4301# "雅各经过毗努伊勒”象征真理在良善中的状态。这一含义可以从以下关联得到理解：雅各最初进入迦南地时先渡过雅博河，这象征着真理之情感开始渗入；而此时他经过的毗努伊勒，则表示真理已渗入良善中的状态。在探讨良善的结合时，我们需要理解真理与良善的密切关系：良善若缺少真理就不成其为良善，因为良善的品质和形式都来自于真理。因此，若一个人里面没有真理，就不能说他有良善；而真理则从良善获得其本质和生命。正是基于真理与良善的这种关系，在论述诸良善的结合时，也必然涉及真理在良善中的状态。
【2】真理在良善中的状态，虽然可以用语言描述，但只有具备属天的直接领受能力者才能真正理解。对于缺乏这种直接领受力的人来说，真理是模糊的，他们甚至无法形成真理与良善结合的概念。这些人所谓的真理，仅仅是从教义中学到的知识，而他们所谓的良善，不过是按照这些所谓的真理而行事。
相比之下，具有属天的直接领受能力的人，其理解力或理性视觉沐浴在天堂之光中。他们对与良善结合的真理有着深刻的感受，就像我们的肉眼在春天被花园和草地中绽放的花朵所吸引一样。那些具有更深层领受能力的人，甚至能感受到这些真理所散发的如同花香般的芬芳。这就是天使的状态。因此，天使们能够直接领受到真理渗入良善并与之结合的所有细微差别和丰富变化，这种领受的深度和广度远远超出人类的理解范围。而普通人甚至不知道这种渗入和结合的存在，更不明白正是通过这种方式，人才能成为灵性的存在。
【3】为了帮助理解这个问题，我们需要明白：构成人的内在本质的是两个基本要素——理智和意志。真理属于理智的范畴，良善则属于意志的领域。当一个人确知并理解某事是真实的，这就是他所说的真理；当他按照自己的意志行动时，这就是他所说的良善。这两种能力必须融合为一个整体。
我们可以通过眼睛的视觉功能及其所感知的愉悦来理解这一点。当眼睛观察物体时，会根据物体的形状、颜色以及由此形成的整体和局部的美感，也就是说，根据事物的秩序或排列方式来感知愉悦和快乐。这种愉悦和快乐的感受并不属于眼睛本身，而是属于心灵及其情感。一个人对这些事物产生多少情感，就能看到多少，在记忆中保留多少。相反，如果眼睛在没有情感投入的情况下看到某物，这些印象就会消失，既不会进入记忆，也不会与心灵产生任何结合。
【4】这说明外在视觉所见的对象是通过情感的愉悦和快乐而被植入心灵的，并存在于这种愉悦和快乐之中。当类似的愉悦或快乐重现时，相关的视觉对象也会重现；反之，当类似的对象出现时，也会唤起相应的愉悦和快乐感受，这种感受会随着心灵状态的变化而呈现出不同的样态。
理智作为内在的视觉也遵循同样的规律。理智所观察的对象是属灵的，我们称之为真理，这些真理存储在记忆之中。这种内在视觉所感受到的愉悦和快乐就是良善。因此，良善就像是一片土壤，真理在其中播种和生长。这帮助我们理解真理是如何渗入良善并与之结合的，也让我们对这里所讨论的良善有所认识。关于这些深奥的真理，天使能够感知无数的细节，而人类却几乎无法理解。
4301.“雅各经过毗努伊勒”表良善里面的真理的状态。这从“毗努伊勒”的含义清楚可知，“毗努伊勒”是指良善里面的真理的状态。因为雅致在进入迦南地时，首先过的是雅博渡口，而雅博渡口表示对真理的情感的第一次注入（参看4270，4271节）。而现在他所要经过的是毗努伊勒，故“毗努伊勒”表示已经注入良善的真理的状态。所论述的主题也是这种良善与那种良善的结合；不过，良善若没有真理在里面，就不是良善；因为良善从真理获得其特定性质和形式，以致人里面的良善若没有真理在里面，就不能被称为良善。而真理则从良善获得其本质，因而获得其生命。由于事实的确如此，并且所论述的主题是这种良善与那种良善的结合，故所论述的主题也是良善里面的真理的状态。
至于良善里面的真理的状态，诚然，这种状态能被描述出来，但除了那些拥有属天觉察的人外，没有人能理解它。没有这种觉察的人甚至对真理与良善的结合没有任何概念；因为对他们来说，真理陷入模糊。事实上，他们将从教义所学来的称为真理，将照这真理所行的称为良善；而那些拥有觉察的人则拥有居于天堂之光的理解或思想视觉，并以与良善结合的真理为乐，犹如肉眼或肉体视觉以花园中盛开的鲜花和春天的草地为乐。那些拥有内在觉察的人以这些真理为乐，如同以它们所散发的怡人芳香为乐。这就是天使的状态，因此这类天使能觉察出伴随着真理注入良善并与它们结合的一切不同和变化，进而觉察出无穷事物，远远胜过世人；因为世人甚至不知道竟然还有什么注入和结合，并且人就是以这种方式而变得属灵。
为了传达对这个问题的某种概念，有必要就此作以简要说明。有两样事物构成内在人，即理解或认知和意愿。真理属于理解或认知，良善属于意愿；因为人将自己所知道并理解为正确的称为真理；将自己出于意愿所行的、因而将自己所意愿的称为良善。这两种官能必须构成一体。这一点可通过对比肉眼的视觉和以视觉所体验到的愉悦、快乐来说明。当肉眼看见物体时，它就会照着它们的形态、色彩，以及这些所带给物体的优美（无论总体还是部分）而体验到一种愉悦和快乐；简言之，它以这些里面的次序或模式为乐。这种愉悦和快乐并不属于眼睛，而是属于心智及其情感。人越对它们拥有某种情感，就越会注视它们，并将其留在记忆中。而眼睛虽然看见、却没有情感的事物则会忽略过去，不会植入记忆，因而不会变成记忆的一部分。
由此明显可知，外在视觉的物体会照着情感的愉悦和快乐而被植入；并且它们就处于这种愉悦和快乐；因为当有类似愉悦或快乐重现时，这类物体也重现；同样，当类似物体重现时，这种愉悦和快乐也会重现，并且照着状态而具有多样性。理解或认知，也就是内视也一样；它的物体是属灵的，被称为真理；这些物体的田地就是记忆；这种视觉的愉悦和快乐就是良善；因而良善就是那真理被播种并植入其中的。由此可对何为真理注入良善和它们一个在另一个里面的结合获得某种概念；以及对此处所论述的良善是什么获得某种概念，对于这种良善，天使能觉察出无数事物，而人几乎什么也觉察不出来。
Potts(1905-1910) 4301
4301. As he passed over Penuel. That this signifies the state of truth in good, is evident from the signification of "Penuel," as being the state of truth in good. For Jabbok was the stream first passed over by Jacob when he entered into the land of Canaan, and by this is signified the first instilling of the affections of truth, see n. 4270, 4271. It is the Penuel that he now passes over, and therefore by it is signified a state of truth that is insinuated into good. The conjunction of good is also treated of, and good is not good unless there is truth in it; for good has its quality and also its form from truth, insomuch that good cannot be called good in any man unless there is truth in it; but truth receives its essence, and consequently its life, from good; and this being the case, and the subject treated of being the conjunction of goods, the state of truth in good is also treated of. [2] As regards the state of truth in good, this can indeed be described, but yet it cannot be apprehended, except by those who have celestial perception. Others cannot even have an idea of the conjunction of truth with good, because with them truth is in