105# 主之所以存有虚己、荣耀两种状态，是因趋向合一别无他途；此乃依循不可更改的神性秩序。
神性秩序的定则如此：人当先自我预备，作容纳上帝的器皿与居所，使上帝得以进入，如同居于自身殿宇之中。这份预备看似全然发自人自身，人却仍要承认一切源头皆出于上帝。人之所以必须如此认知，是因自身无从直观感知上帝的临在与运行，即便上帝以至近的同在，在人内里作工，赐下爱的一切良善、信仰的一切真理。人人皆需循着这一秩序前行，方能从属世之人转变为属灵之人。
主亦是循此路径，将自身取自母亲的属世人性全然转化为神性人性。是以祂时常向父祷告、遵行父的旨意，将自身一切言行都归于父，及至十字架上尚且呼喊：“我的上帝，我的上帝，为什么离弃我？” 盖身处虚己之境时，神性在祂的感知中仿佛隐去缺席。
待这一阶段过后，便进入与上帝相合的荣耀状态。人虽依旧行事作为，内里动力却全然源自上帝；此时不必再刻意将自身所愿所行的一切良善、所思所言的一切真理归给上帝，因这份认知早已刻印于心，内藏在一切言行举止之内。主便是如此与父彼此合一，父也与祂相融不分。简言之，主荣耀了自身人性，使之全然成为神性人性，正如主重生世人，使人从属世变为属灵之人一般。
凡从属世之人转为属灵之人者，都必历经这两种状态；借着前一状态迈入后一状态，脱离尘世、步入天堂。相关详尽阐释，将于论自由意志、论仁义与信仰、论改造与重生各章铺陈完备。此处仅简述要义：第一种为改造状态，人拥有完备自由，依自身理智决断行事；第二种为重生状态，人仍保有同等自由，只是其意愿、作为、思虑、言语，皆由主所赐全新的爱与全新的理智生发。改造阶段以理智为先、意志居后；重生阶段则以意志为先、理智居后，且理智依从意志而动，而非意志借由理智主导。
良善与真理、仁义与信仰、内在人与外在人之间的相合，唯有循此次序方能成就，别无其他途径。
105# 主之所以经历这两种状态，即倒空的状态和荣耀的状态，是因为实现合一的其它方法根本不可能存在；只有这个方法符合神序，而神序是不可改变的。神序要求人应安排自己接受神，预备自己成为容器和住所，使神可以进入并住在其中，如同住在自己圣殿中。人必须貌似出于自己这样做，但又必须承认这是出于神。他必须承认这一点，因为他感觉不到神的同在和运作，尽管神以最亲密的同在而在人里面运作一切爱之良善和一切信之真理。每个人都要照着这个秩序发展，并且必须照着它发展，才能从属世的变成属灵的。主也必须以同样的方式发展，才能使祂的属世人身变成神性。这就是为何祂向父祷告，行父的旨意，并将祂所做和所说的一切都归于父，这也是为何祂在十字架上大声喊道：“我的神，我的神，为什么离弃我？”因为在这种状态下，神似乎不在场；但这种状态过后，另一种状态，即与神结合的状态，就到来了；在这种状态下，人仍像以前一样行事，但现在却从神行事；他现在也不需要像以前一样将他所意愿和所做的的一切良善，并他所思考和所说的一切真理都归于神，因为这种承认已经铭刻在他心里，从而内在于他的一切行为和话语中。主以同样的方式将自己与祂的父合一，父也将自己与祂合一。简言之，主荣耀了祂的人身，也就是说，将它变成神性，就像祂使人重生，也就是使他成为属灵的一样。
关于自由意志（TCR 463-508节）、仁爱（TCR 392-462节）和信仰（TCR 336-391节），以及改造和重生（TCR 571-625节）的章节将充分说明，每个人若从属世的变成属灵的，都要经历两种状态，他通过第一种状态进入第二种状态，因而从世界进入天堂。此处只需注意，在被称为改造状态的第一种状态下，人完全有自由照着他理解力的理性行事；在第二种状态，即重生状态下，他同样有这种自由；但这时他出于来自主的一种新爱和新聪明而意愿、行动、思考和说话。因为在第一种状态下，理解力发挥主导作用，意愿发挥次要作用；而在第二种状态下，意愿发挥主导作用，理解力发挥次要作用；但理解力仍出于意愿行动，而不是意愿通过理解力行动。良善和真理、仁爱和信仰，并内在人和外在人的结合，以同样的方式实现。
105. The reason why the Lord experienced these two states, the state of being emptied out and the state of being glorified, is that no other method of achieving union could possibly exist. Only this method follows the divine design, and the divine design cannot be changed.
