----中文待译----
151. These things saith the Son of man. That this signifies the Lord as to the Divine Human, from which is that constituent of the church, is evident from the signification of the Son of God, as denoting the Lord as to His Divine Human, and as to Divine truth, inasmuch as the latter proceeds from Him (concerning which see above, n. 63). That it also denotes from whom is that constituent of the church, that is, the opening of the internal or spiritual man and its conjunction with the external, is, that everything of the church pertaining to man is from the Lord's Divine Human. For everything of love and faith constituting the church proceeds from the Divine Human of the Lord, and not immediately from the Divine itself; for what immediately proceeds from the Divine itself does not enter into any thought or affection of man, and consequently not into faith and love, because it is far above them, as is evident from the fact that a man cannot think of the Divine without connecting with such thought the human form, unless he thinks of nature, as it were, in its minutest parts. The thought which is not directed to some particular form is diffused in all directions, and what is thus diffused is dissipated. This it has been specially granted me to know, from those in the other life who come from the Christian world, and who have thought only of the Father, and not of the Lord, that they make nature in its minutest parts their God, and at length fall away from any idea of God, consequently from the idea and faith of all things of heaven and the church.
[2] It is different with those who have thought of God in the human form; all these have their ideas directed to the Divine, nor do their thoughts, like those of the former, wander in every direction. And, inasmuch as the Divine under a human form, is the Divine Human of the Lord, therefore the Lord bends and determines their thoughts and affections to Himself. Because this is the essential of the church, therefore it continually flows in from heaven with man, consequently it is, as it were, implanted in every one to think of the Divine under a human form, and thus inwardly in themselves to see the Divine, except in the case of those who have extinguished this impression in themselves (as may be seen in the work, Heaven and Hell 82). It is therefore evident why all men after death, however vast their number, when they become spirits, are turned to their own loves, and that hence those who have worshipped the Divine under the human form turn to the Lord, who is seen by them as a Sun above the heavens. But those who have not worshipped Him under the human form are turned to the loves of their own natural man, all of which have reference to the loves of self and of the world; thus they turn backwards from the Lord; and to turn themselves backwards from the Lord, is to turn towards hell. (That all turn themselves to their own loves in the spiritual world, may be seen in the work, Heaven and Hell 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561.
[3] All those who lived in ancient times, and worshipped the Divine, saw the Divine, in thought, under a human form, and scarcely any one thought of an invisible Divine; and the Divine under the human form, even at that time, was the Divine Human. But because this Divine Human was the Lord's Divine in the heavens and passing through the heavens, when heaven became weakened for the reason that men, of whom heaven consists, from internal became successively external, and thus natural, it therefore pleased the Divine Himself to put on the Human, and to glorify this, or make it Divine, that thus from Himself He might affect all, both those who are in the spiritual world and those who are in the natural world, and save those who acknowledge and worship His Divine in the Human.
[4] This is manifest from many passages in the Prophets of the Old Testament, and also in the Evangelists, from which we shall adduce only the following in John:
"In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him, and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. That was the true light, which lighteth every man that cometh into the world. He was in the world, and the world knew him not. And the Word was made flesh, and dwelt among us, and we beheld his glory" (The Doctrine of the New Jerusalem 263 and 304. That light is Divine truth, and that darkness denotes the falsities in which those are who are not in the light, may be seen in the work, Heaven and Hell 126-140, 275.)
[5] That those who acknowledge the Lord, and worship Him from love and faith, and are not in the loves of self and of the world, are regenerated and saved, is also taught in these words,
"As many as received him, to them gave he power to become the sons of God, to them that believe in his name; which were born, not of bloods, nor of the will of the flesh, nor of the will of man (vir), but of God" (102, 135. That bloods denote those things that destroy love and charity, see Arcana Coelestia 4735, 5476, 9127: that flesh denotes the voluntary proprium of man, which in itself is nothing but evil, n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283-10286, 10731; and that man's proprium is the love of self and the love of the world, n. 694, 731, 4317, 5660. That man (vir) denotes the Intellectual, and hence truth or falsity, because the Intellectual is from the one or the other, see n. 3134, 3309, 9007, thus the will of man (vir) denotes the intellectual proprium, which, when it exists from the voluntary proprium, which in itself is nothing but evil, if; nothing but falsity; for where evil is in the will there falsity is in the understanding. That to be born of God is to be regenerated by the Lord, may be seen in The Doctrine of the New Jerusalem 173-184. Moreover, that all in the universe, from influx out of heaven, and from revelation, worship the Divine under the human form, may be seen in the small work, The Earths in the Universe 98, 121, 141, 154, 158, 159, 169; and likewise all the angels of the higher heavens, in the work, Heaven and Hell 78-86.)
