570.记事四：
我曾跟一个新灵交谈过，他在世时就常常默想天堂与地狱。新灵是指那些新近死亡的人，他们被称为灵，因为他们此时是灵人。这灵一进入灵界，就照以前的习惯思索天堂和地狱，想到天堂时，似乎很高兴，想到地狱时，就很悲伤。当他发觉自己到了灵界时，就问天堂和地狱在什么地方，它们是什么样，各自性质如何。他们答复说：“天堂在你头上，地狱在你脚下，因为你现在在精灵界，精灵界位于天堂与地狱的中间，但它们是什么样，各自性质如何，我们无法用三言两语描述出来。”然后，由于他迫切地想要知道答案，就跪下恳切祷告，求神指示。看哪，一个天人出现在他右手边，扶他起来，说：“你恳求被指示天堂和地狱的事，去探究与学习何为快乐，你就会知道。”一说完这话，天人就被接升上去了。
然后这个新灵自言自语说：“这话是什么意思？‘探究与学习何为快乐，你就知道何为天堂地狱，还有它们的性质’。”他立刻离开那地方，四处徘徊，询问他所遇见的人：“烦请告诉我，什么是快乐？”一些人说：“这是什么问题？谁不知道什么是快乐？它不就是欢喜愉快吗？快乐就是快乐，都差不多，我们看不出有什么分别。”有的说：“当精神得到娱乐，脸上就笑逐颜开，嘴上就诙谐幽默，动作就轻松活泼，整个人兴高采烈的。”还有人说：“快乐无非是盛宴，吃山珍海味，喝美酒佳酿，一醉方休，然后高谈阔论，畅所欲言，特别是谈论男女之间的事。”
听到这些话，新灵很气愤，自语说：“这些回答粗野庸俗，不是出于有教养的人。这样的快乐既非天堂也非地狱。但愿我能遇见聪明人。”他离开这些人，打听聪明人在哪里，然后一个天使灵看见他，对他说：“我发觉你渴望知道整个天堂和地狱什么样，它们的特征是快乐。我带你到一座山上，那里每天有人集会，有观察结果的，有探究原因的，有追溯目的的。观察结果的在那里被称为知识灵，抽象地说，就是知识，探究原因的被称为聪明灵，抽象地说，就是聪明，追溯目的的被称为智慧灵，抽象地说，就是智慧。在这些人的正上方，就是天堂，那里的天人有的从目的知道原因，有的从原因明白结果，这三群人通过这些天人获得启示。”
然后天使灵牵着新灵的手，带他来到山顶上，追溯目的的所谓智慧灵正在聚会。新灵对他们说：“请原谅我冒昧打扰，我从小就思索天堂与地狱。我刚到灵界，遇见我的灵告诉我说，天堂在我头上，地狱在我脚下，但没有说这个或那个什么样，其性质如何，不停地思考使我感到很烦闷，我向神祷告，然后一个天人来到我跟前，说‘去探究与学习何为快乐，你就会明白。’我探究过，但至今没有答案。所以你们若愿意，求你们指教我什么是快乐。”
对此，智慧灵回答说：“对天堂和地狱的所有人来说，快乐就是生命的全部。对于天堂的人，它是善与真的快乐，但对于地狱的人，它是恶与假的快乐，因为一切快乐皆属于爱，爱就是人之生命的存在（本质）。所以，既然一个人的性质取决于其爱的性质，因此也取决于其快乐的性质。爱的活动就是赋予感觉快乐的东西，在天堂，爱的活动与智慧在一起，在地狱，爱的活动与癫狂在一起，但无论哪种情况，这活动都会在它的主体里面产生快乐。但天堂和地狱的快乐截然相反，天堂的快乐在于对良善的热爱，以及随之行善的快乐，而地狱的快乐则在于对虚假的热爱，以及随之作恶的快乐。因此，如果你知道什么是快乐，就会知道什么是天堂地狱，以及它们的性质。
但要进一步探究与学习何为快乐，要通过那些探究原因，被称为聪明的灵。他们在你右手边的方向。”于是他告辞，来到第二个集会，说明来由后，就乞求指教。他们乐于回答这个问题，说：“没错，人若知道何为快乐就知道何为天堂地狱及其性质。使人成为人的是意愿，若非感觉到快乐，意愿就无动于衷。因为意愿就其自身而言，无非是某种爱的情感，因而是某种快乐，正是某种乐趣，以及随之而来的满足产生意愿。由于意愿驱使觉知去思考，所以除非通过意愿流入的快乐，否则根本不可能有一顶点思维。这是真的，因为主的生命流入天使、精灵及人的里面，激活他们灵魂与心灵里的一切。所流入的是爱与智慧，一切快乐皆由此而来，这流入就是活动本身。从起源来说，这就是所谓的狂喜、极乐与幸福，从衍生来说，是快乐，愉悦与乐趣，从广义来说，是良善。但是地狱灵自己颠倒一切，因而将善转为恶，真转为假，不过他们依然不断感觉到快乐，因为若没有持久的快乐，他们就不会有意愿、感觉，因而不会有生命。这清楚表明何为地狱的快乐，及其性质与源头，以及何为天堂的快乐，及其性质与源头。”
听完这一切，他被带到第三个集会，那些观察结果，被称为知识的灵就在这里，他们说：“下到地狱，上到天堂，你就能觉察与感受到天堂和地狱的快乐。”看哪，就在那一刻，远处的地面裂开了，三个魔鬼从裂口出来，因其爱欲看起来像着了火一般，陪同新灵的天使看出，这三个魔鬼是特意从地狱被带上来的，就喊着说：“不要靠近，就在那里告诉我们有关你们的快乐。”他们回答说：“要知道，每个人，无论好人坏人，皆在他自己的快乐里，所谓的好人在他的快乐里，所谓的坏人也在他的快乐里。”天人问：“你们的快乐是什么？”他们说，快乐在于行淫、报复、欺诈与亵渎。天人又问：“你们的快乐是什么滋味呢？”他们说，别人感觉它们就象粪便的恶臭、死尸的腐味、便池的骚味。然后天人问：“这些东西让你们快乐吗？”他们回答：“是最快乐的。”“那么，”天人说：“你们就象生活在这类东西里的肮脏动物。”他们回应说：“如果我们是，就是吧，但这类东西我们闻着舒服。”然后天人问：“还有吗？”他们回答：“每个人都被允许在他自己的快乐里，即使是最肮脏的，如他们所说的那样，只要他不搅扰善灵与天人，但由于我们的快乐让我们忍不住骚扰他们，所以我们被扔到苦工房，在这里活受罪。禁止与收回我们的快乐就是所谓的地狱折磨，是一种内在的痛苦。”天人问：“你们为什么要骚扰好人？”他们回答说：“我们忍不住，每当我们看见天人，感觉主圣洁的氛围环绕他，就好象有股怒气抓住我们。”对此，我们说：“那么你们还象野兽。”然后，他们一看见新灵和天人，狂燥的情绪就涌了上来，看上去如同仇恨的烈火。为防止他们造成伤害，他们被扔回地狱。
此后，从目的知道原因，从原因明白结果的天人出现了，他们就在那三群人上面的天堂里。这些天人显现在耀眼的白光中，这白光顺着螺旋曲线滚动下来，带来一个花环，把它戴在新灵的头上。此时一个声音由此发出，对他说：“这桂冠被赐予你，是因为你从小就默想天堂和地狱。”
570. 记事四:
我曾跟一个新灵交谈过, 他在世时就常常默想天堂与地狱。 新灵是指那些新近死亡的人, 他们被称为灵, 因为他们此时是灵人。 这灵一进入灵界, 就照以前的习惯思索天堂和地狱, 想到天堂时, 似乎很高兴, 想到地狱时, 就很悲伤。 当他发觉自己到了灵界时, 就问天堂和地狱在什么地方, 它们是什么样, 各自性质如何。 他们答复说: “天堂在你头上, 地狱在你脚下, 因为你现在在精灵界, 精灵界位于天堂与地狱的中间, 但它们是什么样, 各自性质如何, 我们无法用三言两语描述出来。 ”然后, 由于他迫切地想要知道答案, 就跪下恳切祷告, 求神指示。 看哪, 一个天人出现在他右手边, 扶他起来, 说: “你恳求被指示天堂和地狱的事, 去探究与学习何为快乐, 你就会知道。 ”一说完这话, 天人就被接升上去了。
