400.㈣具体的自我之爱和尘世之爱
⑴爱自己就是只愿自己好，而不愿别人好，除非为了自己，也不愿教会、国家、社区或同胞好。爱自己还包括向它们行善只是为了自己的名声、崇敬和荣耀。若在善行中看不到这些好处，他心里会说：“做这种事干什么？我为何要这样做？我能从中得到什么好处？”于是他就不再行这些善事了。由此可知，人若处于自我之爱，就不会爱教会、国家或社区，也不爱他的同胞，以及系真善之事，而只爱他自己或属他自己的东西。
⑵若人的思维和行为不关注邻人，因而不关注公众，更不用说关注主，而只关注自己和自己人，因此他做一切事都是为他自己或自己人，那么这人便处于自我之爱。即便他为公众做了点什么，那也只是为了做秀；若为邻人做了什么，那是为了赢得其好感。
⑶之所以说为了他自己或自己人，是因为凡爱自己的人也会爱属他自己的人。具体地说，这些人就是他的儿孙；一般来说，是与他行如一体的所有人，他称其为自己人。爱这些人也就是爱他自己，因为他仿佛在自己里面看待他们，并在他们里面看到自己。他口中的自己人还包括称赞、崇敬和尊重他的所有人。至于其他人，他以肉眼观之视为人，以灵眼观之，则视之与幽灵无异。
⑷与自己相比，人若看不起邻人，并且如果邻人不站在他这边、不敬畏和尊敬他，他就视之为敌，这人便处于自我之爱。若基于上述原因而仇恨并迫害邻人，就更是处于自我之爱；若因此怒火中烧、伺机报复，并渴望毁灭他，那这人在自我之爱中就陷得更深了。这种人最终喜欢残忍。
⑸对照天堂之爱可说明自我之爱的性质。天堂之爱就是为了服务而热爱服务，或为了人为教会、国家、社区和同胞所行之善而热爱良善。另一方面，凡为了自己而爱它们的人，只是象爱自己家里的仆人那样爱它们，因为它们对他有用。由此可知，凡处于自我之爱的人，都希望教会、国家、社区和同胞为他服务，而不是他为它们服务；他将自己置于它们之上、将它们置于自己之下。
⑹此外，人越拥有天堂之爱，就是热爱服务和善行，并且当如此行时，发自内心高兴，他就越被主引领，因为这就是主的爱，这爱出自祂。另一方面，人越爱自己，越自己引领自己，就越被自我（自我中心）所牵引。人的自我全然是恶，因为这是其遗传的邪恶，这恶就是爱己胜过神，爱尘世胜过天堂。
⑺自我之爱的另一个特征是：越放松约束，即越解除外在的束缚，如对法律及其惩罚的畏惧，对丧失名声、崇敬、利益、职位和生命的畏惧，这爱就越不顾一切地向前冲，直到不仅想统治全世界，甚至想统治天堂，事实上，还想凌驾于神之上，没有尽头或限度。这种欲望就潜藏在处于自我之爱中的每个人里面，即便它没有显明在全世界面前，因为上述约束和束缚拦住了他；具有这种秉性的人面临拦阻时，会就地等待，直等到前行的可能性再次出现。这就解释了，为何处于这种爱的人意识不到他里面居然隐藏着如此疯狂和无节制的欲望。不过，人人都能从独裁者和国王身上清楚看到这一事实。这种人不会遇到这类约束、束缚和不可能。他们急于征服各省各国，并且只要能成功，就会渴望无限的权力和荣耀。这种情形在那些将疆域扩张到天堂，并将主的整个神性权力转给自己之人身上尤其明显。这些人不停地想要更多。
⑻权力分为两种，一种基于对邻之爱，另一种则基于自我之爱。这两种权力是对立的。人若因爱邻而行使权力，就会想要所有人都好，并且只喜欢发挥作用或服务他人。服务他人就是因希望别人好而对他人行善，并发挥作用。这就是他的爱，也是他内心的快乐。而且，他的地位晋升得越高，他就越开心，不过不是因着他的地位，而是因着他能在更大范围和更高程度上所发挥的作用。这就是天堂的权力。另一方面，人因爱自己而行使权力，就不想任何人好，只想自己和自己人好。他履行服务是为了他自己的崇敬和荣耀，因为只有这些才是他所认可的用处。服务他人只是为了他能被服务、崇敬并获得权力。他寻求高位不是为了能行善，而是为了能保持领袖地位，倍受尊敬，从而实现内心的满足。
⑼结束尘世生活后，对权力的热爱仍存留在每个人身上；但那些出于爱邻行使权力的人在天堂同样会拥有赋予他们的权力，不过，那时行使权力的不是他们，而是他们所热爱的服务和良善。当服务和善行行使权力时，就是主在行使权力。然而，那些在世时出于自我之爱行使权力的人，在结束自己的尘世生活后，则会被罢免，并沦为奴隶。
这些就是借以识别那些处于自我之爱之人的迹象。无论傲慢还是谦卑，他们表面看上去没什么区别。因为这类事物居于内在人，并且绝大多数人会隐藏内在，训练外在假装爱大众和邻人，其实他真实的感觉是相反的。他们这样做是为了他们自己，因为他们知道，爱大众和邻人会内在地感染所有人，他们会在某种程度上赢得尊重。这爱之所以如此感染人，是因为天堂流入它里面。
⑽邪恶可见于那些处于自我之爱的人身上，通常是对他人的蔑视、嫉妒、对待异己者的不友善、由此产生的敌意、各种仇恨、报复行为、欺骗、狡诈、冷酷和残忍。哪里盛行这类邪恶，哪里就有对神、对神性事物，即教会的真理与良善的藐视。即便他们尊敬这些事物，也只是挂在嘴上，而非发自内心。由于这类邪恶出于自我之爱，故必然伴随类似的虚假，因为虚假来自邪恶。
⑾然而，尘世之爱则是渴望不择手段地占有他人财富，心系财富，并放任尘世将其从属灵之爱那里撤回并引离，而属灵之爱则是对邻之爱，即来自天堂。那些渴望不择手段占有他人财物之人，尤其那些想通过诡计和欺骗这样做的人，就处于尘世之爱，他们毫不关心邻人的利益。那些处于这种爱的人觊觎别人的财物，并且只要不害怕法律，或不会因追求利益而名声扫地，他们就会占有他人财物，甚至掠夺之。
⑿不过，尘世之爱不像自我之爱那样与天堂之爱截然对立，因为它里面隐藏的邪恶没有这么大。
⒀尘世之爱具有多种形式。有一种对财富的爱是晋升荣誉的手段；还有一种对名誉和尊严的爱是获取财富的手段；为了各种提供世俗快乐的功用而热爱财富；只是为了财富（就是那种守财奴式的爱）而对财富之爱等等。追求这类财富的目的被称为用；正是目的或用赋予爱以品质，因为爱的品质是由它所渴望的目的决定的，其它一切只是它的手段。
⒁总之，自我之爱和尘世之爱与对主之爱和对邻之爱完全对立。如前所述，自我之爱和尘世之爱因此是地狱之爱；它们在地狱居于主导地位，也使地狱存在于人们里面。然而，对主之爱和对邻之爱是天堂之爱；它们在天堂居于主导地位，也使天堂存在于人里面。
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400. 4 愛自己與愛世界的具體表現。
(a)愛自己是指唯獨希望自己有好處, 除非自己得益, 否則從不希望別人得好處(所說的別人甚至是教會,自己的國家,任何居民社區或同胞)。愛自己還包括某人向別人行善, 只是為了自己的名聲,尊敬與榮譽。倘若在他向別人所行的善行中, 看不到這些利益, 他會在內心說:"這算什麼？我為何要這樣做？我從中能得什麼好處呢？"他不再耐煩去行這些善事。由此可知, 人若沉溺於愛自己的狀態, 便不會愛教會,國家或社區, 也不愛他的同胞, 或者其它任何真正為善的, 而只是愛他自己或屬他自己的。
[2](b)當人的思想與行為不關注鄰舍, 因而不關注公眾, 更不用說關注主, 而只是關注自己和自己的人, 這人便沉溺於愛自己的狀態了, 他做任何事都是為了自己或為了自己的人。如果他為公眾做了什麼事情, 那只是為了做秀; 若是為了鄰舍做了什麼, 那是為了贏得好感。
[3](c)上面說"為了自己和自己的人", 因為一個人若愛自己, 也會愛他自己的人——具體說, 指他的兒孫; 一般來說, 指身邊那些被稱為"自己人"的。愛他們與愛自己是一回事, 因為他視他們如同自己, 在他們身上看到自己。"自己人"還包括讚揚,推崇和尊重他的所有人。至於其它人, 他的肉眼或許視他們為人; 而靈眼(思想的視覺), 幾乎視他們為幽靈, 當他們不存在。
[4](d)當鄰舍與他相比時, 他看不起鄰舍; 當鄰舍不站他這邊,不尊敬他,忽視他時, 他便視之為敵; 這人便處在愛自己的狀態之中。若因上述原因, 他憎恨並迫害鄰舍, 就處於愛自己的更深狀態之中。若因此怒火中燒伺機報復, 並望消滅鄰舍, 就更陷深在愛自己的狀態中了。這樣的人, 以熱愛殘忍行為而告終。
[5](e)與天國之愛相比, 可說明愛自己的性質到底如何。天國之愛是因為有用而對有用的愛, 因為善而對善行的愛(為教會,國家,社區與同胞所行之善)。而另一面, 人為自己的緣故而愛以上這些, 只是視其為僕人為自己所用。因此, 人若處於愛自己的狀態中, 他期盼教會,國家,社區和同胞能為他所用, 而不是為他們所用。他將自己置於他們之上, 將他們置於其下。