[6] From these considerations it is now evident that the all of the church, thus also the all of heaven pertaining to men, is from the Lord's Divine Human. It is on this account that the Son of Man, who is the Divine Human, is described, in the first chapter of the Apocalypse, by various representatives, and afterwards from that description are taken the exhortations to the several churches (as may be seen above, n. 113), and specifically to this church, in writing to which this great essential of the church is treated of, that is, the conjunction of the internal and external, or the regeneration of the man of the church; for it is said to the angel of this church, "These things saith the Son of man, who hath his eyes like unto a flame of fire."
151. These things saith the Son of man, signifies the Lord in respect to the Divine Human, from which is that essential of the church. This is evident from the signification of "the Son of man," as being the Lord in respect to the Divine Human, and in respect to Divine truth, since Divine truth proceeds from Him (See above, n. 63); also as being that from which is that essential of the church, namely, the opening of the internal or spiritual man, and the conjunction thereof with the external, since everything of the church with man is from the Lord's Divine Human. For everything of love and faith, which two constitute the church, proceeds from the Lord's Divine Human, and not immediately from the Divine Itself; for what proceeds immediately from His Divine Itself, does not fall into any thought and affection of man, nor consequently into faith and love, because it is far above them. This can be seen from the fact that man is not able to think of the Divine Itself apart from the human form, except as he thinks of nature, as it were, in things least. Thought that is not determined to a certain figure is diffused in every direction, and what is diffused is dissipated. This has been given me to know most especially from those in the other life who are from the Christian world, who have thought only of the Father, and not of the Lord, that they make nature in its minutest parts their God, and finally fall away from all idea of God, consequently from the idea and faith in anything of heaven and the church.
[2] It is otherwise with those who have thought of God under the human form; these have all their ideas determined to the Divine, nor do their thoughts, like the thoughts of those mentioned before, wander in every direction. And as the Divine under the Human form, is the Lord's Divine Human, therefore the Lord bends and determines their thoughts and affections to Himself. This, because it is the primary truth of the church, unceasingly flows in out of heaven with man; consequently it is, as it were, implanted in everyone to think of the Divine under the human form, and thus to see His Divine inwardly in himself, with the exception of such as have extinguished in themselves this implanted thought (See in the work on Heaven and Hell 82). From this the reason can also be seen, why all men, whatsoever after death, when they become spirits, turn themselves to their own loves, and thus why those who have worshiped the Divine under the human form turn themselves to the Lord, who appears to them as a sun above the heavens. But those who have not worshiped the Divine under the human form, turn themselves to the loves of their natural man, all of which have reference to the loves of self and the world, thus turning backwards from the Lord; and turning oneself backwards from the Lord is turning towards hell. (That all in the spiritual world turn themselves to their own loves, see in the work on Heaven and Hell 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561).
[3] All who lived in ancient times and worshiped the Divine saw the Divine in thought under the human form, and hardly anyone thought of an invisible Divine; and the Divine under the human form was even then the Divine Human. But as this Divine Human was the Divine of the Lord in the heavens and passing through the heavens, when at length heaven became enfeebled, because men, of whom heaven is made up, from internal successively became external and thus natural, therefore it pleased the Divine Itself to put on a human, and to glorify it, or make it Divine, that thus from Himself He might affect all, both those who are in the spiritual world and those who are in the natural world, and might save those who acknowledge and worship His Divine in the Human.
[4] This is clearly stated in many passages in the Old Testament Prophets, as well as in the Evangelists; of these I will cite only the following in John:
In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him, and without Him was not anything made that hath been made. In Him was life; and the life was the light of men. And that Light shineth in the darkness; and the darkness apprehended it not. It was the true Light, which lighteth every man coming into the world. He was in the world, but the world acknowledged Him not. And the Word became flesh, and dwelt among us, and we beheld His glory (The Doctrine of the New Jerusalem 263, 304. That "light" is Divine truth, and "darkness" the falsities in which those are who are not in the light, see in the work on Heaven and Hell 126-140, 275.)
[5] That they who acknowledge the Lord and worship Him from love and faith, and are not in the love of self and the love of the world, are regenerated and saved, is also taught in these words in John:
As many as received Him, to them gave He power to be children of God, even to them that believe in His name; which were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (102-135. That "bloods" are the things that destroy love and charity, see Arcana Coelestia 4735 Arcana Coelestia 4735[1-15], 5476, 9127; that "flesh" is man's will-proprium, which in itself is nothing but evil, n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283, 10284, 10286, 10732; and that man's proprium is the love of self and the love of the world, n. 694, 731, 4317, 5660. That "man" [vir] is the intellectual, and therefore truth or falsity, since the intellectual is of the one or the other, see n. 3134, 3309, 9007. Thus "the will of man" [viri] is the intelligence-proprium, which, when it exists from the will-proprium [which in itself is nothing but evil], is nothing but falsity, for where evil is in the will there is falsity in the understanding. That to be "born of God" is to be regenerated by the Lord, see The Doctrine of the New Jerusalem 173-184. Moreover, that all in the universe, from influx out of heaven and from revelation, worship the Divine in the human form, see Earths in the Universe 98, 121, 141, 154, 158, 159, 169; likewise all angels of the higher heavens, see in the work on Heaven and Hell 78-86.)
