8865.从前面的阐述和说明（参看8853-8858节）可以看出当如何理解“普遍掌权”，即：在一个人里面普遍掌权的，就是那存在于其思维的每个观念和意愿的每个渴望中的东西，因而是构成他的实际心智或生命的东西。在一个人里面普遍掌权的，应当是主，因为在天上的天使里面普遍掌权的，是主，因此可以说他们在“主里面”。当他不仅相信一切良善和一切真理皆来自主，还喜欢如此相信时，主就开始在一个人里面掌权。天使不仅相信，还发觉就是如此；这就是为何他们的生命是在他们里面的主的生命。他们意愿的生命就是来自主的爱之生命，他们理解力的生命则是来自主的信之生命。由此明显可知当说到主是天堂全部中的全部，祂自己就是天堂时，是什么意思。当主在一个教会成员那里，如在天上的天使那里一样普遍掌权时，主就在与他同在的一切信之真理和良善中，就像心脏在一切血管里面一样，因为它们从心脏获得自己的来源，以及作为它们生命的血液。
另外，要进一步知道，与一个人同在的灵人的种类或天使的种类取决于在他里面普遍掌权之物的性质。原因在于，普遍掌权的东西就是每个人生命的存在或本质（8853-8858节）。一个人所拥有的一切快乐和一切满足，哪怕是在思想其它事的时候，皆源于它。因为与他同在的天使和灵人就住在它里面，可以说有一个居所；他们的欢喜流入这个人，并产生他的快乐和满足。此人没有意识到，这就是它的源头，因为人不知道他的生命是流入的，也不知道普遍掌权的东西构成他的生命，或当某种东西触及他生命的这个核心时，效果就像视觉对象触及瞳孔的效果；也就是说，当视觉对象是美丽的时，效果就是快乐；当它们丑陋的时，则是痛苦。之所以用“普遍”这个术语，是因为它必然包含整个里面的每一个事物；因此，普遍掌权的，是那存在于每个个体部分中的东西（参看1919e，5949，6159，6338，6482，6483，6571，7648，8067节）。
Potts(1905-1910) 8865
8865. What is meant by "universally reigning" can be seen from what has been said and shown above (see n. 8853-8858), namely, that that is universally regnant with man which is in each and all things of his thought, and in each and all things of his will, consequently which constitutes his very mind, or life. Such a regnant must the Lord be with man, for such a regnant is the Lord with the angels in heaven, of whom therefore it is said that they are "in the Lord." The Lord becomes regnant when it is not only believed that all good and all truth are from Him, but also when it is loved to be so. The angels are not only in the faith, but also in the perception, that it is so. Hence it is that their life is the Lord's life in them; the life of their will is the life of love from the Lord, and the life of their understanding is the life of faith from the Lord. From all this it is evident how it is that the Lord is the all in all of heaven, and that He Himself is heaven. When the Lord universally reigns with a man of the church, as with the angels of heaven, then the Lord is in all the truths and goods of faith with him, as the heart is in all the blood-vessels, because these derive from it their origin, and the blood which is their life. [2] Be it further known that such spirits and such angels are with a man as is his universal regnant. The reason is that that which reigns universally is the being of the life of everyone (n. 8853-8858). All the cheerfulness and all the content a man has, even when he is thinking about other things, are therefrom; for therein the angels and spirits who are with him dwell and as it were have their abode, and their gladness flows into the man, and causes his cheerfulness and content. That such is its source does not come to the perception of the man, because he does not know that his life flows in, nor that the universal regnant makes his life, nor that when this regnant of his life is touched, it is as if the pupil of the eye is touched; with delight when by beautiful objects; and with pain when by ugly ones. It is called universal from the fact that it is the whole singular in the complex, and thus the universal regnant is that which is in each and all things (see n. 1919e, 5949, 6159, 6338, 6482, 6483, 6571, 7648, 8067).
Elliott(1983-1999) 8865
8865. How to understand 'reigning universally' becomes clear from what has been stated and shown above in 8853-8858. What reigns universally with a person is that which is present in every idea of his thought and every desire of his will, consequently which constitutes his actual mind or life. That which reigns universally within a person should be the Lord, for that which reigns universally within the angels in heaven is the Lord, and they are for this reason said to be 'in the Lord'. The Lord starts to reign in a person when he not only believes that everything good and everything true comes from Him but also loves it to be so. Angels not only truly believe but also perceive it to be so, and that is why their life is the Lord's life within them. The life of their will is the life of love coming from the Lord, and the life of their understanding is the life of faith coming from the Lord. All this shows what is meant when it is said that the Lord is the All in all of heaven, and that He is heaven. When the Lord reigns universally with a member of the Church, as He does with angels in heaven, the Lord is within every truth and good of faith residing with him, just as the heart is within all the blood vessels, since they derive from it their origin, and the blood which is their life.
