10551.“于是，摩西进会幕的时候，云柱降下来，立在会幕的门口，与摩西交谈”表当圣言超出了他们所能理解的范畴之后，一种极度的模糊从外面占据了他们，然而却有来自里面的一种清晰觉察。这从“摩西进会幕的时候”、“云柱”、“立在门口”和“与摩西交谈”的含义清楚可知：“摩西进会幕的时候”是指圣言超出他们所能理解的范畴之后，如刚才所述（10550节）；“云柱”是指就这个民族而言，一种极度的模糊，因为“云”表示圣言的外在意义（参看创世记18章序言；4060，4391，5922，6343e，6752，8443，8781节）；“立在门口”是指在外面（10549节）；“与摩西交谈”是指来自里面的清晰觉察。因为“摩西”表示就本身而言或本质上的圣言（9372节），而“交谈”表示觉察（参看10290节提到的地方）。之所以表示“来自里面”，是因为与“云柱交谈”的摩西在会幕里面。
在此必须阐明什么叫从外面看见，什么叫从里面觉察。那些阅读圣言时获得光照的人就从里面看见它；因为他们的内在已经打开了。当内在打开时，它就居于天堂之光。这光流入进来并带来光照，尽管此人没有意识到这一点。他之所以没有意识到这一点，是因为这光流入存在于人的记忆中的认知或知识，这些认知或知识居于属世之光。此人在利用它们思考时，因感觉完全凭自己如此行，故意识不到这种流注；然而，有各种迹象能使他知道他已经获得光照。但是，凡以为自己获得光照的人都错了，除非他是为了真理和良善的生活而喜欢认识真理，因而除非他为了生活而喜欢神性真理，因为照着源于圣言的神性真理生活就是爱主，当主被爱时，一切光照便从祂而来。
然而，那些不视与源于圣言的神性真理一致的生活为目的，反而视地位、利益、名声为目的，因而视圣言的神性真理为手段的人绝无可能拥有任何光照。因为这种目的是世俗和肉体的，不是属灵和属天的。因此，它会关闭他们的内在人，一旦这内在人被关闭，来自天堂的光就无法流入并带来光照。这些人在阅读圣言时若以为自己被光照了，就大错特错了；因为他们不是从天堂思考，而是从世界思考，因而不是从主思考，而是从自己思考。他们在何等程度上从自己和世界思考，就在何等程度上从与天堂之光分离的属世之光思考；而与天堂之光分离的属世之光在属灵事物上构成最浓密的黑暗。如果这些人信服他们由于被光照而看到某种东西，那他们就错了。因为他们觉察事物是否真实的唯一途径是借助他人所提供的证据，这是从外面，而不是从里面看见真理，或借助说服性的信仰，这种信仰的性质可见于前文（9363-9369节）。这种人能视虚假为真理，视真理为虚假，也能视邪恶为良善，视良善为邪恶。
由此明显可知什么叫从外面看见圣言，什么叫从里面觉察圣言。从外面看见圣言就是百姓各人站在自己的帐棚门口，望着摩西，以及看见云柱立在会幕门口，他们各人在自己的帐棚门口下拜所表示的。但从里面觉察圣言则是摩西进会幕，云柱在会幕门口与摩西交谈所表示的。
必须简要说明带来光照的流注是如何运作的。当圣言被阅读时，和世人一样，天使也能感知到它；只是天使在一个属灵层面上感知它，而世人在一个属世层面上感知它。一个内在打开的世人也能在一个属灵层面上感知到它，尽管他活在世上时没有意识到这一点，因为他的属灵思维流入其外在人中的属世思维，并在那里显现。然而，正是这内在思维进行光照，是来自主的流注运作所借助的渠道。一些学者通过研究自己的思维并反思他们所看到的，也发现人类拥有并未显现的内在思维。因此，他们将构成这种思维的观念称为非物质和知识的，并将它们与构成外在思维的显现的观念区分开来，他们称这些观念为属世和物质的。但他们不知道，当这些观念从自己的层面流下来时，它们就转化成属世观念，然后呈现出不同的形状和表象。由此可在某种程度上看出，带来光照的流注是如何运作的。
Potts(1905-1910) 10551
10551. And it was that when Moses entered into the tent, the pillar of cloud descended, and stood at the door of the tent, and spoke with Moses. That this signifies that after the Word had vanished from their apprehension a dense obscurity took possession of them from without, and yet there was a clear perception from within, is evident from the signification of "when Moses entered into the tent," as being that after the Word had vanished from their apprehension (of which just above, n. 10550); from the signification of "the pillar of cloud," as being a dense obscurity relatively to that nation, for by a "cloud" is signified the external of the Word (see the preface to Genesis 18; and n. 4060, 4391, 5922, 6343, 6752, 8443, 8781); and also the obscurity of the Word with those who are not in enlightenment, and dense obscurity with those who are in the external of the Word separate from the internal (see n. 6832, 8106, 8814, 8819, 9430); from the signification of "standing at the door," as being to be outside (n. 10549); from the signification of "speaking with Moses," as being to perceive clearly from within (for by "Moses" is signified the Word as regarded in itself, n. 9372, and by "speaking" is signified to perceive, see the places cited in n. 10290). That it denotes from within is because Moses, with whom the pillar of cloud spoke, was within the tent. [2] It must here be told what it is to see from without, and what to have perception from within. Those who when reading the Word are in enlightenment, see it from within, for their internal is open, and when the internal is open it is in the light of heaven. This light flows in and enlightens, although the man is unaware of it. The reason why he is unaware of it, is that this light flows into the knowledges that are in the man's memory, and these knowledges are in natural light. And as the man thinks from these knowledges as from himself, he cannot perceive the influx, nevertheless from various indications he is able to know that he has been in enlightenment. But yet everyone is deceived who believes himself to be in enlightenment, unless he loves to know truth for the sake of truth and for the sake of the good of life, thus unless he loves Divine truth for the sake of life, because to live according to Divine truths from the Word is to love the Lord, and all enlightenment comes from the Lord when He is loved. [3] But those cannot possibly be in any enlightenment who have not as their end a life according to Divine truths from the Word; but who have as their end honor, gain, and reputation; and who thus regard the Divine truths of the Word as means; for this end is worldly and bodily, and not spiritual and heavenly; and