[6] From this it can now be seen that everything of the church, thus also everything of heaven with men, is from the Lord's Divine Human. For this reason "the Son of man," who is the Divine Human, is described in the first chapter of Revelation by various representatives; and from that description the introductory sentences to each of the churches are taken (as may be seen above, n. 113, and what is said to this church in particular treats of this chief essential of the church, namely, the conjunction of the internal and external, or the regeneration of the man of the church; for it is said to the angel of this church, "These things saith the Son of God, that hath His eyes as a flame of fire."
151. "Haec dicit Filius 1
hominis." - Quod significet Dominum quoad Divinum Humanam a quo illud ecclesiae, constat ex significatione "Filii 2
hominis", quod sit Dominus quoad Divinum Humanum, et quoad Divinum Verum, quia hoc ab Ipso procedit (de qua supra, n. 63); quod etiam sit a quo illud ecclesiae, nempe aperitio interni seu spiritualis hominis et ejus conjunctio cum externo, est quia omne ecclesiae apud hominem est ex Divino Humano Domini; omne enim amoris et fidei, quae faciunt ecclesiam, ex Divino Humano Domini procedit, et non immediate ab ipso Divino; nam quod immediate ab ipso Divino Ipsius procedit, hoc non cadit in aliquam cogitationem et affectionem hominis, et inde nec in fidem et amorem, quia est longe supra illa; ut constare potest ex eo, quod homo non possit cogitare de ipso Divino absque Humana forma, nisi sicut de Natura in minimis. Cogitatio quae non determinatur ad aliquam speciem, est diffusa quaquaversum, et diffusum dissipatur. Hoc apprimis scire datum est ex illis e Christiano orbe in altera vita qui solum cogitaverunt de Patre et non de Domino, quod sibi Naturam in minimis faciant Deum, et tandem decidant ab omni idea Dei, consequenter ab idea et fide omnium quae caeli et ecclesiae sunt.
[2] Aliter illi qui de Deo sub Humana forma cogitaverunt; illi omnes ideas ad Divinum determinatas habent, nec vagantur ut priores quaquaversum; et quia Divinum sub Humana forma est Divinum Humanum Domini, ideo Dominus illorum cogitationes et affectiones ad Se flectit et determinat. Quia hoc primarium ecclesiae est, ideo id jugiter influit e caelo apud hominem; unde quasi insitum est cuivis cogitare de Divino sub Humana forma, et sic intus in se videre suum Divinum, praeter apud illos qui hoc insitum apud se exstinxerunt (videatur in opere De Caelo et Inferno 82). Causa etiam inde videri potest: quod omnes, quotcunque sunt, homines post mortem, quando fiunt spiritus, vertantur ad suos amores; et quod inde qui Divinum sub Humana forma coluerunt, ad Dominum, qui apparet illis ut Sol supra caelo, : qui autem Divinum non sub Humana forma coluerunt, illi vertuntur ad amores naturalis sui hominis, qui omnes se referunt ad amores sui et mundi, ita retro a Domino; et vertere se retro a Domino, est ad infernum. (Quod convertant se omnes ad suos amores in spirituali mundo, videatur in opere De Caelo et Inferno 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561.)
[3] Omnes qui antiquis temporibus vixerunt, et Divinum coluerunt, Divinum sub Humana forma cogitatione viderunt, et vix aliquis Divinum invisibile; et Divinum sub Humana forma etiam tunc erat Divinum Humanum: sed quia hoc Divinum Humanum erat Divinum Domini in caelis et transiens caelos, et hoc tandem, cum caelum invalidum factum est ex eo, quod homines, ex quibus caelum, successive ab internis facti sint externi et sic naturales, ideo placuit Ipsi Divino Humanum induere, et hoc glorificare seu Divinum facere; ut sic ex Se posset afficere omnes tam qui in mundo spirituali quam qui in mundo naturali sunt, et salvare illos qui Ipsius Divinum in Humano agnoscunt et colunt.