然后这个新灵自言自语说: “这话是什么意思? ‘探究与学习何为快乐, 你就知道何为天堂地狱, 还有它们的性质’。 ”他立刻离开那地方, 四处徘徊, 询问他所遇见的人: “烦请告诉我, 什么是快乐? ”一些人说: “这是什么问题? 谁不知道什么是快乐? 它不就是欢喜愉快吗? 快乐就是快乐, 都差不多, 我们看不出有什么分别。 ”有的说: “当精神得到娱乐, 脸上就笑逐颜开, 嘴上就诙谐幽默, 动作就轻松活泼, 整个人兴高采烈的。 ”还有人说: “快乐无非是盛宴, 吃山珍海味, 喝美酒佳酿, 一醉方休, 然后高谈阔论, 畅所欲言, 特别是谈论男女之间的事。 ”
听到这些话, 新灵很气愤, 自语说: “这些回答粗野庸俗, 不是出于有教养的人。 这样的快乐既非天堂也非地狱。 但愿我能遇见聪明人。 ”他离开这些人, 打听聪明人在哪里, 然后一个天使灵看见他, 对他说: “我发觉你渴望知道整个天堂和地狱什么样, 它们的特征是快乐。 我带你到一座山上, 那里每天有人集会, 有观察结果的, 有探究原因的, 有追溯目的的。 观察结果的在那里被称为知识灵, 抽象地说, 就是知识, 探究原因的被称为聪明灵, 抽象地说, 就是聪明, 追溯目的的被称为智慧灵, 抽象地说, 就是智慧。 在这些人的正上方, 就是天堂, 那里的天人有的从目的知道原因, 有的从原因明白结果, 这三群人通过这些天人获得启示。 ”
然后天使灵牵着新灵的手, 带他来到山顶上, 追溯目的的所谓智慧灵正在聚会。 新灵对他们说: “请原谅我冒昧打扰, 我从小就思索天堂与地狱。 我刚到灵界, 遇见我的灵告诉我说, 天堂在我头上, 地狱在我脚下, 但没有说这个或那个什么样, 其性质如何, 不停地思考使我感到很烦闷, 我向神祷告, 然后一个天人来到我跟前, 说‘去探究与学习何为快乐, 你就会明白。 ’我探究过, 但至今没有答案。 所以你们若愿意, 求你们指教我什么是快乐。 ”
对此, 智慧灵回答说: “对天堂和地狱的所有人来说, 快乐就是生命的全部。 对于天堂的人, 它是善与真的快乐, 但对于地狱的人, 它是恶与假的快乐, 因为一切快乐皆属于爱, 爱就是人之生命的存在 (本质)。 所以, 既然一个人的性质取决于其爱的性质, 因此也取决于其快乐的性质。 爱的活动就是赋予感觉快乐的东西, 在天堂, 爱的活动与智慧在一起, 在地狱, 爱的活动与癫狂在一起, 但无论哪种情况, 这活动都会在它的主体里面产生快乐。 但天堂和地狱的快乐截然相反, 天堂的快乐在于对良善的热爱, 以及随之行善的快乐, 而地狱的快乐则在于对虚假的热爱, 以及随之作恶的快乐。 因此, 如果你知道什么是快乐, 就会知道什么是天堂地狱, 以及它们的性质。
但要进一步探究与学习何为快乐, 要通过那些探究原因, 被称为聪明的灵。 他们在你右手边的方向。 ”于是他告辞, 来到第二个集会, 说明来由后, 就乞求指教。 他们乐于回答这个问题, 说: “没错, 人若知道何为快乐就知道何为天堂地狱及其性质。 使人成为人的是意愿, 若非感觉到快乐, 意愿就无动于衷。 因为意愿就其自身而言, 无非是某种爱的情感, 因而是某种快乐, 正是某种乐趣, 以及随之而来的满足产生意愿。 由于意愿驱使觉知去思考, 所以除非通过意愿流入的快乐, 否则根本不可能有一顶点思维。 这是真的, 因为主的生命流入天使, 精灵及人的里面, 激活他们灵魂与心灵里的一切。 所流入的是爱与智慧, 一切快乐皆由此而来, 这流入就是活动本身。 从起源来说, 这就是所谓的狂喜, 极乐与幸福, 从衍生来说, 是快乐, 愉悦与乐趣, 从广义来说, 是良善。 但是地狱灵自己颠倒一切, 因而将善转为恶, 真转为假, 不过他们依然不断感觉到快乐, 因为若没有持久的快乐, 他们就不会有意愿, 感觉, 因而不会有生命。 这清楚表明何为地狱的快乐, 及其性质与源头, 以及何为天堂的快乐, 及其性质与源头。 ”
听完这一切, 他被带到第三个集会, 那些观察结果, 被称为知识的灵就在这里, 他们说: “下到地狱, 上到天堂, 你就能觉察与感受到天堂和地狱的快乐。 ”看哪, 就在那一刻, 远处的地面裂开了, 三个魔鬼从裂口出来, 因其爱欲看起来像着了火一般, 陪同新灵的天使看出, 这三个魔鬼是特意从地狱被带上来的, 就喊着说: “不要靠近, 就在那里告诉我们有关你们的快乐。 ”他们回答说: “要知道, 每个人, 无论好人坏人, 皆在他自己的快乐里, 所谓的好人在他的快乐里, 所谓的坏人也在他的快乐里。 ”天人问: “你们的快乐是什么? ”他们说, 快乐在于行淫, 报复, 欺诈与亵渎。 天人又问: “你们的快乐是什么滋味呢? ”他们说, 别人感觉它们就象粪便的恶臭, 死尸的腐味, 便池的骚味。 然后天人问: “这些东西让你们快乐吗? ”他们回答: “是最快乐的。 ”“那么, ”天人说: “你们就象生活在这类东西里的肮脏动物。 ”他们回应说: “如果我们是, 就是吧, 但这类东西我们闻着舒服。 ”然后天人问: “还有吗? ”他们回答: “每个人都被允许在他自己的快乐里, 即使是最肮脏的, 如他们所说的那样, 只要他不搅扰善灵与天人, 但由于我们的快乐让我们忍不住骚扰他们, 所以我们被扔到苦工房, 在这里活受罪。 禁止与收回我们的快乐就是所谓的地狱折磨, 是一种内在的痛苦。 ”天人问: “你们为什么要骚扰好人? ”他们回答说: “我们忍不住, 每当我们看见天人, 感觉主圣洁的氛围环绕他, 就好象有股怒气抓住我们。 ”对此, 我们说: “那么你们还象野兽。 ”然后, 他们一看见新灵和天人, 狂燥的情绪就涌了上来, 看上去如同仇恨的烈火。 为防止他们造成伤害, 他们被扔回地狱。
此后, 从目的知道原因, 从原因明白结果的天人出现了, 他们就在那三群人上面的天堂里。 这些天人显现在耀眼的白光中, 这白光顺着螺旋曲线滚动下来, 带来一个花环, 把它戴在新灵的头上。 此时一个声音由此发出, 对他说: “这桂冠被赐予你, 是因为你从小就默想天堂和地狱。 ”
570. The fourth memorable occurrence. On one occasion I had a conversation with a recently arrived spirit. While in the world, he had meditated a great deal on heaven and hell. ("Recently arrived spirits" mean people who have recently died. They are called spirits because they are then human beings who are spiritual [rather than physical] in nature.)
