132、对此，我补充两个记事。记事一:
有一次，我与两位天使交谈，一位来自东方天堂，一位来自南方天堂。他们发觉我在沉思有关婚姻之爱的智慧奥秘，就说：“难道你不知道我们的世界有关于智慧的竞技会？”“是的，至今不知”，我回答。“这样的竞技会有很多”，他们说，“参与者都是出于属灵的情感热爱真理之人。也就是说，他们热爱真理，是因为它们是真理，是通向智慧的途径。一有信号发出，他们就聚在一起讨论深奥的问题，并得出相应结论。”于是，他们牵着我的手说：“跟我们来，你必看到、听到。今天刚好有聚会的信号。”我被引领穿过一个平原，来到一座小山前。只见山脚有一条栽有棕榈树的林荫大道，一直通向山顶。我们沿着这条路攀上这座小山，在山顶看到一个小树林，其树木沿着升起的地势形成一种剧院。该剧院里面有一块铺有各色鹅卵石的平地，平地周围的椅子排成四方形，上面坐着智慧的热爱者。剧院中央有一张桌子，上面放着一张密封的纸。
坐在椅子上的人邀请我们坐到空位上，但我回应说:“我只是被两位天使带来看一看、听一听，就不入坐了。”然后，这两位天使来到平地中间的桌子旁，当着在座者的面启开纸的封印，将写在纸上、即将被讨论并阐述的智慧奥秘读给会众。它们是由第三层天的天使写下来并放到桌子上的。奥秘有三个:第一，人既被造为神的形像和神的样式，那么该形像和样式分别是什么？第二，为何人生来没有任何爱的知识，而动物和鸟类，无论高级还是低级，生来就有其一切爱的知识？第三，生命树和善恶知识树，以及吃它们是什么意思？下面写着：‘将这三点合成一段陈述，写在一张新纸上，然后放到桌子上，我们必看得见。若陈述得有条有理，准确无误，你们每个人都将得到智慧的奖赏。”两位天使读完便离开了，升入自己的天堂。
然后，坐在椅子上的人开始讨论并阐述提交给他们的奥秘。他们按照北、西、南、东的座次轮流发言，首先讨论了第一个问题：人既被造为神的形像和神的样式，那么该形像和样式分别是什么？他们先是当众朗读了创世记中的经文：
神说，我们要照着我们的形像，按着我们的样式造人。神就照着自己形像造人，乃是照着神的形像造他。（创世记1:26，27）
当神造人的日子，是照着神的样式造的。（创世记5:1）
坐在北边的人首先发言，他们说：“神的形像和样式是由神吹入人里面的两个生命，就是意愿的生命和理解的生命。因为我们读到：
耶和华神将生气吹进亚当鼻孔里，这人就成了活的灵魂。（创世记2:7） ‘吹进鼻孔里’表示感觉到对良善的意愿和对真理的理解，因而生命的气息在他里面。由于生命是由神吹入他里面的，故神的形像和样式表示由他里面的智慧、爱、公义和判断力所产生的正气。”坐在西边的人同意这个观点，不过，他们补充了以下内容：“由神吹入亚当里面的这种正气状态不断被吹入亚当之后的每个人里面。但它在人内如在接受器皿中，人照着成为接受器皿的程度而成为神的形像和样式。”
按照顺序，坐在南边的第三组说：“神的形像和神的样式是两个截然不同的事物，但在人里面，它们自他被造时就结合在一起。我们凭某种内在之光看到，人能破坏神的形像，却不能破坏神的样式。这一点从以下事实，如同透过屏幕一样变得可见：亚当在失去神的形像后仍保有神的样式。因为他遭到诅咒后，我们读到：
看哪，那人已经像我们中间的一个，知道善恶。（创世记3:22）
后来，他被称为神的样式，不再被称为神的形像（创世记5:1）。不过，还是把这个问题留给我们坐在东边、享有更高光明的朋友，让他们说一说何为神的形像，何为神的样式。”
一阵静默过后，坐在东边的人起身，抬头仰望主，然后回到座位上，说：“神的形像是接受神的容器。由于神是爱本身和智慧本身，所以在人里面，神的形像就是从神那里接受爱和智慧的容器。而神的样式则是貌似爱和智慧在人里面，因而属于他自己的完美样式和完满表象。因为人只会感觉他凭自己去爱，凭自己有智慧，或凭自己意愿良善、理解真理；而事实上，丝毫不是凭他自己，而是靠着神。唯独神凭自己去爱，凭自己有智慧，因为神是爱本身和智慧本身。爱与智慧，或良善与真理在人里面，如同他自己的，正是这一样式或表象使人成为人，并使他能与神结合，从而活到永远。由此可知，人之为人，是由于这一事实：他能貌似完全凭自己意愿良善，理解真理，然而又能知道并相信，这是靠着神。照着人对这一点的认知和信仰，神将祂的形像安置在他里面。若人以为靠的是自己，而不是神，情况则不然。”