[6](f)此外, 人越是擁有天國之愛——就是熱愛去發揮用處與行善, 當如此行時, 心覺得高興, 越是被主引領, 因為主的愛也是如此, 這樣的愛源自主。
人越是愛自己, 越是自己引領自己, 於是他被自我所牽引。人的自我全然是惡, 是他所遺傳的惡。這樣的愛, 愛自己勝過上帝,愛世界勝過天國。
[7](g)愛自己的另一個特徵:韁繩越是被解開, 也就是外在的束縛越是被解除, 例如對法律及其懲罰的畏懼, 對失去名譽,尊重,利益,職位和生命的害怕, 愛自己越是放縱, 直到想要統治全球, 乃至統治天國, 甚至控制上帝祂自己, 永遠沒有限制或盡頭。
這種無限制的統治欲掩藏在每一個處於愛自己狀態中的人, 儘管不為世人所見, 因為上述的韁繩與束縛將他勒住。任何一個有如此品性之人, 當進一步前行不再可能時, 會就地等待, 直到繼續發展可能性再次出現。這就解釋了, 為何像這樣愛自己的人們並未意識到他們裡面居然隱藏著如此瘋狂和無所限制的欲望。
當人們想到那些毫無束縛,限制或者無所不能的獨裁者與皇帝時, 上述的事實便可清楚地向任何人顯明。只要他們保持勝利, 馳騁戰場征服各省各國, 追求無所限制的能力與榮耀。如果可以, 他們甚至想延伸統治的領域直至天國, 將主的一切聖能據為己有。他們不停地尋求更大的滿足。
[8](h)有兩種主導的力量(簡稱主導力), 一種來自於對鄰舍之愛, 另一種來自於對自己的愛(因愛產生力量)。這兩樣的主導力是對立的。一個人因為愛鄰舍而有如此的主導力, 他期望別人得益處, 只想著發揮用處或服務別人。服務他人就是對他們行良善與有用的事情, 因為他希望別人好。這就是他的愛, 是他內心所喜歡的。而且, 當他越是提升到更高的地位時, 他越是高興; 並非因為他的地位而高興, 而是因為這樣便能更好地發揮他的用處——範圍更寬, 作用更大。這便是天國中的主導力的屬性。
而另一方面, 人因為愛自己的緣故而有的主導力, 這樣的人不希望別人好, 僅在乎自己和自己的人得好處。他履行的服務只是為了他自己的名聲和榮譽, 這些是他認可的真正有用的東西。服務別人對他而言, 目的僅在於他能被服務,被尊崇和獲得權能。他尋求更高的地位並不是為了能夠行善, 而是為了保持領袖地位和被人高捧, 因而實現內心的滿足。
[9](i)人因為愛(愛鄰舍或愛自己)而擁有主導力, 此世生命結束之後, 這特別的愛會一直存留在每個人裡面。那些出於愛鄰舍而擁有主導力的人們, 在天國中也有力量賦予他們。然而這力量並非是他們的, 而是他們所愛的服務和善行有此力量。當服務與善行在進行時, 是主運行這力量。
在世時因為愛自己而擁有主導力的人們, 在人間的生命結束後, 淪為奴役。
以上所述觀點, 使得那些處於愛自己的狀態之中的人有可能被鑒別出來, 並不在於他們的外在表現如何, 傲慢也好, 謙遜也罷。以上所說品性屬於人的內在, 絕大多數人卻掩藏著內在的自我。並且訓練外在之人假裝去愛公眾與鄰舍, 這與他們的真實感受完全相反。為了自己他們才這樣做, 因為他們知道, 愛眾人與愛鄰舍能深深地打動人們, 並讓人們更尊敬自己。人們願意這樣, 是因為天國作用於這樣的愛中。
[10](j)那些處於愛自己狀態中之人, 一般能發現如下之邪惡:輕視別人,妒忌他人,不友好對待異己者; 由此產生的敵意; 各種各樣的憎恨,報復,狡詐,欺騙,無情與殘忍。哪裡有這些邪惡, 哪裡就存在對上帝的輕視, 以及藐視屬於上帝的聖事——教會教導的真道理和好行為。倘若這些人尊崇這些事情, 也只是口頭上的尊敬, 而非發自內心。因為諸如此類的邪惡出現, 必然伴隨著類似的偽謬出現, 因為偽謬源自於邪惡。
[11](k)愛世界, 是指想盡方法將他人的財富轉為己有, 還指專心于財富, 讓世界把自己從屬靈之愛(愛鄰舍和天國)引開。愛世界的人, 就是那些想法設法將他人的所有物轉為己有的人們, 特別是那些利用狡詐與欺騙手法的人, 他們根本不關心鄰舍。當人處於這種愛當中, 有強烈的欲望去佔有他人的財產。假如他們不再害怕法律制裁或名譽掃地, 他們會剝奪他人的財產, 甚至掠奪。
[12](l)不過, 愛世界並非像愛自己那樣與天國之愛完全對立, 因為裡面隱藏的邪惡沒有這麼大。
[13](m)愛世界, 表現的形式多樣。它可以表現為對財富的熱愛, 用以提升自己的地位; 也可表現為對名譽和地位的渴求, 用以謀求更多的財富; 以及為了人間享樂而愛財; 也可簡單地為財而愛財(守財奴式的愛財); 等等。人們取財的目的是希望通過取財得到的用處; 此目的或用處決定了愛的性質, 因為任何愛的性質如何決定於其目的如何, 其它的一切皆用來作為達到目的之手段。
[14](n)總而言之, 愛自己和愛世界完全和愛主及愛鄰舍相對立。正如以上所述, 愛自己與愛世界是地獄之愛。事實上, 它們統治著地獄, 並令地獄在人們裡面產生。
然而, 愛主和愛鄰舍是天國之愛。這樣的愛統治天國, 並令天國在人們裡面產生。
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400. 4. Love for ourselves and love for the world in specific.
(a) Love for ourselves is wanting good things for ourselves alone and not wanting good things for others unless we benefit - not even if the others are the church, our country, any human community, or other people who live in the area. Love for ourselves also entails doing something good for others only if it benefits our own reputation, honor, and glory. If we do not see these benefits in the good things we are doing for others, we say at heart, "What's the point? Why should I do this? What's in it for me?" and we no longer bother to do them. Clearly then, if we are wrapped up in loving ourselves we do not love the church, our country, our community, other people in our area, or anything else that is truly good. We love only ourselves and our own things.
[2] (b) When we are not focusing on our neighbor or the public in the things that we think about and do, let alone the Lord, we are wrapped up in loving ourselves. We are thinking only about ourselves and our own people. To put it another way, this is our nature when everything we do is for ourselves and our own people; if we do anything for the public, we do it only to look good; if we do anything for our neighbors, we do it only so they will like us.