As soon as he came into the spiritual world he resumed meditating on heaven and hell. When he thought about heaven he felt happy; when he thought about hell he felt sad.
When he realized that he was actually in the spiritual world, he immediately asked, "Where is heaven and where is hell? What is heaven, what is hell, and how are they experienced?"
"Heaven is above your head," [the spirits] replied, "and hell is under your feet. You are now in the world of spirits, which is midway between heaven and hell. What heaven is, what hell is, and how they are experienced, however, is not something we can describe in a few words. "
Because he had a burning desire to know, he threw himself to his knees and prayed devoutly to God to be taught.
An angel immediately appeared at his right hand. The angel lifted him up and said, "You have prayed to be taught about heaven and hell. Investigate and find out what delight is, and you will know. " Upon saying this, the angel was raised up out of sight.
[2] The recently arrived spirit then said to himself, "What is this? 'Investigate and find out what delight is, and you will know what heaven is, what hell is, and how they are experienced'?"
Soon he left there and traveled around. When he encountered people he asked them, "Tell me, if you would, please, what delight is. "
Some said, "What kind of question is that? Who doesn't know what delight is? It is joy and happiness. Delight is delight - one is like another. We are not aware of any differences. "
Others said, "Delight is the laughter of the mind. When our mind is laughing, our face is cheerful, our speech is full of jokes, our gestures are playful, and our whole self embodies delight. "
Others said, "I'll tell you what delight is! It is dining and eating delicacies, drinking and getting drunk on vintage wine, and then chatting about various topics, especially the games of Venus and Cupid!"
[3] Annoyed at this the new spirit said to himself, "These answers are crude and unsophisticated. The delights these spirits mentioned are not heaven and are not hell either. I wish I could meet some people with wisdom. "
He left the people he was with and asked around to learn where he might find people with wisdom.
An angelic spirit noticed him and said, "I can sense your burning desire to know what the universal attribute of heaven is and what the universal attribute of hell is. Since the answer is delight, I will take you up onto the hill. There is a meeting every day there between spirits who conduct research on results, spirits who survey means, and spirits who investigate purposes. The spirits who conduct research on results are called spirits of the academic disciplines, or abstractly, Knowledges. The spirits who survey means are called spirits of intelligence, or abstractly, Intelligences. The spirits who investigate purposes are called spirits of wisdom, or abstractly, Wisdoms. Directly above them in heaven there are angels who see means in terms of the purposes behind them, and see results in terms of the means that lead to them. From these angels the three groups receive their enlightenment. "
[4] The angelic spirit then took the newly arrived spirit by the hand and led him up the hill to the group of spirits who investigate purposes; they are called Wisdoms.
"Forgive me," the newly arrived spirit said to them, "for coming up to join you. The reason why I have done so is that since my childhood I have been meditating on heaven and hell. I have recently come into this world. Spirits who were assigned to me at the time of my transition told me that heaven was over my head and hell was beneath my feet, but they would not tell me what heaven is, what hell is, and how they are experienced. Because of my constant thought about heaven and hell I became anxious and prayed to God. An angel appeared beside me and said, 'Investigate and find out what delight is and you will know. ' I did investigate, but have learned nothing. I ask you then, if you would, please, to teach me what delight is. "
[5] "To all individuals in heaven," the Wisdoms replied, "delight is the most important thing in their lives; and to all individuals in hell, delight is the most important thing in their lives. Those in heaven take delight in what is good and what is true. Those in hell take delight in what is evil and what is false. Delight is always related to love, and love is the underlying reality of our lives. How human we are depends on what kind of love we have. Therefore how human we are also depends on what kind of delight we feel. When our love is active, it causes us to feel delight. A heavenly love becomes active with the help of wisdom; a hellish love becomes active with the help of insanity. In either case the activity causes the person to experience delight. The heavens and the hells have delights that are opposite to each other, however. The heavens love what is good and therefore take delight in benefiting others. The hells love what is evil and therefore take delight in harming others. If you know what delight is, you will indeed know what heaven is, what hell is, and how they are experienced.
[6] But investigate and find out more about delight from the spirits who survey means; they are called Intelligences. As you go out, they are on your right. "
So he left there and came to the next group. He stated the reason he had come and asked them to teach him what delight is. They greatly enjoyed being asked, and said, "It is true that those who know what delight is know what heaven is, what hell is, and how they are experienced. The will, which is the faculty that makes us human, is not moved an inch by anything other than delight. By definition, the will is simply the desire that belongs to some love and therefore some delight. There is something agreeable and therefore pleasing that causes us to will. Since the will is what drives the intellect to think, not a moment of thinking occurs unless there is some delight flowing in from the will.