说到这里，热爱真理的激情感染他们，促使他们继续说：“若非感觉爱和智慧就是自己的，人怎会接受它，甚至还保留并繁殖它呢？若不赋予人某种相互结合，怎会有通过爱和智慧而与神的结合呢？结合若不是相互的，就不可能实现。这种相互结合乃是这样：人貌似凭自己爱神，在属神的事物上有智慧，然而又相信这是靠着神。此外，若不与永恒的神结合，人如何能活到永远呢？所以，若没有他里面这神的样式，人又如何成为人呢？”
听到这些话，全体一致赞同。他们说:“通过这次讨论可以得出如下结论：人是接受神的容器，神的容器就是神的形像；由于神是爱本身和智慧本身，故人是爱和智慧的容器；该容器照其接受程度而变成神的形像。人是神的样式，是由于以下事实：他在自己里面感觉他从神所接受的东西在他里面，如同他自己的；不过，只有承认他里面的爱和智慧，或良善和真理不是他自己的，因而并非来自他自己，而唯独在神里面，因而来自神，人才能凭该样式而成为神的形像。”
132、在此我要讲以下两点，第一点：
一次我与两个天使交谈，一个是来自东部的天堂，一个是来自于南部的天堂。当他们知道我正在思索与婚姻之爱相关的智慧时，他们问我：“你知道在我们这儿有智慧学校吗？”
我回答说不知道。
他们说：“有好多这样的学校。。”他们还描述了人们是怎样到一起讨论，思索问题。
之后他们拉着我的手说：“跟我们来，你自己去看看，去听听。在今天有一个这样原聚会。
我被带领走过一片平地来到山上，只见在山脚下有一条两侧长着棕榈树的路一直延伸到山顶。我们沿着路走上去，在山顶上我们看到一片树丛，树木顺着地势长着，形成象个剧场似的地方，正中间有片平地，上面铺着彩色的石头，平地周围摆着椅子，围成一个正方形。热爱智慧的人已经就座了。另外，在这个剧场中间有一个桌子，上面有一张纸，纸是封着的。
在座的人请我到座位上坐下。我说：“我是被两个天使带来作听众的人，不是来参加讨论的。”
两个天使走到中间的桌子旁，把纸打开并向在座的讲纸上有关智慧的一段这，人们要就此讨论，解释（纸上的话题是第三个天堂中的天使写的并送下来放到桌子上）。
这里要讲到有关智慧的三点。首先，神是什么样的以及人中象神的形象。第二，为什么人生来没有自身所需要的知识，而兽和鸟类却生来拥有生存的知识。第三，生命之树象征着什么，善恶之树象征着什么，吃树上的果子以象征着什么。
纸下方写着：“将以上三点做整体陈述并写在纸上，写完后放到桌子上，我们要看，若你们的陈述精密，将会有对你们的智慧的奖励。”
读完后，天使退去了，回到他们的天堂中去了。
在座的天使讨论这些问题。从坐在北边的起，然后是西边的，南边的和东边的依次发言，他们首先讨论第一个问题，也就是神是什么样的，及人中象神的形象，首先，他们被读给以下段落听：
神说：“我们要照着我们的形象，按我们的样式造人……”，神就照着自己形象造人。
在神造人的日子，神是照着自己的样式造的。（《创世纪》1:26:27，5:1、）
坐在北边的人先发言说：“神的形象及人中象神的形象是指神赋予与人的两种生命。也就是意愿及理解力，因为我们读过以下章节。
耶和华将生气吹在他鼻孔里，他就成了有灵的活人。（《创世纪》2；7）
“吹到鼻孔里”是指接受善的意愿和对真理的理解。这样他就有了灵气，因为神赋予他生命，神的形象及人中象神形象象征着来自于神的智慧，爱及正直使人变得完整。”
坐在西边的同意以上说法。并补充说神在继承第一个人后，还继续赋予人类这些品质，使人成为完整的人。但是人只是做为接受这些品质的载体，所以，人只是象是神的形象。