The divine design is that we arrange ourselves for receiving God and prepare ourselves as a vessel and a dwelling place where God can enter and live as if we were his own temple. We have to do this preparation by ourselves, yet we have to acknowledge that the preparation comes from God. This acknowledgment is needed because we do not feel the presence or the actions of God, even though God is in fact intimately present and brings about every good love and every true belief we have. This is the divine design we follow, and have to follow, to go from being earthly to being spiritual.
The Lord had to go through the same process to make his earthly human manifestation divine. This is why he prayed to the Father. This is why he did the Father's will. This is why he attributed everything he did and said to the Father. This is why he said on the cross, "My God, my God, why have you abandoned me?" [Matthew 27:46; Mark 15:34]. In this state God appears to be absent.
After this state comes a second one, the state of being in a partnership with God. In this second state we do basically the same things, but now we do them with God. We no longer need to attribute to God everything good that we intend and do and everything true that we think and say in the same way as we used to, because now this acknowledgment is written on our heart. It is inside everything we do and everything we say.
In this same way, the Lord united himself to his Father and the Father united himself to the Lord. In a nutshell, the Lord glorified his human nature (meaning that he made it divine) in the same way that he regenerates us (meaning that he makes us spiritual).
The chapters on free choice [463-508], goodwill [392-462], faith [336-391], and reformation and regeneration [571-625] below will fully demonstrate three things: that all people who go from being earthly to being spiritual go through these two states; that they are brought to the second state through the first; and that this is how they move from this world to heaven. Here I will say only that in the first state, [also] called the state of being reformed, we have complete freedom to direct our actions with the faculty of reasoning that we have in our intellect. In the second state, the state of being regenerated, we have the same freedom but we intend, act, think, and speak with a new love and a new intelligence that come from the Lord.
In the first state our intellect plays the lead role while our will plays a supporting role. In the second state our will plays the leading role while our intellect plays a supporting role, although it is still the intellect that acts in connection with the will, not the will that acts through the intellect.
The same process applies to the joining of goodness and truth, the joining of goodwill and faith, and the joining of the inner and the outer self.
105. The Lord had to undergo these two states of exinanition and glorification because progress towards union is not possible by any other way, since it is in accordance with Divine order, and this is immutable. Divine order requires that a person should adjust himself to receive God, and prepare himself as a receiver and dwelling-place for God to enter into and live as in His temple. This a person must do of himself while still acknowledging that it is from God. He must make this acknowledgment, because he does not feel the presence and working of God, although it is God who by His intimate presence performs all the good of love and all the truth of faith in a person. Every person must and will advance in accordance with this order, if he is to become spiritual instead of natural. The Lord advanced in the same way in order to make His natural human Divine; it was for this reason that He prayed to the Father, did His will, attributed to Him all that He did and said, and on the cross uttered the words 'My God, my God, why are you abandoning me?' For in that state God appears to be absent. But after this state comes another, which is a state of being linked with God. In this state a man behaves in the same way, but then does so from God; nor does he then need, as he did previously, to attribute to God all the good which he wills and does, and all the truth which he thinks and speaks, because this acknowledgment is written on his heart, and consequently is inwardly in every action he does and every word he utters. In the same way the Lord united Himself with His Father, and the Father united Himself with Him; in short, the Lord glorified His Human, that is, made it Divine, in just the same way as He regenerates a person, that is, makes him spiritual.
