90.“神乐园中间的”表从内层处于智慧和信仰的真理。“中间”表最内层（44，383节），在此指内层；“神乐园”表智慧与信仰的真理；故“神乐园中间的生命树”表从内层处于智慧和信仰之真理中的主及爱与仁之善。良善也在真理里面，因为良善是生命之本，真理是由此而来的生命的彰显。这在《圣爱与圣智》一书有大量说明。“神乐园”是指智慧和信仰的真理真理，这一点从“园”在圣言中的含义明显可知。在圣言中，“园”表智慧和聪明，因为“树”表教会之人，其“果实”表生活的良善。“伊甸园”并非表别的，因为经上以它来描述“亚当”的智慧。
以西结书中的“神的园”所表相同：
你靠自己的智慧聪明，为自己得了财富；你曾在伊甸神的园中，佩戴各样宝石。（以西结书28:4，13）
这论及“推罗”，“推罗”表教会对真理与良善的认知，因而表教会的聪明；故经上说：“你靠自己的智慧聪明，为自己得了财富”。所佩戴的各样宝石表聪明的真理。
同一先知书：
亚述曾是黎巴嫩的香柏树；神园中的香柏树不能遮蔽它；神园中伊甸的众树都羡慕它。（以西结书31:3，8-9）
这说的是埃及和亚述，因为“埃及”表知识，“亚述”表理性，聪明经由理性而来。“香柏树”所表相同；但由于他凭自己的理性而进入恃才自傲的状态，故经上论到他说：
在伊甸的众树中，论荣耀和高大，谁能与你相比呢？然而你要与伊甸的众树一同被送到低地；在未受割礼的人中间躺卧。（以西结书31:18）
“未受割礼的人”是指缺乏仁之良善的人。
以赛亚书：
耶和华必安慰锡安；使她的旷野成为伊甸，使她的沙漠变为耶和华的园子。（以赛亚书51:3）
此处“锡安”是指教会；“旷野”和“沙漠”是指真理的缺乏和无知；“伊甸”和“耶和华的园子”是指智慧和聪明。“园子”也表智慧和聪明（以赛亚书58:11；61:11；耶利米书31:12；阿摩司书9:14；民数记24:6）。
当教会之人处于来自主的爱之良善时，其聪明还好比一座园子，因为使他复活的属灵之热就是爱，而属灵之光是由此而来的聪明。众所周知，世上的园子靠热和光而繁盛；天堂的园子也一样。在天堂，乐园显为可见，并照着天使出于爱之良善从主所得的智慧而果树满园；但那些处于聪明，却未处于爱之良善的人周围只有草，没有园子；而那些处于脱离仁之信的人周围连草也没有，只有沙子。
90. "'Which is in the midst of the Paradise of God.'" This symbolically means, inwardly in the truths of wisdom and faith.
In the midst means, symbolically, the inmost (nos. 44, 383), here within or inwardly. The Paradise of God symbolizes truths of wisdom and faith. Consequently the tree of life which is in the midst of the Paradise of God symbolizes the Lord accompanied by the goodness of love and charity inwardly in the truths of wisdom and faith. Good also exists inwardly within truths, for good is the essence of life, and truth is the consequent expression of life, as we showed many times in Angelic Wisdom Regarding Divine Love and Wisdom.
That the Paradise of God is the truth of wisdom and faith is apparent from the symbolic meaning of a garden in the Word. A garden there symbolizes wisdom and intelligence, because trees symbolize the people of the church, and their fruits goods of life. That is what the Garden of Eden symbolizes, for it describes the wisdom of Adam.
[2] The garden of God in Ezekiel has the same meaning:
With your wisdom and your understanding you have gained riches for yourself... You were in Eden, the garden of God; every precious stone was your covering... (Ezekiel 28:4, 13)
The subject is Tyre, which symbolizes the church in respect to its concepts of truth and good, thus in respect to its intelligence. Accordingly it is said, "With your wisdom and your understanding you have gained riches for yourself." The precious stones which served as its covering symbolize truths of intelligence.