"The reason why this is the case is that everything that happens in the soul and mind of angels, spirits, and human beings is set in motion by the Lord through an inflow that comes from him - an inflow of love and wisdom. This inflow is the movement that causes the whole experience of delight, which at its point of origin is called blessedness, good fortune, and happiness; and in its derivation is called delightful, pleasant, and pleasurable. In a universal sense it is what is known as good. The spirits of hell, however, turn all things upside down within themselves. They turn what is good into what is evil and what is true into what is false. The only thing they retain is the sense of delight, because if delight did not continue, they would have no will and no sensation, and therefore no life. This should clarify the nature, experience, and origin of the delight felt in hell, and the nature, experience, and origin of the delight felt in heaven. "
[7] Upon hearing that, the newly arrived spirit was brought to the third group, the spirits who conduct research on results; they are called Knowledges. They said, "Go down into the lower earth and go up into the higher realm. In them you will perceive and sense the delights of heaven and of hell. "
At that point, however, the ground suddenly yawned wide at some distance from them. Up through the chasm came three devils, who were visibly lit up by the delight that comes from what they love. The angels who were accompanying the newly arrived spirit perceived that it was not by coincidence that the three devils had come up just then. The angels called out to the devils, "Don't come any closer, but from where you are, tell us something about what delights you. "
"It is important to know," they replied, "that all people, whether labeled good or evil, have their own delight. The so-called good people have theirs and the so-called evil people have theirs. "
"What do you take delight in?" the angels asked.
"What is delightful to us," they replied, "is whoring, taking revenge, cheating, and speaking blasphemy. "
"What are those delights like for you, exactly?" the angels asked.
The devils replied that their delights were sensed by others as resembling the stench of excrement, the reek of dead bodies, and the smell of stagnant urine.
"Are those things actually delightful to you?" the angels asked.
"Very much so," the devils replied.
"Then you are like the filthy little creatures that live in those substances," said the angels.
"If we are, we are," the devils said, "but those things give our noses intense pleasure. "
"Do you have anything further to add?" the angels asked.
"Yes," they replied. "Everyone is allowed to have her or his delight, even if it is of the 'most unclean' kind, as others call it, provided she or he does not attack good spirits and angels; but because our delight makes it absolutely impossible to resist attacking them, we are thrown into workhouses where we suffer many hard things. Being restrained and withdrawn from our delights causes the so-called torment of hell, which is profound inner pain. "
"Why do you attack people who are good?" the angels asked.
"We can't help it," the devils said. "A kind of rage comes over us every time we see any angel and sense the Lord's divine sphere around that angel. "
"Then you are also like animals," we said.
Soon afterward, when they noticed the newly arrived spirit with the angels, a diabolical rage came over them, which looked like a burning fire of hate. Therefore to prevent their doing any harm, they were thrown back into hell.
After that, other angels appeared in a shining white light. They were the angels who see means in terms of the purposes behind them, and see results in terms of the means that lead to them - the angels in the heaven directly above the three groups. That shining light rolled downward through spiraling turns, carrying a ring of flowers and placing it gently on the head of the newly arrived spirit. Then a voice came to him from above: "This wreath of honor is given to you because you have meditated on heaven and hell since you were young. "
570. The fourth experience.
I once talked with a newly arrived spirit, who while in the world had spent much time meditating about heaven and hell. (By newly arrived spirits are meant people who have recently died, who are called spirits because they are then spiritual people.) As soon as he entered the spiritual world, he began in the same way to meditate about heaven and hell; and he felt happy when he thought about heaven, and sad when he thought about hell. On realising that he was in the spiritual world, he immediately asked where heaven and hell were, and what each were, and what they were like.
'Heaven,' they replied, 'is above your head, and hell is below your feet, for you are now in the world of spirits, which is mid-way between heaven and hell. But we cannot describe in a few words what heaven is and what it is like, or what hell is and is like.'
Then, being intensely eager to know he fell on his knees and prayed earnestly to God for instruction. An angel appeared at once on his right, who made him get up and said: 'You have begged to be instructed about heaven and hell. Ask and learn what pleasure is, and you will know.' And with these words the angel disappeared.
[2] Then the new spirit said to himself: 'What is the meaning of this, "Ask and learn what pleasure is, and you will know what heaven and hell are and what they are like"?' So he left the place where he was and wandered about, addressing those he met and saying: 'Please be so good as to tell me what pleasure is.' 'What sort of a question is this?' said some. 'Everyone knows what pleasure is. Isn't it joy and happiness? Pleasure then is pleasure, and one is like another; we don't know how to distinguish them.'
Others said that pleasure is mental amusement. 'When the mind is amused, the face is cheerful, speech is full of jokes, gestures are lighthearted, and the whole person is pleased.' But some said: 'Pleasure is simply feasting and eating delicacies, drinking and getting drunk on fine wine, and then having conversations on various topics, especially about the sports of Venus and Cupid.'
[3] On hearing this the new spirit was cross and said to himself: 'These are the replies of peasants, not educated people. These pleasures are neither heaven nor hell. I wish I could meet some wise men.' So he left these people and started asking, 'Where are the wise?'
Then he was seen by an angelic spirit, who said: 'I perceive that you are fired with the longing to know what is the universal characteristic of heaven and of hell. This is pleasure, so I will take you to a hill, where every day there is an assembly of those who seek out effects, of those who enquire into causes, and of those who examine ends. Those who seek out effects are called scientific spirits, or Sciences personified. Those who enquire into causes are called intelligent spirits, or Intelligences personified. Those who examine ends are called wise spirits or Wisdoms personified. Directly above them in heaven are the angels who see causes from the point of view of ends, and effects from the point of view of causes; these angels are the source of enlightenment for these three gatherings.'
[4] Then he took the new spirit by the hand and brought him onto a hill, where those who examine ends and are called Wisdoms were meeting. 'Forgive me,' he said to them, 'for coming up here to meet you. The reason is that from the time I was a boy I have been meditating about heaven and hell. I have recently arrived in this world, and some of the people I met told me that here heaven is overhead and hell is underfoot; but they did not tell me what each were or what they were like. So thinking constantly about them made me worried, and I prayed to God. Then an angel approached me and said: "Ask and learn what pleasure is, and you will know." I have been asking, but so far to no purpose. So, please, if you would be so kind, teach me what pleasure is.'
[5] 'Pleasure,' replied the Wisdoms, 'is the whole of life for all in heaven, and the whole of life for all in hell. Those who are in heaven experience the pleasure of good and truth, those in hell the pleasure of evil and falsity. For all pleasure has to do with love, and love is the very being of a person's life. So just as a person's humanity depends upon the nature of his love, so it does on the nature of his pleasure. The activity of the love creates the feeling of pleasure. In heaven its activity is accompanied by wisdom, in hell by madness. But each activity induces pleasure in the subjects it operates upon. The heavens and the hells experience opposite pleasures; the heavens experience the love for good and thus the pleasure of doing good, the hells the love for evil and thus the pleasure of doing harm. If therefore you know what pleasure is, you will know what heaven and hell are and what they are like.
