1206# 启19:4.“那二十四位长老与四活物就俯伏”表示高层天堂天使内心的谦卑。这从“俯伏”、“二十四位长老”和“四活物”的含义清楚可知：“俯伏”是指内心的谦卑（对此，我们稍后会提到）；“二十四位长老”和“四活物”是指高层天堂和那里的天使（参看AE313,322,362,462节）。“俯伏”是指内心的谦卑，因为双膝跪地和脸伏于地是对应于被称为内心谦卑的至内在谦卑的动作；有些动作自然地对应于每一种情感，当人进入相对应的情感时，他自动做出这些动作。但只有那些还没有学会伪装自己所陌生的情感之人才能理解这一点；而那些已经学会伪装的人会采取自己的某些表达方式，通过这些方式来表现内心的情感，尽管它们根本不是发自内心。这些人也能在神面前俯伏，但那纯粹是伪装的动作。提这些事是为了让人们知道，在神面前“俯伏”是指出于被称为内心谦卑的至内在情感行动；这种情感先于崇拜或敬拜，也就是嘴上的行动。
（关于植物的生命续）（1）自然界的任何事物若不从属灵之物那里并通过这属灵之物，就不存在。其原因在于，任何事物若不从另一个事物那里，因而最终从本身是和存在，或说存在和实存的那一位，也就是神那里，就不能存在。因此，神被称为存在和实存，因存在而被称为耶，因祂自己里面的存在和实存而被称为耶和华。自然界的任何事物若不从属灵之物那里，就无法出现，或不能存在，因为任何事物若没有一个灵魂，是不可能的，作为本质的一切都被称为灵魂。凡没有一个本质在自己里面的东西，都不存在，它是一个非实体，因为它没有能从中出现或获得实存的存在。自然界就是这种情况；它从中存在的本质是属灵的，因为这本质拥有神性存在在自己里面，也拥有神性力量，即作用的力量，创造的力量和形成的力量，这从接下来的内容明显看出来。此外，这本质可称为灵魂，因为一切属灵之物都是活的；当活物作用于非活物时，例如作用于属世之物时，活物就会使非活物要么可以说似乎从它自己那里活着，要么从它那里获得某种生命的表象；前者适用于动物，后者适用于植物。
自然界的任何事物若不从属灵之物那里，就不存在，因为没有一个原因，就不可能产生结果。凡存在于结果中的东西，或凡以结果的形式存在的东西都来自一个原因，或从一个原因发出；不来自一个原因，或从一个原因发出的东西是分离的。自然界就是这种情况；它的一切细微和最细微的部分都是来自一个原因的结果，这个原因是在先的，内在的，比结果更优越，并直接从神发出。由于有一个灵界存在，这灵界是在先的，内在的，比自然界更优越，所以属于灵界的一切都是原因，属于自然界的一切都是结果。甚至在自然界，一个事物也要按照一个发展过程从另一个事物那里存在，但这是通过从灵界发出的原因来完成的，因为结果的原因在哪里，哪里也会找到产生结果的原因；每个结果都会在一个连续次序中成为一个有效原因，甚至直到终端或最低层，就是有效力量停止的地方。但这一过程是靠属灵之物不断实现的，这力量唯独存在于属灵之物中；因此，这就是“自然界的任何事物若不从属灵之物那里并通过这属灵之物，就不存在”的意思。自然界有两个间接原因，那里的一切结果，也就是一切产生和形成，都通过这两个间接原因完成或发生。这两个间接原因就是光和热。光修改物质，热驱动它们，或促使它们行动，在每种情况下，能力都从太阳在它们里面的存在中发出。显为光，或被视为光的太阳的存在照着每一个事物或每个粒子自创造时所拥有的形式而产生这个事物或粒子的一切力量或物质的活性，这就是修改。被感知为热的太阳的存在照着每一个事物或每个粒子的形式，通过将这个事物或粒子自创造时就拥有的驱动力或努力召唤到行动中，或说通过驱动它自创造时就拥有的驱动力而使它膨胀，并产生一种活跃和有效的力量。这种驱动力通过热变成一种力量，这种力量甚至在自然界最微小的形式中也很活跃；该驱动力就来自在它们里面起作用，并作用于它们的属灵之物。
1206. And the twenty-four elders, and the four animals, fell down.- That this signifies humiliation of heart on the part of the angels of the higher heavens, is evident from the signification of falling down, as denoting humiliation of heart, of which we shall speak presently; and from the signification of the twenty-four elders, and four animals, as denoting the higher heavens and the angels there, see above (n. 313, 322, 362, 462).
The reason why to fall down denotes humiliation of heart, is, that falling down upon the knees and the face is a gesture corresponding to that inmost humiliation, which is called humiliation of heart. For there are gestures which naturally correspond to every affection, and man glides into them spontaneously, when he comes into the correspondent affections. This however is to be understood only of those who have not learned to feign affections that are foreign to them. For those who have learned to do this adopt certain modes of expression of themselves, by means of which they represent the affections of the heart, although they do not come from the heart. These also are able to fall down before God, but then it is mere pretence. These things are mentioned in order that it may be known that to fall down before God, denotes from inmost affection, which is called humiliation of heart; this precedes that adoration which is of the lips.
