----中文待译----
1219. For the marriage of the Lamb is come.- That this signifies the conjunction of the Lord with the Church, is evident from the signification of marriages, as denoting conjunction, of which we shall speak presently; and from the signification of the Lamb, as denoting the Lord as to the Divine Human (concerning which see above, n. 314). It is said the marriage of the Lamb, because the conjunction of the Lord with the Church is the conjunction with it of His Divine Human; for there cannot be any immediate conjunction with His Divine which is called the Father, because this cannot be received, being above every idea of human or angelic thought; but there can be conjunction with the Divine Human, for this can be thought of; for this reason it is said the marriage of the Lamb and not the marriage of the Lord God.
[2] Continuation [concerning Omnipresence and Omnipotence].- Since there are in heaven things similar to those which exist, in our world, therefore there are also spaces and times in the heavens, but spaces there, as well as the lands, and the things that are upon them, are appearances, for they appear according to the states of the angels; and the extensions of space and distance, are according to the similarities and dissimilarities of these states. By states are meant states of love and wisdom, or of affections and thoughts derived from them, and these states are manifold and various; according to them is the distance from each other of the angelic societies in the heavens, that of the heavens also from the hells, and that of the societies in them from each other. I have been permitted to see how similarity of state causes conjunction, and lessens distance or the extension of space; and how dissimilarity causes separation, and gives rise to distance or extension of space. Those there who are apparently a mile distant from each other, can be present to each other in a moment, when the love of the one towards the other is excited; and, on the other hand, those who are conversing together can be a mile asunder in a moment, when any feeling of hatred is aroused.
[3] That spaces in the spiritual world are merely appearances, has also been made evident to me from this fact, that there have been present with me many persons from distant countries, from the various kingdoms of Europe, for instance; from Africa and India; the inhabitants also of other planets, and of remote earths. But nevertheless spaces appear in the heavens extended in a similar manner to those of our earth. But because they exist there from a spiritual origin alone, and not at the same time from a natural origin, and derive their appearance from it, according to the states of the angels, therefore the angels can have no idea of spaces, but instead of it they have an idea of their own states. For when spaces are changeable, an idea of states from a spiritual origin arises, that is, according to the similarity or dissimilarity of the affections and thoughts derived from them. The case is similar in regard to periods of time; for spaces are like times; progressions through spaces being also progressions through times. The reason why these also are appearances of states is, that the Sun of heaven, which is the Lord, does not, by means of revolutions and progressions, cause there days and years, as the sun of the world appears to do; and therefore in the heavens there is perpetual light, as well as perpetual spring; and consequently times there are not fixed, stated, or measurable.
[4] Since then periods of time also are varied according to the states of the affections and of thoughts derived from them - for they are short and contracted when the affections are gratified, but long and protracted in the opposite case - therefore the angels have no idea of time derived from appearance, but an idea of states derived from the origin of the appearance. From these facts it is plain that the angels in heaven have no idea of space and time; their idea of them, which is spiritual, being an idea of state.
[5] But an idea of state, and the consequent idea of the appearance of space and time, exist only in and from the ultimates of creation there, which are the lands (terroe) upon which the angels dwell. It is there that the appearances of spaces and times are, and not in the spiritual things themselves from which the ultimates were created, nor even in the affections of the angels, unless thought derived from the affections extends to the ultimates. But it is otherwise in the natural world, where spaces and times are fixed, stated, and measurable, and therefore enter into the thoughts of men, and limit them, distinguishing them from the spiritual thoughts of the angels. It is chiefly from this fact that man can with difficulty comprehend the Divine Omnipresence and Omniscience; for even if he has the will to comprehend them, he may possibly fall into the error that God is the inmost of nature, and in this way omnipresent and omniscient.
1219. For the marriage of the Lamb is come, signifies conjunction of the Lord with the church. This is evident from the signification of "marriage," as being conjunction (of which presently); also from the signification of "the Lamb," as being the Lord as to the Divine Human (See n. 314). It is said "the marriage of the Lamb," because the conjunction of the Lord with the church is the conjunction of His Divine Human with it; for there can be no immediate conjunction with His Divine which is called the Father, since this cannot be received, for it is above every idea of the thought of men and of angels; not so with the Divine Human, for one can think of this. This is why it is said "the marriage of the Lamb," and not "the marriage of the Lord God."
(Continuation)
[2] As there are like things in heaven and in our world, in the heavens there are spaces and times, but the spaces there, like the lands themselves and the things upon them, are appearances; for they appear according to the states of the angels, and the extensions of spaces and distances appear according to the similarities and dissimilarities of states. By states are meant states of love and wisdom, or of affections and of thoughts therefrom, which are manifold and various. According to these the angelic societies in the heavens are distant from each other, also the heavens are distant from the hells, and the societies of the hells from each other. It has been granted me to see how likeness of state conjoins, and lessens the extension of space or distance, and how unlikeness of state separates, and produces extension of space or distance. Those there who appear to be a mile apart can instantly be present with each other when the love of one for the other is stirred up, and on the other hand those who are talking together can instantly become a mile apart when anything of hatred is aroused.
[3] That spaces in the spiritual world are mere appearances has also been made evident to me by this, that many from distant lands, as from various kingdoms of Europe, from Africa, and from India, also the inhabitants of different planets and of widely separated earths, have been present with me. And yet spaces in the heavens appear extended in the same way as the spaces of our earth. But as the spaces there have only a spiritual origin, and not at the same time a natural origin, and thus appear according to the states of the angels, so the angels can have no idea of spaces, but they have instead an idea of their states; for the changeableness of the spaces gives rise to the idea that they are from a spiritual origin, thus from a likeness or unlikeness of affections and of thoughts therefrom.
