318# “就是神的七灵，被派往全地”表示天堂和教会里的一切智慧和聪明都由此而来。这从“神的七灵”和“派往全地”的含义清楚可知：“神的七灵”是指从主发出的神性真理(对此，可参看前文，AE 183节)；它们因表示从主发出的神性真理，故也表示神性智慧或全知。“派往全地”是指这是天堂和教会里的一切智慧和聪明的源头。“被派往”表示表示被交流，“全地”表示教会，无论天上的还是地上的(参看AE 304节)。由此清楚可知，为何经上说“羔羊的七眼就是神的七灵，被派往全地”，因为“七眼”表示主从神性良善通过神性真理所拥有的全知。一切智慧和聪明皆由此而来，因为人不能从自己，只能从主理解真理，享受良善；一切智慧和聪明都属于源于良善的真理。除非智慧和聪明由这真理形成，否则它们就不是智慧和聪明，而是愚蠢和疯狂；这种愚蠢和疯狂在无知的人和恶人面前看似智慧和聪明，是因为他们能从记忆来说话和推理。
事实上，人的自我或人自己的东西无非是邪恶和虚假；他意愿的自我是邪恶，由此而来的理解力的自我是虚假；因此，凡来自自我的东西都反对智慧和聪明；反对智慧的，是愚蠢，反对聪明的，是疯狂。由此可见，除非主把人从他的自我中提升出来，当人不仅在记忆中，还在生活中接受神性真理时，这种提升就会实现，否则他根本不可能变得智慧和聪明。但只要人在世上，主(把人)从自我中提升出来对人来说并不明显，也没有被他感知到；而当他进入他的灵时，这种提升才变得明显；当他的灵与他的物质身体分离时，这一切就会发生；但即便那时，也只有那些进入天堂的人才感知到这种提升。之所以说智慧和聪明，是因为智慧属于源于良善的真理，事实上，那时人享受真理中的良善；但聪明属于良善得以产生所通过的真理，因为那时人还没有真理中的良善的享受，而是受真理影响，因为它是真理。那些在主的属天国度的人处于智慧，因为他们处于源于良善的真理；但那些在主的属灵国度的人处于聪明，因为他们处于良善得以产生所通过的真理。不过，关于那些处于良善得以产生所通过的真理之人，可参看《新耶路撒冷及其属天教义》(23节)；关于那些处于源于良善的真理之人(NJHD 24节)；关于属天国度和属灵国度，可参看《天堂与地狱》(20–28节)。
318. Which are the seven spirits of God, sent forth into all the earth. That this signifies that thence are all wisdom and intelligence in heaven and in the church, is evident from the signification of the seven spirits of God, as denoting the Divine truth proceeding from the Lord (concerning which see above, n. 183); and because they signify the Divine truth proceeding from the Lord, they also signify the Divine Wisdom or omniscience; and from the signification of, sent forth into all the earth, as denoting whence are all wisdom and intelligence in heaven and in the church. By being sent forth is signified to be communicated, and by all the earth is signified the church both in the heavens and on the earth (as may be seen above, n. 304). Hence it is clear why it is said that the seven eyes of the Lamb were the seven spirits of God, sent forth into all the earth, for by seven eyes is signified the omniscience which the Lord has from Divine good by Divine truth. All wisdom and intelligence are thence, because man cannot understand truth and relish good from himself, but from the Lord, and all wisdom and intelligence pertain to truth from good. Unless wisdom and intelligence are formed from that, they are not wisdom and intelligence, but folly and insanity, which appear before the ignorant and the evil as wisdom and intelligence, from the fact of their being able to speak and reason from the memory. For man's proprium is nothing but evil and falsity; his voluntary proprium is evil, and his intellectual proprium thence is falsity; therefore whatever is from the proprium, is opposed to wisdom and intelligence, and what is opposed to wisdom is folly, and what is opposed to intelligence is insanity. Hence it is evident, that unless a man is raised up out of his proprium by the Lord, which is effected when he receives Divine truth, not only in the memory but also in the life, he cannot at all be wise and intelligent. But such elevation out of the proprium by the Lord does not appear to man, nor is it perceived by him so long as he is in the world, but then for the first time when he comes into his spirit, which takes place after its separation from the material body; but even then by those only who come into heaven. The reason why it is said wisdom and intelligence, is, because wisdom pertains to truth from good, for then man relishes good in truth: but intelligence pertains to truth by which good is produced, for then man has not yet a relish for good in truth, but is affected with truth because it is truth. Those who are in the Lord's celestial kingdom are in wisdom, because they are in truths from good; but those who are in the Lord's spiritual kingdom are in intelligence, because they are in truths by which good is produced. (But concerning those who are in truths by which good is produced see the Doctrine of the New Jerusalem 23; and concerning those who are in truths from good, n. 24, in the same; and concerning the celestial kingdom and the spiritual kingdom, in the work concerning Heaven and Hell 20-28.)