[4] Hoc manifestatum est plurimis in locis apud Prophetas Veteris Testamenti, et quoque apud Evangelistas; ex quibus solum haec apud Johannem volo afferre:
"In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum Omnia per Ipsum facta sunt, et absque Eo factum est nihil quod factum est. In Ipso vita erat, et vita erat Lux hominum: et Lux illa in tenebris lucet, et tenebrae illam non comprehenderunt... Erat Lux vera quae illuminat omnem hominem venientem in mundum: in mundo erat sed mundus Eum non agnovit... Et Verbum Caro factum est, et habitavit inter nos, et vidimus gloriam Ipsius" (1:1-14):
quod Dominus quoad Humanum ibi intelligatur per "Verbum", patet clare, nam dicitur "Verbum Caro factum est, et habitavit inter nos, et vidimus gloriam Ipsius"; et quod Humanum suum Divinum fecerit, etiam patet, (nam dicitur) "Verbum erat apud Deum, et Deus erat Verbum, ... et hoc Caro factum est", hoc est, Homo: et quia omne Divinum Verum procedit a Divino Humano Domini, et illud est Divinum Ipsius in caelis, ideo etiam per "Verbum "significatur Divinum Verum; et ideo dicitur Ipse "Lux quae illuminat omnem hominem venientem in mundum"; "Lux" est etiam Divinum Verum: et quia homines ab internis ita externi seu naturales facti sunt ut non amplius agnoverint Divinum Verum, ita nec Dominum, ideo dicitur quod "tenebrae Lucem non comprehenderint", et quod "mundus Ipsum non agnoverit." Quod "Verbum" sit Dominus quoad Divinum Humanum, et inde Divinum Verum procedens, videatur in Doctrina novae Hierosolymae, n. 263 et 304; quod "Lux" sit Divinum Verum, et quod "tenebrae" sint falsa in quibus sunt qui non in luce, in opere De Caelo et Inferno 126-140, 3
275.)
[5] Quod qui agnoscunt Dominum, et colunt Ipsum ex amore et fide, et non in amoribus sui et mundi sunt, regenerentur et salventur, etiam ibi docetur, his Verbis:
"Quotquot Ipsum receperunt, dedit iis potestatem ut filii Dei essent, credentibus in nomen Ipsius; qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt" (cap. 1 vers. 12, 13, 13):
ibi "ex sanguinibus" sunt illi qui destruunt amorem et charitatem; "voluntas carnis" est omne malum ex amoribus sui et mundi, estque proprium hominis voluntarium, quod in se non est nisi quam malum; "voluntas viri" est falsum inde ex proprio illo voluntario; quod qui in his amoribus non sunt recipiant Dominum, regenerentur et salventur, intelligitur per quod "qui credunt in nomen Ipsius", fiant "filii Dei", et sint "ex Deo nati."
(Quod "credere in nomen Domini" sit Divinum Humanum Ipsius agnoscere, et ab Ipso recipere amorem et fidem, videatur supra, n. 102, 135:
quod "sanguines" sint quae destruunt amorem et charitatem, in Arcanis Caelestibus, n. 4735, 5476, 9127:
quod, caro" sit proprium voluntarium hominis, quod in se non est nisi quam malum, n. 210, 215, 731, 874-876, 987, 1047, 2307, 4
2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283, 10284, 10286, 5
10732: et quod proprium hominis sit amor sui et amor mundi, n. 694, 731, 4317, 5660.
Quod "vir" sit intellectuale, et inde verum aut falsum, quoniam ex uno aut altero est illud, n. 3134, 3309, 9007: ita "voluntas viri" est proprium intellectuale; quod cum existit ex proprio voluntario, quod in se non est nisi quam malum, non est nisi quam falsum; ubi enim malum est in voluntate ibi falsum est in intellectu.
Quod "a Deo nasci" sit regenerari a Domino, videatur in Doctrina Novae Hierosolymae, n. 173-184. Praeterea quod omnes in universo ex influxu e caelo et ex revelatione colant Divinum sub Humana forma, videatur in opusculo De Telluribus in Universo, n. 98, 6
121, 141, 154, 158, 159, 169; tum quod omnes angeli caelorum superiorum, in opere De Caelo et Inferno 78-86.)
[6] Ex his nunc constare potest quod omne ecclesiae, ita quoque omne caeli apud homines, sit ex Divino Humano Domini. Quia ita est, ideo in primo capite Apocalypseos describitur "Filius hominis", qui est Divinum Humanum, per varia repraesentativa; et dein ex illa descriptione desumpta sunt exordia ad singulas Ecclesias (videatur supra, n. 113); et in specie ad hanc Ecclesiam, ad quam agitur de praecipuo essentiali ecclesiae, nempe de conjunctione interni et externi seu de regeneratione hominis ecclesiae; dicitur enim ad Angelum hujus Ecclesiae, "Haec dicit Filius 7
hominis habens oculos suos tanquam flammam ignis."
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