399.㈢总体上的爱
⑴人的生命其实就是他的爱，爱的性质决定了生命的性质，甚至决定了整个人的性质。事实上，正是主导爱构成这个人。主导爱有很多附属于它的其它爱，这些爱是它的衍生物。它们看上去并不相同，但其中每种爱都被包含在主导爱中，并与主导爱一起构成一个王国。主导爱可以说是它们的国王和头领；它主宰它们，并通过作为居间目的的它们关注和追求它自己的目的（这目的既是首先的，也是末后的），并且既直接也间接这样做。
⑵主导爱的特征在于它是最受喜爱的。人最爱之物不断出现在他的思维中，因为它就在其意愿中，并构成其生命的本质。例如，凡爱财富胜过一切者，无论是金钱抑或财产，心里会不断盘算如何获得财富；一旦获得，便体验到最强烈的快乐；而一旦失去，便体验到最强烈的悲伤，因为他心系于此。凡爱自己胜过一切者，心里时时刻刻装着自己，想着自己，谈论自己，为自己的利益行事，因为他的生活是自我的生活。
⑶人最爱之物就是他的目的；那就是他在一切事物中所关注之物。它在其意愿中，如同河中的暗流，甚至在他正做别的事时也会将他引离并带走，因为那是赋予他生命的东西。一个人在别的事上所寻求和发现的就是这种事物，它由此要么控制他，要么与他一起行动。
⑷人与其生命的主要特性一模一样。他由此与众不同；并且若他是善，其天堂据此形成，若他是恶，其地狱据此形成。这就是他的意愿、自我（自我中心）和本质，因为它是其生命的存在（实体）。死后，这特性无法改变，因为它就是人自己。
⑸人的愉悦、喜乐和幸福的感觉都出自并取决于他的主导爱。人视其所爱之物为愉悦，因为他在其中感受到快乐。然而，他也将自己所思想却并不喜爱的事称之为快乐，但这并非其生命的快乐。爱的快乐对他来说是良善，而不快乐对他来说则是邪恶。
⑹一切善与真都通过两种爱产生，这两种爱如同它们的源头；还有两种爱则是一切恶与假的源头。作为一切善与真源头的这两种爱是对主之爱和对邻之爱。而作为一切恶与假源头的这两种爱则是自我之爱和尘世之爱。当后两种爱居于主导地位时，它们与前两种爱完全对立。
⑺对主之爱与对邻之爱是一切善与真的源头，如前所述，这两种爱构成人里面的天堂，因为它们在天堂居于主导地位；并且它们既构成人里面的天堂，故也构成他里面的教会。自我之爱和尘世之爱则是一切恶与假的源头，如前所述，这两种爱构成人里面的地狱，因为它们在地狱居于主导地位；因此，它们摧毁人里面的教会。
⑻作为一切善与真源头的这两种爱是属天堂的爱，如前所述，它们打开并形成内在的属灵人，因为那里是它们的所居之地。而作为一切恶与假源头的这两种爱是属地狱的爱，如前所述，它们居于主导地位时，会关闭和摧毁内在的属灵人，并照着它们主宰人的程度和性质而使他变得属世和感官化。
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399. 3 總體上的愛。
(a)一個人的生命其實是他的愛, 其愛的性質決定了他生命的性質, 也就是整個人的性質。事實上, 主導的或統治的愛使他成為人。
主導的或統治的愛, 有許多其它的愛從屬於它, 這些愛由它派生而出。這些愛看起來並不相同, 然而每一種愛都是主導愛的一部分。可以說, 它們與主導愛一起構成一個王國。主導之愛可以說是其餘之愛的君王與領袖:它領導其它的愛並運用它們作為居間的用途,以此來聚焦和瞄準它的目標(直接也好間接也罷), 對所有的愛而言, 這既是最主要的,又是終極的目標。
[2](b)主導愛的特徵在於所愛的超過一切其它。一個人所愛的超過其它一切, 這樣的愛會不斷地呈現于他的思維之中, 因為它在他的意志之中, 最終構成他的生命。
例如, 隨便哪個人愛財富勝過其它一切, 無論是金錢抑或產業, 會不斷地盤算著如何獲得更多。獲得時, 感到滿足; 失去時, 便覺傷悲; 因為他的心在於此。
無論是誰, 若愛自己勝過其它一切, 在任何時候只會記得自己, 只會想自己, 談論自己, 為自己利益著想, 因為他的生活就是自我的生命。
[3](c)一個人的目的, 就是勝過其它一切的愛。在他所做的每一件與所有事情上, 都以此目的為焦點。這樣的愛在他的意志之中, 如同一股暗流在河水中將事物移動與帶走, 哪怕他在做其它的事情; 因為這能激發他的動機。這是一個人能在其它事物中被找到和認出的某種因素, 能控制他或作用於他。
[4](d)一個人的特性完全由他在生活中的主導愛形成, 與其它人的不同之處也在於此。倘若他是善的, 與他相一致的天國便造出; 若是惡的, 相一致的地獄便造出。這是他的意志,自我與性質, 因為這是他生命的根本。死後無法改變, 因為這是真正的自我。
[5](e)每個人高興,歡喜與幸福的感覺都來自並依賴於他的主導之愛。因為一個人稱他所喜愛的為令人愉快的, 因為他在其中感受到快樂。然而, 有些事情並非他所愛的, 或許也稱之為令人愉快的, 但這並非他生命中核心的樂事。主導之愛所享受的快樂, 人們視之為善, 不樂意的則視之為惡。
[6](f)有兩種愛, 是一切良善與真理產生的源泉; 也有兩種愛, 是一切邪惡與偽謬產生的源泉。作為一切良善與真理源泉的兩種愛是對主的愛與對鄰舍的愛。而產生一切邪惡與偽謬的兩種愛則是對自己的愛與對世界的愛。當後兩者成為主導時, 它們便與前二者完全地對立。
[7](g)對主的愛與對鄰舍的愛, 這兩種愛使天國存在於人裡面, 因為這兩種愛在天國是主導之愛。因為它們成就了天國, 也成就教會存於人裡面。一切邪惡與偽謬的源頭, 就是上面所說的對自己的愛和對世界的愛, 這兩種愛成就了地獄存於人裡面, 因為它們是地獄的主導之愛。因此, 它們還摧毀人裡面的教會。
[8](h)之前所闡述的天國之愛(對主和對鄰舍之愛)是一切良善與真理的源泉, 打開並形成內在的屬靈之人, 因為那是這些愛的居所。然而之前所闡述的地獄之愛(對自己和對世界之愛)是一切種類的邪惡與偽謬之源泉, 當它們成為主導時, 便關閉和摧毀內在的屬靈之人, 令一個人成為屬世和肉欲之人, 與它們統治的程度與性質成比例。
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399. 3. Love in general.
(a) Our love is our very life itself. The nature of our love determines the nature of our life and in fact our entire nature as a human being. Our dominant or leading love, however, is the love that constitutes us.