接下来坐在南边的人说：“神的形象及人中象神的形象是两个完全不同的事物，但它们在人被创造时就被统一在人身上。另外，思考一下我们会白人可以破坏神的形象，但却不能破坏象神的形象，这可以从亚当失去了神的形象后，还保留着象神的形象而知。
“看啊，人与我们一样，也知道善与恶。”（《创世纪3:22》）
在后来亚当被称为象神的形象而非神的形象。（《创世纪》5；1）
坐在东边的人站起来仰望着主，之后他们又坐下并且说神的形象是指接受神的能力。因为神本身就是爱和智慧，存在于人中的神的形象也就是接受这种爱及智慧的能力。
另外，人中象神的形象是指在人中的与神的爱及智慧完全一致的爱和智慧，就好象爱及智慧属于人自身一样。“因为人只能自己去感受到爱，自己去变得有智慧，自己产生善 的意愿，自己去理解真理。尽管这一切没有一点儿是来自于人自身而是来自于神。只有神的爱和智慧才是属于神自身的，因为神本身就是爱，就是智慧。”
“爱和智慧，善和真理在人身上好象是属于人自己的，这是因为这种与神的相似处使人能够与神相结合并得永生。所以说，人因为能有善的意愿并能理解真理而成为完整的人，人要知道这是来自于神的，因为神按人对此的理解程度而将自身的形象树立在人身上，否则，神将难以这样做。”
讲话者这时得到一股热情，促使他继续讲以下内容：
“如果人不觉得爱和智慧是他自身的，那他怎么能接受并表现爱和智慧呢？否则怎么会与神相连接呢。没有一种相互的关系连接是不可能的。这里所讲的相互关系也就是一个人对神的爱及在这方面的智慧，并且要相信爱和智慧是来自于神的。另外，除非人与神相连，否则人怎么会永生呢？因此，没有象神的形象，人怎么会成为人呢？”
听到这些，在座的一致同意，他们归纳了以下内容：
“人是接受神的容器，接受神的容器也就是神的形象。因为神就是爱及智慧，所以人就是接受爱及智慧的容器，做为一种容器，人能按其接受神的程度而成为神的形象。
“另外，人是象神的形象，是因为人自身能感到来自于神的爱及智慧，就好象它们属于人类一样。但是，人是神的形象基于他承认自身的爱和智慧不属于他自己而是属于神。
132. I shall here add two experiences, of which this is the first.
I once had a talk with two angels, one from the eastern and one from the southern heaven.
When they noticed that I was pondering the mysteries of wisdom on the subject of conjugial love, they said: 'Don't you know anything about the contests of wisdom in our world?' 'No, not yet,' I replied.
'There are many of them,' they said, adding that those whose love of truth comes from a spiritual affection, that is to say, they love truths because they are true, and because they are the way to wisdom, meet when the signal is given, to discuss matters requiring profound understanding and to reach conclusions about them. Then they took me by the hand, saying: 'Come with us and you will see and hear. The signal has been given for a meeting today.'