[3] (c) I say "for ourselves and our own people" because if we love ourselves we also love our own people - specifically our own children and grandchildren, and generally all the people around us whom we call our own. Loving them is the same as loving ourselves, because we look at them as if we were looking at ourselves and we see them in relation to ourselves. "Our own people" also includes all the people who praise us, respect us, and look up to us. The rest may look human to our physical eyes, but with the eyes of our spirit we more or less see them as phantoms.
[4] (d) Love for ourselves is what we have if we despise our neighbors in comparison with ourselves. It is what we have if we think of people as our enemies because they do not favor, revere, or adore us. We are deeper in this love if we hate and persecute our neighbors for feeling that way. And we are deeper still in this love if we have a burning desire for revenge against our neighbors and long for their destruction. If we have this nature, we eventually love to be savage.
[5] (e) We can see the nature of love for ourselves by comparing it with heavenly love. Heavenly love is a love for usefulness because it is useful; it is a love for the good things that we do for our church, our country, human society, and people in our area because they are good things to do. If, however, it is for our own sake that we love usefulness and good actions, we love them only as our drudges, because they serve us. Therefore if we love ourselves, we want our church, our country, human communities, and the people around us to serve us; we do not want to serve them. We place ourselves above them; we put them beneath ourselves.
[6] (f) Furthermore, the more we have a heavenly kind of love (we love actions that are useful and good and are moved with heartfelt pleasure when we do them), the more we are led by the Lord. This heavenly kind of love is the kind of love the Lord has; it is the kind of love that comes from him.
The more we love ourselves, the more we are led by ourselves and by our own self-centeredness. Our self-centeredness is nothing but evil. It is our hereditary evil. It is loving ourselves more than God and loving the world more than heaven.
[7] (g) The nature of love for ourselves is that the more the reins are let out - that is, the more its external constraints are removed, which are a fear of the law and its penalties and a fear of losing our reputation, respect, advantage, position, and life - the more our love for ourselves rushes on, until it wants to control not only the entire planet but also heaven and even God himself. It never has a limit or an end.
This limitless desire for control lies hidden within all people who are in love with themselves, although it is not visible to the world as long as the reins and constraints just mentioned hold them back. The nature of all people like this is that whenever further progress upward becomes impossible for them, they stay where they are until moving up becomes possible again. This explains why people who love themselves like this are unaware that there is an insane and limitless obsession hiding inside them.
No one can avoid seeing the truth of this, however, when looking at powerful people and monarchs - people who lack reins, constraints, and impossibilities. They rush on and overpower whole provinces and countries as long as they keep succeeding. They aspire to power and glory beyond all limits. This is particularly the case with people who extend their domain into heaven and transfer all the Lord's divine power to themselves. They always crave more.
