70# 人依循神性秩序生活至何等程度，便依托神性全在安居于上帝之内至同等程度，其缘由在于：上帝本为全然全在者；凡祂居留于自身神性秩序之处，便如同安处于自身之内，盖因祂自身即是秩序，前文已充分阐明。
人既受造为神性秩序的形式，上帝便恒常内在于其人之中；唯因人依神性秩序生活之深浅，上帝在其内的临在方有圆满与否之别。倘使人不循神性秩序度日，上帝依旧居于其人最高心智层级之内，赐下使人能够领会真理、渴慕良善之本分，亦即领悟之官能与爱慕之内在趋向。
然人悖逆神性秩序生活至何等程度，便自行封闭心智与灵的低层区域，拦阻上帝向下降临，以自身临在充盈此等内层。是以上帝虽存于其人之内，其人却未曾居留于上帝之中。
天堂之中存有一条共通准则：上帝内在于一切世人，无论善恶；唯独依循秩序度日之人，方能安居于上帝之内。正如主所宣告，祂甘愿人居于其内，自身亦居于人之中（约 15: 4）。
人因恪守秩序而安居于上帝之内，其根源在于上帝全然全遍整个宇宙，充盈万有及其每一细微分殊，且居留于万物最内层；万物至深之处恒持秩序。至于一切悖逆秩序之物，此等存有仅现于万物内层之外，上帝依旧全在其间，持续与之争战，恒久施展力量，务求将其挽回、复归神性秩序。
由是可知，人甘愿受引导回归秩序至何等程度，上帝便能完整全在于其人整体之内至何等程度；是以上帝居留于人之内到几分，其人亦安居于上帝之中到几分。
上帝绝无可能离弃世人，正如灵性世界之太阳无法收回热与光、舍弃大地；但大地之上各类受造物，并不能时时享有太阳的效能，唯有主动接纳自太阳向外流淌的热与光方可，这般接纳发生于春夏之时。
以上譬喻亦可印证上帝的神性全在：人安处于神性秩序之中至何等程度，便同步领受属灵之热与属灵之光至何等程度，亦即居留于爱的良善与智慧的真理之中至何等程度。
灵性之热、光，与自然之热、光，本质有别：自然之热于寒冬远离大地与万物，自然之光于暗夜隐没，此乃大地自转、公转所带来的时序更迭。灵性之热与光却并非如此；上帝借着专属于祂的灵性世界之太阳，恒久以热与光与人同在，不像自然世界之太阳看似存有起落消长之分。实则是人主动转离，可比大地背离自身太阳：人疏远智慧的真理，如同大地于黑夜背离太阳；人舍弃爱的良善，如同大地于寒冬背离太阳。
此即是灵性世界之太阳所生发的果效、功用，与自然世界之太阳所生发的果效、功用二者间完整的对应关系。
70# 只要人照秩序生活，他就从神性全在中而在神里面，因为神是全在的；神在哪里在自己的神序中，就在哪里如在自己里面，因为祂就是秩序，如前所示（TCR 52-53节）。由于人被创造为神序的一种形式，所以神在他里面；但只要他照着神序生活，神就完全在他里面。然而，如果他不照着神序生活，神仍在他里面，但只在他灵魂的最高区域中，由此赋予他理解真理和意愿良善的能力，即赋予他理解力的官能和爱的倾向。但只要人违背秩序生活，他就会关闭其心智或灵的较低区域，从而阻止神降临，并以祂的同在充满这些较低区域；因此，神在他里面，他却不在神里面。天堂的一个普遍法则是，神在每个人里面，无论善恶；但人却不在神里面，除非他照秩序生活。因为主说：
祂的意愿是，人要在祂里面，祂在人里面。（约翰福音15:4）
人通过照秩序生活而在神里面，因为神在宇宙的至内层和其中的一切里面都是全在的，这些至内层就处于秩序。然而，在那些违反秩序的事物（它们只是那些在至内层之外的事物）里面，神通过与它们不断相争，不断努力把它们带回到秩序中而是全在的。因此，只要人允许自己被带回到秩序中，神就在他的整个存在中而是全在的，因此神在他里面，他也在神里面。神离开人，就像太阳及其热和光离开大地一样不可能。但尘世物体无法被太阳的能力影响，或说无法完全受到太阳的影响，除非它们在春夏时节接受太阳发出的热和光。
这种情况也适用于神性全在，因为人只有处于秩序，才会处于属灵之热，同时处于属灵之光，也就是说，处于爱之良善和智慧之真理。然而，属灵的热和光不同于属世的热和光，属世之热在冬天会离开地球及其物体，属世之光则在夜里消退，因为地球通过绕轴自转并围绕太阳公转而产生这些节期。但属灵的热和光却不是这样，因为神通过祂的太阳及其热和光而与每个人同在，这太阳不像这个世界的太阳那样发生改变。正是人转身离开，就像地球背离太阳一样；当人转身离开智慧之真理时，他就像夜里背离太阳的地球；当他转身离开爱之良善时，就像冬天背离太阳的地球。这就是存在于灵界太阳的效果和功用与自然界太阳的效果和功用之间的对应关系。
70. The more we follow the divine design in the way we live, the more fully we are in God because of God's omnipresence. Because God is omnipresent he is intrinsically present, so to speak, everywhere in his divine design, in the sense that he is the divine design, as we showed above [52-53]. Now, because we have been created as forms of the divine design, God is in us. But this is true only to the extent that we fully follow the divine design in the way we live. When we do not follow that design in the way we live, God is still in us, but is only in the highest parts of us, making it possible for us to understand what is true and intend what is good. That is, he gives us a capacity to understand and an inclination to love. The more we go against the divine design in the way we live, however, the more we bar the lower levels of our minds or spirits and prevent God from descending into them and filling them with his presence. As a result, God is in us but we are not in God.
There is a common saying in heaven: God is in all of us, the evil as well as the good, but we are not in God unless we follow the divine design in the way we live. The Lord says that he wants us to be in him and him to be in us (John 15:4).