318. Which are the seven spirits of God, sent forth into all the earth, signifies that all wisdom and intelligence in heaven and in the church are therefrom. This is evident from the signification of "the seven spirits of God," as being Divine truth proceeding from the Lord (of which above, n. 183; and as they signify Divine truth proceeding from the Lord, they also signify the Divine wisdom or omniscience. It is evident also from the signification of "sent forth into all the earth," as being that this is the source of all wisdom and intelligence in heaven and in the church. "To be sent forth" signifies to be communicated, and "all the earth" signifies the church both in the heavens and on earth (See above, n. 304). Thence is clear why it is said that "the seven eyes of the Lamb were the seven spirits of God, sent forth into all the earth," for "seven eyes" signify the omniscience that the Lord has from Divine good through Divine truth. From this are all wisdom and intelligence, because man cannot from himself understand truth and relish good, but only from the Lord; and all wisdom and intelligence are of truth from good. Unless wisdom and intelligence be formed from it, they are not wisdom and intelligence, but folly and insanity, which appear before the ignorant and the evil like wisdom and intelligence, because of their being able to speak and reason from the memory. For what is man's own [proprium] is nothing but evil and falsity; his own voluntary [proprium ejus voluntarium] is evil, and his own intellectual therefrom [proprium ejus intellectuale] is falsity; whatever therefore is from man's own [ex proprio] is contrary to wisdom and intelligence; and what is contrary to wisdom is folly, and what is contrary to intelligence is insanity. From this it can be seen that unless man is elevated by the Lord from his selfhood [a suo proprio], which is done when he receives Divine truth not only in the memory but also in the life, it is utterly impossible for him to be wise and intelligent. But this elevation by the Lord from the selfhood [a proprio] is not apparent to man, nor is it perceived by him while he is in the world, but it first becomes apparent when he comes into his spirit, and this takes place when his spirit has been separated from his material body; but even then it is perceived only by those who come into heaven. It is said wisdom and intelligence, because wisdom is of truth from good, for man then relishes good in truth; but intelligence is of truth through which good comes, for then man has not yet a relish for good in truth, but is affected by truth because it is truth. Those who are in the Lord's celestial kingdom are in wisdom, because they are in truths from good; but those who are in the Lord's spiritual kingdom are in intelligence, because they are in truths through which good comes. (But of those who are in truths through which good comes, see in The Doctrine of the New Jerusalem 23; and of those who are in truths from good, n. 24 and of the celestial kingdom and the spiritual kingdom, in the work on Heaven and Hell 20-28.)
318. "Qui sunt septem spiritus Dei emissi in omnem terram." - Quod significet inde omnis sapientia et intelligentia in caelo et in ecclesia, constat ex significatione "septem spirituum Dei", quod sit Divinum Verum procedens a Domino (de qua supra, n. 183); et quia significant Divinum Verum procedens a Domino, etiam significant DivinamSapientiam seu omniscientiam; et ex significatione "emissi in omnem terram", quod sit unde omnis sapientia et intelligentia in caelo et in ecclesia; per "emitti" significatur communicari, et per "omnem terram" significatur ecclesia tam in caelis quam in terris (videatur supra, n. 304): inde patet cur dicitur quod septem oculi Agni fuerint "septem spiritus Dei emissi in omnem terram", per "septem oculos" enim significatur omniscientia quae Domino ex Divino Bono per Divinum Verum. Quod inde sit omnis sapientia et intelligentia, est quia homo non potest intelligere verum et sapere bonum a se sed a Domino, et omnis sapientia et intelligentia est veri ex bono. Nisi sapientia et intelligentia ex illo formata sit, non est sapientia et intelligentia, sed est stultitia et insania, quae apparent coram insciis et coram malis sicut sapientia et intelligentia, ex eo quod loqui et ratiocinari possint ex memoria. Proprium enim hominis non est nisi quam malum et falsum; proprium ejus voluntarium est malum, et proprium ejus intellectuale inde est falsum; quapropter quicquid ex proprio est, contra sapientiam et intelligentiam est, et quod contra sapientiam est stultitia est, et quod contra intelligentiam insania est. Inde constare potest quod nisi homo elevetur a suo proprio a Domino, quod fit cum recipit Divinum Verum non solum memoria sed etiam vita, prorsus non sapere et intelligere possit. Sed elevatio illa a proprio a Domino, non apparet homini nec percipitur ab illo quamdiu in mundo est, sed tunc primum quando in spiritum suum venit, quod fit post separationem corporis materialis ab illo; verum enim vero tunc ab illis solum qui in caelum veniunt. Quod dicatur sapientia et intelligentia, est quia sapientia est veri ex bono, tunc enim homo sapit in vero bonum, at intelligentia est veri per quod bonum, tunc enim homo nondum sapit in vero bonum, sed afficitur vero quia est verum. In sapientia sunt qui in regno caelesti Domini sunt, quia illi in veris ex bono sunt; in intelligentia autem qui in regno spirituali Domini sunt, quoniam hi in veris per quae bonum sunt. (Sed de illis qui in veris per quae bonum sunt, videatur in Doctrina Novae Hierosolymae, n. 23; et de illis qui in veris ex bono sunt, n. 24 ibi: et De Regno Caelesti et de Regno Spirituali, in opere De Caelo et Inferno 20-28.)