4329# 一群灵上升到某个高度，从他们发出的声音判断，似乎人数众多。通过他们传递给我的思想和言语的理念，我注意到他们并不是各自持有明确的独立理念，而是处在一种包含多个理念的共同状态中。
起初，这让我产生一个想法：从这些灵那里可能无法感知到任何明确的内容，只能感知到某种模糊不清的共同状态。我当时持有这样的观点，认为这种共同状态不可能有其它的形式。
然而，通过那些流入我思维中的内容，我能够清晰地觉察到：他们的思维确实是共同的，也就是说，多个灵同时共享着相同的思维内容。这种现象通过他们对我思维的影响得到了明确的证实。
【2】这时，一个中介灵被派给他们，通过这个中介灵，他们得以与我交谈。因为这种共同状态如果不借助他人是无法转化为言语交流的。当我通过这个中介与他们交谈时，我按照自己的理解表达说，共同状态是无法呈现出任何事物的清晰观念的，只会产生模糊到几乎可以忽略的认知。
然而，大约十五分钟后，他们向我展示了一个惊人的事实：他们不仅对共同事物有着清晰的认知，而且能在这共同状态中把握多个细节。这一点特别体现在他们能够如此准确而清晰地观察到我思维和情感的所有细微变化与转变，甚至连其中的具体细节都不放过，这种观察能力超过了其他任何灵。
从这些经历中，我得出了一个重要结论：我们需要区分两种完全不同的共同观念。一种是模糊的共同观念，这存在于那些知识贫乏、对一切事物都认知模糊的人当中。另一种则是清晰的共同观念，这存在于那些在真理与良善中受到充分教导的人当中。在后一种情况下，这些真理与良善按照其固有的秩序和序列被注入到共同观念中，并且保持着有序的排列，使得这些人能够从共同观念中清晰地辨识出各个真理与良善。
【3】在来生，这些人构成了一种意志的共同感知系统。他们通过对良善与真理的知识积累，获得了一种特殊的能力：能够从共同状态中直观洞察事物的本质。这使他们能够同时广泛地观察事物，并能立即判断事物的真实性。虽然他们看待事物时似乎是从一个模糊的共同状态出发，但由于这些事物在共同状态中保持着有序的排列，因此他们仍然能够清晰地理解这些事物。这种意志的共同感知能力只存在于智者之中。他们确实具备这样的能力，这一点得到了充分的证实。他们能够洞察我所有的推理过程，包括整体和细节，并能从这些细节中敏锐地推断出我思维和情感的内在状态。这种能力如此强大，以至于我开始害怕继续思考，因为他们能够发现我自己都不知道存在于我内心的事物。然而，从他们得出的结论来看，我不得不承认这些发现的准确性。在与他们交谈时，我感受到一种迟钝感。当我注意到这种迟钝感时，它呈现出一种类似毛发状的形态，仿佛有什么东西在无声地说话。据解释，这种现象象征着与他们相对应的身体共同感觉。第二天，我再次与他们交谈，再次确认他们拥有的不是模糊的，而是清晰的共同感知能力。更有趣的是，我观察到一个规律：当共同状态及其状态发生变化时，个别事物及其状态也会相应地变化，因为这些个别事物都按照特定的秩序和序列与那些共同事物保持着对应关系。
【4】据说，在天堂的更内层领域存在着更为完美的意志共同感知系统。当天使们处于共同或普遍的观念状态时，他们同时也能觉察到那些被主明确安排在这普遍观念中的所有个别事物。这揭示了一个重要的真理：共同和普遍的概念本身并不具有实在性，除非其中包含着特殊和个别的事物。正是这些特殊和个别的事物使得共同和普遍得以存在并被称为共同和普遍。而且，共同和普遍的实在程度完全取决于其中所包含的特殊和个别事物的程度。
这一原理引发了一个深刻的神学洞见：主的普遍治理若缺少其中最细微的个别事物就毫无意义，因为正是这些个别事物构成了普遍治理的实质。因此，认为在神性中存在普遍治理却将个别事物排除在外的想法是极其愚蠢的。这表明了圣治的完整性和细致性，强调了普遍与个别的不可分割性。
4329.一些灵人来到某个高处，据声音判断，他们似乎为数众多。我从他们流向我的思想观念和言语发现，他们似乎对任何事物都没有一个清晰概念，只有对许多事物的一个总体概念。这不由得使我认为，他们不能感知任何清晰的事物，只能感知某种总体和不清晰的事物，因而感知某种模糊事物；因为我认为总体事物必然模糊。他们的思维是总体上的，也就是说，是对同一时间所发生的许多事的思维，我能从他们流入我思维的观念清楚发觉这一点。
一个居间灵人被提供给他们，他们便通过这个灵人与我对话；因为这种总体思维若没有其他人的帮助，就无法用话语来表达。当通过居间者与他们对话时，我照自己的观点说，总体事物无法表现出对任何具体事物的一个清晰概念，只能表现出一种模糊到可以说根本不是概念的概念。但一刻钟后，他们展示了他们拥有对总体事物，以及总体事物的许多方面的清晰概念。他们特别通过观察说明这一点；他们对我的思维和情感的一切变化和不同，连同它们的最小细节观察得如此精确而清晰，以至于其他灵人不可能做得更好。我由此断定，诸如存在于那些具有少量知识，因而对一切事物都处于模糊状态之人当中的总体概念是一回事，诸如存在于那些在真理与良善上得到指教之人当中的清晰总体概念又是另一回事。因为这些真理与良善已经照它们自己的次序和系列被引入对它们的总体概况中，并以这样的方式被有序排列：这些人能从总体概况清晰看到它们。
这些灵人就是在来世构成总体和自主感官活动的人，以及那些通过对良善与真理的认知获得从总体看待事物，由此更广泛地深入思考事物，并立刻发觉事情是否如此能力的人。诚然，他们可以说在模糊中看到事物，因为他们从总体概况看待其中的事物；但这些事物在总体概况中被整理得井然有序，因此对他们来说很清晰。这种总体自主感官活动只出现在智者里面。我得知这些灵人就具有这样的特质，因为他们能在我里面看到我结论中的每一个细节，并由此对我思维和情感的内层得出结论。这些结论如此精准，以致我甚至开始害怕再思想些什么。因为他们发现了存在于我里面我却不知道的东西，然而我从他们所得出的结论不得不承认他们的发现。我由此觉得自己不愿和他们说话，当我意识到这种不情愿时，它看似一种毛茸茸的东西，并且里面有某种事物在无声地说话。我被告知，这表示与这些灵人相对应的肉体内的总体感官意识。次日，我又和他们交谈，再一次发现他们所拥有的总体觉知不是模糊的，而是清晰的；总体事物及其状态各种各样，故具体事物及其状态也是各种各样，因为后者在次序和系列上与前者相关联。
我被告知，还要更为完美的总体自主感觉能力存在于天堂的内在气场中；当天使拥有一种总体或普遍概念时，他们同时也拥有具体概念，主在普遍当中将这些具体概念整理得井然有序，并使它们变得清晰。我还被告知，总体和普遍整体若不将个体和具体部分包括在内，就什么也不是，因为它们凭这些个体和具体部分而存在，并被如此称呼；它们仅在这些部分存在于它们里面的范围内而存在。由此也明显可知，主的普遍治理若没有一切最小细节在里面，并凭这些细节而存在，根本什么也不是；就神性而言，认为存在某种普遍事物，却又拿走它的具体细节是非常愚蠢的。
Potts(1905-1910) 4329
4329. There came spirits at some height who from the sound heard appeared to be many, and it was discovered from the ideas of their thought and speech as conducted to me, that they seemed to be in no distinct idea, but in a general idea of many things. From this I supposed that nothing distinct could be perceived by them, but only something general and indistinct, and thus obscure; for I was of the opinion that what is general cannot be otherwise. That their thought was general or in common (that is, that of many together), I was able to plainly observe from the things which flowed in from them into my thought. [2] But there was given them an intermediate spirit, through whom they spoke with me; for such a general thing could not fall into