[2] When we follow the divine design in the way we live we are in God, because God is omnipresent in the universe and in everything within it at the inmost level, since things on the inmost level are in the divine design. Things that go against the divine design are all outside that inmost level. On the outer levels God's omnipresence takes the form of an ongoing struggle with things that are against the divine design, and a constant effort to restore them to the divine design. The more we allow ourselves to be restored to the divine design, the more thoroughly present God is in each of us; consequently to a greater extent God is in us and we are in God.
It is no more possible for God to be absent from us than it is for the sun (through its heat and light) to be absent from our earth. The living things on earth, however, do not always feel the sun's power. To feel it, they have to receive both the heat and the light that radiate from the sun, as they do in spring and summer.
[3] This situation is applicable to God's omnipresence as well. The more we are in harmony with the divine design, the more spiritual heat and light, or to put it another way, the more of love's goodness and wisdom's true perspective we have.
Spiritual heat and light are not, however, like physical heat and light. During the winters, the amount of physical heat available to the world and the objects in it diminishes. During the nights, the amount of light diminishes. This happens because the earth makes units of time with its rotations and its orbit. Spiritual heat and light do not behave the same way. Through his sun and its heat and light God is always present and does not go through changes the way the sun of our solar system appears to do. We ourselves turn away from God much the way the earth turns away from the sun. When we turn away from wisdom's true perspective we are like the earth turning away from the sun by night. When we turn away from the goodness of love we are like the earth turning away from the sun in winter. The useful effects of the sun in the physical world correspond in this way to the useful effects of the sun in the spiritual world.
70. The reason why a person is by Divine omnipresence in God to the extent that he lives in accordance with order, is that God is omnipresent and where He is present in His Divine Order, He is so to speak in Himself, since, as shown before, He is order. Now since man has been created to be a form for the Divine Order, God is present in him, but fully only to the extent that he lives in accordance with the Divine order. If he does not live in accordance with the Divine order, God is still present in him, but in his highest regions, giving him the ability to understand truth and will good, that is, giving him the faculty of understanding and the inclination to love. But in so far as he lives contrary to order, so far does he close up the lower regions of his mind or spirit, and thus prevent God from coming down and filling the lower regions with His presence. So God is present in him, but he is not in God. It is the general rule in heaven that God is present in every person, evil as well as good, but a person is not in God unless he lives in accordance with order. For the Lord says that He wills that a person should be in Him and He in the person (John 15:4).
