心智，人死后仍活着。
人能利用理解力官能处于属灵心智，从而处于天堂；但他若不避恶如罪，就无法利用意愿官能处于属灵心智，从而处于天堂；如果他的意愿不像他的理解力那样在天堂，那么他自己仍不在天堂，因为意愿会把理解力拽下来，使其如它自己一样成为属世和动物的。
人好比一个园子，他的理解力好比光，他的意愿好比热。冬天，园子只有光，没有热；而夏天，园子既有光，又有热。正如一个仅处于理解力之光的人就像冬天里的园子，一个既处于理解力之光，同时又处于意愿之热的人则像夏天里的园子。此外，理解力中的智慧来自属灵之光，意愿中的爱来自属灵之热，因为属灵之光是神性智慧，属灵之热是神性之爱。
只要一个人不避恶如罪，恶欲就堵塞意愿那一方的属世心智的内层，就像一层厚厚的面纱，又像属灵心智之下的一片乌云，阻止它被打开。然而，一旦一个人避恶如罪，主就从天堂流入，除去面纱，驱散乌云，打开属灵心智，从而将此人引入天堂。
只要恶欲堵塞属世心智的内层，如前所述，此人就在地狱；然而，一旦这些欲望被主驱散，他就在天堂。此外，只要恶欲堵塞属世心智的内层，此人就是属世的；而一旦它们被主驱散，他就是属灵的。再者，只要恶欲堵塞属世心智的内层，此人就是动物的；不同之处仅在于，他能思考和说话，甚至能思考并谈论他未曾亲眼看到的那类事物，他能做到这一点是由于他将理解力提升到天堂之光的能力。然而，一旦这些欲望被主驱散，此人就是一个人，因为那时他出于意愿中的良善思想理解力中的真理。而且，只要恶欲堵塞属世心智的内层，此人就像冬天里的园子；而一旦这些欲望被主驱散，他就像夏天里的园子。
在圣言中，“心和灵魂”，并“心和灵”表示一个人的意愿和理解力的结合。例如，我们必须用全部的心和全部的灵魂来爱神（马太福音22:37）；神将赐下“一个新心和一个新灵”（以西结书11:19；36:26-27）。“心”表示意愿及其爱，“灵魂”和“灵”表示理解力及其智慧。
86. We have an earthly mind and a spiritual mind, the earthly mind below and the spiritual mind above. The earthly mind is our mind for this world and the spiritual mind is our mind for heaven. The earthly mind can be called the animal mind, while the spiritual mind can be called the human mind. We are differentiated from animals by our having a spiritual mind that makes it possible for us to be in heaven while we are in this world. It is also what makes it possible for us to live after death.
[2] We can use our faculty of understanding to be in the spiritual side of our mind, and thus to be in heaven, but we cannot use our faculty of willing to be so unless we turn our backs on evils because they are sins; and if our will is not in heaven as well [as our understanding], we ourselves are still not there, because our will drags our understanding back down and makes it just as earthly and animal as itself.
[3] We can be compared to a garden, our understanding to light, and our will to warmth. A garden has light in winter but no warmth, while it has both light and warmth in summer. So when all we have is the light of our understanding, we are like a garden in winter, but when we have both light in our understanding and warmth in our will we are like a garden in summer.
In fact, the wisdom in our understanding comes from spiritual light and the love in our will comes from spiritual warmth, for spiritual light is divine wisdom and spiritual warmth is divine love.
[4] If we fail to turn our backs on evils because they are sins, the cravings of our evils clog the deeper levels of our earthly mind on the side where our will resides and are like a thick veil, like black clouds beneath the spiritual mind, preventing it from opening. However, as soon as we turn our backs on evils because they are sins, the Lord flows in from heaven, takes the veil away, dispels the cloud, and opens the spiritual mind, thereby admitting us to heaven.
[5] As already noted, as long as cravings for evil behavior clog the deeper levels of the earthly mind, we are in hell, but as soon as those cravings are dispelled by the Lord, we are in heaven. Again, as long as cravings for evil behavior clog the deeper levels of the earthly mind we are earthly people, but as soon as those cravings are dispelled by the Lord, we are spiritual people. Again, as long as cravings for evil behavior clog the deeper levels of the earthly mind we are animals, differing from them only in that we are capable of thinking and talking, even about things we cannot see with our eyes (we can do this because of the ability of our understanding to be lifted up into heaven's light). As soon as those cravings have been dispelled by the Lord, though, we are human because we are thinking what is true in our understanding because of what is good in our will. And yet again, as long as cravings for evil behavior clog the deeper levels of the earthly mind we are like a garden in winter, but as soon as those cravings are dispelled by the Lord, we are like a garden in summer.
