----中文待译----
1226. And he said unto me, These are true words of God.- That this denotes that they are from the Lord, who is the Word and the Truth, is evident from this, that all the truths of God are from the Lord, that consequently the Lord is called the Word, which is Divine Truth (see John 1:1, 2, 14), and that He calls Himself the Truth (John 14:6).
[2] Continuation [concerning Omnipresence and Omniscience].- 7. The Lord's omnipresence and omniscience may be understood also from the creation of the universe; for it was so created by Him, that He is in primaries and in ultimates, in the centre and at the same time in the circumferences, and that those things in which He is are uses.
The truth of this proposition is evident from the creation of the universe, from the life of man, and from the essence of uses.
a. From the creation of the universe. This cannot be better seen anywhere than in types in the heavens, creation being there continual and instantaneous. For in the spiritual world lands exist in a moment, and upon them paradisiacal gardens, in which there are trees laden with fruits; shrubs, flowers and plants of every kind. When these are contemplated by a wise man, they are found to be correspondences of the uses in which the angels are, to whom they are given as a reward. For the angels are presented with houses, rich in furniture and ornament, and also with clothing, and food palatable and pleasant, all according to uses. They, moreover, hold delightful conversations with each other, and these are also uses, because serving as a means of recreation. All these things are bestowed upon them without money or price, but still on account of the uses which they perform. In a word, the whole heaven is full of uses, so that it ought to be called, the very kingdom of uses.
[3] But on the other hand, those who perform no use are banished to the hells, where they are compelled by a judge to do various kinds of work. If there they refuse, no food is given them, or clothing, or any other bed than the ground, and they are mocked and insulted by their companions as slaves are by their masters. The judge even allows them to be made the slaves of their companions; and if they entice others from their work, they are severely punished. Both kinds of treatment are adopted towards them, until they are compelled to yield. But those who cannot be made to yield are cast out into deserts, where they have a morsel of bread given them daily, with water to drink, and pass a solitary existence in huts or in caverns. Because they perform no uses, so barren are the lands where they are that fields with grass upon them are but rarely seen. I have seen in these deserts and hells many men of noble descent, who in the world gave themselves up to idleness, or sought for office, the duties of which they discharged not for the sake of uses, but for the sake of honour or gain, the only uses which they had in view.
[4] The uses which those in the heavens perform, and the different kinds of work which those who are in the hells do, are, in some measure, similar to those which exist in the world. Most of the uses, however, are spiritual, and cannot be described in natural language; they do not even fall within the ideas of natural thought - a circumstance at which I have often wondered; but such is the nature of that which is spiritual in very many cases. The creation of the whole world with its planets (tellurbus), may be seen as in a figure, from the continual and instantaneous creation of all things in the heavens, there being nothing created in the latter but for use. Taken generally, one kingdom of nature was created for the sake of another; the mineral kingdom for the sake of the vegetable, the vegetable for the sake of the animal, and both the latter kingdoms for the sake of the human race, that its members might serve the Lord by performing uses to the neighbour.
[5] b. From the life of man. For if the life of man is regarded from the creation of all things existing in him, there will be found no part which is not adapted for use, not a fibre or minute vessel in the brains, in the organs of the senses, in the muscles, or in any one of the viscera of the thorax or abdomen, or in any of the rest, which does not exist for the sake of use generally and individually, thus not for its own sake, but for the sake of the whole and the co-ordination of the parts. Even the larger forms, which are called members, sensories, muscles, and viscera, woven together and organised from fibres and vessels, are all formed from use, in use, and for the purpose of use, so much so, that they may be simply called the uses out of which the whole man is built up and formed, it being clearly evident that they have no other origin or end but use.
[6] That every man is in a similar manner created and born for use, is plain from the use of all things in him, and from his state after death, which is such, that, if he does not perform any use, he is considered so worthless that he is cast into infernal prisons, or into desert places. His life also indicates plainly that he was born to be useful; for the man whose life consists in the love of use, is entirely different from one whose life consists in the love of idleness, by which is also meant a life devoted merely to company, festivity and amusements.
The life of the love of use is a life of the love both of the public good and of the neighbour. It is moreover a life of the love of the Lord; for the Lord performs uses to man by the agency of man. A life of the love of use is therefore a spiritual Divine life, and therefore every man who loves a good use, and performs it from the love of it, is loved by the Lord and received with joy by the angels in heaven. But a life of the love of idleness is a life of the love of self and of the love of the world; and consequently it is a merely natural life, which does not keep the thoughts of man together, but scatters them upon every vanity, turning them away by this means from the delights of wisdom, and plunging him into those of the body and the world alone, with which evils are in close connection. After death therefore such a man is sent down to the infernal society to which he had attached himself in the world, and there, by force of hunger and the want of food, he is compelled to work. By uses in the heavens and on earth are meant the callings, functions, and pursuits of life, various kinds of work, service, and labour, and consequently all that is opposite to idleness and sloth.