[8] (h) There are two kinds of ruling power: one comes from love for our neighbor; the other comes from love for ourselves. They are opposite to each other. If we have ruling power because we love our neighbors, we want what is good for all. We love nothing more than being useful and serving others. Serving others is doing good and useful things for them because we wish them well. This is what we love to do and what gives pleasure to our heart. In this case, the more we are promoted to high positions, the happier we are, not because of the high positions but because of the useful things we can then do with a wider scope and greater magnitude. This is the nature of ruling power in the heavens.
On the other hand, if we have ruling power because we love ourselves, we want what is good for no one except ourselves and our own. The useful things we do are for our own honor and glory. As far as we are concerned, honor and glory are the only really useful things. If we serve others, it is for the purpose of being served and honored and having power. We pursue high positions not for the good things we could do but to have importance and glory and the heartfelt pleasure they bring us.
[9] (i) The particular love for ruling power that people have had stays with them after their life in the world. People who had power because they loved their neighbor are entrusted with power in the heavens. In that situation, they do not have the power: the good and useful causes they love have the power. And when good and useful causes have the power, the Lord has the power.
People who had ruling power in the world because they loved themselves are thrown out of office after their life in the world comes to an end. They are then forced into slavery.
The points above make it now possible to recognize which people have love for themselves. It does not matter how they seem in outer form, whether haughty or obsequious. The attributes discussed above are in their inner selves, and the inner self is hidden from most other people. Their outer selves are taught to pretend to love the public and their neighbors - the opposite of what they feel. This too they do for their own sake. They are aware that loving the public and their neighbors deeply affects people and increases people's respect for them. This strategy works because heaven flows into a love for the public and for one's neighbor.
[10] (j) The evil qualities generally found in people who love themselves are contempt for others, jealousy, unfriendliness toward people who do not favor them; a resulting hostility; and various kinds of hatred, vengefulness, guile, deceit, ruthlessness, and cruelty. Where you find evils like this, you also find contempt for God and for the divine things that are the true insights and good actions taught by the church. If such people honor these things, their respect is only verbal, not heartfelt. Because evils like these are present, related falsities are also present, since falsities come from evils.
[11] (k) Love for the world, on the other hand, is wanting to redirect other people's wealth to ourselves with whatever skill we have. It is putting our heart in riches and letting the world distract us and steer us away from spiritual love (love for our neighbor) and heaven. We have a love for the world if we long to redirect other people's possessions to ourselves by various methods, especially if we use trickery and deception, and have no concern for how our neighbor is doing. If we have this type of love, we have a strong and growing craving for good things other people have. Provided we do not fear the law or losing our reputation, we take people's things away, and in fact rob people blind.
[12] (l) Yet love for the world is not as opposite to heavenly love as love for ourselves is - the evils hidden in it are not as enormous.
[13] (m) Love for the world takes many forms. It can be a love we have for wealth in order to be promoted to higher positions. It can be a love for honor and high position for the sake of increasing our wealth. It can be a love for wealth for the sake of various benefits that gratify us in the world. It can be a love for wealth for the sake of wealth itself: this kind is miserly. And so on. Our purpose in gaining the wealth is the use we hope to get out of it. This purpose or use determines the quality of the love. The nature of any love is the nature of the purpose it has; everything else about it serves as a means.
[14] (n) To summarize, love for ourselves and love for the world are completely opposite to love for the Lord and love for our neighbor. Therefore love for ourselves and love for the world, as I have just described them, are hellish loves. In fact, they rule in hell. They also create a hell in us.
Love for the Lord, however, and love for our neighbor are heavenly loves. In fact, they rule in heaven. They also create a heaven in us.
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400. (iv) SELF-LOVE AND THE LOVE OF THE WORLD IN PARTICULAR.
1. Loving oneself is wishing oneself alone well, and no others except for one's own sake, so neither the church, nor one's country, nor any human community or fellow citizen. It also includes for instance doing good to them solely for the sake of one's own reputation, honour and glory. If someone does not see these advantages in the good deeds he does to them, he says in his heart, 'What does this matter? Why should I do this, and what do I get out of it?' So he puts a stop to them. From this it is plain that a person who is in a state of self-love does not love the church, his country or community, nor his fellow citizen, nor anything that is truly good, but only himself and what is his.
[2] 2. A person is in a state of self-love when in his thoughts and deeds he does not pay regard to the neighbour, so not to the public, much less the Lord, but only to himself and his own people; and consequently when he does everything for his own sake or for the sake of his people. If he does something for the sake of the public, it is only for show; and if he does it for his neighbour's sake, it is to win his favour.
[3] 3. We say for his own sake or for the sake of his people, because the person who loves himself also loves his people. These are in particular his children and grandchildren, and generally speaking all who act as one with him and whom he calls his own. Loving either of these groups is also loving oneself, for he looks on them as, so to speak, in himself, and he sees himself in them. The people he calls his own include also all who praise, honour and respect him. Other people he may regard as human beings with his physical eyes, but with the eyes of his spirit as hardly more than ghosts.
[4] 4. A person is in a state of self-love, when he despises the neighbour compared with himself, when he treats him as an enemy if he does not take his part, revere and respect him. He is even more in a state of self-love if on this account he hates the neighbour and persecutes him; more still, if on this account he burns to get his revenge on him and longs for his ruin. Such people end up by loving cruelty.
[5] 5. A comparison with heavenly love can show what self-love is like. Heavenly love is loving to perform services for their own sake, or the good deeds which a person does for the church, his country, his fellow men and fellow citizens for the sake of the good deeds themselves. On the other hand the person who loves them for his own sake, only loves them as he would servants, because they are of use to him. It follows from this that a person who is in a state of self-love wants the church, his country, the communities he belongs to and fellow citizens to be of use to him, rather than himself to be of use to them; so he sets himself above them and them beneath him.
[6] 6. Further, in so far as anyone has heavenly love, which is loving forms of service and good deeds and being heartily pleased when he performs them, so far is he led by the Lord, because that is the Lord's love and the love that comes from Him. On the other, in so far as anyone loves himself, so far does he lead himself, and so far is he led by the self (proprium). A person's self is inevitably evil, for it is his hereditary evil, which is loving oneself more than God, and the world more than heaven.
