----中文待译----
1171. Stood afar off.- That this signifies not so now, in those things by reason of fear, is evident from the signification of standing afar off, which denotes to be in externals, concerning which see above (n. 1133); in this case, therefore, not to be in that foolish wisdom, intelligence, and knowledge, from which they before, through fear, confirmed the evils and falsities of their religion and its doctrine; for fear causes man to remove himself from these things when he sees those who were of such a character punished and tormented.
Continuation.- To the preceding observations we will add the following:-
1. That before reformation the light of the understanding is like the light of the moon, clear according to the knowledges of truth and good; but after reformation it is like the light of the sun, clear according to the application of the knowledges of truth and good to the uses of life.
2. The reason why the understanding has not been destroyed is that man may be able to know truths, and from them see the evils of his will; and when he sees these, may be able to resist them as if from himself, and thus be reformed.
3. But still, man is not reformed by virtue of understanding but by means of his understanding acknowledging truths, and from these seeing evils; for the operation of the Lord's Divine Providence is into the love of man's will, and from that love into the understanding, and not from his understanding into the love of his will.
4. That the love of the will, according to its quality, imparts intelligence; natural love from spiritual giving intelligence in things civil and moral; but spiritual love in natural giving intelligence in spiritual things. But love merely natural, and the conceit arising from it, imparts no intelligence in spiritual things, but rather gives the faculty of confirming whatsoever it pleases, and after such confirmation the understanding is so infatuated that it sees falsity as truth, and evil as good. This love, however, does not take away the faculty of understanding truths in their own light; it takes it away when it is present, but not when it is absent.
5. When the will is reformed and the wisdom which belongs to the understanding becomes that of the love which belongs to the will, or when wisdom becomes the love of truth and of good in its own form, then man is like a garden, in the time of spring, when heat is united to light, imparting life (animam) to the germinations. Spiritual germinations are the productions of wisdom from love, and there are in this case in every production a soul from that love, and its clothing from wisdom. The will is therefore like a father, and the understanding like a mother.
6. Such then is the life of man, not only the life of his mind (animus), but also that of his body, because the life of the mind acts in unison with the life of the body by correspondences. For the life of the will or love corresponds to the life of the heart, and the life of the understanding or wisdom corresponds to the life of the lungs; and these are the two sources of the life of the body. That this is the case is unknown, nevertheless it is from this fact that an evil man cannot live in heaven, nor a good man in hell. For each of these becomes as it were dead, if he is not among those with whom the life of his will and that of his understanding originating in it act in unison; among such, and among such only, does his heart beat responsively and his lungs breathe freely.
1171. Stood afar off signifies not now in these things as before because of fear. This is evident from the signification of "standing afar off," as being to be in externals (See n. 1133), so here because of fear, not to be in that delusive wisdom, intelligence, and knowledge by which they had before confirmed the evils and falsities of their doctrine and religious persuasion; for fear causes man to withdraw from these things when he sees the punishments and torments of those who are in them.
(Continuation)
Let the following be added to what has been said.
1. Before reformation the light of the understanding is like the light of the moon, clear according to the knowledges of truth and good; but after reformation it is like the light of the sun, clear according to the application of the knowledges of truth and good to the uses of life.
2. The reason that the understanding has not been destroyed is that man may know truths, and from truths see the evils of his will, and seeing them he may resist them as if from himself, and thus be reformed.
3. And yet man is not reformed from his understanding, but by means of the recognition of truths by the understanding and its seeing evils by them; for the operation of the Lord's Divine providence is into the love of man's will, and from that into the understanding, and not the reverse.
4. The love of the will gives intelligence according to its quality. Natural love from spiritual love gives intelligence in civil and moral matters; but spiritual love in natural love gives intelligence in spiritual matters; but merely natural love and the conceit that comes from it does not give intelligence in spiritual matters, but gives the ability to confirm whatever it pleases, and after confirmation so infatuates the understanding that it sees falsity as truth, and evil as good. Nevertheless, this love does not take away the ability to understand truths in their light; when it is present it takes it away, but not when it is absent.