[2] The reason why a person is in God if he lives in accordance with order is that God is omnipresent in the universe, and in every part of it, in the inmost of each, since these are in order. But in parts which are contrary to order, which are only those outside the inmost, God is omnipresent by a continual struggle with them as He strives continually to bring them into order. For this reason in so far as a person allows himself to be brought into order, so far is God omnipresent in his whole being, and consequently so far is God in him and he in God. The absence of God from man is no more possible than the absence of the sun, by way of its heat and light, from the earth. But objects on earth are only affected by its influence to the extent that they receive the heat and light radiated by the sun, which happens in spring and summer.
[3] This comparison can be applied to the omnipresence of God. A person is so far in spiritual heat and at the same time spiritual light, that is, in possession of the good of love and the truths of wisdom, as he is subject to order. But spiritual heat and light differ from natural heat and light. In wintertime natural heat is lost by the earth and things on it, and natural light is lost at nighttime, because the earth by its rotation and orbit around the sun causes the seasons and times of day. This does not happen with spiritual heat and light, for God is present supplying both by means of His sun, and this does not change as the natural sun appears to do. It is the person himself who turns away as the earth turns away from the sun, and when he turns away from the truths of wisdom, he can be compared to the earth turning away from the sun during the night; when he turns away from the kinds of good of love he is like the earth turning away from the sun during the winter. Such is the correspondence between the effects and services performed by the sun of the spiritual world and those performed by the sun of the natural world.
70. From the Divine omnipresence man is in God to the extent that he lives in accordance with order, for the reason that God is omnipresent; and where God is in His Divine order, there He is as in Himself, because He is order, as has been shown above. Since, then, man was created a form of Divine order, God is in him-fully in him-to the extent that he is living in accordance with Divine order. Nevertheless, God is in him if he is not living in accordance with Divine order, but only in the highest regions in him, thereby giving him the ability to understand what is true and to will what is good; that is, giving him the faculty of understanding and the inclination to love. But so far as man lives contrary to order he shuts up the lower regions of his mind or spirit, and thus prevents God's descending and filling these lower regions with His presence; consequently, while God is in him he is not in God. It is a general canon in heaven that God is in every man, the evil and the good alike; but that man is not in God unless he lives in accordance with order; for the Lord says:
That it is His will that man should be in Him and He in man (John 15:4).
[2] Man is in God by means of a life in accordance with order, because God is omnipresent in the universe and in each and all things of it in their inmosts, for these inmosts are in order. But in those things that are contrary to order (which are solely those that are outside of the inmosts) God is omnipresent by a continual striving with them, and by a continual effort to bring them back to order. Thus it is that so far as man permits himself to be brought back to order, God is omnipresent in the whole of him, and consequently to the same extent God is in him and he is in God. The absence of God from man is no more possible than the absence of the sun from the earth through its heat and light. But earthly objects are affected by the sun's power only so far as they receive the heat and light that go forth from that sun, as in spring time and summer time.
[3] This is applicable to the Divine omnipresence in this way, that so far as man is in order he is in spiritual heat and also in spiritual light; that is, in the good of love and the truth of wisdom. But spiritual heat and light are unlike natural heat and light, in that natural heat recedes from the earth and its objects in winter, and natural light at night; and this takes place because the earth by its diurnal and annual motions produces these periods. But with spiritual heat and light it is not so; since God through His sun is present with both heat and light, and does not undergo changes, as the sun of the world apparently does. Man turns himself away comparatively as the earth turns away from the sun; and when he turns away from the truths of wisdom he is like the earth when turned from its sun at night; and when he turns away from the goods of love he is like the earth when turned from its sun in winter. Such is the correspondence between the effects and uses from the sun of the spiritual world, and the effects and uses from the sun of the natural world.
70. Man is in God from the Divine omnipresence so far as he lives according to order, because God is omnipresent, and wherever He is in His own Divine order there He is, as it were, in Himself, because He is order itself, as was shown above. Since man was created a form of Divine order, God is in him; but so far as a man lives according to Divine order, God is fully in him. If, however, he does not live according to Divine order, God is still in him, but in the highest regions of his soul, affording him the power to understand what is true and to will what is good, that is, the ability to understand and the inclination to love. But so far as a man lives contrary to order, he closes the lower regions of his mind or spirit, and prevents God from coming down and filling those lower regions with His presence; thus God is in him, but he is not in God. It is a general law in heaven that God is in every man, evil as well as good, but that a man is not in God unless he lives according to order. For the Lord says:
He wills that man should be in Him, and that He should be in man. John 15:4.