[2] In addition it should be recognized that the kind of spirits or the kind of angels who are present with a person is determined by the nature of what reigns universally in him. The reason for this is that what reigns universally is the being (esse) of anyone's life, 8853, 8858. All the cheerfulness and all the contentment a person has, even when thinking about other matters, springs from it. For in it the angels and spirits present with him reside and so to speak have a dwelling-place; their gladness enters the person and creates the cheerfulness and contentment. The person does not realize that they are the source of it because a person does not know that his life flows in, or that what reigns universally constitutes his life, or that when something touches this core of his life the effect is like that which visual objects have on the pupil of the eye, that is, pleasure when they are beautiful and pain when they are not beautiful. The term 'universally' is used because it implies every single thing within the whole, so that what reigns universally is that which exists in each individual part, see 1919 (end), 5949, 6159, 6338, 6482, 6483, 6571, 7648, 8067.
Latin(1748-1756) 8865
8865. Quid intelligitur per universaliter regnans, constare potest ex illis quae supra n. 8853-8858 dicta et ostensa sunt, quod nempe universaliter regnans sit id (o)apud hominem quod in omnibus et singulis (o)ejus cogitationis, et in omnibus et singulis (o)ejus voluntatis est, proinde quod ipsam mentem seu vitam ejus {1} constituit; tale regnans erit Dominus apud hominem, nam tale regnans est Dominus apud angelos in caelo, de quibus ideo dicitur quod sint in Domino; Dominus {2} fit regnans cum non solum creditur quod omne bonum et omne verum ab Ipso sit {3}, sed etiam cum amatur quod ita sit; angeli non solum in fide sunt quod ita sit sed etiam in perceptione {4}, inde est quod vita illorum sit vita Domini in illis; vita voluntatis illorum est vita amoris a Domino, et vita intellectus illorum est vita fidei a Domino; ex his patet quid sit quod Dominus sit omne in omnibus caeli, et quod Ipse sit caelum; cum Dominus apud hominem Ecclesiae, sicut apud angelos caeli, universaliter regnat, tunc inest Dominus omnibus veris et bonis fidei apud eum, sicut cor omnibus sanguineis vasis, quia haec ab illo originem suam, et sanguinem qui est vita illorum, trahunt {5}. [2] Sciendum porro quod tales spiritus et tales angeli sint apud hominem quale est ejus universale regnans; causa est quia universaliter regnans (d)est esse vitae cujusvis, n. 8853, 8858; omne hilare et omne contentum quod est homini, etiam cum de aliis rebus cogitat, est inde; in illo enim habitant et quasi mansionem habent angeli ac spiritus qui apud illum, horum laetum influit apud hominem et facit id {6}; quod inde sit, non venit ad perceptionem hominis, quia homo non scit quod vita ejus influat nec quod universale regnans vitam ipsius faciat, {7} nec cum id vitae tangitur, quod sit sicut oculi pupilla tangatur {8}, cum delectatione cum a pulchris objectis, et cum dolore cum ab impulchris. Quod universale dicatur ex eo quod sit omne singulare in complexu {9}, ac ita quod universale regnans sit quod in (o)omnibus et singulis est, videatur n. 1919 fin., 5949, 6159, 6338, 6482, 6483, 6571, 7648, 8067. {9} @1 ipsissimam vitam hominis$ @2 hoc$ @3 Before ab Ipso$ @4 i ex amore$ @5 o A, but cp p. 225, note 4.$ @6 in eo enim tunc sunt spiritus et angeli qui apud eum, illorum laetum tunc influit apud hominem et facit id, quia id tangit ipsam vitam ejus$ @7 ita$ @8 sit sicut cum oculi pupilla tangitur$ @9 in singulis$ @10 i (m)Cum Dominus apud hominem Ecclesiae, sicut apud angelos in coelo, est universaliter regnans, tunc inest Dominus omnibus veris et bonis fidei apud illum, haec tunc sunt sicut sanguinea vasa, quae trahunt omnem sanguinem suum, ita omne vitae suae a corde, et regnat in illis, plane sicut cor in omnibus et singulis corporis, inde quoque patet, quomodo intelligitur, quod Dominus sit omne in omnibus coeli.(n) cp p. 224 note 8.$