[2] Every person who becomes spiritual instead of natural passes through two states, the first of which leads to the second, and so from the world to heaven, as will be fully proved in the chapters on free will, charity and faith, reformation and regeneration. All I shall say here is that in the first state, that called reformation, a person has full freedom to act as his understanding argues; and in the second, the state of regeneration, he has the same freedom, but he then wills and acts, thinks and speaks under the influence of a new love and a new intelligence, which are given him by the Lord. For in the first state the understanding plays the leading role and the will the second, in the second state the will plays the leading role and the understanding the second. But still it is the understanding which acts from the will, not the will which acts by means of the understanding. The linking of good and truth, charity and faith, and the internal and external man, takes place in exactly the same way.
105. These two states, of exinanition and of glorification, belonged to the Lord because there is no other possible way of attaining to union, this being in accordance with Divine order, which is immutable. The Divine order is that man should set himself in order for the reception of God and prepare himself to be a receptacle and abode into which God may enter and in which, as in His temple, God may dwell. From himself man must do this, and yet must acknowledge that it is from God. This he must acknowledge because he does not feel the presence and operation of God, although God in closest presence operates all the good of love and all the truth of faith in man. Every man progresses and must progress in accordance with this order, if from being natural he is to become spiritual. In like manner it was necessary for the Lord to progress, in order to make Divine His natural human. This is why He prayed to the Father, did the Father's will, ascribed to Him all that He did and said, and why He exclaimed upon the cross, "My God, My God, why hast Thou forsaken Me?" For in this state God seems to be absent; but after this state comes another, which is the state of conjunction with God; in which state man acts as before, but now from God; but he does not now need, as before, to ascribe to God every good that he wills and does, and every truth that he thinks and speaks, because this is written upon his heart, and thus is inwardly in all his actions and words. In like manner did the Lord unite Himself to His Father, and the Father to Himself. In a word, He glorified His Human, that is, made it Divine, in the same manner in which He regenerates man, that is, makes him spiritual.
That every man who from being natural becomes spiritual passes through two states, entering through the first into the second, and thus from the world into heaven, will be fully shown in the chapters on Free Will, on Charity and Faith, and on Reformation and Regeneration. Here let it be noticed only that in the first state, which is called the state of reformation, man has complete freedom to act according to the rationality of his understanding: and in the second, which is the state of regeneration, he has the same freedom; but he now wills and acts, and thinks and speaks, from a new love and a new intelligence, which are from the Lord. For in the first state the understanding takes the chief part and the will the second; while in the following state the will takes the chief part, and the understanding the second; nevertheless, the understanding now acts from the will, and not the will through the understanding. The conjunction of good and truth, of charity and faith, and of the internal and external, is effected in the same way.
105. The Lord passed through these two states of exinanition and glorification because progress to union was not otherwise possible, since this was according to Divine order, which is unchangeable. Divine order requires that a man should prepare himself for the reception of God, and make himself a receptacle and habitation into which God may enter and dwell as in His own temple. This a man must do as from himself, but still he must acknowledge that it is from God. He must acknowledge this because he does not feel God's presence and operation, although it is God who in closest presence with man causes to function in him all the good of love and all the truth of faith. According to this order every man progresses and must progress that from being natural he may become spiritual. In like manner the Lord progressed that He might make His natural Human Divine. Therefore He prayed to the Father, did His will, ascribed to Him all that He did and said, and cried out on the cross, "My God, My God, why hast thou forsaken me?" For in this state God appears to be absent. After this state, however, there comes another, the state of conjunction with God, in which man acts as before, but now from God; nor is it necessary for him now, as before, to ascribe to God all the good which he wills and does, and all the truth which he thinks and speaks, because this acknowledgment is inscribed upon his heart, and is consequently within his every word and deed. In a similar way the Lord united Himself to His Father, and His Father to Him. In short, the Lord glorified His Human, that is, made it Divine, just as He regenerates a man, that is, makes him spiritual.