it therefore closes the internal man, and when this is closed, no light can flow in from heaven and enlighten. If such persons, when reading the Word, believe that they are in enlightenment, they are quite mistaken; for they do not think from heaven, but from the world; thus not from the Lord, but from themselves; and insofar as they think from themselves and from the world, so far they think from natural light separate from heavenly light, and in spiritual things natural light separate from heavenly light is mere thick darkness. If these persons persuade themselves that they have seen something from enlightenment, it is a fallacy, for they perceive whether a thing is true solely from others by means of confirmations, which is to see truth from without and not from within, or to see it from persuasive faith, the nature of which may be seen in n. 9363-9369. Such persons are able to see falsity as truth, and truth as falsity; also evil as good, and good as evil. [4] From all this it is evident what it is to see the Word from without; and also what it is to perceive it from within. To see it from without is signified by the people "standing at the door of the tent and looking after Moses;" also by their "seeing the pillar of cloud standing at the door of the tent;" and by their "bowing themselves at the door of their tents." But to perceive the Word from within is signified by "Moses entering into the tent;" and by "the pillar of cloud, which was at the door of the tent, speaking with Moses." [5] It shall also be briefly stated how the influx from which comes enlightenment is effected. Equally with men, the angels also perceive the Word when it is read; but the angels perceive it spiritually, and men perceive it naturally. The man whose internal is open also perceives the Word spiritually; but while he lives in the world he is unaware of this, because his spiritual thought flows into the natural thought in the external man, and there presents itself to view. Nevertheless it is this interior thought which enlightens, and by means of which the influx from the Lord is effected. By looking into their thoughts, and by reflections thereon, some of the learned have noticed that there is in man an interior thought which does not appear, and therefore they have called the ideas of this thought immaterial and intellectual, and they have made a distinction between these ideas and those of the exterior thought which appear; and they have called these latter natural and material. But they have not known that the ideas of the interior thought are spiritual; and that when these flow down they are turned into natural ideas, and appear under a different shape, and under a different condition. From all this it can in some measure be seen how the influx through which comes enlightenment is effected.
Elliott(1983-1999) 10551
10551. 'And so it was, when Moses entered the tent, that the pillar of cloud came down, and stood at the door of the tent, and talked to Moses' means that when the Word had gone beyond what they were capable of understanding, extremely poor visibility descended on them as they stood outside, and yet there was clear perception from within. This is clear from the meaning of 'when Moses entered the tent' as when the Word had gone beyond what they were capable of understanding, dealt with immediately above in 10550; from the meaning of 'the pillar of cloud' as extremely poor visibility so far as that nation was concerned, for by 'cloud' the outward sense of the Word is meant, see Preface to Genesis 18, and 4060, 4391, 5922, 6343(end), 6752, 8443, 8781, and also the poor visibility of the Word so far as those who have no enlightenment are concerned, and its extremely poor visibility so far as those with whom the outward sense of the Word is separated from the inward are concerned, 6832, 8106, 8814, 8819, 9430; from the meaning of 'standing at the door' as being outside, dealt with above in 10549; and from the meaning of 'talking to Moses' as clear perception from within. For the Word - as it is essentially - is meant by 'Moses', see 9372, while perceiving is meant by 'talking', see in the places referred to in 10290. The reason why 'from within' is meant is that Moses, to whom 'the pillar of cloud' talked, was within the tent.