[7] 7. Another characteristic of self-love is that in so far as its restraints are relaxed, so far, that is, as external bonds are removed - fear of the law and legal penalties, fear of losing one's reputation, honours, profit, office and life - so far does it rush headlong, until it not only wants to rule over the whole world, but even heaven, in fact, God Himself. Nowhere does it set itself an end or limit. This desire lurks hidden in every person in a state of self-love, even if it is not plain for the world to see, since there the restraints and bonds just mentioned hold him back; and anyone of this character, when confronted with an impossibility, simply stops there until it does become possible. The result of both these facts is that a person who is in that state is unaware that such a crazy, limitless craving lies hidden within him. Yet the truth of this must be apparent to everyone in the case of dictators and kings who meet none of these restraints, bonds or impossibilities. They rush to subdue provinces and kingdoms so far as their success permits and they aspire to unlimited power and glory; even more so, if they extend their dominion to heaven and arrogate to themselves all the Lord's Divine power. These people continually seek to go further.
[8] 8. There are two types of power, one based on love towards the neighbour, the other on self-love. These two types of power are opposites. A person who wields power as a result of love to the neighbour, wishes the good of all, and likes nothing better than performing uses, or being of service to others. (Being of service to others is doing good to others because one wishes them well, and performing uses.) This is his love, and this is the pleasure of his heart. Also, in so far as he is advanced to high rank, he is pleased, not because of his rank, but because of the uses he is then better able to perform, and in more cases. Such is power in the heavens. On the other hand, the person who wields power as a result of self-love, wishes no one well, only himself and his own people. The services he performs are for his own honour and glory, for these are the only uses he recognises. He is of service to others only for the sake of having services done to him, of being honoured and given power. He seeks high rank not so as to be able to do good, but so as to hold a leading position and be highly honoured, and so fulfil his heart's pleasure.
[9] 9. The love of power still remains with everyone after his life in the world; but those who wielded power out of love towards the neighbour have power entrusted to them in the heavens too, but then it is not they, but the services and good deeds they love, which wield the power. It is the Lord who wields the power when services and deeds do. Those, however, who wielded power in the world out of self-love, are, after their life in the world is over, deposed and reduced to slavery.
These are the signs by which those who are in a state of self-love can be recognised. It makes no difference what they look like in outward appearance, whether they are proud or submissive. For such things belong in the internal man, and most people hide the internal, and train the external to put on a pretence of love for people and the neighbour, the opposite of what he really feels. They do this for their own sakes, for they know that loving people and the neighbour inwardly disposes all in their favour, so that they are the more esteemed. The reason people are so disposed is the influence heaven exerts on that love.
[10] 10. The evils to be found in those who are in a state of self-love are in general contempt for others, envy, unfriendliness to those who do not take their part, hostility arising from this, various kinds of hatred, vengeful behaviour, trickery, guile, hard-heartedness and cruelty. Where such evils exist, there is also contempt for God and what is God's, the truths and kinds of good which belong to the church. Any respect they pay to these is mere lip-service and not from the heart. Since evils of this sort arise from this love, there are also similar falsities, because falsities arise from evils.
[11] 11. The love of the world, however, is wanting by any means to divert others' wealth to oneself, setting one's heart on riches, and allowing worldly considerations to withdraw and seduce one from spiritual love, which is love towards the neighbour and so of heavenly origin. Those who love the world are those who desire to divert others' goods to themselves by various means, especially those who do so by guile and trickery, paying no heed to the neighbour's good. Those in the power of that love long for other people's goods, and, in so far as they are not afraid of the laws or loss of reputation by seeking gain, they deprive them of their goods, or rather plunder them.
[12] 12. But the love of the world is not so diametrically opposed to heavenly love as is self-love, since there are no such great evils hidden within it.
[13] 13. The love of the world takes many forms. It includes the love of wealth as a means of advancement to honours; the love of honours and distinctions as a means to acquiring wealth; the love of wealth for various purposes which give pleasure in the world; the love of wealth simply for the sake of wealth (that is the love of the miserly), and so on. The purpose for which wealth is desired is called its use; and it is the purpose or use which gives a love its quality, for the quality of love is determined by the purpose for which it is desired - all else serves as its means.
[14] 14. In short, self-love and the love of the world are totally opposed to love to the Lord and love towards the neighbour. Self-love and the love of the world, as described above, are therefore hellish loves; they are dominant in hell, and also cause hell to exist in a person. Love to the Lord, however, and love towards the neighbour are heavenly loves; they are dominant in heaven and also cause heaven to exist in a person.
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400. (4) Love of self and love of the world in particular.
1. The love of self is wishing well to oneself only, and not to others except for the sake of self, not even to the church, one's country, any human society, or to a fellow citizen; it is also doing good to them solely for the sake of one's own reputation, honor, and glory; and when these are not perceived in the good done to others, saying in one's heart, "What matters it? Why should I do this? What will I gain by it?"-and so leaving it undone. This makes evident that he who is in the love of self does not love the church, or his country, or society, or his fellow citizen, or anything truly good, but only himself and his own.
2. Man is in the love of self, when he has no regard for the neighbor in what he thinks and does, thus no regard for the public, still less for the Lord, but only for himself and those who belong to him, and therefore does everything for the sake of himself and those who belong to him, or if for the public's sake, it is for appearance only, or if for the neighbor, it is to obtain his favor.
3. It is said, for the sake of himself and those who belong to him; for he who loves himself loves also those who belong to him, who are especially his children and grandchildren, and in general all who make one with him, whom he calls his own. Loving these is loving himself, for he regards them, as it were, in himself, and himself in them. Among those whom he calls his own are also included all who praise, and honor, and pay court to him. All others he indeed looks upon with his bodily eyes as men, but with the eyes of his spirit he scarcely regards them otherwise than as specters.
4. That man is in the love of self, who despises his neighbor in comparison with himself, and who regards his neighbor as an enemy if he does not favor him and does not venerate and pay court to him. Still more in the love of self is he who for these reasons hates his neighbor and persecutes him; and still more he who on this account burns with revenge against him and desires his destruction. Such at length love to be cruel.
5. The nature of the love of self can be made clear by comparison with heavenly love. Heavenly love is loving uses for the sake of the uses, or goods for the sake of the goods which a man does for the church, his country, human society, and the fellow citizen. But he who loves these for his own sake, loves them only as he loves his household servants, because they serve him. From this it follows that he who is in the love of self, wishes the church, his country, society, and his fellow citizens to serve him, instead of his serving them; he places himself above them, and them beneath himself.
6. Again, so far as anyone is in heavenly love, which is loving uses and goods and having a heartfelt delight in promoting them, so far he is led by the Lord, because that is the love in which the Lord is, and which is from Him. But so far as anyone is in the love of self, so far he is led by himself, and so far is led by what is his own [proprium]; and man's own is nothing but evil, for it is his inherited evil, which is loving oneself more than God and the world more than heaven.