[6] In the Word, the union of our will and understanding is meant by "heart and soul" and by "heart and spirit," as when it says that we are to love God with all our heart and with all our soul (Matthew 22:37) and that God will give a new heart and a new spirit (Ezekiel 11:19; 36:26-27). Our "heart" means our will and its love, while our "soul" or "spirit" means our understanding and its wisdom.
86. A person has a natural mind and a spiritual mind. The natural mind is below and the spiritual mind above.
The natural mind is the mind he has in the world, and the spiritual mind is the mind he has in heaven.
The natural mind may be termed his animal mind, and the spiritual mind his human mind.
Human beings also differ from animals by their having a spiritual mind. By virtue of that mind they can be in heaven while still living in the world. It is also by virtue of that mind that a person lives on after death.
[2] A person may be intellectually functional in his spiritual mind and so in heaven, but he cannot be volitionally functional in his spiritual mind and so in heaven unless he refrains from evils as being sins. If he is not volitionally functional in that mind, he is still not in heaven, because his will draws his understanding downward and causes it to be just as natural and animal as itself.
[3] A person may be likened to a garden, with his intellect likened to light, and his will to warmth. A garden has the benefit of light and not at the same time of warmth in wintertime, but of light and warmth together in summertime. A person who has only light in his intellect is like a garden in winter, whereas someone who has both light in his intellect and warmth in his will is like a garden in summer.
Spiritual light also causes the intellect to grow wise, and spiritual warmth causes the will to become loving. For spiritual light is Divine wisdom, and spiritual warmth is Divine love.
[4] As long as a person does not refrain from evils as being sins, the inner regions of the natural mind are, as regards the will, blocked up by lusts for those evils, where they form a kind of thick veil and a kind of dark cloud beneath the spiritual mind and keep it from opening.
On the other hand, as soon as a person refrains from evils as being sins, the Lord flows in then from heaven, removes the veil, dispels the cloud, and opens the spiritual mind, and so introduces the person into heaven.
[5] Lusts for evils block up, as we said, the inner regions of the natural mind, and as long as they do, the person is for that time in hell. But as soon as those lusts have been dispersed by the Lord, the person is in heaven.
So, too, as long as lusts for evils block up the inner regions of the natural mind, the person remains for that time a natural person. But as soon as those lusts have been dispersed by the Lord, the person is a spiritual person.
Again, as long as lusts for evils block up the inner regions of the natural mind, the person is for that time an animal. He differs only in the fact that he can think and speak, even about matters not visible to the eye, a faculty he has from his ability to raise his intellect into the light of heaven. But as soon as those lusts have been dispersed by the Lord, the person becomes human, because he then thinks true thoughts in his intellect from goodness in his will.
Moreover, as long as the lusts for evils block up the inner regions of the natural mind, the person is for that time like a garden in winter. But as soon as those lusts have been dispersed by the Lord, he is like a garden in summer.
[6] The union of will and intellect in a person is meant in the Word by heart and soul and by heart and spirit. So we are told, for example, to love God with all our heart and with all our soul (Matthew 22:37), and that God will give us a new heart and a new spirit (Ezekiel 11:19, 36:26-27). The heart means the will and its love, and the soul or spirit means the intellect and its wisdom.
86. Man has a natural mind and a spiritual mind: the natural mind is beneath, and the spiritual mind is above. The natural mind is his worldly mind, and the spiritual mind is his heavenly mind. The natural mind may be called the animal mind, and the spiritual mind the human mind. Man is also distinguished from the animal by this circumstance, that he has a spiritual mind, by which he is capable of being in heaven while he is in the world. By virtue of this mind also man lives after death.
[2] As to his understanding a man may be in his spiritual mind, and thence in heaven; but as to his will he cannot be in his spiritual mind, and thence in heaven, unless he shuns evils as sins. Moreover, if he is not in heaven as to his will also, he is still not in heaven; for the will draws the understanding downwards, and causes it to be just as natural and animal as itself.