[3] In the same book:
Assyria was a cedar in Lebanon... The cedars in the garden of God did not hide it... No tree in the garden of God was like it in beauty... All the trees of Eden envied it... in the garden of God. (Ezekiel 31:3, 8-9)
This is said of Egypt and Assyria, because Egypt symbolizes knowledge, and Assyria rationality, which leads to intelligence. A cedar has a similar symbolism.
But because Egypt's rationality led also to a conceit in its own intelligence, therefore it is said of it,
To which of the trees in Eden were you then likened in glory and greatness, when you were brought down with the trees of Eden to the earth below, and you lay in the midst of the uncircumcised...? (Ezekiel 31:18)
The uncircumcised are people who lack the goodness of charity.
[4] In Isaiah:
...Jehovah will comfort Zion..., and make her wilderness like Eden, and her desert like the garden of Jehovah. (Isaiah 51:3)
Zion there is the church. The wilderness and desert are a deficiency of truth and ignorance of it. Eden and the garden of God are wisdom and intelligence.
Wisdom and intelligence are also symbolically meant by a garden in Isaiah 58:11; 61:11, Jeremiah 31:12, Amos 9:14, and Numbers 24:6.
[5] A person of the church is also like a garden in respect to his intelligence when he possesses goodness of love from the Lord, because the spiritual warmth that enlivens him is love, and spiritual light is the resulting intelligence.
People know that these two, warmth and light, cause gardens in the world to bloom. It is the same in heaven. Paradisal gardens are seen in heaven, with trees bearing fruit in accordance with the inhabitants' wisdom that springs from their goodness of love from the Lord. But around people who possess intelligence without the goodness of love, no gardens are seen, but grass, while around those whose faith is divorced from charity, not even grass is seen, but sand.
90. 'That is in the midst of the paradise of God' signifies interiorly in the truths of wisdom and faith. 'In the midst' signifies the inmost (44, 383), here interiorly. 'The paradise of God' signifies the truths of wisdom and faith, and therefore 'the tree of life that is in the midst of the paradise of God' signifies the Lord with the good of love and charity interiorly in the truths of wisdom and faith. Good indeed is inwardly in truths, for good is the esse (being) of life, while truth is the existere (existence) of life therefrom, as has been abundantly shown in ANGELIC WISDOM CONCERNING DIVINE LOVE AND WISDOM. That 'the paradise of God' is the truth of wisdom and faith is plain on account of the signification of 'garden' in the Word. 'Garden' there signifies wisdom and intelligence, because 'trees' signify men of the Church, while their 'fruits' signify the goods of life. Nothing else is signified by 'the garden of Eden,' for by it the wisdom of Adam is described.
[2] The like is understood by 'the garden of God' in Ezekiel:
In thy wisdom and intelligence thou hast made wealth for thyself, thou hast been in Eden the garden of God; every precious stone thy covering. Ezekiel 28:4, 13.
This is concerning Tyre, by which the Church is signified as to the cognitions of good and truth, thus as to intelligence; and therefore it is said 'In thy wisdom and intelligence thou hast made wealth for thyself.' By the precious stones that are a covering the truths of intelligence are signified.
[3] In the same:
Asshur is a cedar in Lebanon, the cedars in the garden of God have not hidden it: nor was every tree in the garden of God equal to it in beauty: all the trees of Eden in the garden of God strove to equal it. Ezekiel 31:3, 8-9,
This is said of Egypt and Asshur, because by 'Egypt' is signified knowledge, and by 'Asshur' the rationality through which there is intelligence. Likewise, by 'a cedar.' But because through his own rationality he came into a state of self-intelligence (in statum propriae intelligentiae), it is therefore said of him (verse 18 of the same chapter)
To whom hast thou thus become alike in glory and in greatness among the trees of Eden, since thou shalt he made to go down with the trees of Eden into the lower land, and shalt lie down in the midst of the uncircumcised?