[7] c. From the essence of uses. The essence of uses is the public good, by which, with the angels, is meant in the most general sense, the good of the whole heaven, in a less general sense the good of society, and in a particular sense the good of a fellow-citizen. With men again the essence of uses is, in the most general sense, the good both spiritual and civil of the whole human race; in a less general sense, the good of their country; in a particular sense, the good of society; and in an individual sense, the good of a fellow-citizen; and because these goods form their essence, love is their life, since all good originates in love, and in love there is life. Every one is in this love who is delighted with the use in which he is for the sake of such use, whether he is a king, a magistrate, a priest, a minister, a general, a merchant, or a labourer. Every one who is delighted with the use of his calling for the sake of such use, loves his country and his fellow-citizens; but he who is not delighted with uses for the sake of uses, but performs them only for the sake of self, or of honour and wealth alone, does not at heart love his country or his fellow-citizens, but merely himself and the world. The reason of that is, that no one can be kept by the Lord in the love of his neighbour, unless he is in some degree of love for the public good; and no one is in such love unless he is in the love of use for the sake of use, or in the love of use from use, thus from the Lord.
[8] Now since all things, collectively and individually, were created in the world at the beginning for use, and all things also in man were formed for use, and the Lord from creation regarded as one man the whole human race, each member of which is in a similar manner designed for use or is use, and since the Lord Himself is the life of this man, as said above, it is plain that the universe was so created that the Lord is in primaries and in ultimates, in the centre also and in the circumferences, that is, in the midst of all things; and that those things in which He is are uses. From these facts also the Lord's omnipresence and omniscience may be understood.
1226. And he said unto me, These are the true words of God. This means that they are from the Lord, who is the Word and who is the truth, as is evident from this, that all the truths of God are from the Lord, who for this reason is called the Word, which is the Divine truth (John 1:1, 2, 14), and He calls Himself the truth (John 14:6).
(Continuation)
[2] 7. The omnipresence and omniscience of the Lord can be comprehended also from the creation of the universe; for the universe was so created by Him that He is in things first and in things last, in the center and in the circumferences, and that the things in which He is are uses. This can be seen to be true from the creation of the universe, from the life of man, and from the essence of uses.
The creation of the universe can be in no way so well understood as from types of it in the heavens. There creation is unceasing and instantaneous, for in the spiritual world lands exist in a moment, and upon them paradisal gardens, and in these trees full of fruits, also shrubs, flowers, and plants of every kind. When these are contemplated by one who is wise, they are found to be correspondences of the uses in which the angels are, to whom they are given as a reward. The angels, moreover, in accordance with their uses have houses given them, full of utensils and beautiful things according to uses; also garments according to their uses, and food that is esculent and palatable according to their uses, and delightful conversations, which also are uses because they are recreations. All these things are given them gratuitously, and yet on account of the uses they perform. In a word, the whole heaven is so full of uses that it may be called the very kingdom of uses.
[3] Those, on the other hand, who perform no uses, are sent into the hells, where they are compelled by a judge to perform tasks; and if they refuse no food is given them and no clothing, nor any bed but the ground, and they are scoffed at by their companions as slaves are by their masters. The judge even permits them to be their bond servants, and if they entice others from their tasks they are severely punished. All this is done until they yield. But those who cannot be made to yield are cast out into deserts, where a morsel of bread is given them daily, and water to drink, and they dwell by themselves in huts or in caves; and because they perform no uses the land about them is so barren that a grassy sod is rarely seen upon it. In such deserts and hells I have seen many of noble descent, who in the world gave themselves up to idleness, or sought offices, the duties of which they discharged not for the sake of use but for honor and gain, which were the only uses regarded.
[4] The uses performed in the heavens and the tasks done in the hells are in part like those done in the world, although for the most part they are spiritual uses, that cannot be described by any natural language, and (what I have often wondered at) do not fall into the ideas of natural thought. But this is generally the case with what is spiritual. In the unceasing and instantaneous creation of all things in the heavens there can be seen as in a type the creation of the universe with its globes, and that there is nothing created in these except for use, and in general, one kingdom of nature for another, the mineral kingdom for the vegetable, this for the animal, and both for the human race, that they may serve the Lord for performing uses to the neighbor.
[5] From the life of man. When this is regarded from the creation of all things in it no part will be found that is not for use, not a fiber or minute vessel in the brains, in the organs of sense, in the muscles, or in any of the viscera of the thorax and the abdomen, or anywhere else, that is not for the sake of use in general and in particular, thus for the sake of the whole and of each thing connected with it, and not for its own sake. The greater forms, which are called members, sensories, muscles, and viscera, which are made up and organized from fibers and vessels, all are formed from use, in use, and for use, so that they may be simply called uses, of which the whole man is composed and formed. It is therefore clearly evident that they have no other origin and no other end than use.