[2] Continuation [concerning the Life of Plants].- 1. Nothing in nature exists except from the Spiritual and by means of it.
The reason of this is that nothing can exist except from something else, and so at last from Him, who is and who exists in Himself; and He is God. God therefore is also called Esse and Existere; Jah from esse, and Jehovah from esse and existere, in Himself. The reason that nothing in nature exists but from the Spiritual is, that nothing can exist unless it has a soul, everything that is essence being called soul. For that which has not in itself an essence, does not exist - it is a nonentity, because there is no esse from which it can derive existence. Such is the case with nature, its essence, from which it exists, being the Spiritual, because this possesses in itself the Divine Esse, and also the Divine Force - active, creative, and formative - as will be evident from what follows. This essence may also be called soul, because everything that is spiritual lives; and when that which is living acts upon that which is non-living - upon that, for instance, which is natural - it causes it either, as it were, to live as if from itself, or to derive from it something of the appearance of life; the former is the case with animals, the latter with plants.
[3] The reason that nothing in nature exists but from the Spiritual is, that no effect is produced without a cause. Whatever exists in the form of an effect proceeds from a cause, that which does not proceed from a cause being separated. Such is the case with nature; all the individual and particular objects belonging to it are effects from a cause, which is prior, interior, and superior to it, and which proceeds immediately from God. For since there exists a spiritual world, which is prior, interior, and superior, to the natural world, therefore all that belongs to the former is cause, and all that belongs to the latter is effect. The existence indeed of one thing from another is also progressive in the natural world, but this is by means of causes proceeding from the spiritual world; for where the cause of an effect is, there also is to be found the cause of an efficient effect. For every effect becomes an efficient cause in successive order, even to the ultimate, where the effective force stops. But this is continually accomplished from the Spiritual in which alone this force exists; this therefore is the reason why nothing in nature exists except from the Spiritual, and by means of it.
[4] There are in nature two mediate causes, through which every effect, whether of production or formation, takes place. These mediate causes are light and heat; the former modifying substances, the latter stimulating them to action, the power in each case proceeding from the presence of the sun in them. The presence of the sun which is seen as light, produces an activity of all the forces or substances of every individual thing, according to the form in which it exists from creation - this is modification. The presence of the sun again, which is perceptible as heat, expands every individual thing, producing an active and efficient force, according to the form, by calling forth into action the conatus or effort which it possesses from creation. This conatus, which by means of heat becomes a force, active even in the minutest forms of nature, is from the Spiritual acting within them and upon them.
1206. Verse 4. And the twenty-four elders and the four animals fell down signifies humiliation of heart of the higher heavens. This is evident from the signification of "falling down," as meaning humiliation of heart (of which presently); also from the signification of "the twenty-four elders" and "the four animals," as being the higher heavens and the angels there (See n. 313, 322, 362, 462). "To fall down" means humiliation of heart, because falling down upon the knees and upon the face is a gesture corresponding to inmost humiliation, which is called humiliation of heart; for by creation there are gestures corresponding to every affection, and a man falls into them spontaneously when he comes into the affection, provided he has not learned to counterfeit affections that are foreign to him; while one who has learned so to do takes on gestures from himself by which he depicts affections of the heart, although they do not belong at all to his heart. Such can fall down before God, but it is a purely counterfeit act. This has been said to make known that "falling down before God" means to act from inmost affection, which is called humiliation of heart; this precedes worship, which is an act of the lips.
(Continuation)
[2] 1. Nothing in nature exists except from the spiritual and by means of it. The reason of this is that nothing can exist except from another, and so finally from Him who is and exists in Himself, who is God; wherefore God is called Esse and Existere, Jah from Esse and Jehovah from Esse and Existere in Himself. Nothing in nature comes forth except from the spiritual, because nothing is possible without a soul. All that is called soul, which is essence, for that which has in itself no essence has no existence, for it is a nonentity, since there is no esse from which it comes forth. Thus it is with nature. Its essence from which it exists is the spiritual, because this has in itself the Divine Esse, and also the Divine active, creative, and formative force, as will be seen in what follows. Moreover, this essence may be called soul. For everything spiritual is living, and what is living, when it acts into what is not living, as for instance into the natural, causes it either as it were to be living, or to draw somewhat of appearance from what is living. This latter is true of plants, the former of animals.
