1224# 启19:9.“天使对我说，你要写上”表示这些事要给后人作记念。这从“写上”的含义清楚可知：“写上”是指铭刻在人的生命和信仰上（对此，参看AE222节），并且是指确定（参看AE898节），但在此是指要给后人作记念，因为此处论述的主题是主将要建立的新教会，“新耶路撒冷”就是指这个新教会；该教会就是“羔羊的妻”的意思，也被称为“祂的新妇”（启示录21:9–10）。
（关于全在和全知续）
（5）主通过每个人所拥有的理智官能（intellectual faculty），或它的对立面，也与那些在天堂和教会之外的人同在，也就是与那些在地狱里，或将要进入地狱的人同在，并知道他们的整个状态。每个人都有三个生命层级；他既拥有与动物相同的最低层级，也拥有与动物不同的两个较高层级。人通过这两个较高层级而为人；这些层级在恶人身上是关闭的，但在善人身上是打开的。然而，就天堂之光，也就是从显为太阳的主发出的智慧而言，这两个层级在恶人身上不是关闭的；但就热，也就是同时从这个源头发出的爱而言，它们是关闭的。正因如此，每个人，甚至连恶人都具有理解力的官能，尽管没有来自天堂之爱的意愿的官能，因为意愿是热，即爱的容器或接受者，理解力是来自这太阳的光，即智慧的容器或接受者。
不是每个人都是聪明和智慧的，因为有些人通过自己的生活已经在自己里面关闭了这爱的容器；当这容器被关闭时，除了他们所爱的东西外，他们不想理解任何东西，因为他们只愿意并喜欢思想、从而理解他们所爱的东西。既然每个人，甚至连恶人都拥有理解力的官能，这种官能来自从太阳，即主而来的光之流注，那么很明显，主也与那些在天堂和教会之外，要么在地狱里，要么将要下地狱的人同在。也正是从这种官能中，人才拥有思考和推理各种主题或事物的能力，而这是动物所不能做到的。人正是凭这种官能而活到永远。
主全在于地狱的另一个证据是：整个地狱，与整个天堂一样，在主面前如同一个人；但在这种情况下，它是一个人-魔鬼，也就是一个怪物。这个人-魔鬼里面的一切事物都与神性人-天使里面的一切事物相对立，因此，从后者就能知道存在于前者里面的一切；也就是说，从天堂就能知道地狱里的一切。因为从良善能知道邪恶，从真理能知道虚假；因此，从前者的整个品质能知道后者的整个品质。天堂有三层，地狱也有三层；正如天堂被划分为不同的社群，地狱也被划分为不同的社群。每个地狱社群都通过对立或对照而对应于天堂社群，这种对应就像良善的情感与邪恶的情感之间的对应，因为所有社群都是情感。因此，正如每个天堂社群因其情感的相似性而在主眼里如同一个人-天使，如前所述，每个地狱社群也因其邪恶情感的相似性而在主眼里如同一个人-魔鬼。我被允许看到这一点。地狱社群的确看似人，但却是怪异形式的人。我看见他们有三种人，烈火的、黑色的和苍白的；然而，他们都有畸形的脸，沙哑的声音，外在的言语和相对应的举止。他们都有一种淫欲的爱，都是不贞洁的；其意愿的快乐是邪恶，其思维的快乐是虚假。
1224. And he said unto me, Write.- That this signifies that these things shall be for a memorial to posterity, is evident from the signification of writing, as denoting to inscribe on the life and faith of man (concerning which see above, n. Apoc. 21:9, 10).
[2] Continuation [concerning Omnipresence and Omniscience].- 5. That the Lord, from the intellectual faculty which every man possesses, and from its opposite, is also present with those who are out of heaven and the church and with those who are in hell, or will come into hell and knows their whole state.
Every man has three degrees of life; the lowest he has in common with beasts; this is not the case in regard to the two higher. It is through these two higher degrees that man is man; they are closed with the wicked, but are open with the good. They are not however closed so far as the light of heaven is concerned, which is wisdom and proceeds from the Lord as the Sun; but they are closed to the heat, which is love, and proceeds at the same time from the same source. It is for this reason that all men, even the wicked, have the faculty of understanding, though not that of willing, from heavenly love. For the will is the recipient of heat, that is of love; and the understanding is the recipient of light, that is of wisdom, from this Sun.
[3] The reason why every man is not intelligent and wise is, that he who is not, has by his life closed the receptacle of this love; and this being closed, he has not the will to understand anything but what he loves; for he wills and loves this as the object of his thoughts, and consequently also of his understanding. Since then all men, even the wicked, have the faculty of understanding, and that faculty is from the influx of light from the Sun which is the Lord, it is plain that the Lord is present also with those who are out of heaven and the church, and who are either in hell, or will go there. It is from this faculty also that man has the power of thinking and reasoning on a variety of subjects; beasts are incapable of this; and it is from this faculty again that man lives for ever.