[6] That every man likewise was created and born for use is clearly evident from the use of all things in him, and from his state after death, when, if he performs no use, he is accounted so worthless that he is cast into infernal prisons or into desert places. That man is born to be a use is clear also from his life; for a man whose life is from a love of uses is wholly different from one whose life is from a love of idleness. By a life of idleness is meant a life made up of social interaction feasting, and entertainments. A life from the love of uses is a life of love of the public good and of love to the neighbor, and also a life of love to the Lord, for the Lord performs uses to man through man, consequently a life of the love of uses is the spiritual Divine life, and everyone who loves a good use and does it from a love for it is loved by the Lord, and is received with joy by the angels in heaven. But a life of the love of idleness is a life of the love of self and the world, and thus a merely natural life; and such a life does not hold the thoughts together, but diffuses them into every vain thing, and thereby turns man away from the delights of wisdom and immerses him in the delights of the body and of the world alone to which evils cling; therefore after death he is let down into the infernal society to which he has attached himself in the world, and is there compelled to work by force of hunger and lack of food. By uses in the heavens and on the earths are meant the ministries, functions, and pursuits of life, employments, various domestic tasks, occupations, consequently all things that are opposite to idleness and indolence.
[7] From the essence of uses. The essence of uses is the public good. With the angels the public good in the most general sense means the good of the entire heaven, in a less general sense the good of the society, and in a particular sense the good of the fellow citizen. But with men the essence of uses in the most general sense is both the spiritual and the civil good of the whole human race, in a less general sense the good of the country, in a particular sense the good of a society, and in an individual sense the good of the fellow citizen; and as these goods constitute the essence of uses, love is their life, since all good is of love and the life is in the love. In this love is everyone who takes delight in the use he is in because of its usefulness, whether he is a king, a magistrate, a priest, a minister, a general, a merchant, or a workman. Everyone who takes delight in the use of his function because of its usefulness loves his country and fellow citizens; but he who does not take delight in it because of its usefulness, but does it solely for the sake of self, or solely for the sake of honor and wealth, does not in his heart love his country and fellow citizens, but only himself and the world. This is because no one can be kept by the Lord in love to the neighbor unless he is in some love for the public good; and no one can be in that love unless he is in the love of use for the sake of use, or in the love of use from use, thus from the Lord.
[8] Since, then, each thing, and all things in the world were created in the beginning for use, and in man also all things were formed for use, and the Lord from creation regarded the whole human race as one man, in which each individual is likewise for use or is a use, and since the Lord Himself, as has been said above, is the life of that man, it is clear that the universe was so created that the Lord is in things first and in things last, also in the center and in the circumference, that is, in the midst of all, and that the things in which He is are uses. And from all this the Lord's omnipresence and omniscience can be comprehended.
1226. "Et dixit mihi, Haec verba vera sunt Dei." - Quod sit quod sint ex Domino, qui Verbum et qui Veritas, constat ex eo, quod omnia vera Dei sint ex Domino, et quod inde Dominus dicatur Verbum, quod est Divinum Verum (Johannes 1:1, 2, 14), et quod Se dicat Veritatem (Johannes 14:6).
[2] (Continuatio (de Omnipraesentia et Omniscientia).)
(7.) Quod omnipraesentia et omniscientia Domini etiam a creatione universi comprehendi possint, universum enim ab Ipso ita creatum est ut Ipse sit in primis et in ultimis, ac in centro et in peripheriis, et quod usus sint in quibus est.- Quod ita sit, patet a creatione universi, a vita hominis, et ab essentia usuum.
Creatio Universi non alibi melius quam ex typis in caelis potest videri; ibi creatio est perpetua et instantanea; nam in mundo spirituali momento existunt terrae, et super illis horti paradisiaci, et in his arbores plenae fructibus, et quoque arbusta, flores et plantae omnis generis; quae dum a sapiente lustrantur, inveniuntur esse correspondentiae usuum, in quibus sunt angeli, quibus pro mercede dantur. Iisdem etiam donantur domus plenae utensilibus et decoramentis secundum usus; dantur etiam illis vestes secundum usus, similiter cibi edules et sapidi secundum usus; praeterea conversationes jucundae, quae etiam sunt usus, quia recreationes: omnia illa dantur gratis, sed usque propter usus quos praestant. Verbo, universum caelum est plenum usibus, adeo ut illud vocandum sit ipsum regnum usuum.