[3] Nothing in nature exists except from the spiritual, because no effect is possible without a cause. Whatever exists in effect is from a cause; what is not from a cause is separated. Thus it is with nature. Its particular and most particular parts are effects from a cause which is prior, interior, and superior to the effect, and which is immediately from God. For there is a spiritual world; and that world is prior, interior and superior to the natural world, consequently everything in the spiritual world is a cause, and everything in the natural world is an effect. Even in the natural world one thing exists from another in a progression, but this is done through causes from the spiritual world, for where the cause of the effect is, there also is the cause of the effecting effect; for every effect becomes an effecting cause in order even to the lowest, where the effective force subsists; but this is effected continually from the spiritual, in which alone is that force. This, therefore, is what is meant by "nothing in nature exists except from the spiritual, and by means of it."
[4] In nature there are two mediate causes by means of which every effect, that is, every production and formation there, is accomplished. These mediate causes are light and heat. Light modifies substances and the heat moves them, each from the presence of the sun in them. The presence of the sun that is manifested as light causes an activity of the forces or substances of every particle according to the form that it has from creation. This is modification. The presence of the sun that is perceived as heat expands the particles, and produces the acting and effecting forces according to their form, by moving the conatus that they have from creation. This conatus, which becomes by means of heat the acting force even in the minutest forms of nature, is from the spiritual acting in them and into them.
1206. [Vers. 4.] "Et prociderunt seniores viginti et quatuor, et quatuor animalia." - Quod significet humiliationem cordis [angelorum] superiorum caelorum, constat ex significatione "procidere", quod sit humiliatio cordis (de qua sequitur); et ex significatione "seniorum viginti quatuor", et "quatuor animalium", quod sint caeli superiores et angeli ibi (de qua [supra] , n. 313, 322, 362, 462).
Quod "procidere" sit humiliatio cordis, est quia procidentia super genua et super faciem est gestus correspondens humiliationi intimae, quae vocatur humiliatio cordis: sunt enim ex creatione gestus qui cuicunque affectioni correspondent; in illos homo sponte labitur cum in affectionem venit, sed ille homo qui non didicit affectiones alienas mentiri; qui autem didicit, ille desumit gestus ex se, per quos effigiat affectiones cordis, tametsi prorsus non cordis sunt; hic etiam potest coram Deo procidere, et tunc nec potest aliter quam mentiri. Haec dicta sunt ut sciatur quod procidere coram Deo sit ex affectione intima, quae vocatur humiliatio cordis; praecedit illa adorationem quae fit ore.
[2] (Continuatio [de Vita Vegetabilium] .)
(1.) Quod nihil in Natura existat nisi ex spirituali, et per illud est quia nihil existere potest nisi ex alio, ita demum ex Illo qui in Se est et existit; Ille est Deus; ideo etiam Deus vocatur Esse et Existere, "Jah" ex Esse, ac "Jehovah" ex Esse et Existere in Se. Quod nihil in Natura existat nisi ex spirituali, est quia non dari potest aliquid nisi sit illi anima; omne id vocatur anima quod est essentia; quod enim essentiam in se non habet, hoc non existit, est enim non ens, quia non est esse ex quo illud. Ita est cum Natura: essentia ejus, ex qua existit, est spirituale, quia hoc Divinum Esse in se habet, et quoque Divinam vim agendi, creandi et formandi, ut ex sequentibus videbitur; illa essentia etiam vocari potest anima: quia omne spirituale vivit, ac vivum dum agit in non vivum, ut in naturale, dat vel ut sicut vivat, vel ut trahat aliquid apparentiae ex vivo, hoc in vegetabilibus, illud in animalibus.
[3] Quod nihil in Natura existat nisi ex spirituali, est quia non datur effectus absque causa: quicquid in effectu existit est ex causa; quod non est ex causa, hoc separatur. Ita est cum Natura; singula et singularissima ejus sunt effectus ex causa, quae prior est illo, et quae interior est illo, et quae superior est illo, et quoque immediate est a Deo: datur enim mundus spiritualis; ille mundus est prior, interior, et superior mundo naturali; quare omne mundi spiritualis est causa, et omne mundi naturalis est effectus. Existit quidem unum ab altero progressive etiam in mundo naturali, sed hoc per causas ex mundo spirituali; nam ubi causa effectus est, ibi etiam est causa effectus efficientis; omnis enim effectus fit causa efficiens ordine usque ad ultimum, ubi vis effectrix subsistit; sed hoc fit continue ex spirituali, in qua solo illa vis est; hoc itaque est, quod nihil in Natura existat nisi ex spirituali, et per illud.
[4] Sunt binae causae mediae in Natura, per quas fit omnis effectus, seu productio et formatio ibi; causae mediae sunt lux et calor; lux modificat substantias, et calor actuat illas; utrumque est a praesentia solis in illis. Praesentia solis quae apparet ut lux, facit activitatem virium aut substantiarum cujusvis individui secundum formam, in qua est ex creatione; hoc modificatio est. Praesentia autem solis quae percipitur ut calor, expandit individua, ac producit vim agendi et efficiendi secundum formam illorum, actuando conatum, in quo sunt ex creatione: conatus, qui per calorem fit vis agens in formis etiam minimis Naturae, est ex spirituali agente in illis et in illas.