I was taken across a plain to a hill, and there at the foot of the hill was an avenue of palm-trees extending all the way to the top. We went in and climbed the hill. On the top or summit of the hill we saw a wood, the trees of which formed on a rise in the ground a kind of theatre. Inside this there was a flat space paved with pebbles of different colours, and around this were ranged seats in a square; these were occupied by the lovers of wisdom. In the middle of the theatre was a table, and a document secured with a seal lay on it.
[2] Those who were sitting on the seats invited us to occupy some which were still vacant. But I replied, 'I have been brought here by two angels to see and listen, not to take part in the session.'
Then the two angels went up to the table in the middle of the arena and broke the seal on the document. They then read out to the meeting the mysteries of wisdom written in the document, which were to be discussed and expounded. It had been written by angels of the third heaven, and sent down to lie on the table. There were three questions: the first was, 'What is the image of God and what is the likeness of God in which man was created?' The second was, 'Why is man born without knowledge of what he should love, yet animals and birds, the highest as well as the lowest, are born knowing all that their loves require?' The third was, 'What is the meaning of "the tree of life," "the tree of the knowledge of good and evil" and "eating of them?"
Underneath was written, 'Link these three subjects into a single statement of opinion, and write it on a fresh sheet of paper; then place it on this table, and we shall look at it. If the opinion appears well-balanced and fair, each of you will be awarded a prize for wisdom. After reading this out the two angels went away, and rose up into their own heavens.
[3] Then those taking part in the session began to discuss and expound the questions set before them. They spoke in turn, beginning with those who sat on the north side, then those who sat on the west, then those on the south and finally those on the east. They took up the first subject for discussion: 'What is the image of God, and the likeness of God, in which man was created?' First of all the following passages were read aloud from the book of Genesis:
God said, Let us make man in our image, after our likeness; and God created man in His own image, to be an image of God He created him. Genesis 1:26-27.
On the day when God created man, He made him to be a likeness of God. Genesis 5:1.
Those who sat on the north were the first to speak. They said that the image and the likeness of God are the two lives breathed into men by God, the life of the will and the life of the intellect. 'For we read,' they said,
'Jehovah God breathed into Adam's nostrils the breath of lives, 1and man became a living soul. Genesis 2:7.
Into the nostrils means so as to perceive that the willing of good and the understanding of truth, and so the breath of lives, was in him. And since life was breathed into him by God, the image and the likeness of God mean his uprightness arising from wisdom and love, and from righteousness and the powers of judgment present in him.'
Those who sat on the west side supported this view, with, however, the addition that the state of uprightness breathed into Adam by God is constantly breathed into every person after Adam. But it is present in a person as if in a receiver; and to the extent that a person is a receiver, he is an image and likeness of God.
[4] Then the fourth group, who sat on the south side, said: 'The image of God and the likeness of God are two separate things, but in man they are combined from his creation. Some kind of inward illumination shows us that the image of God can be destroyed by man, but not his likeness. This is visible as it were through a screen from the fact that Adam retained the likeness of God after he had lost His image. For we read, after he was cursed:
See, man is as one of us, knowing good and evil. Genesis 3:22.
Afterwards he is called a likeness, but not an image of God (Genesis 5:1). But we would leave it to our colleagues from the east, who therefore enjoy better illumination, to say what the image and the likeness of God properly are.'
[5] Then, when there was silence, those who sat on the east side rose from their seats and looked up to the Lord. Then they sat down again and said that an image of God was a means of receiving God, and since God is love itself and wisdom itself, the image of God is the means in a person of receiving love and wisdom from God. But the likeness of God was the perfect likeness and complete appearance of love and wisdom being present in a person and belonging to him. 'For a person cannot help feeling that he loves and is wise of himself, that is, he wills good and understands truth of himself, when in fact it is not in the least from himself, but from God. It is only God who loves of Himself and is wise of Himself, because God is love itself and wisdom itself. The likeness or appearance that love and wisdom, or good and truth, are present in a person as if they belonged to him is what makes him human, and capable of being linked to God and so living for ever. The consequence of this is that a person's humanity is the result of his ability to will good and understand truth exactly as if he did so of himself, while at the same time knowing and believing that he does so from God. For to the extent that he knows and believes this, God places His image in a person; it would be otherwise if he believed that it was of himself and not from God.'
