3223# 人被两种光照亮：世界之光和天堂之光。世界之光来自太阳，天堂之光来自主。世界之光是为自然人或外在人准备的，用于照亮他们所处环境的事物。尽管那里的事物看似不属于这种光，但实际上它们都是这光的产物。因为自然人只能通过世界上存在和可见的事物来理解，这些事物必须在光与影的作用下才能呈现形态。时间和空间的概念在自然人的思维中占据重要地位，没有这些概念，他们就无法思考，这些也属于世界之光的范畴。
天堂之光是为灵性人或内在人准备的。人的内在心智，包括那些被称为非物质的智性观念，存在于这种光中。尽管人们常把理解力比作视力，并认为它需要光，但他们并不真正理解天堂之光的存在。这是因为当人沉浸在世俗和肉体中时，他只能感知世界之光中的事物，而无法感知天堂之光中的事物。然而，天堂之光确实存在，它只来自主，整个天堂都沐浴在这种光中。
【2】天堂之光远比世界之光更加完美。在世界之光中形成单一光线的，在天堂之光中可以形成无数光线。天堂之光中蕴含着智慧和智能。这种光流入外在或自然人中的世界之光，使人能够通过感官感知事物。如果没有天堂之光的流入，人就不会有任何觉察，因为世界之光中事物的生命本质上来源于天堂之光。
这两种光之间，或者说天堂之光中的事物和世界之光中的事物之间，存在着对应关系。当外在或自然人与内在或灵性人和谐一致时，也就是说，当前者服务于后者时，这种对应关系就会显现。在这种情况下，世界之光中出现的事物就成为天堂之光中事物的象征。
3223、有两种光照耀世人，即：世界之光和天堂之光。世界之光来自太阳，而天堂之光来自主。世界之光是为属世人或外在人，因而是为存在于属世人中的事物而设的。这些事物虽看似不属这光，但仍属于它，因为属世人若不通过诸如存在并显现于太阳界的那类事物，因而通过这世界的光明和阴影所赋予它的某种可见形式，就不能理解任何事物。一切时空概念也都属于世界之光；这些概念在属世人中扮演如此重要的角色，以至于若没有它们，他就不能思考。但天堂之光是为属灵人或内在人而设的。人的内层心智含有被称为非物质的直觉思维或概念在里面，它就住在这光中。人没有意识到这一点，尽管他称自己的智力为视觉，并将光归于它。他之所以没有意识到这一点，是因为只要沉浸于世俗和肉体事物，他就只感知到诸如属于世界之光的那类事物，却感知不到诸如属于天堂之光的那类事物。天堂之光唯独来自主，整个天堂都沐浴在这光中。
这光（即天堂之光）比世界之光无限完美得多。在世界之光中构成一条光线的事物在天堂之光中构成无数条光线。天堂之光含有聪明和智慧在里面。这光就是那流入外在人或属世人中的世界之光，并使他以其感官感知物体的。除非天堂之光流入，否则人不会有任何感知，因为属于世界之光的事物从这光获得自己的生命。当外在人或属世人与内在人或属灵人构成一体时，也就是当外在人顺从或服务于内在人时，一种对应关系就存在于这两种光之间，也就是存在于属于天堂之光的事物和属于世界之光的事物之间。在这种情况下，出现在世界之光中的事物就是出现在天堂之光中的那类事物的代表。
Potts(1905-1910) 3223
3223. There are two lights whereby man is enlightened-the light of the world, and the light of heaven. The light of the world is from the sun; the light of heaven is from the Lord. The light of the world is for the natural or external man, thus for those things which are in him, and although the things which are therein do not appear to be of this light, they nevertheless are so; for nothing can be comprehended by the natural man except by such things as come forth and appear in the solar world, thus except they have somewhat of form from the light and shade therein. All ideas of time and ideas of space, which are of so much account in the natural man that he cannot think without them, are also of the light of the world. But the light of heaven is for the spiritual or internal man. Man's interior mind, in which are his intellectual ideas that are called immaterial, is in this light. Man is unaware of this, although he calls his intellect sight, and ascribes light to it; the reason is that so long as he is in worldly and corporeal things he has a perception only of such things as are of the light of the world, but not of such things as are of the light of heaven; the light of heaven is from the Lord alone, and the universal heaven is in this light. [2] This light (namely, that of heaven) is immensely more perfect than the light of the world; the things which in the light of the world make one ray, in the light of heaven make myriads; within the light of heaven there are intelligence and wisdom. This light is that which flows into the light of the world which is in the external or natural man, and causes him to perceive sensuously the objects of actual things; and unless this light flowed in, man could not have any perception, for the things which are of the light of the world derive from it their life. Between these lights, or between the things which are in the light of heaven and those in the light of the world, there exists a correspondence when the external or natural man makes one with the internal or spiritual man, that is, when the former is subservient to the latter; and the things which then come forth in the light of the world are representative of such things as come forth in the light of heaven.