Our dominant or leading love has many other loves; they are derived from it in a hierarchy beneath it. No matter how these other loves may look or seem, each one of them is part of our leading love. With it they make one government, so to speak. Our dominant love is like the monarch and leader of the rest: it guides our other loves and uses them as intermediate purposes through which it focuses on and aims for its goal. Both directly and indirectly, this goal is the primary and ultimate objective for them all.
[2] (b) The focus of our dominant love is what we love above all else. What we love above all else is constantly present in our thinking, because it is in our will and ultimately constitutes our life.
For example, if we love wealth above everything else, whether that means money or property, we are constantly contemplating how to get more. When we do get more we are profoundly overjoyed. When we lose wealth we are profoundly grief-stricken. Our heart is in it.
If we love ourselves above all else, we keep ourselves in mind at all times. We think about ourselves, talk about ourselves, and act for our own benefit, because our life is a life of self.
[3] (c) Our purpose is what we love above all else. We focus on it in each and every thing we do. It exists in our will like a hidden current in a river that moves and carries things along, even when we are doing something else, because it is what motivates us. It is the factor that people look for and identify in others; then they use it either to influence the others or to cooperate with them.
[4] (d) Our nature is completely shaped by the dominant force in our lives. That force is what differentiates us from other people. If we are good, our heaven is created to accord with it. If we are evil, our hell is created to accord with it. It is our will, our self, and our nature. It is the underlying reality of our life. It cannot be changed after we die, because it is our true self.
[5] (e) For each of us, all our pleasure, joy, and happiness comes from our dominant love and depends on it. This is because whatever we love we say is enjoyable, since we feel it that way. What we think about but we do not love we are also capable of calling enjoyable, but it is not the central enjoyment of our life. What our love enjoys we experience as good, and what our love does not enjoy we experience as evil.
[6] (f) There are two types of love that act as a source for all forms of goodness and truth. There are two types of love that act as a source for all forms of evil and falsity. The two loves that originate all forms of goodness and truth are love for the Lord and love for our neighbor. The two loves that originate all forms of evil and falsity are love for ourselves and love for the world. When the latter two loves are dominant, they are completely opposite to the former two loves.