speech except through others. When I spoke with them through the intermediate, I said (as was my opinion), that generals cannot present a distinct idea of anything, but only one so obscure that it is as it were no idea. But after a quarter of an hour they showed that they had a distinct idea of generals, and of many things in the generals; and especially by this, that they accurately and distinctly observed all the variations and changes of my thoughts and affections, together with the singulars of them, so that no other spirits could do it better. From this I was able to conclude that it is one thing to be in a general idea which is obscure, as are those who have but little knowledge, and are thus in obscurity in regard to all things; and that it is another thing to be in a general idea which is clear, as are those who have been instructed in the truths and goods which are insinuated into the general in their order and series, and are so well-ordered as to be distinctly seen from the general. [3] These are they who in the other life constitute the general voluntary sense, and are those who by knowledges of good and truth have acquired the faculty of looking at things from the general, and thence contemplating things broadly together, and distinguishing instantly whether a thing is so. They do indeed see the things as it were in obscurity, because they see from the general the things that are therein, but as these are well ordered in the general, they are for this reason nevertheless in clearness to them. This general voluntary sense falls to none but the wise. That these spirits were of this character was also proved, for they viewed in me all things both in general and particular from which inference could be drawn, and from these they drew inferences so skillfully in regard to the interiors of my thoughts and affections that I began to be afraid to think any more; for they disclosed things which I did not know to be in me, and yet from the inferences made by them I could not but acknowledge them. Hence I perceived in myself a torpor in speaking with them, and when I took note of this torpor it appeared as if it were a hairy thing, with something in it speaking mutely; and it was said that by this was signified the general sensitive corporeal that corresponds to these spirits. On the following day I again spoke with them, and once more found that they had a general perception not obscure, but clear; and that as the generals and the states of the generals were varied, so were the particulars and their states varied, because the latter relate in order and series to the former. [4] It was said that general voluntary senses still more perfect exist in the interior sphere of heaven; and that when the angels are in a general or universal idea, they are at the same time in the singulars, which are set in distinct order by the Lord in the universal; also that the general and universal are not anything unless there are particulars and singulars in them from which they exist and are so called, and that they exist just insofar as these are in them; and that from this it is evident that a universal providence of the Lord, without the veriest singulars being in it, and from which it exists, is nothing at all; and that it is stupid to maintain that there exists with the Divine a universal, and then to take away the singulars from it.
Elliott(1983-1999) 4329