Elliott(1983-1999) 3223
3223. There are two forms of light that give light to man, the light of the world and the light of heaven. The light of the world comes from the sun, the light of heaven from the Lord. The light of the world is intended for the natural or external man, and so for things that exist within the natural man. Although these things do not appear to belong to that light, nevertheless they do, for the natural man is not able to grasp anything except by means of such things as occur and are visible in the world of the natural sun, thus unless they are given some visible form by the light and the shade of that world. All concepts of time and concepts of space, which in the natural man play so great a role that without them he is incapable of thought, belong also to the light of the world. The light of heaven however is intended for the spiritual or internal man. Man's interior mind, where his intellectual concepts reside that are called immaterial, belongs in that light. Of this no one is immediately conscious even though he refers to his intellect as sight and attributes light to it. The reason why he is not immediately conscious of it is that as long as he is engrossed in worldly and bodily interests his perception is solely of such things as belong to the light of the world and not of such as belong to the light of heaven. The light of heaven comes from the Lord alone, and the whole of heaven is bathed in that light.
[2] This light - the light of heaven - is immeasurably more perfect than the light of the world. Things which in the light of the world make a single ray make myriads in the light of heaven. The light of heaven holds intelligence and wisdom within it. This is the light which flows into the light of the world which shines in the external or natural man and causes the latter to perceive things with the senses. Unless the light of heaven were flowing in a person would have no discernment at all, for the life present in things which belong to the light of the world is received from that inflowing light. Between these two forms of light - that is, between things that belong to the light of heaven and those that belong to the light of the world - a correspondence exists when the external or natural man makes one with the internal or spiritual man, that is, when the external man is subservient to the internal. In this case things that occur in the light of the world are representative of such as occur in the light of heaven.
Latin(1748-1756) 3223
3223. Sunt binae luces ex quibus illuminatur homo, lux mundi et lux caeli; lux mundi est a sole, lux caeli est a Domino; lux mundi est pro homine naturali seu externo, ita pro illis rebus quae sunt in illo; res quae ibi sunt, tametsi non apparent quod lucis illius sint, usque sunt, nam {1}a naturali homine nihil capi potest nisi per talia quae in mundo amari existunt et apparent, et sic nisi a luce ibi ac umbra aliquid formae {2}habent; omnes ideae temporis et ideae spatii quae in naturali homine tantum faciunt ut absque illis cogitare nequeat, etiam lucis mundi sunt: lux autem caeli pro homine (t)spirituali seu interno est; mens hominis interior, ubi ideae ejus intellectuales quae immateriales vocantur, in illa luce est; hoc nescit homo, tametsi {3}intellectum suum vocat visum, et ei adscribit lucem: causa est quia quamdiu in mundanis et corporeis est, modo perceptionem talium quae sunt lucis mundi, habet, non autem talium quae sunt lucis caeli; {4}lux caeli est a solo Domino; universum caelum in illa luce est. [2] Haec lux nempe caeli immensum perfectior est luce mundi; quae in luce mundi faciunt suum radium, illa in luce caeli faciunt myriades; in luce caeli inest intelligentia et sapientia; illa lux est quae influit in lucem mundi quae in externo seu naturali homine, et facit ut is sensualiter objecta rerum percipiat; nisi illa lux influeret, nusquam homini aliqua apperceptio foret, nam illis quae luminis mundi sunt, vita inest inde. Inter illas luces, seu inter illa quae in luce caeli et in luce mundi sunt, datur correspondentia, quando externus seu naturalis homo suum facit cum interno seu spirituali, hoc est, cum ille huic inservit; et quae tunc existunt in luce mundi, sunt repraesentativa talium quae in luce caeli. @1 i quae ibi$ @2 habetur$ @3 intellectuale$ @4 i at cum corporea et mundana apud illum cessant, tunc venit in lucem caeli;$