[3] Vicissim, illi qui non faciunt usum mittuntur in inferna, ubi a judice adiguntur ad operas; et si renuunt, non datur illis cibus, nec vestis, nec lectus pro solo, et subsannantur a sociis sicut servi ab heris; etiam permittitur a judice ut illorum mancipia sint; et si abducunt alios ab operis, graviter puniuntur. Hoc et illud fit usque dum adacti sunt. llli autem qui non possunt adigi, ejiciuntur in deserta, ubi illis cottidie frustum panis datur, et aqua pro potu, et habitant solitarii in mapaliis, vel in speluncis; et quia non usus praestant, terrae, ubi sunt ita steriles sunt, ut raro conspiciatur caespes super quo gramen. In desertis et in infernis vidi plures ex nobili prosapia, qui in mundo se dederunt otio, et ambiverunt officia, et quoque functi sunt illis, non propter usus, sed propter honores aut lucra, quae solum illis usus fuerunt.
[4] Usus quos praestant in caelis, ac operae quas faciunt in infernis, sunt quoad partem similes illis qui fiunt in mundo; sed usque plerique usus sunt spirituales, qui naturali lingua describi nequeunt, et quod saepe miratus sum, non cadunt in ideas naturalis cogitationis; tale est spirituale in permultis. Ex creatione perpetua et instantanea omnium in caelis videri potest ut in typo creatio totius mundi cum ejus telluribus, quod in his nihil creatum sit nisi ad usum; in communi, unum Naturae regnum pro altero; regnum minerale pro regno vegetabili, hoc pro regno animali, atque hoc et illud pro humano genere, ut hoc inserviat Domino ad faciendum usus proximo.
[5] Ex Vita Hominis, - quae si lustratur a creatione omnium in illo, non invenietur pars quae non sit usui; non fibra et vasculum in cerebris, in organis sensuum, in musculis, inque aliquo viscere thoracis et abdominis, et in reliquis, quae non sit propter usum in communi et in singulari, ita quae propter se, sed propter omnia et consocia; ipsae formae majores, quae vocantur membra, sensoria, motoria, viscera, ex fibris et vasis contextae et organizatae. sunt omnes ex usu, in usu et ad usum formatae, adeo ut simpliciter vocari possint usus, ex quibus totus homo contextus et formatus est; (unde) apparet manifeste quod origo illorum non aliunde sit quam ex usu, et quod non aliud finis illorum quam usus.
[6] Quod omnis homo similiter ad usum creatus ac natus sit, patet manifeste ex omnium usu in illo, et ex statu ejus post mortem, quod si non usum praestat, tam vilis habeatur ut dejiciatur in infernales carceres, vel in loca deserta. Quod homo natus sit ut sit usus, manifestat etiam vita; nam homo qui vitam ex amore usus habet prorsus alius est quam qui vitam ex amore otii; per vitam ex otio intelligitur etiam vita ex sola conversatione, et ex comessatione, et ex ludicris. Vita amoris usus est vita amoris publici, et quoque amoris proximi, et quoque est vita amoris Domini, nam Dominus facit usus homini per hominem; inde vita amoris usus est Divina spiritualis, quare omnis qui amat bonum usum, et ex amore ejus facit illum, amatur a Domino, et cum gaudio recipitur in caelo ab angelis: at vita amoris otii est vita amoris sui et mundi, et inde est illa vita mere naturalis; non continet cogitationes, sed diffundit illas in omne vanum, et per id avertit hominem a jucundis sapientiae, ac immergit illum jucundis solius corporis et mundi, cum quibus cohaerent mala; quare post mortem in societatem infernalem, cui se addixit in mundo, demittitur, et ibi ad operandum vi famis ac penuriae cibi cogitur. Per usus in caelis et in terris intelliguntur ministeria, functiones, studia vitae, operae, famulitia varia, labores, proinde omnia quae opposita sunt otio et ignaviae.
[7] Ab Essentia Usuum.- Essentia usuum est bonum publicum. Per bonum publicum in communissimo sensu apud angelos 1
intelligitur bonum totius caeli, in minus communi bonum societatis, et in particulari bonum concivis.
Apud homines autem essentia usuum in communissimo sensu est bonum totius generis humani, tam spirituale quam civile; in minus communi bonum patriae, in particulari bonum societatis, et in singulari bonum concivis; et quia illa bona faciunt essentiam illorum, est amor vita illorum, quoniam omne bonum est amoris, et amori inest vita: in hoc amore est unusquisque qui delectatur usu in quo est propter usum, sive sit rex, sive sit magistratus, sive sacerdos, sive minister, sive dux, sive negotiator, sive operarius. Quisque qui usu functionis suae propter usum delectatur, is amat patriam et cives; sed qui non delectatur illis propter usus, sed solum facit illos propter se, solum honorem et solas opes, ille non corde amat patriam et cives, sed modo se et mundum. Causa est, quia nemo a Domino potest teneri in amore proximi nisi in aliquo amore erga publicum sit; et nemo in illo est, nisi qui est in amore usus propt