It will be fully proved in the chapters on Free Will, on Charity and Faith, and on Reformation and Regeneration that every man who, from being natural becomes spiritual, passes through two states, that he enters through the first into the second, and so from the world enters into heaven. We shall merely observe here that in the first state, which is called the state of reformation, the man is at full liberty to act according to the rationality of his understanding; and that in the second, which is the state of regeneration, he is also in the same liberty, but now wills and acts, thinks and speaks from a new love and a new intelligence from the Lord. For in the first state his understanding plays the first part, and his will the second; but in the latter state the will plays the first part and the understanding the second; but still the understanding acts from the will, and not the will [directed] by the understanding. 1 The union of good and truth, of charity and faith, and of the internal and external man is likewise effected in the same way.
Footnotes:
1. ...and not the will [directed] by the understanding, non autem voluntas per intellectum. Per has the force not so much as of "through" or "by means of," as of "at the direction of."
105. Quod bini illi status, Exinanitionis et Glorificationis, fuerint Domino, fuit causa, quia non alia progressio ad Unionem dabilis est, quoniam est secundum Divinum Ordinem, qui immutabilis est; Divinus Ordo est, ut homo disponat se ad receptionem Dei, ac paret se receptaculum et habitaculum, in quod Deus ingrediatur, ac ut in suo Templo habitet; hoc faciet homo a seipso, sed usque agnoscet quod sit a Deo; hoc agnoscet, quia non sentit praesentiam et operationem Dei, tametsi Deus omne bonum amoris et omne verum fidei apud hominem praesentissime operatur: secundum hunc Ordinem progreditur et progressurus est omnis homo, ut a naturali fiat spiritualis: similiter Dominus, ut Humanum Naturale suum Divinum faceret; inde est, quod oraverit ad Patrem, quod fecerit Voluntatem Ipsius, quod omnia, quae operatus et loquutus est, Ipsi attribuerit, et quod super cruce dixerit, Deus mi, Deus mi, cur derelinquis Me; in hoc enim statu Deus apparet absens: at post hunc statum venit alter, qui est status Conjunctionis cum Deo; in hoc agit homo similiter, sed tunc ex Deo, nec tunc opus habet, ut similiter sicut prius, tribuat Deo omne bonum quod vult et agit, et omne verum quod cogitat et loquitur, quia hoc inscriptum est cordi ejus, et inde est intus in omni actione et loquela ejus. Similiter Dominus se univit suo Patri, et Pater Se Ipsi: verbo, Dominus glorificavit suum Humanum, hoc est, Divinum illud fecit, quemadmodum Dominus regenerat hominem, hoc est, illum spiritualem facit.
[2] Quod quisque homo, qui a naturali fit spiritualis, binos status subeat, et quod per primum intret in alterum, et sic e Mundo ad Coelum, in Capitibus de LIBERO ARBITRIO, de CHARITATE ET FIDE, et de REFORMATIONE ET REGENERATIONE, plene demonstrabitur; hic solum, quod in Primo statu, qui vocatur Reformationis, homo sit in plena libertate agendi secundum Rationale intellectus sui, et quod in secundo, qui est status Regenerationis, sit quoque in simili libertate, sed quod tunc velit et agat, ac cogitet et loquatur ex novo amore et nova intelligentia, quae sunt a Domino; in primo enim statu Intellectus agit primas partes et voluntas secundas, in altero agit voluntas primas ac intellectus secundas, at usque intellectus a voluntate, non autem voluntas per intellectum; conjunctio boni et veri, charitatis et fidei, ac interni et externi hominis, non aliter fit.