[2] What it is to see from without and to perceive from within must be stated. Those who have enlightenment when they read the Word see it from within; for their internal has been opened, and when the internal has been opened it dwells in the light of heaven. This light flows in and brings enlightenment, though the person is not conscious of its doing so. He is not conscious of this because that light flows into the cognitions or knowledge present in the human memory, which however dwell in natural light. And since the person feels, when he uses them to think with, that he does so all by himself he cannot be aware of the influx; yet there are various indications enabling him to know that he has been given enlightenment. But anyone at all who supposes that he has enlightenment is mistaken if he does not love to know truth for its own sake and for the sake of leading a good life, thus if he does not love Divine Truth for life's sake. For leading a life in keeping with Divine Truths derived from the Word constitutes loving the Lord; and from the Lord, when He is loved, springs all enlightenment.
[3] Those however who do not see a life in keeping with Divine Truths derived from the Word as the end in view, but position, gain, and reputation as the end in view and the Divine Truths of the Word therefore as the means, cannot possibly possess any enlightenment. This end is worldly and bodily, and not spiritual and heavenly. Consequently it closes off their internal man, and once this is closed no light from heaven can flow in and bring enlightenment. If these people suppose that they are enlightened when they read the Word they are completely mistaken; for their thought is inspired not by heaven but by the world, and so springs not from the Lord but from self. And to the extent that it springs from self and the world it is the product of natural light separated from heavenly light; and natural light separated from heavenly light constitutes thickest darkness in spiritual matters. If these people are convinced that they have seen something as a result of having been enlightened they are mistaken. For the only way that they perceive whether anything is true is with the aid of proofs supplied by others, which is to see truth from without and not from within, or else with the aid of faith that is no more than persuasion, the nature of which may be seen in 9363-9369. Such people are able to see falsity as truth and truth as falsity, and also to see evil as good and good as evil.
[4] From all this it is clear what seeing the Word from without is and perceiving it from within is. Seeing it from without is what is meant when it says that the people stood, [each] at the door of [his] tent, and looked after Moses, and also that they saw the pillar of cloud standing at the door of the tent, and they bowed down, [each] at the door of [his] tent. But perceiving the Word from within is what is meant when it says that Moses entered the tent, and that the pillar of cloud at the door of the tent talked to Moses.
[5] A brief statement must also be made about the way in which the influx bringing enlightenment operates. Angels equally with men perceive the Word when it is read; but angels do so on a spiritual level, men on a natural level. A person whose internal has been opened also perceives it on a spiritual level, though he is not conscious of doing so while he lives in the world because his spiritual thought flows into his natural thought in the external man and manifests itself within this. Nevertheless that interior thought is what enlightens and is the channel through which influx from the Lord operates. Some learned people by looking into their own thoughts and reflecting on what they see have also noticed that the human being possesses interior thought which is not overt. They have therefore called the ideas composing it immaterial and intellectuala, distinguishing them from the overt ideas composing exterior thought, which they have called natural and material. But they have not known that the ideas composing interior thought are spiritual, nor that when these flow down from their own level they are converted into natural ones and then take on a different shape and appearance. These considerations show to some extent the way in which the influx bringing enlightenment operates.