[7] (g) Love for the Lord and love for our neighbor are the two loves that constitute heaven in us, as I said. They are the dominant types of love in heaven. Since they constitute heaven in us, they also constitute the church in us.
The two loves that originate all forms of evil and falsity, which as I said are love for ourselves and love for the world, constitute hell in us, since they are the dominant types of love in hell. Therefore they also destroy the church in us.
[8] (h) The two types of love that originate all forms of goodness and truth, which are the types of love in heaven, open and form our inner spiritual self, because that is where these loves reside. The two types of love that originate all forms of evil and falsity, which as I have said are the types of love in hell, close and destroy our inner spiritual self when they are dominant. They make us earthly and sense-oriented, depending on how extensively and powerfully dominant they are.
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399. (iii) LOVE IN GENERAL.
1. A person's life really is his love, and the nature of his love determines the nature of his life, and in fact the whole person. But it is the dominant or ruling love which makes the person. This love has a number of other loves subordinate to it, which are derivatives of it. These look to be different, but are each of them present in the dominant love, and together with it make up a single kingdom. The dominant love is, so to speak, their king and head; it controls them, and by using them as mediate aims keeps in view and pursues its own aim, which is both the primary and ultimate aim of all, and this both directly and indirectly.
[2] 2. It is characteristic of a dominant love that it is loved above all else. What a person loves above all else is constantly present in his thoughts, because it is in his will, and constitutes the very essence of his life. For instance, anyone who loves wealth above all else, whether it be money or possessions, is continually turning over in his mind how to acquire wealth; he experiences the most intense pleasure on acquiring it, the most intense grief on losing it, for his heart is in it. Anyone who loves himself above all else keeps himself in mind at every moment, thinks of himself, talks about himself, acts to his own advantage, for his life is the life of self.
[3] 3. A person's aim is what he loves above all else; that is what he keeps in view in every single thing. It is in his will, like an invisible current in a river, deflecting and carrying him away, even when he is doing something else; for that is what animates him. It is the sort of thing one person looks for in another, and seeing it, uses it either to lead him or to act together with him.
[4] 4. A person is exactly like the dominant feature of his life; this is what distinguishes him from others, and this determines his heaven, if he is good, and his hell, if he is wicked. This is his very will, his self (proprium) and his nature, for it is the very being of his life. After death this cannot be changed, because it is the person himself.
[5] 5. Everyone's sense of pleasure, bliss and happiness comes from his dominant love, and is dependent on this. For a person calls pleasant what he loves, because he feels pleasure in it. Something, however, he thinks about without loving he may also call pleasant, but this is not the pleasure of his life. The pleasure of love is what a person regards as good, and the unpleasant is what he regards as evil.
[6] 6. There are two loves from which all the kinds of good and truth come into being, as from their sources; and there are two loves which are the sources of all evils and falsities. The two loves which are the sources of all the kinds of good and truth are love to the Lord and love towards the neighbour. But the two loves which are the sources of all evils and falsities are self-love and the love of the world. When these two latter loves are dominant, they are the exact opposites of the two former loves.
[7] 7. The two loves, being as has been said love to the Lord and love towards the neighbour, make heaven exist with a person, since they are dominant in heaven. And because they make heaven, they also make the church exist with him. The two loves which are the sources of all evils and falsities, being as has been said self-love and the love of the world, make hell exist with a person, for they are dominant in hell. Consequently they also destroy the church with him.
[8] 8. The two loves which are the sources of all the kinds of good and truth, being as stated the loves of heaven, open up and form the internal spiritual man, because that is where they dwell. But the two loves which are the sources of all evils and falsities, being as stated the loves of hell, when dominant shut off and destroy the internal spiritual man, causing a person to be natural and sensual in proportion to the extent and nature of their dominion.
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399. (3) Love in general.
1. The very life of man is his love, and as his love is such is his life, such even is the whole man; but it is the dominant or ruling love that makes the man. This love has many loves subordinate to it which are derivations from it; and while these are in appearance different loves, yet they are everyone included in the dominant love, and with it form one kingdom. The dominant love is like the king and head of the others; it directs them, and through them as mediate ends it looks to and is intent upon its own end (which is the first and last of all), and this both directly and indirectly.
2. What belongs to the dominant love is what is loved above all things. That which man loves above all things is constantly present in his thought, because it is in his will and constitutes his veriest life. For example, one who loves wealth above all things, whether money or possessions, is constantly studying how to acquire it, is inmostly delighted when he gets it, and inmostly grieved when he loses it. His heart is in it. He who loves himself above all things is mindful of himself in every least thing, thinks about himself, talks about himself, acts in his own behalf, for his life is the life of self.