[6] 'But ask and learn about pleasure from those who enquire into causes and are called Intelligences. They are on the right as you leave here.'
So he went away, approached the next gathering and explained why he had come, asking them to instruct him about pleasure. They were delighted to be asked, and said: 'It is true that, if anyone knows about pleasure, he knows what heaven and hell are and what they are like. The will, which is what makes a person human, does not move an inch, except as the result of pleasure. For the will regarded in itself is nothing but an affection of some love and thus of some pleasure. For there is some delight and thus some choice which inspires the act of willing; and because it is the will that makes the understanding think, not the slightest thinking is possible without pleasure flowing in from the will. The reason for this is that the Lord by the radiation from Himself activates everything in the soul and mind of angels, spirits and men. This activity takes place through the inflow of love and wisdom, and this inflow is the actual activity which is the source of all pleasure. This in its originating phase is called blessedness, bliss and happiness, and in its derived phase, pleasure, loveliness and delight, to use a universal term, good. But the spirits of hell turn everything they have upside down, so changing good into evil, and truth into falsity, though the pleasure remains constant. For without constant pleasure they would have no will, no feeling and so no life. From this it is plain what the pleasure of hell is, what it is like and where it comes from and likewise the pleasure of heaven.'
[7] Having heard this, he was taken to the third gathering where were those who seek out effects and are called Sciences. These said: 'Go down to the lower earth, and go up to the upper earth; on these you will perceive and feel the pleasures of both heaven and hell.'
Then some way off the ground gaped open and three devils came up through the opening; they had a fiery appearance resulting from the pleasure of their love. The angels who were accompanying the new spirit realised that the three devils had been deliberately brought up from hell and called out to them: 'Don't come any closer, but from where you are tell us something about your pleasures.'
'You may know,' they replied, 'that everyone, whether he is said to be good or wicked, experiences his own pleasure, the so-called good man his, and the so-called wicked man his.'
'What,' they were asked, 'is your pleasure?' They said it was the pleasure of fornicating, taking revenge, cheating and blaspheming. Then they were asked what their pleasures were like. They said that other people felt them as like the rank smell of dung, the stench of corpses and the rottenness of pools of urine. 'Do you find those things pleasant?' they were asked. 'Extremely so,' they replied. 'Then,' they were told, 'you are like unclean animals that live in such conditions.' 'If we are, we are,' they replied; 'but these are the kind of things that delight our nostrils.'
'What more can you tell us?' they were asked. They said that everyone is allowed to experience his own pleasure, even the filthiest, as others call it, so long as he does not annoy good spirits and angels. 'But because our pleasure will not let us stop annoying them, we have been thrown into labour-camps where we are harshly treated. It is the prevention and withdrawal of our pleasures there which is called the torments of hell; it is too a kind of inward pain.'
'Why did you annoy good people?' they were asked. They said they could not help themselves. 'There is a kind of frenzy,' they said, 'which takes hold of us, when we see an angel and feel the Lord's Divine sphere surrounding him.' 'Then you are really like wild beasts,' we said on hearing this.
A little later, when they saw the new spirit in the company of angels, a frenzy came over the devils, which seemed like the fire of hatred. So to prevent them doing harm, they were hurled back into hell. After this there appeared the angels who see causes from the point of view of ends and effects from the point of view of causes, and occupy the heaven above those three gatherings. They were seen surrounded by brilliant light, which as it rolled down in spiralling curves brought with it a garland of flowers, and placed it on the new spirit's head. Then a voice came forth saying: 'This laurel-wreath is given to you because from the time you were a boy you meditated about heaven and hell.'
570. Fourth Memorable Relation:
I once talked with a novitiate spirit who, when in the world, had meditated much upon heaven and hell. By novitiate spirits are meant men who have recently died, and who are called spirits because they are then spiritual men. As soon as this spirit entered the spiritual world, he began to meditate in the same manner on heaven and hell, and when thinking about heaven seemed to himself to be glad, and when thinking about hell to be sad. As soon as he recognized that he was in the spiritual world he asked where heaven and hell were, what they were, and what was the nature of each.
They answered, "Heaven is over your head, and hell beneath your feet; for you are now in the world of spirits, which is intermediate between heaven and hell; but what they are, and what the nature of each is, we cannot describe in few words."
Then, as he ardently wished to know, he threw himself upon his knees and devoutly prayed to God that he might be instructed.
And lo, an angel appeared at his right hand and raised him up, and said, "You have prayed to be instructed about heaven and hell; inquire and learn what delight is, and you will know." As soon as the angel had said this, he was taken up.
[2] The novitiate spirit then said to himself, "What does this mean? 'Inquire and learn what delight is, and you will know what heaven and hell are, and their nature.'" Leaving that place immediately, he wandered around, and asked those he met, "Pray, tell me, if you please, what delight is."
And some said, "What sort of a question is that? Who does not know what delight is? Is it not joy and gladness? Delight is delight. One is the same as the other. We know no difference."
Others said, "Delight is the mind's laughter; for when the mind laughs the countenance is merry, the speech is jocular, the gestures are playful, and the whole man is in delight."
Others said, "Delight is nothing but feasting and eating rich things, drinking generous wine and getting drunk, and then chatting about various things, especially the sports of Venus and Cupid."
[3] Hearing these remarks, the novitiate spirit being indignant, said to himself, "These answers are boorish, not those of well-bred persons. Such delights are neither heaven nor hell. Would that I could find some wise men."
And he went away from these persons and asked, "Where are the wise men?"
He was then seen by an angelic spirit, who said, "I perceive that you have an ardent desire to know what the universal of heaven is, and what the universal of hell is; and as this is delight, I will conduct you to a hill where there is a daily meeting of those who inquire into effects, of those who investigate causes, and of those who search out ends. Those who inquire into effects are there called spirits of knowledge, abstractly, knowledges; those who investigate causes, are called spirits of intelligence, abstractly, intelligences, and those who search out ends, are called spirits of wisdom, abstractly, wisdoms. Directly above these in heaven are angels who from ends see causes, and from causes see effects; from these angels those three companies have enlightenment."
[4] Then taking the novitiate spirit by the hand, he led him to the top of the hill, and to the assembly that was composed of those who search out ends and are called wisdoms. The novitiate spirit said to them, "Pardon my coming up to you; I did so, because from my childhood I have meditated about heaven and hell. I have lately come to this world; and some who were then associated with me said that heaven is here above my head, and hell beneath my feet; but they did not say what either one or the other is or the nature of it; therefore, becoming anxious from constantly thinking about them, I prayed to God; and then an angel came to me and said, 'Inquire and learn what delight is, and you will know.' I have inquired, but thus far in vain. I therefore beg that you will teach me, if it please you, what delight is."