[2] Man is in God by a life according to order, because God is omnipresent in the inmost parts of the universe and everything therein, for these are in order. In those things, however, which are contrary to order, as is the case with those things alone which are outside the inmost parts, God is omnipresent, continually striving with them in the constant effort to reduce them to order. Therefore so far as a man suffers himself to be brought into order, God is omnipresent in his whole being, and consequently God is in him and he is in God. The absence of God from a man is no more possible than the absence from the earth of the sun with its heat and light. Earthly objects, however, do not enjoy the full influence of the sun except when they receive its heat and light in springtime and summer.
[3] These considerations may be applied to the Divine omnipresence, because a man is in spiritual heat and at the same time in spiritual light, that is, in the good of love and in the truths of wisdom, only in so far as he is in order. However, spiritual heat and light differ from natural heat and light, for natural heat departs from the earth and its objects in winter, and natural light withdraws during the night in consequence of the earth's rotation round its own axis and its revolution round the sun; but it is not so with spiritual heat and light, for God is present with every one by means of His Sun, which does not change as the sun of this world appears to do. It is man who turns himself away as the earth turns from its sun; and when he turns away from the truths of wisdom he is like the earth turned away from the sun at night, but as he turns from the good of love he is like the earth turned away from the sun in winter. From this comparison may be seen the correspondence existing between the effects and uses of the Sun of the spiritual world and those of the sun of the natural world.
70. Quod homo tantum in Deo ex Divina Omnipraesentia sit, quantum secundum ordinem vivit, est quia Deus Omnipraesens est, et quia ubi in Divino suo ordine est, ibi est sicut in Se, quia Ipse est Ordo, ut supra ostensum est: nunc quia homo creatus est forma Divini Ordinis, est Deus in illo; verum quantum homo vivit secundum Divinum Ordinem plene; at si non vivit secundum Divinum Ordinem, est usque Deus in illo, sed in supremis ejus, ac dat ut possit intelligere verum et velle bonum, hoc est, dat ei facultatem ad intelligendum et inclinationem ad amandum; at quantum homo contra ordinem vivit, tantum occludit inferiora mentis seu spiritus sui, et sic inhibet ne Deus descendat, ac impleat inferiora ejus praesentia sua, inde est Deus in illo, sed ille non in Deo: communis canon est in Coelo, quod Deus sit in omni homine tam malo quam bono, sed quod homo non sit in Deo, nisi vivat secundum ordinem; Dominus enim dicit, quod velit ut homo sit in Ipso, et Ipse in homine, Johannes 15:4.
[2] Quod homo per vitam secundum ordinem sit in Deo, est quia Deus omnipraesens est in Universo inque omnibus et singulis ejus, in intimis illorum, haec enim sunt in ordine, at in illis quae sunt contra ordinem, quae solum sunt illa quae extra intima sunt, Deus est Omnipraesens per continuam luctationem cum illis, et per continuum nisum redigendi in ordinem; quamobrem quantum homo sinit se redigi in ordinem, tantum Deus in toto ejus omnipraesens est, consequenter tantum est Deus in illo, et ille in Deo. Absentia Dei ab homine non plus dabilis est, quam absentia Solis per calorem et lucem 1 a tellure; at hujus objecta non sunt in virtute ejus, nisi quantum recipiunt illa duo procedentia ab illo Sole, quod fit tempore veris et aestatis:
[3] haec ita applicari possunt Dei Omnipraesentiae; quod homo tantum sit in calore spirituali et simul in luce spirituali, hoc est, in bono amoris et in veris sapientiae, quantum in ordine est; sed calor et lux spiritualis, non sunt sicut calor et lux naturalis, nam calor naturalis recedit a Tellure et ejus objectis temporibus hyemis, et lux recedit temporibus noctis, et hoc fit quia Tellus per circum rotationes et circumlationes suas facit illa tempora; sed calor spiritualis et lux spiritualis non ita, Deus enim per suum Solem praesens cum utroque est, et non vices agit, sicut apparenter Sol mundi; ipse homo se avertit comparative sicut Tellus a suo Sole, et cum se avertit a veris sapientiae, est sicut tellus a suo Sole temporibus noctis, et cum homo se avertit a bonis amoris, est sicut tellus a suo Sole temporibus hyemis; talis correspondentia est inter effectus et usus e Sole Mundi spiritualis, et inter effectus et usus e Sole Mundi naturalis.
Footnotes:
1. Prima editio: lurem.