4329. Some spirits arrived at a point fairly high up who, to judge by the sound they made, seemed to be many. I learnt from the ideas comprising their thought and speech which were channelled in my direction that they did not have a distinct idea of anything, only a general idea of many things. This led me to suppose that they were not capable of perceiving anything distinct and separate, but only something general and not distinct, and so something obscure; for I was of the opinion that something general could not be other than obscure. That their thought was general, that is, the thought of many things at one and the same time, I was able to recognize clearly from the ideas which were flowing into my thought from them.
[2] But they were provided with a spirit as an intermediary through whom they talked to me; for that kind of general thought could not be put into words without the help of others. And when I spoke to the spirits through the intermediary I said, as I supposed, that general things could not present a distinct and separate idea of any particular matter, only an idea so obscure as to be so to speak none at all. But after a quarter of an hour they showed that they had a distinct idea of things that were general, and of many aspects of those that were general. They showed this in particular by observing, so accurately and distinctly that no other spirits could do better, all the variations and changes in my thoughts and affections, and noting the smallest details in these. From these experiences I was able to deduce that a general idea which is obscure, as it is among people who have little knowledge and are therefore in obscurity about everything, is quite different from a general idea which is clear, as it is among those who have been taught about truths and forms of good. For those truths and forms of good have been introduced - in their own order and own connected series - into a general profile of them, and have been arranged in such a way that those people are able from that general profile to see them all distinctly.
[3] The spirits are those who in the next life constitute the general and voluntary sensory activity, and who by means of cognitions of goodness and truth have acquired to themselves the ability to look at things from what is general, and by doing that to contemplate things broadly and to discover instantly whether something is true. They see things, it is true, in obscurity so to speak, since they see them from the general profile to which they belong. Yet because they have been ordered and made distinct within the general profile, those things are therefore clear to them. This general sensory activity that is voluntary does not occur except in the wise. The fact that these spirits were such was another thing I learnt, for they could see in me every single detail of what I had concluded, and from this drew conclusions about the interior aspects of my thoughts and affections. Those conclusions were so accurate that I began to be afraid even to think anything more at all. For they uncovered things which I did not know to exist with me, and yet from the conclusions reached by them I had to admit to what they had uncovered. From this I perceived in myself a disinclination to talk to them, a disinclination which, when I became aware of it, took on the appearance of something hairy and of something in it speaking yet making no sound. I was told that this meant the general sensory awareness in the body that corresponds to those spirits. The next day I again spoke to them and once more discovered that they had a general perception that was not obscure but clear, and that as general things and the states that go with these varied so did particular ones and the states that go with them since the latter are related by their order and connected series to the former.