[5] To this the wisdoms replied, "Delight is the all of life, to all in heaven, and to all in hell. To those in heaven, it is the delight of good and truth, but to those in hell, it is the delight of evil and falsity; for all delight belongs to love, and love is the being [esse] of man's life. Therefore, as man is man in accord with what his love is, so is he man in accord with what his delight is. The activity of love is what gives the sense delight; in heaven its activity is with wisdom, and in hell with insanity, but in both cases the activity produces the delight in its subjects. But the heavens and hells are opposite delights; the heavens are in love of good, and the consequent delight of doing good; but the hells are in the love of evil, and in the consequent delight of doing evil. If, therefore, you know what delight is, you know what heaven and hell are, and their nature.
[6] "But inquire and learn still further what delight is from those who investigate causes, and are called intelligences. They are off toward the right."
And he left them and drew near to that assembly, and told them the reason of his coming, and begged them to teach him what delight is.
And pleased with the question, they said, "It is true that he who knows what delight is knows what heaven and hell are and their nature. The will, from which man is man, is not moved in the slightest degree except by delight; for the will, viewed in itself, is nothing but the affection of some love, thus some delight; for it is some pleasure and consequent satisfaction that causes volition. And since the will moves the understanding to think, not the least thought is possible except from an influent delight of the will. This is so for the reason that the Lord by influx from Himself actuates all things of the soul, and all things of the mind, in angels, spirits, and men, and in these He actuates by an influx of love and wisdom; and this influx is the activity itself from which comes all delight. In its origin this is called bliss, happiness, and felicity, and in its derivation, delight, pleasantness, and pleasure, and in a universal sense, Good. But infernal spirits invert everything in themselves, thus turning good into evil, and truth into falsehood, the delight remaining without interruption; for without permanence of delight they would have no will, no sensation, and thus no life. This makes clear what the delight of hell is, and its nature and source; also what the delight of heaven is, and its nature and source."
[7] Having heard this, he was conducted to the third assembly, where those were who inquire into effects and are called knowledges; and they said, "Descend to the lower earth, and ascend to the higher; you will there perceive and feel the delights of both heaven and hell."
And lo, at that moment the earth opened at a distance, and through the chasm three devils came up, who seemed to be on fire with their love's delight; and as the angels accompanying the novitiate spirit perceived that these three had come up out of hell providentially, they called out to the devils, "Do not come nearer, but from where you are tell us something about your delights. "
They replied, "Know this, that everyone, whether he is called good or evil, is in his own delight, the so-called good man in his, and the so-called evil man in his."
The angels asked, "What is your delight?"
They said that it was delight in whoredom, revenge, fraud, and blasphemy.
Again the angels asked, "What is the nature of those delights with you?"
They said that they were felt by others like the fetid smells from dung, the putrid smells from dead bodies, and the pungent smells from stagnant urine.
The angels then asked, "Are these things delightful to you?"
They answered, "Most delightful."
"Then," said the angels, "you are like the unclean beasts that live in such things."
They replied, "If we are, we are; but such things are grateful to our nostrils."
The angels then asked, "What more?"
They answered, "Everyone is allowed to be in his own delight, even the most unclean, as they call it, provided he does not infest good spirits and angels; but as on account of our delight, we cannot help infesting them, we are cast into work-houses where we suffer terribly. The prohibition and withdrawal of our delights there is what is called the torment of hell; it is also interior pain."
The angels asked, "Why did you infest the good?"
They answered, "We could not help it; it is as if a fury seized us whenever we see an angel, and feel the Lord's Divine sphere about him." To this we said, "Then you also are like wild beasts."
Then, as soon as they saw the novitiate spirit with the angels, fury came upon them, which appeared like the fire of hatred; so to prevent their doing harm they were cast back to hell.
After this the angels appeared who from ends saw causes, and through causes effects, and who were in a heaven above those three assemblies; these angels appeared in a shining white light, which rolling down in spiral curves brought with it a circular wreath of flowers, and placed it upon the head of the novitiate spirit. And then a voice issued therefrom, saying to him, "This laurel wreath is given you because you have from childhood meditated upon heaven and hell."
570. The fourth experience. I once spoke with a novitiate spirit who, while he was in the world, had meditated much about heaven and hell. By novitiate spirits are understood men lately deceased who, being now spiritual men, are called spirits. As soon as he entered the spiritual world, he began in the same way to meditate about heaven and hell; and while meditating about heaven he seemed to himself to be in a state of gladness, but while meditating about hell, in a state of sorrow. When he perceived that he was in the spiritual world he immediately inquired where heaven and hell were, also what they were, and what each was like. The answer he received was: "Heaven is over your head, and hell is under your feet; for you are now in the world of spirits, which is midway between heaven and hell; but what heaven and hell are, and what each is like, cannot be told in a few words." Then from his ardent desire to know, he fell upon his knees and earnestly prayed to God that he might be enlightened. And behold! an angel appeared on his right hand, and raising him, said: "You have prayed to be instructed about heaven and hell; inquire and learn what delight is, and you will know." Having said this, the angel departed.
[2] Then the novitiate spirit said to himself: "What does this mean, Inquire and learn what delight is, and you will know what heaven and hell are, and what each is like?" Presently he wandered from the spot and addressed all those he met, saying, "Pray tell me, if you please, what delight is." Some replied, "What a strange question! Who does not know what delight is? Is it not joy and gladness? Delight then, is just delight, one delight resembling another, and we see no difference between them. Others said: "Delight is the laughter of the mind, for when the mind laughs, the countenance is merry, the discourse jocular, the gestures sportive and the whole man delighted." Some, however, said: "Delight consists in feasting, eating dainties, drinking generous wine to intoxication, and at the same time conversing on various subjects, especially the sports of Venus 1 and Cupid."
[3] On hearing these things the novitiate spirit somewhat angrily said to himself: "These are the answers of clowns, and not of cultured men. These delights do not constitute either heaven or hell. Would that I could meet some wise persons. So he left these, and inquired where the wise were to be found. He was then observed by a certain angelic spirit who said: "I perceive you have an ardent desire to know the universal characteristic of heaven and of hell; and since delight is this characteristic, I will take you to the top of a hill where there is a daily assembly of those who inquire into effects, of those who investigate causes and of those who examine ends. There, those who inquire into effects are called spirits of knowledge, and in the abstract, knowledges; those who investigate causes are called spirits of intelligence, and in the abstract, intelligences; and those who examine ends are called spirits of wisdom, and in the abstract, wisdoms. Directly above them, in heaven, are angels who from ends see causes, and from causes, effects; and from these angels the three assemblies receive enlightenment."
[4] Then, taking the novitiate spirit by the hand, he led him to the top of the hill and introduced him to the assembly of those who examine ends, and who are called wisdoms; and the novitiate spirit said to them: "Pardon my coming up to you. I have come because from my youth I have meditated about heaven and hell. I have lately entered this world, and some who were then associated with me said that while here heaven is above my head and hell beneath my feet; but as they did not say what heaven and hell are, and what each is like, from continual thought about them I became anxious, and prayed to God for information. Then an angel stood by me and said, 'Inquire and learn what delight is and you will know.' I have made inquiry, but so far in vain. I beg you, therefore, please teach me what delight is."