[4] It is the same in regard to times, for as spaces are, so are times, since progressions through spaces are also progressions through times. Times also are appearances of states because the sun of heaven, which is the Lord, does not there make days and years by its revolutions and progressions, as the sun of the world seems to do; consequently in the heavens there is perpetual light and a perpetual spring, and therefore times there are not fixed, permanent, and measurable. And as times also vary according to the states of the affections and of the thoughts therefrom, for they are short or diminished by things delightful to the affections, and are long or lengthened by things undelightful to the affections, so the angels cannot have from appearance an idea of time, but they have instead an idea of states from its origin. All this makes clear that the angels in heaven have no idea of space and time, but they have a spiritual idea about these, which is an idea of state.
[5] But this idea of state with the consequent idea of the appearance of space and time comes solely in and from the ultimates of creation there; the ultimates of creation there are the lands upon which angels dwell. It is there that spaces and times appear, and not in the spiritual things themselves by which the ultimates were created; nor do they appear in the affections themselves of angels, except when the thought from them extends to ultimates. But it is otherwise in the natural world where spaces and times are fixed, permanent, and measurable, and therefore enter into the thoughts of men and limit them, and distinguish them from the spiritual thoughts of angels. This is the chief reason why man cannot easily comprehend the Divine omnipresence and omniscience, for even when he wishes to comprehend them he is liable to fall into the error that God is the inmost of nature, and is for that reason omnipresent and omniscient.
1219. "Quia venerunt nuptiae Agni." - Quod significet conjunctionem Domini cum ecclesia, constat ex significatione "nuptiarum", quod sit conjunctio (de qua sequitur); et ex significatione "Agni", quod sit Dominus quoad Divinum Humanum (de qua (supra), n. 314). Dicuntur "nuptiae Agni", quia conjunctio Domini cum ecclesia est conjunctio Divini Humani Ipsius cum illa: non enim potest dari aliqua conjunctio immediata cum Divino Ipsius quod vocatur Pater, hoc enim non recipi potest, est enim supra omnem ideam cogitationis hominum, et quoque angelorum; non ita cum Divino Humano, hoc enim cogitari potest: inde est quod dicantur nuptiae "Agni", et non nuptiae Domini Dei.
[2] (Continuatio (de Omnipraesentia et de Omniscientia).)
Quoniam similia in caelo sunt quae in nostro mundo, ideo etiam in caelis sunt spatia et tempora; sed spatia ibi, sicut ipsae terrae et quae super illis, sunt apparentiae; apparent enim secundum status angelorum, ac spatiorum extensiones et distantiae secundum similitudines et dissimilitudines statuum: per status intelliguntur status amoris et sapientiae, aut affectionum et inde cogitationum, qui multiplices et varii sunt; secundum illos distant societates angelicae in caelis, et quoque distant caeli ab infernis, ut et horum societates inter se. Datum est videre quomodo similitudo status conjungit, et extensionem spatii seu distantiam contrahit, et quomodo dissimilitudo separat, ac extensionem spatii seu distantiam producit; possunt illi ibi qui ad visum distant milliare momento adesse, cum excitatur amor unius ad alterum, ac vicissim illi qui colloquuntur possunt momento ad milliare separari, cum excitatur odium.
[3] Quod spatia in mundo spirituali sunt modo apparentiae etiam patuit mihi ex eo, quod praesentes mihi facti sunt plures qui e terris longinquis fuerunt, ut qui ex regnis Europae variis, ex Africa et India, tum etiam incolae planetarum, et tellurum dissitarum. Sed tamen usque spatia in caelis apparent similiter extensa quemadmodum spatia nostrae telluris; verum quia spatia ibi ex sola origine spirituali, et non simul naturali, sunt, ac inde apparent secundum status angelorum, ideo angeli non possunt habere ideam spatiorum, sed pro illis ideam suorum statuum: nam quando mutabilia sunt, fit idea illorum ex origine quae est spiritualis, ita ex similitudine et dissimilitudine affectionum et inde cogitationum.
[4] Simile est cum temporibus, nam sicut spatia ita sunt tempora; progressiones enim per spatia sunt etiam progressiones per tempora. Quod haec quoque sint apparentiae statuum, est quia Sol caeli, qui est Dominus, non ibi per circumlationes et per progressiones facit dies et annos, sicut apparet sol mundi facere; quare in caelis est perpetua lux, et perpetuum Ver; inde tempora ibi non sunt fixa, stata et mensurabilia: nunc quia illa quoque variantur secundum status affectionum et inde cogitationum, sunt enim brevia et contracta in affectionum jucundis, ac longa et producta in affectionum injucundis, ideo angeli nec habere possunt ideam temporis ex apparentia, sed ideam statuum ex origine ejus. Ex his patet quod nulla idea spatii et temporis sit angelis in caelo, sed de illis idea spiritualis, quae est idea status.
[5] Sed idea status, et inde idea apparentiae spatii et temporis, non datur nisi quam in ultimis creationis ibi, et ex illis: ultima creationis ibi sunt terrae, super quibus habitant angeli; ibi apparent spatia et tempora, et non in ipsis spiritualibus, a quibus creata sunt ultima; immo nec in ipsis affectionibus angelorum, nisi cogitatio ex illis pervadat ad ultima. Aliter vero in naturali mundo, ubi spatia et tempora sunt fixa, stata et mensurabilia, et ideo intrant in cogitationes hominum, ac finiunt illas, et distinguunt a spiritualibus angelorum. Ex eo primum est quod homo aegre possit comprehendere omnipraesentiam et omniscientiam DiVinam; nam si illas vult comprehendere, potest labi in errorem quod Deus sit intimum Naturae, et sic omnipraesens et omnisciens.