[4] I was told that general and voluntary sensory powers that are yet more perfect exist within the interior sphere of heaven and that when angels have a general or universal idea they have at the same time specific ideas which are ordered and made distinct by the Lord within the universal. General and universal wholes, I have been told, are not anything if they do not include within them the individual and the specific parts from which they exist and are so called, and that they exist just insofar as these individual and specific parts are present within them. From this it is also evident that without every most specific detail within it and from which it exists the Lord's Providence is nothing at all, and that it is quite stupid to think of the existence of something universal in the case of the Divine and to take specific details away from it.
Latin(1748-1756) 4329
4329. Spiritus veniebant ad aliquam altitudinem, auditi ex sono sicut multi, et compertum ex ideis cogitationis et loquelae eorum ad me derivatis sicut in nulla idea distincta, sed in communi plurium {1}, essent; inde opinabar quod ab illis non aliquid distinctum posset percipi, sed modo aliquod commune indistinctum, ita {2} obscurum, eram enim in opinione quod commune non aliud esset; quod cogitatio eorum esset communis, hoc est, simul plurium, manifeste potui ab illis quae in cogitationem meam inde influebant, appercipere: [2] sed dabatur illis spiritus intermedius, per quem {3} illi mecum loquebantur, nam tale commune non potuit cadere in loquelam nisi per alios, cumque loquerer cum illis per intermedium, dicebam, sicut opinatus, quod communia non possint distinctam ideam alicujus rei sistere, sed adeo obscuram ut sit quasi nulla; verum {4} post quadrantem horae ostendebant, quod distinctam communium, et plurium in communibus ideam haberent, per id imprimis quod omnes variationes et mutationes cogitationum et affectionum mearum [tam] accurate et distincte observarent cum singularibus ibi, ut non alii spiritus melius; ex quibus concludere potui quod aliud sit communis idea quae obscura, in qua sunt illi qui parum cognitionis habent, (c)et inde in obscuro de omnibus sunt, et quod aliud communis idea quae clara, in qua sunt illi qui instructi sunt in veris [et] bonis quae suo ordine et sua serie insinuata sunt in commune, et sic ordinata ut ex communi videre illa distincte possent; [3] hi sunt qui in altera vita constituunt sensum communem voluntarium, et sunt qui per cognitiones boni et veri sibi acquisiverunt facultatem intuitivam rerum ex communi, ac inde contemplantur res simul ample et discutiunt ilico num ita sit {5}; vident quidem res quasi in obscuro, quia a communi illa quae inibi sunt, sed quia distincte ordinatae sunt in communi, ideo usque sunt res illis in claro; hic {6} communis sensus voluntarius non cadit nisi in sapientes; quod tales essent, etiam compertum est, nam intuebantur apud me omnia et singula quae conclusionis essent, ex quibus tam dextre concludebant de cogitationum et affectionum mearum interioribus ut inciperem timere aliquid plus cogitare, nam detegebant illa quae {7} non sciebam quod apud me essent, et tamen ex conclusionibus ab illis factis non potui non agnoscere; inde percipiebam apud me torporem loquendi cum illis, qui torpor cum animadversus, apparuit quasi crinitum quid et ibi aliquid mute loquens; dicebatur quod per illud significaretur commune sensitivum corporeum illis correspondens. Sequente die iterum cum illis locutus sum ac denuo expertus quod perceptionem communem non obscuram sed claram haberent, et quod sicut variabantur communia et communium status, ita variarentur particularia et eorum status, quia haec se referrent in ordine et serie ad illa. [4] Dictum quod sensus communes voluntarii adhuc perfectiores dentur in interiore caeli sphaera, et quod angeli cum in communi seu universali idea sunt, simul sint in singularibus quae in universali distincte ordinantur a Domino, tum quod commune et universale non sint aliquid nisi in illis sint particularia et singularia, (o)a quibus sunt et ita dicuntur, et quod in tantum sint in quantum haec insunt; et quod inde pateat quod universalis Providentia Domini absque singularissimis quae in illa, et a quibus illa, prorsus nihil sit, et quod stupidum sit statuere dari universale apud Divinum (c)et inde auferre singularia. @1 plurimum I$ @2 et$ @3 A had dabantur... spiritus intermedii, per quos, but intermedii and quos are altered to singular, as also intermedios to intermedium (two lines below).$ @4 sed$ @5 i vel non ita sit$ @6 talis$ @7 i apud me$