Latin(1748-1756) 10551
10551. `Et fuit, cum intravit Moscheh in tentorium, descendit columna nubis, et stetit ad ostium tentorii, et loquebatur cum Moscheh': quod significet postquam Verbum evanuit ex captu eorum, densum obscurum occuparet illos ad extra, et tamen clare perciperetur ab intra, constat ex significatione `cum intravit Moscheh in tentorium' quod sit postquam Verbum evanuit e captu eorum, de qua nunc supra n. 10550; ex significatione `columnae nubis' quod sit densum obscurum respective ad gentem illam; per `nubem' enim significatur externum Verbi, Praef. ad Gen. xviii, et n. 4060, 4391, 5922, 6343 fin., 6752, 8443, 8781, et quoque obscurum Verbi illis qui non in illustratione sunt, ac densum obscurum illis qui in externo Verbi separato ab interno sunt, n. (a)6832, 8106, 8814, 8819, 9430; ex significatione `stare ad ostium' quod sit ad extra, de qua {1} supra n. 10549; ex significatione `loqui cum Moscheh' quod sit clare percipere ab intra; per `Moschen' enim significatur Verbum in se spectatum, videatur n. 9372, et per `loqui' significatur percipere, in locis citatis n. 10290; quod sit ab intra, est quia Moscheh, cum quo loquebatur `columna nubis,' intus in tentorio fuit. [2] (s)Quid sit videre ab extra, et percipere ab intra, dicendum est: qui in illustratione sunt cum legunt Verbum, illi vident illud ab intra, nam internum eorum apertum est, ac internum quando apertum, est in luce caeli; haec lux influit et illustrat, tametsi homo id nescit; quod nesciat, est causa quia lux illa influit in cognitiones quae in memoria hominis, et cognitiones illae sunt in luce naturali; et quia homo ex illis cogitat sicut ex se, non {2}appercipere potest influxum, sed usque ex variis indiciis scire potest quod in illustratione fuerit; at usque fallitur omnis qui credit se in illustratione esse si non amet scire verum propter verum et propter bonum vitae, ita qui non amat Divinum Verum propter vitam, quoniam vivere secundum Divina Vera ex Verbo est amare Dominum; et a Domino cum Ipse {3} amatur, est omnis illustratio. [3] Qui autem non pro fine habent vitam secundum Divina Vera ex Verbo sed pro fine honorem, lucrum, ac famam, et sic Divina Vera Verbi pro mediis, illi haudquaquam in aliqua illustratione possunt esse, nam finis hic est mundanus et corporeus, et non spiritualis et caelestis; et ideo claudit internum hominem, quo clauso nulla lux e caelo influere potest et illustrare; hi si credunt se in illustratione esse cum legunt Verum, prorsus falluntur, cogitant enim non ex caelo sed ex mundo, {4}ita non (c)a Domino sed a semet; et quantum a semet et a mundo, tantum ex {5}luce naturali separata a luce caelesti, et {6}lux naturalis separata (x)a luce caelesti est mera caligo in spiritualibus; hi si sibi persuadent vidisse aliquid ex illustratione, est fallacia, nam non aliunde percipiunt num verum sit quam ex aliis per confirmationes, quod est videre verum ab extra et non ab intra, vel ex fide persuasiva, quae qualis sit, videatur n. 9363-9369; tales possunt videre falsum ut verum, ac verum ut falsum, ut et malum ut bonum, ac bonum ut malum. [4] Ex his constat quid sit videre Verbum ab extra (c) et percipere illud ab intra; videre illud ab extra est quod significatur per quod populus steterit ad ostium tentorii et spectaverit post Moschen, tum quod viderit columnam nubis stantem ad ostium tentorii, et incurvaverit se ad ostium tentorii; at percipere Verbum ab intra est quod significatur per quod Moscheh intraverit in tentorium, et quod columna nubis quae ad ostium tentorii, locuta sit cum Mosche. [5] Paucis etiam dicetur quomodo influxus fit per (x)quem illustratio: angeli aeque ac homines percipiunt Verbum cum legitur, sed angeli spiritualiter, homines autem naturaliter; homo cui internum apertum est etiam percipit Verbum spiritualiter, sed hoc nescit ille cum in mundo vivit quia spiritualis ejus cogitatio influit in naturalem in externo homine, et ibi se sistit videndam; verum usque interior illa cogitatio est quae illustrat, et per quam fit influxus a Domino; quidam eruditi per intuitionem in sua cogitata, et per reflexiones tunc, {7}etiam observaverunt quod detur apud hominem cogitatio interior quae non apparet, quare ejus ideas vocaverunt immateriales et intellectuales quas distinxerunt ab ideis cogitationis exterioris quae apparent, quas vocaverunt naturales et materiales; sed nesciverunt quod interioris cogitationis ideae sint spirituales, et quod illae cum defluunt, vertantur in naturales, et quod appareant {8} sub alia specie, {9}et sub alio habitu; ex his aliquatenus constare potest quomodo fit influxus per quem illustratio.(s) @1 i etiam$ @2 percipere potest altered to percipit$ @3 i ita$ @4 seu$ @5 lumine naturali separato$ @6 lumen naturale separatum$ @7 Before per intuitionem$ @8 i tunc$ @9 aut$