obscurity; for they call that truth which they have learned from doctrinal things, and that good which is done according to this truth; whereas they who have perception are in celestial light as to their understanding (that is, as to their intellectual sight), and they are affected with truths which are conjoined with good, as the eye or bodily sight is affected with flowers in gardens and meadows in the time of spring; and they who are in interior perception are affected with these truths as with a fragrance that is exhaled from them. Such is the angelic state, and therefore such angels perceive all the differences and all the varieties of the instilling and conjunction of truth in good, and thus endless things more than man; for man does not even know that there is any instilling and conjunction, and that a man becomes spiritual thereby. [3] A few words shall be added in order to convey some notion of this matter. There are two things which constitute the internal man-the understanding and the will. To the understanding pertain truths, and to the will goods; for what a man knows and understands to be so, he calls truth; and what he does from will, thus what he wills, he calls good. These two faculties should constitute a one. This may be illustrated by comparison with the sight of the eye, and with the pleasantness and delight that are experienced by means of this sight. When the eye sees objects, it experiences a pleasantness and delight from them in accordance with their forms, colors, and their consequent beauties both in general and in their parts; in a word, in accordance with the order or dispositions into series. This pleasantness and delight are not of the eye, but of the animus and its affection; and insofar as the man is affected with them, so far he sees them and retains them in memory, while the things that the eye sees from no affection, are passed over and are not implanted in the memory, thus are not conjoined with it. [4] From this it is evident that the objects of the external sight are implanted in accordance with the pleasantness and delight of the affections; and that they are in this pleasantness and delight; for when a similar pleasantness or delight recurs, such objects also recur; and in like manner when similar objects recur, such pleasantness and delight also recur, with variety according to the states. It is the same with the understanding, which is the internal sight - its objects are spiritual, and are called truths; the field of these objects is the memory; the pleasantness and delight of this sight is good; and thus good is that in which truths are inseminated and implanted. From this it may in some measure appear what the instilling of truth into good is, and what the conjunction of truth in good; also, what the good is which is here treated of, and in regard to which angels perceive things so innumerable, while man perceives scarcely anything.
Elliott(1983-1999) 4301
4301. 'As he passed over Penuel' means a state of truth within good. This is clear from the meaning of 'Penuel' as a state of truth within good. It was the Jabbok that Jacob passed over first when he entered the land of Canaan, by which the first instillation of the affections for truth is meant, see 4270, 4271, whereas it is Penuel which he passes over now. Hence 'Penuel' means a state of truth that has been instilled into good. The subject is also the joining of the one kind of good to the other; but good is not good unless it has truth within it, for good derives its specific nature as well as its form from truth' so much so that good cannot with anyone be called good unless truth is present within it. But truth acquires its essence and consequently its life from good. This being so and the joining of the one kind of good to the other being the subject, the state of truth within good is dealt with too.