7. Moreover, the love of self is such, that so far as the reins are given to it, that is, so far as external bonds are removed, which are fear of the law and its penalties, of the loss of reputation, honor, wealth, office, or life, so far it rushes on until its desire is not only to rule over the whole world, but also over heaven, and even over God Himself. There is nowhere any limit or end to it. This lurks in everyone who is in the love of self, although it is not apparent before the world, where it is held in check by the reins and bonds just mentioned; and any such man, when the impossible blocks his way, remains quiet until the possible comes about. Because of all this the man who is in such a love is not aware that such an insane and limitless cupidity lurks within him. Nevertheless, that it is so, no one can help seeing in rulers and kings, to whom there are no such reins and bonds and impossibilities, who rush on and subjugate provinces and kingdoms, and so long as they are successful, aspire to unlimited power and glory. And still more is it visible in those who extend their dominion into heaven, and transfer to themselves the whole of the Lord's Divine power. These continually desire more.
8. There are two kinds of dominion; one of love towards the neighbor, and another of love of self. These two kinds of dominion are opposites. He who exercises dominion from love towards the neighbor, desires the good of all, and loves nothing better than to perform uses, thus to serve others. Serving others is doing good from good will, and performing uses. Such is his love, and the delight of his heart. Moreover, so far as he is elevated to dignities he rejoices in it, not on account of the dignities, but on account of the uses which he can then perform to a greater extent and in a higher degree. Such is dominion in the heavens. But he who exercises dominion from love of self desires the good of none but himself and his own. The uses he performs are for the sake of his own honor and glory, which to him are the only uses. His end in serving others is that he himself may be served and honored, and may rule. He seeks dignities not for the sake of the goods he may do, but in order that he may gain eminence and glory, and may thereby be in his heart's delight.
9. His love of dominion remains with everyone after his life in the world; but to those who have exercised dominion from love towards the neighbor there is also entrusted dominion in the heavens, and then it is not they who rule, but the uses and goods which they love; and when uses and goods rule, the Lord rules. But those who in the world exercised dominion from self-love, after their life in the world are made to abdicate, and are reduced to servitude. From all this it is known who these are who are in the love of self. It does not matter what they may seem to be externally, whether haughty or humble, since such things reside in the internal man, and, by most men, the internal man is kept hidden, while the external is trained to counterfeit what belongs to the love of the public and the neighbor, thus the contrary of what is within; and this too is done for the sake of self; for they know that loving the public and the neighbor interiorly affects all men, and that they to that extent gain esteem. This love thus affects men because heaven flows into it.
10. The evils that prevail with those who are in love of self are, in general, contempt of others, envy, enmity toward those who do not favor them, from which results hostility, hatred of various kinds, revenge, craft, deceit, unmercifulness, cruelty. And where such evils prevail, there is also a contempt of God, and of Divine things, which are the truths and goods of the church. If they honor these things, it is with the lips only, not with the heart. And because such evils are from love of self, like falsities are also from it; for falsities are from evils.
11. But love of the world is a desire to draw to oneself the wealth of others by any device whatever, to set the heart upon riches, and to permit the world to withdraw and lead one away from spiritual love, which is love towards the neighbor, that is, from heaven. Those are in love of the world who long to draw to themselves the goods of others by various devices, but especially those who wish to do so by craft and deceit, caring nothing for the good of the neighbor. Those who are in that love covet the goods of others, and so far as they do not fear the law and the loss of reputation on account of the gain, they get possession of others' goods, and even plunder them.
12. But love of the world is not opposed to heavenly love to such a degree as the love of self is, because so great evils are not concealed within it, 13. This love is manifold. There is a love of wealth as a means of being raised to honors; a love of honors and dignities as means of acquiring wealth; a love of wealth for the sake of various uses that afford worldly pleasure; a love of wealth for the mere sake of wealth, such as the avaricious have; and so on. The end for the sake of which wealth is sought is called the use, and it is the end or use from which love draws its quality; for such as the end is for which anything is done, such is the love; all else serves it as means 14. In a word, love of self and love of the world are directly opposite to love to the Lord and love towards the neighbor. Consequently love of self and love of the world, such as have just been described, are infernal loves, and these reign in hell, and also constitute hell in man. But love to the Lord and love towards the neighbor are heavenly loves, and these reign in heaven, and also constitute heaven in man.
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400. 1 (4) The Love of self and the Love of the World in particular. 1. The love of self consists in wishing well to oneself done, and to no others except for the sake of self; not even to the Church, to one's country, to any human society, or to a fellow-citizen. This love consists also in doing good to these, but only for the sake of one's own reputation, honor and glory; and if one does not see that these will be secured by so doing, one says in one's heart, 'What does it matter? Why should I do this? What advantage will it be to me?' and then nothing is done. Hence it is evident that he who is in the love of self does not love the Church, his country, society, his fellow-citizen, or anything truly good, but only himself and what he possesses.
[2] "A man is dominated by the love of self when in his thoughts and actions he has no regard for the neighbor, thus none for the public, and still less for the Lord, but only for himself and his own. Consequently, whilst everything he does is primarily for the sake of himself and his own, should he do anything for the public and for the neighbor, it is only for the sake of appearance; and to secure some favor for himself.
[3] "We say 'Himself and his own' for the man who loves himself also loves his own, in particular his children and his grand-children, and in general all who act in unity with him, and these he calls his own. Nevertheless, his love for these is nothing but the love of himself, for he regards them as it were in himself, and himself in them. Amongst those whom he calls his own are all those who praise, honor and pay court to him; all others he outwardly regards as men, but inwardly as little better than nobodies.
[4] "That man is in the love of self who despises his neighbor in comparison with himself, and who holds him as an enemy if he does not show him marks of favor, and pay him respect and attention. Still more is he dominated by the love of self who for such reasons hates and persecutes the neighbor; and more so still is he who burns with revenge against him, and seeks his destruction. Such men at length come to delight in cruelty.
[5] "The true nature of the love of self may be plainly seen by a comparison with heavenly love. Heavenly love consists in loving, for their own sake, the uses or goods which a man performs for the Church, for his country, for human society, and for a fellow-citizen; but he who loves these things for his own sake, loves them just as he loves his servants, because they minister to him. It follows, therefore, that he who is in the love of self, desires the Church, his country, human society and his fellow-citizens to minister to him, rather than that he should serve them; he places himself above them, and them beneath himself.