[5] To this the spirits of wisdom replied: "Delight is the all of life to every one in heaven, and to every one in hell. To those in heaven it is delight in what is good and true, but to those in hell it is delight in what is evil and false. For all delight pertains to love, and love is the being (esse) of man's life; and as a man is a man according to the nature of his love, so is he also according to the nature of his delight. The activity of love produces the sense of delight; and in heaven this activity is attended with wisdom, but in hell with madness; and in both cases it occasions delight. The heavens and the hells, however, are in opposite kinds of delight, the heavens being in the love of good and thence in the delight of doing good; but the hells are in the love of evil and thence in the delight of doing evil. If, therefore, you know that the delight is, you will know what heaven and hell are, and what each is like. Inquire, however, and learn further what delight is from those who investigate causes, and are called intelligences; they meet some distance from this place on your right."
[6] So he departed, and approached their assembly. He explained the reason of his coming, and entreated them to inform him what delight is. They were pleased at his enquiry and said: "It is true that he who knows what delight is, knows also what heaven and hell are, and what each is like. The will, by virtue of which a man is a man, is never affected in the slightest degree except by delight. For the will, regarded in itself, is nothing but the affection of some love, and consequently of some delight; and the will is actuated by that which is agreeable, and which, therefore, gives satisfaction. Because the will moves the understanding to think there is not the least thought which is not the result of the inflowing delight of the will. The reason of this is that the Lord, by an influx of love and wisdom from Himself, actuates all things in the soul and in the mind of angels, spirits and men. This influx is that activity itself from which springs all delight; and in its source it is called blessed, fortunate and happy; in its derived forms, delightful, pleasant and agreeable; and in its universal sense, good. As infernal spirits invert all things in themselves, they turn good into evil, and truth into falsity; but the delight still remains, for without it they would have neither will nor sensation; and consequently would not have life. From this it is clear what the delight of hell is, its nature and its source; and also what the delight of heaven is, its nature and its source."
[7] After hearing these things he was taken to the third assembly consisting of those who inquire into effects and who are called knowledges. They said: "Descend to the lower earth, and ascend to the higher; in these you will perceive and feel the delights both of heaven and of hell." Thereupon, at some distance from them the earth opened up, and through the chasm there came up three devils, evidently aglow with the delight of their love. As the angels who were with the novitiate spirit perceived that these were sent purposely from hell, they called to them, "Come no nearer; but from where you are tell us something of your delights.
The devils replied: "Know then, that every one, whether he be called good or evil, enjoys his own delight; he that is called good is in the enjoyment of his delight, and he that is called evil, in the enjoyment of his." Then the angels asked, "What is your delight?" They said it was delight in fornication, revenge, fraud and blasphemy. They were further asked, "What do these delights appear like to you?" They said they were perceived by others as noisome odors from dung-hills, putrid carcases and stagnant urine. "And are these," asked the angels, "delightful to you?" They replied, "Yes; most delightful." "Then," said the angels, "you are like the unclean beasts that wallow in such things." They answered, "Be it so; but such things are a delight to our nostrils." On being asked to say more on this matter they replied: "Every one is allowed the enjoyment of his delight, even though it be called most unclean, provided he does not infest good spirits and angels. But because our delight is such that we cannot refrain from molesting them, we are put into workhouses, where our sufferings are great. The restraint upon our delights in these places, and the denial of their satisfaction are what are called the torments of hell. There is present also an interior pain." The angels further asked, "Why do you infest the good?" "We cannot do otherwise," they replied. "It is as if a frenzy takes hold of us when we see any angel, and perceive the Divine sphere of the Lord about him." Thereupon we replied, "In this also you are like wild beasts;" and presently, when they noticed the novitiate spirit with the angels, there came upon them an infernal frenzy which seemed like the fire of hatred. Therefore, lest they should do any harm, they were sent back to hell.
After this there appeared the angels who from ends see causes, and by causes effects, and who were in heaven above those three assemblies. They were seen in a gleaming white light which, as it came down in spiral curves, brought with it a garland of flowers, and placed it on the head of the novitiate spirit. Then a voice came from the light, saying, "This crown of honor is given to you, because from your childhood you have meditated upon heaven and hell."
Footnotes:
1. Venus, goddess of love.
570. QUARTUM MEMORABILE.
Quondam loquutus sum cum Spiritu novitio, qui dum fuit in Mundo, de Coelo et Inferno multum meditatus est; per Spiritus novitios intelliguntur homines noviter defuncti, qui quia tunc sunt homines spirituales, vocantur Spiritus. Ille, ut primum intravit in Mundum spiritualem, coepit de Coelo et Inferno similiter meditari, et sibi visus, cum de Coelo, in laetitia, et cum de Inferno in tristitia. Ille cum animadvertit se in Mundo spirituali esse, statim quaesivit, ubi Coelum et ubi Infernum, tum quid et quale unum et alterum; et responderunt, Coelum est supra Caput tuum, et Infernum est infra pedes tuos, nunc enim es in Mundo spirituum, qui est medius inter Coelum et Infernum; sed quid et quale Coelum et quid et quale Infernum est, non possumus paucis describere: et tunc quia flagrabat desiderio cognoscendi, projecit se super genua, et oravit devote ad Deum, ut instrueretur: et ecce apparuit Angelus ad dextram ejus et elevavit illum, et dixit, supplicavisti ut instruereris de Coelo et Inferno; INQUIRE ET DISCE QUID JUCUNDUM ET COGNOSCES, et Angelus his dictis sublatus est:
[2] tunc Spiritus novitius secum dixit, quid hoc, Inquire et disce quid Jucundum, et cognosces quid et quale Coelum et Infernum est: mox e loco illo abiens circumvagatus est, et obvios alloquutus dixit, dicite quaeso, si placet, quid Jucundum; et dicebant aliqui, quae qualis haec quaestio; quis non scit quid Jucundum; estne gaudium et laetitia; quare jucundum est jucundum, unum sicut alterum, non scimus discrimen; alii dicebant, quod Jucundum esset risus mentis, dum enim mens ridet, est facies hilaris, loquela jocularis, gestus ludens, et totus homo in jucundo; aliqui autem dicebant, Jucundum nihil aliud est, quam epulari et edere lautitias, ac bibere et generoso vino inebriari, et tunc confabulari de rebus variis, imprimis de ludis Veneris et Cupidinis:
[3] his auditis, Spiritus novitius indignatus secum dixit, haec Responsa sunt rusticalia et non civilia; haec Jucunda non sunt Coelum nec Infernum; utinam conveniam Sapientes, et abivit ab illis et quaesivit ubi sapientes; et tunc visus est a quodam Spiritu angelico, qui dixit, percipio quod accensus sis desiderio sciendi id quod est universale Coeli, et Universale Inferni, et quia hoc est JUCUNDUM, deducam te super Collem, ubi quotidie conveniunt illi, qui rimantur Effectus, et illi qui investigant Causas, et illi qui explorant Fines; illi ibi qui rimantur Effectus vocantur Spiritus scientiarum, et abstracte Scientiae, et illi qui investigant Causas, vocantur Spiritus intelligentiae, et abstracte Intelligentiae; et illi qui explorant Fines, vocantur Spiritus Sapientiae, abstracte Sapientiae; directe supra illos in Coelo sunt Angeli, qui ex finibus vident causas, et ex causis effectus; ex his Angelis est tribus illis Caetibus illustratio.