3. What a man loves above all things is his end; that he looks to in all things and in every single thing. In his will it is like the latent current of a river, which draws and bears him away even when he is doing something else, for it is that which influences him. This it is that one man searches out and discovers in another, and thereby either controls him or acts with him
4. Man is wholly such as is that which is dominant in his life. By this he is distinguished from others; according to it his heaven is formed if he is good, and his hell if he is evil; it is his very will, his very own [proprium], and his very nature, for it is the very being [esse] of his life. This cannot be changed after death, for it is the man himself.
5. Everything that gives delight, satisfaction, and happiness to anyone is wholly from his dominant love, and is in accordance with it; for that which he loves man calls delightful because he feels it to be so. What he thinks about and yet does not love, he may also call delightful, but it is not the delight of his life. The delight of a man's love is to him good, and what is undelightful is to him evil.
6. There are two loves, from which, as from their very fountains, all goods and truths spring; and there are two loves from which all evils and falsities spring. The two loves from which are all goods and truths are love to the Lord and love towards the neighbor, while the two loves from which are all evils and falsities are the love of self and the love of the world. When the two latter loves are dominate they are entirely opposite to the two former.
7. The two loves from which are all goods and truths, which, as has been said, are love to the Lord and love towards the neighbor, constitute heaven in man, for these rule in heaven; and because they constitute heaven in man they also constitute the church in him. The two loves from which are all evils and falsities, which, as has been said, are the love of self and the love of the world, constitute hell in man, for they rule in hell; and consequently they destroy the church in man.
8. The two loves from which are all goods and truths, which, as before said, are the loves of heaven, open and form the internal, spiritual man, because they reside there, but the two loves from which are all evils and falsities, which, as before said, are the loves of hell, when they predominate, close and destroy the internal spiritual man, and render man natural and sensual according to the extent and nature of their dominion over him.
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399. 1 "(3). Love in general. 1. A man's very life is his love, and such as is the love, such is the life; in fact such is the whole man; but it is the dominant or ruling love which makes the man. This love has many others which are subordinate to it and which are derived from it. These are diverse in appearance, but still they are all included in the ruling love, and with it form one kingdom. The ruling love is, as it were, their king and head; it directs them, and, by means of them as intermediate ends, it regards and designs its own end, which is the primary and ultimate of all and this it does both directly and indirectly.
[2] "The object of the ruling love is what a man loves above all things. Whatever a man loves supremely is continually present in his thoughts, because it is in his will, and constitutes his very life itself. For example, he who loves riches, whether money or possessions, above all things, is continually turning over in his mind how he may procure them; he rejoices greatly when he acquires them, and grieves deeply at their loss; for his heart is in them. He who loves himself above all things considers himself in all things; he thinks of himself, talks of himself, and acts for the sake of himself; for his life is the life of self.
[3] "Whatever a man loves supremely forms the end which he always has in view, and this he regards in all things, in general and in particular. It lurks in his will like the imperceptible current of a river, bearing him this way and that, in whatever activities he may be engaged: it is his animating principle. This is the love which one man seeks to discover in another; and when he perceives it, he either gets him under his control by means of it, or he acts in company with him.
[4] "A man's character is entirely such as is the ruling principle of his life. By this he is distinguished from others, and according to it his heaven is formed if he is good, and his hell if he is wicked. It is this which constitutes his will itself, his proprium, and his nature, for it is the being (esse) itself of his life. It cannot be changed after death, because it is the man himself.
[5] "Everything that affords a man delight, satisfaction and happiness is derived from his ruling love and is in accordance with it. For what a man loves he calls delightful, because he feels it to be so. That which forms a subject of thought, but which he does not love, he may also call delightful, but it is not the delight of his life. Whatever is delightful to a man's love constitutes his good; and whatever is disagreeable is to him evil.
[6] "There are two loves from which, as from their fountain-head, all goods and truths derive their existence; and there are two loves from which all evils and falsities derive their existence. The two loves from which all goods and truths exist, are love to the Lord and love towards the neighbor; while the two loves from which all evils and falsities exist, are the love of self and the love of the world. The latter, when they predominate, are utterly opposed to the former.
[7] "The two loves which, as has just been said, are love to the Lord and love towards the neighbor, constitute heaven in man, for they reign in heaven; and as they constitute heaven in man, they also constitute the Church in him. The two loves from which all the varieties of evil and falsity exist, and which as has been said are the love of self and the love of the world, constitute hell in man, for they reign in hell; and consequently they destroy the Church in him.