[6] After saying this they were overcome by zeal because of their love for truth, and this led them to say: 'How can a person receive any love and wisdom and keep it and reproduce it, unless he feels that it is his own? And how can he be linked by love and wisdom to God, unless he has given to him something by which to reciprocate the linking? No linking is possible unless it is reciprocal; and the reciprocal side of the link is the person's loving God and being wise about things to do with God, as if of himself, yet believing that they come from God. Again, how can a person live for ever, unless he is linked to the everlasting God? So how can a person be human without having that likeness in him?'
[7] All applauded this speech and asked for a conclusion to be drawn from what had been said. The following statement was adopted: 'Man is made to receive God, and the means of receiving Him is God's image. Since God is love itself and wisdom itself, man can receive both of these; and the more it receives, the more that which receives God becomes an image of God. Man is a likeness of God by virtue of the fact that he feels in himself that what he receives from God is his, as if it belonged to him. But still that likeness makes him an image of God, in so far as he acknowledges that the love and wisdom, or good and truth, in him are not his, and do not come from him, but are present only in God and therefore come from Him.'
132. To this I will append two narrative accounts. Here is the first:
I was once speaking with two angels. One was from an eastern heaven, the other from a heaven in the south. When they perceived that I was pondering secrets of wisdom relating to conjugial love, they said, "Do you know about schools of wisdom in our world?"
I replied that I did not yet.
They said, "There are many." And they described how people who love truths with a spiritual affection, or who love them because they are true and because wisdom is gained by means of them, at a specified signal come together to discuss and draw conclusions on matters requiring a deeper understanding.
Then they took me by the hand, saying, "Follow us and you will see and hear for yourself. The signal has been given for a meeting today."
I was taken through a flat stretch of country to a hill, and behold, at the foot of the hill was an avenue of palm trees that extended all the way up to the top. We entered the avenue and ascended. At the top or apex of the hill we then saw a grove whose trees grew round about on a rise of ground and formed a kind of theater, with a level area in the middle covered with variously colored stones. Chairs had been placed around this space in the shape of a square, where the lovers of wisdom were already seated. Moreover, in the center of the theater stood a table, on which a piece of paper had been placed, sealed with a seal.
[2] The people sitting on the chairs invited us to seats that were still empty. But I replied, "I was brought here by the two angels to observe and listen, not to participate."
The two angels then went to the table in the middle of the level area; and undoing the seal on the piece of paper, they stood before the people seated and read them the secrets of wisdom written on the paper, which the people were now to discuss and explain. (The topics had been written by angels of the third heaven and sent down to their place on the table.)
There were three secrets to be explained. First, what the image of God is and the likeness of God into which man was created. Secondly, why man does not come by birth into the knowledge necessary to any love, whereas both higher and lower animals and birds come by birth into the kinds of knowledge necessary to all their loves. Thirdly, what the tree of life symbolizes and the tree of the knowledge of good and evil, and what eating from them means.
Underneath, the added instruction had been written, "Combine the three explanations into a single statement and write it on a new piece of paper, then place it back on the table and we will look at it. If the statement seems balanced and accurate, each of you will be given an award for wisdom."
After they read this, the two angels withdrew and were taken up into their respective heavens.
[3] Then the people sitting on the chairs began to discuss and explain the secrets of the questions put before them, speaking in turn, beginning with those who sat towards the north, then those towards the west, afterwards those towards the south, and finally those towards the east. They started by taking up the first topic for discussion, namely, what the image of God is and the likeness of God into which man was created. First of all, they had the following verses read aloud from the book of creation for everyone to hear:
...God said, "Let us make man in our image, according to our likeness...." So God created man in His own image; in the image of God He created him. (Genesis 1:26-27)
In the day that God created man, He made him in the likeness of God. (Genesis 5:1)
The people who were sitting towards the north spoke first, saying that the image of God and the likeness of God are two kinds of life breathed into man by God, these being the life of the will and the life of the understanding. For we read, they said, the following statement:
...Jehovah God...breathed into (Adam's) nostrils the breath of lives; and man became a living creature. (Genesis 2:7)
"Into the nostrils," they said, "means into a perception that a will of good and an understanding of truth were in him, and thus that he had 'the breath of lives.' And because life was breathed into him by God, the image and likeness of God symbolize integrity resulting from wisdom and love and from righteousness and judgment in him."