[2] As for the state of truth within good, this can indeed be described but no one can grasp what it is except those who have celestial perception. People who do not have this perception cannot even have any concept of the joining of truth to good, since for them truth lies in obscurity. Indeed they call the truth that which they have learned from matters of doctrine, and they call good that which is done in accordance with that truth. But those who do have perception have an understanding or mental sight that dwells in heavenly light, and they take delight in truths which are joined to good, just as the eye or physical sight takes delight in flowers growing in gardens and meadows in springtime. And people who have interior perception take delight so to speak in the lovely scent coming from them. Such is the angelic state, and therefore those angels perceive all the differences and all the variations that go with the instillation of truth into good and the joining together of them one within the other. So they perceive immeasurably more than man does, for man does not even know of any such instillation and joining together and that it is in this way that man becomes spiritual.
[3] But so that people may have some concept of this matter a brief statement must be made about it. There are two things which constitute the internal man - understanding and will. To the understanding truths belong and to the will goods, for that which a person knows and understands to be true he calls the truth, and that which he does from the will, and so that which he wills, he calls good. These two abilities must constitute a single unit. This may be illustrated by comparison with the sight of the eye and with the pleasure and delight which is experienced through the use of this sight. When the eye beholds objects it takes pleasure and delight in their form and colour and the resulting beauty which these bring to the objects as a whole and to the individual parts; in short it takes delight in the order or patterns in these. That pleasure and delight does not belong to the eye but to the mind (animus) and its affection. And insofar as a person has any affection for them he beholds them and retains them in his memory. But things which the eye beholds without any affection for them slip away and are not sown in the memory and so made part of it.
[4] From this it is evident that the objects of external sight are implanted insofar as there exists the pleasure and delight that go with affections for them, and that those objects are present in that pleasure and delight. For whenever much the same pleasure or delight occurs such objects return with them; and likewise whenever much the same objects are seen again such pleasure and delight returns with them, though with variations that depend on the states involved. A similar situation exists with the understanding, which is internal sight. The objects of that sight am spiritual and are called truths, for the field in which those objects are active is the memory, and the pleasure and delight associated with that sight is good. So it is good in which truths are sown and implanted. From this one may gain some idea of what the instillation of truth into good is and the joining together of them one within the other, also some idea of what that good is which is the subject here, a kind of good about which angels perceive countless things, whereas man perceives scarcely anything.