[8] "The two loves from which are derived all goods and truths, and which, as has just been stated, are the loves of heaven, open and form the internal spiritual man, because they reside there. On the other hand, the two loves from which are derived all evils and falsities, and which, as has just been stated, are the loves of hell, when they are predominant, close up and destroy the internal spiritual man, and render a man natural and sensual, according to the extent and nature of their domination."
Footnotes:
1. These Numbers are in quotation marks in Orig. Ed. They are repeated with variations from H.D. See Table of Repeated Passages. The paragraphing corresponds with the numbering in H.D.
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399. III. DE AMORE IN GENERE. 1. Ipsa Vita hominis est ejus Amor, et qualis est Amor, talis est Vita, imo talis est totus homo; sed Amor dominans seu regnans est, qui facit hominem. Hic Amor sibi subordinatos habet plures Amores, qui sunt derivationes; hi sub alia specie apparent, sed usque singuli illi insunt Amori dominanti, et cum illo faciunt unum Regnum; Amor Dominans est sicut illorum Rex et Caput; is dirigit eos, et per eos, ut per fines medios, spectat et intendit Finem suum, qui omnium primarius et ultimus est, et hoc tam directe quam indirecte.
[2] Id quod est Amoris dominantis, est quod super omnia amatur. Quod homo super omnia amat, id jugiter est praesens in ejus cogitatione, quia in Voluntate, et facit ipsissimam Vitam ejus; ut pro exemplo, qui super omnia amat opes, sive sint pecuniae, sive possessiones, is continue animo versat quomodo illas sibi comparet, gaudet intime cum acquirit, dolet intime cum amittit; cor ejus est in illis. Qui super omnia amat Se, is sui recordatur in singulis, de se cogitat, de se loquitur, propter se agit, vita enim ejus est vita sui.
[3] Homo pro fine habet quod super omnia amat; illud spectat in omnibus et singulis; est in Voluntate ejus sicut latens vena fluvii, quae trahit et aufert, etiam cum aliud agit, nam id est quod animat. Tale est, quod unus homo apud alium explorat, et quoque videt, et per id vel ducit illum, vel agit cum illo.
[4] Homo prorsus talis est, quale est ejus vitae Dominans; per hoc distinguitur ab aliis; secundum hoc fit ejus Coelum si bonus, et fit ejus Infernum si malus; id est ipsa ejus Voluntas, ejus Proprium, et ejus Natura, est enim ipsum Esse vitae ejus; hoc post mortem non mutari potest, quia id est ipse homo.
[5] Omne jucundum, faustum et felix est cuivis ex Amore ejus dominante, et secundum illum; homo enim id jucundum dicit quod amat, quia sentit; quod autem cogitat et non amat, hoc quoque jucundum dicere potest, sed non est jucundum vitae ejus. Jucundum amoris est, quod homini est Bonum, ac injucundum, quod ei est Malum.
[6] Sunt bini Amores, ex quibus omnia bona et vera, ut ex ipsis suis fontibus, existunt; et sunt bini Amores, ex quibus omnia mala et falsa. Bini Amores, ex quibus omnia bona et vera, sunt Amor in Dominum, et Amor erga proximum; at bini Amores, ex quibus omnia mala et falsa, sunt Amor sui et Amor mundi: hi bini Amores quando dominantur, sunt illis binis Amoribus prorsus oppositi.
[7] Bini Amores, 1 qui, ut dictum est, sunt Amor in Dominum, et Amor erga proximum, faciunt Coelum apud hominem, nam illi regnant in Coelo; et quia faciunt Coelum apud hominem, etiam faciunt Ecclesiam apud illum; Bini Amores ex quibus omnia Mala et Falsa, qui ut dictum est, sunt Amor sui et Amor mundi, faciunt Infernum apud hominem, nam illi regnant in Inferno, consequenter etiam destruunt Ecclesiam apud illum.
[8] Bini Amores, ex quibus omnia bona et vera, qui, ut dictum est, sunt Amores Coeli, aperiunt et formant Internum spiritualem hominem, quia ibi resident: bini autem Amores, ex quibus omnia mala et falsa, qui, ut dictum est, sunt amores Inferni, quando dominantur, claudunt et destruunt Internum spiritualem hominem, ac faciunt ut homo sit Naturalis et Sensualis secundum quantum et quale Dominii illorum.
Footnotes:
1. Nisi legeris, Bini Amores [ex quibus omnia bona et vera,] sic DNH 60 et Worcester.