The 'uncircumcised' are those who are without the good of charity.
[4] In Isaiah:
Jehovah shall comfort Zion; and he shall make her wilderness into Eden, and her desert into the garden of Jehovah. Isaiah 51:3.
'Zion' there is the Church; the 'wilderness' and 'desert' are a deficiency and ignorance of truth; 'Eden' and 'the garden of God' are wisdom and intelligence. Wisdom and intelligence are also signified by 'garden' in Isaiah 58:11; 61:11; Jeremiah 31:12; Amos 9:14; Numbers 24:6.
[5] The man of the Church is also as to intelligence just like a garden when he is in the good of love from the Lord, because the spiritual heat that causes him to live is love, and the spiritual light is the intelligence therefrom It has been known that gardens in the world bloom as a result of these two [activities], heat and light. In heaven they do so in the same manner. In heaven paradisal gardens are visible with trees bearing fruit in accordance with their [the angels'] wisdom out of the good of love from the Lord; while around those who are in intelligence and not in the good of love are visible, not gardens, but grass; but around those who are in a faith separated from charity there is not even grass, but sand.
90. Which is in the midst of the paradise of God, signifies interiorly in the truths of wisdom and faith. "In the midst" signifies the inmost, (44[1-2], 383), here, the interior; "the paradise of God" signifies the truths of wisdom and faith; therefore "the tree of life, which is in the midst of the paradise of God," signifies the Lord with the good of love and charity interiorly in the truths of wisdom and faith; good is also within truths, for good is the esse of life, and truth is the existere of life thence derived, as is abundantly shown in The Angelic Wisdom concerning the Divine Love and Wisdom. That the paradise of God is the truth of wisdom and of faith, is evident from the signification of "garden" in the Word; "garden" there signifies wisdom and intelligence, because "trees" signify the men of the church, and their "fruits" the goods of life; nothing else is signified by "the garden of Eden," for by it is described the wisdom of Adam.
[2] The like is meant by "the garden of God" in Ezekiel:
In thy wisdom and intelligence Thou hadst made for thyself wealth; thou hast been in Eden the garden of God; every precious stone was thy covering, (Ezekiel 28:4, 13).
This is concerning "Tyre," by which is signified the church as to the knowledges of truth and good, thus as to intelligence; therefore it is said, "In thy wisdom and intelligence thou hadst made for thyself wealth." By "the precious stones which were a covering" are signified the truths of intelligence.
[3] In the same:
Assyria is a cedar in Lebanon; the cedars in the garden of God did not hide it; nor was any tree in the garden of God equal to it in beauty. All the trees of Eden that were in the garden of God emulated it, (Ezekiel 31:3, 8-9).
This is said of Egypt and Ashur, because by "Egypt" is signified science, and by "Assyria" rationality, by which comes intelligence; the like is signified by "cedar." But because by his rationality he came into the pride of his own intelligence, therefore it is said of him:
To whom art thou thus like in glory and in greatness among the trees of Eden? Since thou shalt be brought down with the trees of Eden unto the lower earth; and thou shalt lie in the midst of the uncircumcised, (Ezekiel 31:18).
"The uncircumcised" are they who are without the good of charity.
[4] In Isaiah:
Jehovah shall comfort Zion; and He shall make her wilderness into Eden, and her desert into the garden of Jehovah, (Isaiah 51:3).
"Zion" there is the church; "the wilderness" and the "desert" are the defect and ignorance of truth; "Eden" and "the garden of God" are wisdom and intelligence. Wisdom and intelligence are also signified by "garden" in Isaiah 58:11; 61:11; Jeremiah 31:12; Amos 9:14; Numbers 24:6.