[3] Man may be compared to a garden, the understanding to light, and the will to heat. During winter a garden is in light and not at the same time in heat; but during summer it is in light and heat together. The man therefore who is only in the light of the understanding is like a garden in wintertime; but he who is in the light of the understanding, and at the same time in the warmth of the will, is like a garden in summer-time. Moreover, the understanding enjoys wisdom from spiritual light, and the will loves from spiritual heat; for spiritual light is Divine Wisdom, and spiritual heat is Divine Love.
[4] So long as a man does not shun evils as sins, the lusts of evils close up the interiors of the natural mind on the part of the will. They are as a thick veil there, and as a dark cloud beneath the spiritual mind, preventing it from being opened. But as soon as a man shuns evils as sins, then the Lord flows in from heaven, removes the veil, disperses the cloud and opens the spiritual mind, and thus introduces the man into heaven.
[5] So long as the lusts of evils close up the interiors of the natural mind, as was just said, so long a man is in hell; but as soon as these lusts are dispersed by the Lord, the man is in heaven. Moreover, so long as the lusts of evils close up the interiors of the natural mind, so long is he a natural man; but as soon as these lusts are dispersed by the Lord, he becomes a spiritual man. Further, so long as the lusts of evils close up the interiors of the natural mind, so long a man is an animal, differing only in this respect that he can think and speak, even of such things as he does not see with his eyes, a power which he derives from the faculty of elevating the understanding into the light of heaven; but as soon as these lusts are dispersed by the Lord, the man is a man, because he then thinks what is true in the understanding, from what is good in the will. Again, so long as the lusts of evils close up the interiors of the natural mind, so long man is like a garden in winter-time; but as soon as these lusts are dispersed by the Lord, he is like a garden in summer-time.
[6] The conjunction of the will and the understanding in man is meant in the Word by the heart and soul, and by the heart and spirit; as where it is said that God should be loved.
With all the heart, and with all the soul. Matthew 22:37;
And that God would give
A new heart, and a new spirit. Ezekiel 11:19; 36:26-27;
Where by the heart is meant the will and its love; and by the soul and spirit, the understanding and its wisdom.
86. Man possesses a natural mind and a spiritual mind. The natural mind is below, and the spiritual mind above. The natural mind is the mind of man's world, and the spiritual mind is the mind of his heaven. The natural mind may be called the animal mind, and the spiritual mind the human mind. Man is discriminated from the animal by possessing a spiritual mind. By means of this mind he can be in heaven while still in the world; and it is by means of this mind also that man lives after death.
[2] In his understanding a man is able to be in the spiritual mind, and consequently in heaven, but unless he shuns evils as sins he cannot be in the spiritual mind and consequently in heaven, as to his will. And if he is not there as to his will, he is not in heaven, in spite of the fact that he is there in understanding, for the will drags the understanding down, and causes it to be just as natural and animal as it is itself.
[3] Man may be compared to a garden, his understanding to light, and his will to heat. In wintertime a garden is in light but not in accompanying heat, but in summertime it is in light accompanied by heat. Just so a man who is in the light of the understanding alone is like a garden in wintertime, whereas one who is in the light of the understanding and at the same time in the heat of the will is like a garden in summertime. Moreover the understanding is wise from spiritual light, and the will loves from spiritual heat, for spiritual light is Divine wisdom, and spiritual heat is Divine love.
[4] So long as a man does not shun evils as sins, the concupiscences of evils block up the interiors of the natural mind on the part of the will, being like a thick veil there, and like a black cloud beneath the spiritual mind, and they prevent its being opened. But in very deed the moment a man shuns evils as sins, the Lord inflows from heaven, takes away the veil, dispels the cloud, opens the spiritual mind, and so introduces the man into heaven.
[5] So long as the concupiscences of evils block up the interiors of the natural mind (in the way we have indicated), so long is the man in hell; the moment, however, that these concupiscences have been dispersed by the Lord, the man is in heaven. Furthermore: so long as the concupiscences of evils block up the interiors of the natural mind, so long is the man natural; but the moment they have been dispersed by the Lord, he is spiritual.