[4] Another proof of the Lord's Omnipresence in hell is, that the whole of hell, equally with the whole of heaven, is before the Lord as one man; but in this case it is a man-devil, that is, a monster. With him all things are in opposition to those which are in the Divine Man-Angel, and therefore from the latter is known everything that exists in the former; that is, from heaven everything in hell is known. For from good evil is known, and from truth falsity; thus all the quality of the latter from that of the former. There are three heavens and three hells; and as the former are distinguished into societies, so also are the latter. Every society in hell corresponds by contrast, to a society in heaven, the correspondence being like that between good and evil affections; for all the societies are affections. Thus as each society in heaven is, as has been said, in the sight of the Lord like one man-angel in the similarity of its affections, as we have stated; so also each society in hell is in the sight of the Lord like one man-devil in the similarity of its evil affections. I have been permitted to see this. The societies of this latter kind appear indeed as men, but of a monstrous form; I have seen three kinds of them, the fiery, the black, and the pallid; all of them have however deformed features, a husky tone of voice, external speech, and a corresponding demeanour. The love of all of them is lascivious and they are unchaste; the delights of their will are evils, and the delights of their thought falsities.
1224. Verse 9. And he said unto me, Write, signifies that these things shall be for a memorial to posterity. This is evident from the signification of "to write," as being to inscribe on the life and faith of man (See n. Revelation 21:9-10).
[2] 5. The Lord by the intellectual faculty that each man has, or its opposite, is also present with those who are out of heaven and the church, with those who are in hell or who are to come into hell, and knows their whole state. Every man has three degrees of life, a lowest in common with beasts, and two higher that are not in common with beasts. By these two higher degrees man is a man; these are closed with the evil, but with the good are open. And yet, in regard to the light of heaven, which is the wisdom that proceeds from the Lord as a sun, these two degrees are not closed with the evil, but are closed in regard to the heat, which is the love, that at the same time proceeds therefrom. From this it is that every man, even an evil man, has a capacity to understand, but not a capacity to will from heavenly love, for the will is a receptacle of heat, that is, of love, and the understanding is a receptacle of light, that is, of wisdom, from that sun.
[3] The reason why every man is not intelligent and wise is that some have by their lives closed up in themselves the receptacle of that love, and when that is closed they have no wish to understand anything except what they love, for that only do they wish and love to think about and thus understand. And as every man, even an evil man, has an ability to understand, and that ability is from an influx of light from the sun which is the Lord, it is clear that the Lord is also present with those who are out of heaven and the church, who are either in hell or are to come into hell. It is from the same ability that man is able to think and reason about various things, which beasts cannot do. It is from the same ability that man lives forever.
[4] Another proof of the Lord's omnipresence in hell is that the entire hell, like the entire heaven, is before the Lord as one man, but as a man-devil or a man-monster; and in this all things are in opposition to those that are in the Divine man-angel, consequently from this latter everything that is in the former can be known, that is, from heaven everything that is in hell; for evil is known from good and falsity from truth, thus the entire quality of the one from the quality of the other. There are three heavens, and there are three hells; and as the heavens are divided into societies so are the hells; and each society of hell corresponds by opposition to a society of heaven. The correspondence is like that between good affections and evil affections, for all societies are affections. So in the same way that each society of heaven, as has been said, is in the Lord's sight as one man-angel in the likeness of its affection, each society of hell is in the Lord's sight as one man-devil in the likeness of its evil affection. This, too, it has been granted me to see. They appear like men, but monstrous. I have seen three kinds of them, the fiery, the black, and the pallid, but all of them with deformed faces, a husky voice, external speech, and like gestures. They all have a lascivious love, and not one of them a chaste love. The delights of their will are evils, and the delights of their thoughts are falsities.
1224. (Vers. 9.) "Et dixit mihi, Scribe." - Quod significet quod haec erunt posteritati in memoriam, constat ex signicatione "scribere", quod sit inscribere vitae et fidei hominis (de qua (supra), n. 222); et quod sit certum (n. 898); hic autem quod erit posteritati in memoriam, nam agitur de ecclesia a Domino instauranda, quae per "Novam Hierosolymam Intelligitur, haec enim est quae intelligitur per "uxorem Agni", et quoque vocatur "uxor Ipsius" (Apocalypsis 21:9, 10).
[2] (Continuatio (de Omnipraesentia et de Omniscientia).)
(5.) Quod Dominus apud illos qui extra caelum et ecclesiam sunt, qui in inferno sunt, vel in infernum venturi sunt, etiam praesens sit, et sciat omnem illorum statum, ex facultate intellectuali quae est cuivis homini, et ex opposito.- Omni homini sunt tres gradus vitae, infimus communis cum bestiis, ac duo superiores qui cum illis non communes sunt. Homo per binos hos gradus superiores est homo; hi clausi sunt apud malos, sed aperti apud bonos. Sed hi gradus apud malos non clausi sunt pro luce caeli, quae est sapientia, quae procedit a Domino ut Sole; sed clausi sunt pro calore, qui est amor, qui simul inde procedit. Ex eo est quod omni homini, etiam malo, sit facultas intelligendi, sed non facultas volendi ex amore caelesti: voluntas enim est receptaculum caloris, hoc est, amoris, ac intellectus est receptaculum lucis seu sapientiae ex illo Sole.
[3] Quod omnis homo non sit intelligens