[6] "Moreover, so far as a man is in heavenly love, which consists in loving useful service and good deeds, and in experiencing heart-felt delight in their performance, he is led by the Lord; because this is the love in which the Lord Himself is, and which flows from Him. On the other hand, so far as anyone is in the love of self, he is led by himself, that is by his proprium, which is nothing but evil; for it is his hereditary evil, which consists in loving self in preference to God, and the world in preference to heaven.
[7] "The love of self is also of such a nature that in proportion as the reins are given to it, that is, so far as external restraints are removed, such as the fear of the law and its penalties, the loss of reputation, honor, gain, office and life, it cherishes an overwhelming lust to exercise dominion not only over the whole world, but also over heaven, and indeed over God Himself: it knows neither bound nor end. This desire lurks in every man who is dominated by the love of self, although it may not be evident to the world, where he is held in check by the ties and restraints just mentioned. When such a one meets with an insuperable obstacle, he simply pauses till it is removed. Thus even he himself does not know that such a mad, unbounded lust is lurking within his love. Anyone may see that this is so from the case of men armed with power and kings who, when not subject to such checks, restraints and insuperable obstacles, overrun and subdue provinces and kingdoms, so long as success attends them, aspiring after unlimited power and glory. This is still more apparent in the case of those who would extend their dominion into heaven, and transfer to themselves all the Divine power of the Lord: their lust for power is insatiable.
[8] "There are two kinds of dominion, one of love towards the neighbor, and the other of the love of self. These two kinds of dominion are directly opposed to each other. He who rules from love towards the neighbor, desires to promote the welfare of all, and loves nothing more than to perform uses, and so to serve others; (for to serve others is to do good to them from good will in the performance of uses). This is his love and the delight of his heart. Moreover, he rejoices when he is raised to positions of dignity, not on account of the dignity, but because the sphere of his usefulness is extended, and now includes uses of greater importance. Such is the dominion that is exercised in desires to promote the welfare of no one but himself and his own. The uses which he performs are done for the sake of his own honor and glory, which he regards as the only uses. He serves others in order that he may himself be served, honored and permitted to exercise dominion. He seeks positions of dignity, not for the sake of the goods he may do, but in order that he may obtain pre-eminence and glory, and thus enjoy hip heart's delight.
[9] "The love of dominion remains also for every one after his life in the world; but those who have exercised it from love towards the neighbor are entrusted also with dominion in the heavens. Then, however, it is not they who rule, but the uses and the goods which they love; and when these rule, the Lord rules. Those, however, who have ruled in the world from the love of self, are deposed after their life in the world, and reduced to a state of servitude.
From what has been said it may now be evident who are in the love of self. It matters not whether they outwardly appear haughty or humble, for such qualities belong to the internal man, which the majority of men conceal, while they train the external to assume the appearance of what belongs to the love of the public and the neighbor, an appearance that is contrary to their real nature. This they do for the sake of self, knowing that the love of the public and the neighbor affects all men interiorly and that they will be esteemed according as they appear to be influenced by this love. The love of the public and the neighbor affects men so because heaven enters into it by influx.
[10] "The evils which prevail in those who are in the love of self are, in general, contempt of others, envy, feelings of enmity against those who do not bestow favors on them, with actual hostility on this account; also hatred in various guises, revenge, cunning, deceit, unmercifulness and cruelty. Where there are such evils, there is also contempt of God and Divine things, which are the goods and truths of the Church. If any respect is shown to these, it is with the lips only, and not with the heart. As such evils result from the love of self, there are also similar falsities, for falsities have their origin in evils.
[11] "The love of the world consists in the desire to appropriate by any means the wealth of others, also in setting the heart on riches, and in suffering the world to drag down and lead one away from spiritual love, which love towards the neighbor is, and thus away from heaven. Those are in the love of the world who desire to appropriate to their own use the property of others by various devices, especially by cunning and deceit, esteeming the neighbor's good of no account. They also covet the property of others, and so far as they do not fear the law and the loss of reputation as long as they acquire wealth, they deprive them of their property and utterly despoil them.
[12] "The love of the world, however, is not so opposed to heavenly love as the love of self is, because the evils concealed in it are not so great.
[13] "The love of the world is manifold. It consists in the love of wealth for the sake of position, in the love of position and dignities as the means of obtaining wealth, in the love of wealth as the means of procuring worldly pleasure, in the love of wealth merely for its own sake, which is the love of misers, and so on in other instances. The end for which wealth is desired is called its use; and from the end or use the love derives its character, for the nature of the love is determined by the end to which it is directed: other things serve it as means.
[14] "In short, the love of self and the love of the world are in direct opposition to love to the Lord and love towards the neighbor. Therefore, the love of self and the love of the world, as described above, are infernal loves. They are, indeed, the reigning loves in hell, and constitute hell with man; but love to the Lord and love towards the neighbor are heavenly loves, and also reign in heaven, and constitute heaven with man."
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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400. IV. DE AMORE SUI ET AMORE MUNDI IN SPECIE. 1. Amor sui est sibi soli bene velle, et non aliis nisi propter se, ne quidem Ecclesiae, Patriae, alicui Societati humanae, aut concivi; ut et illis benefacere solum propter sui famam, honorem, et gloriam, quae nisi videt in bonis, quae illis facit, dicit corde, quid refert, cur hoc, et quid inde mihi, et sic omittit; unde patet, quod is, qui in amore sui est, non amet Ecclesiam, nec Patriam, nec Societatem, nec Concivem, nec aliquod vere Bonum, sed Solum se et sua.
[2] Homo in Amore sui est, quando in illis quae cogitat et facit, non intuetur proximum, ita non publicum, minus Dominum, sed modo Semet et Suos; consequenter, quando propter semet et suos omnia facit, et si propter Publicum, sit modo ut appareat, et si propter proximum, sit ut sibi faveat.
[3] Propter Semet et Suos dicitur, nam qui amat Se, etiam amat Suos, qui sunt in specie Liberi et Nepotes ejus, et in genere omnes, qui unum cum illo faciunt, quos Suos vocat; hos et illos amare est etiam Se amare, nam illos spectat quasi in se, et se in illis; inter illos, quos Suos vocat, sunt quoque omnes, qui eum laudant, honorant, et colunt. Reliquos quidem spectat oculis corporis ut homines, sed oculis spiritus sui vix aliter quam sicut larvas.
[4] Ille homo in Amore sui est, qui proximum contemnit prae se; qui inimicum illum habet, si non sibi favet, et si non se veneratur et colit: magis adhuc in Amore sui est, qui propterea proximum odio habet, et persequitur; et magis adhuc, qui propterea flagrat vindicta contra illum, et cupit ejus perniciem: tales tandem amant saevire.