Furthermore: so long as the concupiscences of evils block up the interiors of the natural mind, so long is the man animal, differing only in his ability to think and speak, even of such things as he does not see with his eyes, which ability he derives from his capacity of uplifting his understanding into the light of heaven. The moment however that these concupiscences have been dispersed by the Lord, the man is a man, because he then thinks what is true in the understanding from what is good in the will.
And furthermore: so long as the concupiscences of evils block up the interiors of the natural mind, the man is like a garden in winter time, but the moment these concupiscences have been dispersed by the Lord, he is like a garden in summer time.
[6] The conjunction in a man of the will and the understanding is meant in the Word by "heart and soul," and by "heart and spirit." For example: that we must love God:
With all the heart, and with all the soul (Matthew 22:37).
And that God will give:
A new heart, and a new spirit (Ezekiel 11:19; 36:26-27).
The "heart" means the will and its love, and the "soul" and the "spirit," the understanding and its wisdom.
86. Homini est mens naturalis et mens spiritualis. Mens naturalis est infra et mens spiritualis est supra. Mens naturalis est mens mundi ejus, et mens spiritualis est mens caeli ejus. Mens naturalis potest vocari mens animalis, at mens spiritualis mens humana. Distinguitur etiam homo ab animali per id, quod ei mens spiritualis sit; per hanc potest in caelo esse dum in mundo: per illam etiam est quod homo vivat post mortem.
Homo intellectu potest esse in mente spirituali, et inde in caelo, sed non potest voluntate esse in mente spirituali, et inde in caelo, nisi fugiat mala sicut peccata; et si non voluntate etiam ibi est, usque non est in caelo; nam voluntas trahit intellectum deorsum, et facit ut ille aeque naturalis et animalis sit secum.
Homo comparari potest horto, intellectus luci, et voluntas calori. Hortus est in luce et non simul in calore tempore hiemis, at in luce et simul in calore tempore aestatis: est itaque homo qui in sola luce intellectus, sicut hortus tempore hiemis; sed qui in luce intellectus et simul in calore voluntatis, est sicut hortus tempore aestatis. Etiam intellectus sapit ex luce spirituali, et voluntas amat ex calore spirituali; nam lux spiritualis est Divina Sapientia, et calor spiritualis est Divinus Amor.
Quamdiu homo non fugit mala ut peccata, concupiscentiae malorum obstipant interiora mentis naturalis a parte voluntatis, quae sunt ibi sicut densum velum, et sicut atra nubes sub mente spirituali, et inhibent ne aperiatur: at vero ut primum homo fugit mala ut peccata, tunc Dominus e caelo influit, et aufert velum, et discutit nubem, et aperit mentem spiritualem, et sic intromittit hominem in caelum.
Quamdiu concupiscentiae malorum obstipant interiora mentis naturalis, ut dictum est, tamdiu homo est in inferno; ut primum autem concupiscentiae illae a Domino discussae sunt, homo est in caelo. Tum, quamdiu concupiscentiae malorum obstipant interiora mentis naturalis, tamdiu est homo naturalis; ut primum autem concupiscentiae illae a Domino discussae sunt, est homo spiritualis. Tum, quamdiu concupiscentiae malorum obstipant interiora mentis naturalis, tamdiu homo est animal; differt modo, quod possit cogitare et loqui, etiam de talibus quae non videt oculis, quod trahit a facultate elevationis intellectus in lucem caeli; ut primum autem concupiscentiae illae a Domino discussae , sunt, homo est homo, quia tunc cogitat verum in intellectu ex bono in voluntate. Tum etiam, quamdiu concupiscentiae malorum obstipant interiora mentis naturalis, tamdiu est homo sicut hortus tempore hiemis; ut primum autem concupiscentiae illae a Domino discussae sunt, est ille sicut hortus tempore aestatis.
Conjunctio voluntatis et intellectus apud hominem, intelligitur in Verbo per "cor" et "animam," et per "cor" et "spiritum:" ut quod amaturi sint Deum
"Ex toto corde et ex tota anima" (Matthaeus 22:37 1):
Et quod Deus daturus sit
"Novum cor et novum spiritum" (Ezechiel 11:19; 36:26-27):
Per "cor" intelligitur voluntas et ejus amor, ac per "animam" et per "spiritum," intellectus et ejus sapientia
Footnotes:
1. 37 pro "35"