[5] The man of the church is also like a garden as to intelligence, when he is in the good of love from the Lord, because the spiritual heat which vivifies him is love, and the spiritual light is intelligence therefrom. It is known that gardens in this world flourish by means of heat and light; it is the same in heaven. In heaven there appear paradisal gardens, with fruit trees according to their wisdom from the good of love from the Lord; and around those who are in intelligence and not in the good of love, there do not appear gardens, but grass; but around those who are in faith separated from charity, not even grass, but sand.
90. "Quae in medio Paradisi Dei" significat interius in veris sapientiae et fidei. - "In medio" significat intimum (44, 383), hic interius; "paradisus Dei" significat vera sapientiae et fidei; quare "Arbor vitae, quae in medio paradisi Dei, significat Dominum cum bono amoris et charitatis interius in veris sapientiae et fidei; bonum etiam est intus in veris, nam bonum est esse vitae, ac verum est existere vitae inde, ut multis ostensum est in Sapientia Angelica de Divino Amore et Divina Sapientia. Quod "paradisus Dei" sit verum sapientiae et fidei, patet ex significatione "horti" in Verbo; "hortus" ibi significat sapientiam et intelligentiam, quia "arbores" significant homines Ecclesiae, ac "fructus" illarum bona vitae; per "Hortum Edenis" non aliud significatur, sapientia enim Adami per illum describitur. Simile per "Hortum Dei" intelligitur apud Ezechielem:
"In sapientia et intelligentia tua feceras tibi opes: in Eden Horto Dei fuisti; omnis Lapis pretiosus tegumentum tuum," (28:4, 13);
haec de "Tyro," per quam significatur Ecclesia quoad cognitiones veri et boni, ita quoad intelligentiam; quare dicitur "in sapientia et intelligentia tua feceras tibi opes;" per "lapides pretiosos," qui tegumentum, significantur vera intelligentiae. Apud eundem:
"Aschur cedrus in Libano; cedri non occultarunt illam in Horto Dei: omnis arbor in Horto Dei non par fuit illi in pulchritudine: aemulatae sunt illi omnes arbores Edenis in Horto Dei," (31:3, 8-9);
hoc dicitur de Aegypto et de Aschure, quia per "Aegyptum" significatur scientia, et per "Aschurem" rationalitas, per quam intelligentia; similiter per "cedrum." Sed quia per rationalitatem suam venit in fastum propriae intelligentiae, ideo de eo dicitur,
"Cui 1similis factus es sic in gloria, et in magnitudine inter arbores Edenis, cum descendere factus fueris cum arboribus Edenis in terram inferiorem, et in medio praeputiatorum cubueris," (vers. 18 istius capitis);
"praeputiati" sunt qui absque bono charitatis. Apud Esajam:
"Consolabitur Jehovah Zionem, et ponet desertum ejus in Eden, et solitudinem ejus in Hortum Jehovae," (51:3);
"Zion" ibi est Ecclesia, "desertum" et "solitudo" sunt defectus et ignorantia veri, "Eden" et "Hortus Dei" sunt sapientia et intelligentia. Sapientia et intelligentia etiam significatur per "Hortum," Esaias 58:11; 61:11; 2Jeremias 31:12; Amos 9:14; Numeri 24:6. Homo Ecclesiae est quoque sicut hortus quoad intelligentiam, quando in bono amoris est a Domino, quia calor spiritualis, qui illum vivificat, est amor, et lux spiritualis est intelligentia inde: quod ex duobus illis, calore et luce, floreant horti in mundo, notum est: similiter in Caelo; in Caelo apparent Horti paradisiaci cum arboribus fructiferis secundum sapientiam illorum ex bono amoris a Domino; ac circum illos qui in intelligentia sunt, et non in bono amoris, non apparet hortus, sed gramen; at circum illos qui in fide separata a charitate sunt, ne quidem gramen, sed arena.
Footnotes:
1. Cui pro "Cur"
2. 11 pro "12"