Latin(1748-1756) 4301
4301. `sicut transivit Penuel': quod significet statum veri in bono, constat ex significatione `Penuel' quod sit status veri in bono; Jabbok enim erat quem Jacob primum transivit cum ingressus est in terram Canaanem, per quem quod significetur insinuatio prima affectionum veri, videatur {1} n. 4270, (o)4271; Penuel est quem nunc transit; inde est quod per illum significetur status veri insinuati in bono; agitur etiam de conjunctione boni, et bonum non est bonum nisi in illo sit verum, nam bonum suum quale et quoque suam formam habet a vero, usque adeo ut bonum non appellari queat bonum apud ullum hominem nisi ei insit verum, sed verum suam essentiam et consequenter suam vitam accipit a bono; et quia ita est et de conjunctione bonorum agitur, etiam de statu veri in bono agitur. [2] Quod statum veri in bono attinet, ille quidem describi potest, sed usque non capi quam ab illis qui perceptionem caelestem habent; [qui hanc non habent] ne quidem ideam conjunctionis veri cum bono habere possunt, est enim verum illis in obscuro; id enim verum dicunt quod a doctrinalibus didicerunt, et id bonum quod fit secundum id verum; at qui perceptionem habent, ii in luce caelesti sunt quoad intellectum seu quoad visum intellectualem, et afficiuntur veris quae conjunguntur bono, sicut oculus seu visus corporeus afficitur floribus in hortis et pratis tempore veris; et qui in interiore perceptione sunt, afficiuntur illis etiam sicut fragrantia ex illis exhalata; talis est status angelicus, quapropter percipiunt illi angeli omnia discrimina et omnes varietates insinuationis et conjunctionis veri in bono, ita indefinita prae homine, nam homo ne quidem scit quod aliqua insinuatio et conjunctio sit et quod inde homo fiat spiritualis;[3] ut vero aliqua notio hujus rei habeatur, paucis dicendum: bina sunt quae internum hominem constituunt, nempe intellectus et voluntas; ad intellectum pertinent vera et ad voluntatem bona, nam quod scit et intelligit homo quod ita sit, hoc dicit verum, et {2} quod agit ex velle, ita quod vult, hoc dicit bonum; hae binae facultates unum constituent {3}: illustrari hoc potest per comparationem cum visu oculi, et cum amoeno et jucundo {4} quod per visum hunc appercipitur; oculus cum videt objecta, appercipit amoenum et jucundum inde secundum formas, colores, et inde pulchritudines in communi et in partibus, verbo secundum ordinem aut dispositiones in series; illud amoenum et jucundum non est oculi, sed est animi et ejus affectionis; et quantum homo afficitur illis, tantum illa videt, et tantum illa memoria retinet; quae autem {5} oculus ex nulla affectione videt, praeterlabuntur, nec inseruntur memoriae, ita nec ei conjunguntur; [4] inde patet quod objecta visus externi implantentur secundum amoenum et jucundum affectionum, et quod in amoeno et jucundo illo sint; nam cum simile amoenum seu jucundum recurrit, etiam talia objecta recurrent {6}, pariter cum similia objecta, etiam tale amoenum et jucundum, cum varietate secundum status: consimiliter se habet cum intellectu, qui est visus internus, ejus objecta sunt spiritualia, et vera dicuntur, campus illorum objectorum est memoria, amoenum et jucundum illius visus est bonum; ita bonum est cui inseminantur et implantantur vera; inde aliquatenus constare potest quid insinuatio veri in bonum sit, et conjunctio veri in bono; tum quid bonum, {7} de quo hic agitur; de quo tam innumerabilia percipiunt angeli, cum homo vix aliquid. @1 i supra$ @2 at$ @3 constituunt$ @4 visum oculi et per amoenum et jucundum$ @5 illa autem quae$ @6 recurrunt$ @7 i proinde quid status veri in bono$