[5] Ex comparatione cum Amore coelesti, constare potest, qualis est Amor sui; Amor coelestis est amare usus propter usus, seu bona propter bona, quae homo praestat Ecclesiae, Patriae, Societati humanae, et concivi; at qui amat illa propter Se, is non amat illa aliter quam famulitia, quia serviunt sibi: inde sequitur, quod qui in Amore sui est, velit ut Ecclesia, Patria, Societates humanae, et concives, serviant sibi, et non is illis; ponit se supra illos, et illos infra se.
[6] Porro, quantum quis in Amore coelesti est, qui est amare usus et bona, et affici jucundo cordis cum illa praestat, tantum ducitur a Domino, quia ille Amor est in quo Ipse, et qui ab Ipso: at quantum aliquis in Amore sui est, tantum ducitur a semet, et tantum ducitur a Proprio suo, et Proprium hominis non est nisi quam Malum, est enim Malum ejus haereditarium, quod est se amare prae Deo, et Mundum prae Coelo.
[7] Amor sui etiam talis est, ut quantum illi laxantur fraena, hoc est, removentur vincula externa, quae sunt timores pro lege et ejus poenis, proque jactura famae, honoris, lucri, functionis, et vitae, tantum ruat, usque ut non modo imperare velit super universum terrarum Orbem, sed etiam super Coelum, imo super Ipsum Deum; nusquam est ei aliquis terminus seu finis: hoc latet in unoquovis, qui in Amore sui est, tametsi non patet coram Mundo, ubi eum dicta fraena et vincula retinent; et quisque talis, ubi obviam fit impossibile, ibi subsistit, usque dum fit possibile; ex his et illis est, quod homo, qui in tali amore est, non sciat quod ejusmodi vesana absque limite cupido in illo lateat. Quod tamen ita sit, nemo non potest videre apud Potentes et Reges, quibus non talia frena, vincula et impossibilia sunt, qui ruunt et subjugant Provincias et Regna, quantum illis succedit, et adspirant ad potentiam et gloriam ultra limites: et magis apud illos qui Dominatum extendunt in Coelum, et omnem Potentiam Divinam Domini in se transferunt; hi continue cupiunt ultra.
[8] Sunt duo Dominii genera, unum Amoris erga proximum, et alterum Amoris sui: haec duo Dominia sunt sibi opposita; qui dominatur ex Amore erga proximum, is vult omnibus bonum, et nihil plus amat quam usus praestare, ita servire aliis; (Servire aliis est aliis ex bene velle bene facere, et usus praestare), hoc ejus Amor est, et hoc jucundum cordis ejus est; is quoque, quantum evehitur ad dignitates, tantum quoque laetatur, non propter dignitates, sed propter usus, quos tunc in pluri copia, et in majori gradu, praestare potest; tale Dominium est in Coelis: at qui dominatur ex Amore sui, is vult nulli bonum, sed solum sibi et suis; usus, quos praestat, sunt propter sui honorem et gloriam, quae ei sunt soli usus; servire aliis est ei propter finem ut serviatur, honoretur, et dominetur; 1 ambit dignitates, non propter bona, quae praestet, sed ut in eminentia et gloria sit, et inde in sui cordis jucundo.
[9] Amor Dominii manet etiam unumquemvis post vitam in Mundo; sed qui dominati sunt ex Amore erga proximum, illis concreditur etiam Dominatio in Coelis, et tunc illi non dominantur, sed usus et bona, quae amant, et cum usus et bona, dominatur Dominus: Qui autem in Mundo dominati sunt ex Amore sui, illi post vitam in Mundo, abdicantur, et rediguntur in servitutem. Ex his nunc cognoscitur, quinam in Amore sui sunt; non refert, quales apparent in externa forma, si vel elati, vel submissi, nam talia sunt in Interno homine, ac Internus homo a plerisque occultatur, et Externus instruitur mentiri illa quae Amoris Publici et proximi sunt, ita contraria; et hoc quoque propter se; sciunt enim, quod amare Publicum et proximum interius afficiat omnes, et quod tantum aestimentur; 2 quod afficiat, est quia Coelum in illum amorem influit.
[10] Mala, quae apud illos sunt qui in Amore sui, sunt in genere, Contemtus aliorum, Invidia, Inimicitia contra illos qui sibi non favent, Hostilitas inde, Odia varii generis, Vindictae, Astus, Doli, Immisericordia, Crudelitas: et ubi talia Mala sunt, est etiam Contemtus Dei et Divinorum, quae sunt vera et bona Ecclesiae; quae si honorant, est solum ore et non corde. Et quia talia Mala inde sunt, etiam sunt similia Falsa, nam ex malis sunt falsa.
[11] AMOR MUNDI autem, est velle aliorum Opes ad se derivare quacunque arte, ac in divitiis cor ponere, ac pati ut Mundus retrahat et abducat illum ab Amore Spirituali, qui est Amor erga proximum, ita a Coelo. Illi in Amore Mundi sunt, qui cupiunt aliorum bona in se derivare per varias artes, imprimis qui per astus et dolos, nihili facientes bonum proximi: illi qui in eo Amore sunt, concupiscunt aliorum bona, et quantum non timent leges, et jacturam famae propter lucrum, deprivant, imo depraedantur.
[12] Sed Amor mundi non in tali gradu est oppositus Amori coelesti, in quo est Amor sui, quoniam non tanta Mala in illo recondita sunt.
[13] Amor ille multiplex est; est Amor opum ut evehantur ad honores: est Amor honorum et dignitatum ut lucrentur opes: est Amor opum propter varios usus, quibus delectantur in Mundo: est Amor opum propter solas opes, talis Amor est avaris; et sic porro; finis propter quem opes, vocatur usus, ac finis seu usus est, a quo Amor suum quale trahit; nam talis est Amor, qualis est finis propter quem; reliqua ei serviunt ut media.
[14] Verbo, Amor sui et Amor mundi, sunt prorsus oppositi Amori in Dominum, et Amori erga proximum; quare Amor sui et Amor mundi, quales supra descripti sunt, sunt Amores infernales, regnant etiam in Inferno, et quoque faciunt Infernum apud hominem. Amor autem in Dominum, et Amor erga proximum, sunt Amores coelestes, regnant etiam in Coelo, et quoque faciunt 3 Coelum apud hominem.
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