5. When the will has been reformed, and the wisdom belonging to the understanding has come to be of the love belonging to the will, that is, when wisdom comes to be the love of truth and good in its form, man is like a garden in spring time, when heat is united to light and gives a soul to the germinations. Spiritual germinations are such productions of wisdom from love; and in every such production there is a soul from that love, while its clothing is from wisdom; thus the will is like a father and the understanding like a mother.
6. Such is man's life, not only the life of his mind, but also the life of his body, since the life of the mind acts as one with the life of the body by correspondences. For the life of the will or love corresponds to the life of the heart, and the life of the understanding or wisdom corresponds to the life of the lungs; and these are the two fountains of the life of the body. Man does not know that this is so; nevertheless it is for this reason that an evil person cannot live in heaven, or a good person in hell. For either of these becomes as it were dead when he is not among those with whom the life of his will and thus the life of his understanding acts as one. When he is among such his heart beats freely, and his lungs respire freely; but not when he is among others.
1171. "Et longinquo steterunt." - Quod significet nunc non ita in illis propter timorem, constat ex significatione "e longinquo stare", quod sit in externis esse (de qua [supra] , n. 1133); hic itaque non in illa fatua sapientia, intelligentia et scientia esse, ex quibus mala et falsa doctrinae et religiosi prius confirmaverunt, propter timorem; timor enim facit ut homo sicut absens ab illis sit, dum videt illos qui tales fuerunt puniri et cruciari.
(Continuatio.)
Illis adjiciendum est,
(1.) Quod lux intellectus ante reformationem sit sicut lux lunae clara secundum cognitiones veri et boni; at post reformationem sicut lux solis, clara secundum applicationem cognitionum veri et boni ad usus vitae.
(2.) Causa quod intellectus non destructus sit, est ut homo possit cognoscere vera, et ex illis videre mala suae voluntatis, ac dum videt illa possit resistere illis sicut a se, et sic reformari.
(3.) Sed usque homo non reformatur ex intellectu, sed per id quod intellectus agnoscat vera, et ex illis videat mala: nam operatio Divinae providentiae Domini est in amorem voluntatis hominis, et ab illo in intellectum, et non vicissim.
(4.) Quod amor voluntatis secundum quale suum det intelligentiam. Amor naturalis ex spirituali dat intelligentiam in civilibus et moralibus; amor autem spiritualis in naturali dat intelligentiam in spiritualibus; amor autem mere naturalis et inde fastus, non dat aliquam intelligentiam in spiritualibus, sed dat facultatem confirmandi quodcunque lubet, ac post confirmationem infatuat intellectum, ut videat falsum sicut verum, ac malum sicut bonum: sed usque hic amor non tollit facultatem intelligendi vera in luce illorum; tollit cum adest, et non tollit cum abest.
(5.) Quando voluntas reformata est, et sapientia quae intellectus fit amoris qui est voluntatis, seu quando sapientia fit amor veri et boni in sua forma, tunc homo est sicut hortus tempore veris, quando calor unitus est luci, et dat animam germinationibus; germinationes spirituales sunt productiones sapientiae ex amore, et tunc in omni productione est anima ex illo amore, ac induitio ejus ex sapientia; ita est voluntas sicut pater, et intellectus sicut mater.
(6.) Talis tunc est vita hominis, non modo vita animi ejus, sed etiam vita corporis ejus, quoniam vita animi unum agit cum vita corporis per correspondentias; vita enim voluntatis seu amoris correspondet vitae cordis, ac vita intellectus seu sapientiae correspondet vitae pulmonis, quae sunt bini fontes vitae corporis; quod ita sit homo nescit, attamen inde est quod malus non possit vivere in caelo, et quod bonus non possit vivere in inferno; fit unus et alter sicut mortuus, si non sit inter illos cum quibus vita voluntatis ejus et inde vita intellectus ejus una agunt; inter illos et non inter alios cor ejus libere se reciprocat, et inde pulmo ejus libere respirat.