[4] Ille tunc Spiritum novitium prehendens manu duxit super Collem, et ad Caetum, qui erat ex illis, qui explorant Fines et vocantur Sapientiae; his dixit, ignoscite quod ad vos ascenderim; causa est, quia a pueritia mea meditatus sum de Coelo et Inferno, et in hunc Mundum nuper veni, et quidam mihi tunc associati dixerunt, quod hic Coelum sit supra caput meum, ac Infernum sub pedibus meis, sed non dixerunt quid et quale unum et alterum, quare ex constante cogitatione de illis anxius factus oravi ad Deum, et tunc adstitit Angelus, et dixit, INQUIRE ET DISCE QUID JUCUNDUM ET COGNOSCES; inquisivi, sed adhuc in vanum; peto itaque, ut si libet, doceatis me quid Jucundum:
[5] ad haec Sapientiae respondebant, Jucundum est omne vitae omnibus in Coelo, et omne vitae omnibus in Inferno; illis qui in Coelo sunt, est Jucundum boni et veri, illis autem qui in Inferno sunt, est Jucundum mali et falsi; omne enim Jucundum est amoris, et Amor est Esse vitae hominis, quare sicut homo est homo secundum quale sui Amoris, ita est homo secundum quale sui Jucundi; activitas amoris facit sensum jucundi; activitas ejus in Coelo est cum sapientia, et activitas ejus in Inferno est cum insania, utraque in suis Subjectis sistit Jucundum; sunt autem Coeli et Inferni in oppositis Jucundis; Coeli in Amore boni et inde Jucundo benefaciendi, Inferni autem in amore mali, et inde in Jucundo malefaciendi; si itaque cognoscis quid Jucundum, cognosces quid et quale est Coelum et Infernum.
[6] Sed inquire et disce adhuc quid Jucundum ab illis, qui investigant causas, et vocantur Intelligentiae; sunt abhinc ad dextrum; 1 et abivit, et accessit, et dixit causam adventus, et petiit, ut instruerent quid Jucundum, et hi gavisi ab interrogatione dixerunt, verum est, quod qui cognoscit Jucundum, cognoscat quid et quale est Coelum et Infernum; Voluntas, ex qua homo est homo, ne quidem punctulum fertur, nisi a Jucundo, nam Voluntas in se spectata, non est nisi quam affectio alicujus amoris, ita jucundi, est enim aliquod volupe et inde placitum, quod facit velle; et quia Voluntas agit Intellectum ad cogitandum, non datur minimum cogitationis, nisi ab influo voluntatis jucundo; quod ita sit est causa, quia Dominus per influxum a se actuat omnia animae, et omnia mentis apud Angelos, spiritus et homines, et actuat per influxum amoris et sapientiae, et hic influxus 2 est ipsa activitas, ex qua omne jucundum est, quod in origine sua vocatur beatum, faustum et felix, et in derivatione jucundum, amaenum, 3 et volupe, et in universali sensu Bonum: sed Spiritus Inferni invertunt apud se omnia, ita Bonum in Malum, et Verum in Falsum, permanente jugiter Jucundo, nam absque permanentia Jucundi non foret illis Voluntas, nec Sensatio, ita non vita; ex his patet, quid et quale, et unde Jucundum Inferni, tum quid, quale, et unde Jucundum Coeli est.
[7] His auditis, deductus est ad Tertium Caetum, ubi erant qui rimantur Effectus, et vocantur Scientiae, et hi dicebant, descende in Terram inferiorem, et ascende in Terram superiorem, in his percepturus et sentiturus es Jucunditates et Coeli et Inferni. Sed ecce tunc ad distantiam ab illis hiabat terra, et per hiatum ascendebant tres Diaboli, apparentes igniti ex jucundo amoris illorum, et quia Angeli consociati cum novitio Spiritu percipiebant, quod illi Tres ex Proviso ex Inferno ascenderint, clamabant ad diabolos, ne accedite proprius, sed e loco ubi estis, narrate aliquid de Jucundis vestris; et respondebant, scitote quod unusquisque, sive bonus sive malus dicatur, in suo Jucundo sit; Bonus ita dictus in suo, et Malus ita dictus in suo; et quaesiverunt, quid vestrum Jucundum; dicebant, quod esset Jucundum scortandi, vindicandi, defraudandi, blasphemandi; et iterum quaesiverunt, qualia sunt vobis Jucunda illa; dicebant quod sentiantur ab aliis sicut foetores ex stercoribus, et sicut putores ex cadaveribus, et sicut nidores ex urinis stagnatis; et quaesiverunt, sunt illa vobis jucunda; dicebant, sunt jucundissima, et dixerunt, tunc estis sicut immundae bestiae, quae in illis degunt; et responderunt, si simus sumus, sed talia sunt deliciae narium nostrarum; et quaesiverunt, quid plura; dicebant, quod cuivis liceat in suo Jucundo esse, etiam immundissimo, ut illud vocant, modo non infestet bonos Spiritus et Angelos; sed quia ex Jucundo nostro non potuimus aliter, quam illos infestare, conjecti sumus in Ergastula, ubi dura patimur; inhibitio et retractio Jucundorum nostrorum ibi, est quod vocatur cruciatus Inferni, est quoque interior dolor; et quaesiverunt, cur infestavistis bonos; dicebant quod non potuerint aliter; est sicut furor nos invadat, dum videmus aliquem Angelum, et sentimus sphaeram Divinam Domini circum illum; ad quod diximus, tunc estis etiam sicut ferae: et mox cum viderunt novitium Spiritum cum Angelis, supervenit diabolos furor, qui apparuit sicut Ignis odii, quare ne damnum inferrent, in Infernum rejecti sunt. Post haec apparebant Angeli qui ex finibus videbant Causas, et per Causas effectus, qui in Coelo supra tres illos Caetus erant, et hi visi sunt in candida luce, quae per spirales flexus se devolvens, secum tulit rotundum Sertum ex floribus, et posuit super Caput novitii Spiritus, et tunc ad illum facta est vox inde, haec Laurea tibi datur propter causam, quia a pueritia meditatus es de Coelo et Inferno.
Footnotes:
1. Prima editio: dextrum (absque interpunctione).
2. Prima editio: imfluxus.
3. Prima editio: aemaenum.