Those who were sitting towards the west expressed agreement with this view, only adding that that state of integrity inspired by God into the first man is continually being breathed into every person after him, but that it exists in a person as though in a recipient vessel, and a person is therefore an image and likeness of God to the extent that he is such a recipient vessel.
[4] Next, the people third in order, who were those who were sitting towards the south, said, "The image of God and the likeness of God are two distinct things, but they were united in man at his creation. Moreover, from a kind of inner light we see that the image of God can be destroyed by a person, but not the likeness of God. This appears by inference from the suggestion that Adam retained the likeness of God after he had lost the image of God, for we read, after the curse, this statement:
'Behold, the man is like one of us, knowing good and evil.' (Genesis 3:22)
And later he is called a likeness of God, and not an image of God (Genesis 5:1).
"But let us leave it for our colleagues who are sitting towards the east and who are therefore in a higher light to say precisely what the image of God is, and what the likeness of God is."
[5] So then, after waiting for silence, the people sitting towards the east rose from their chairs and looked up to the Lord. And when they had taken their seats again, they said that the image of God is the capacity to receive God, and because God is love itself and wisdom itself, the image of God in a person is the capacity to receive love and wisdom from God.
On the other hand, the likeness of God, they said, is the perfect semblance and complete appearance that love and wisdom are in a person, and this entirely as though they belonged to him. "For a person has no other sensation than that he feels love on his own and becomes wise on his own, or that he wills good and understands truth by himself, even though not the least bit of it originates from him but from God. God alone loves from within Himself and is wise from within Himself, because God alone is love itself and wisdom itself.
"Love and wisdom, or good and truth, seem to be in a person as though they belonged to him, because this semblance or appearance makes him a human being and causes him to be capable of being conjoined with God and so of living to eternity. It follows from this that a person is a human being as a result of his ability to will good and understand truth entirely as though on his own, and yet to know and believe that he does so from God. For God sets His image in a person to the extent that he knows and believes this. It would be different if he were to believe that he had that ability from himself and not from God."
[6] As the speakers said this, a zeal came over them from their love of truth, prompting them to continue.
"How," they went on, "can a person receive any measure of love and wisdom so as to be able to retain it and reproduce it, unless he feels it as belonging to him? And how can there be any conjunction with God by means of love and wisdom unless man has been given some way of reciprocating necessary for conjunction? For no conjunction is possible without reciprocation. The reciprocation required for conjunction is a person's loving God and being wise in matters relating to God as though on his own, and yet believing that it is from God. Furthermore, unless a person has been conjoined to the eternal God, how is it possible for him to live to eternity? Consequently, how can a person be a human being without having that likeness of God in him?"
[7] On hearing this explanation, the rest all expressed their agreement, and they proposed that a conclusion be drawn on the basis of it, formulated in the following statement:
"Man is a vessel recipient of God," they said, "and a vessel recipient of God is an image of God. Since God is love itself and wisdom itself, man is a vessel recipient of these. And as a recipient vessel, a person becomes an image of God to the extent that he receives.
"Moreover, man is a likeness of God because of his sensing in himself that the things he has from God are in him as though they belonged to him. But still, a person is an image of God as a result of that likeness only in the measure that he acknowledges that the love and wisdom or good and truth in him are not his and so do not originate from him, but are God's alone and so originate from God."
132. I add two stories. Here is the first:
Once I was talking with two angels. One was from an eastern heaven, the other from a southern one. When they noticed that I was thinking about things not yet known about the wisdom of married love they said, "Do you know anything about the Wisdom Games in our world?"
I said, "Not yet."
"There are lots of them," they said, "and those who love truths out of a spiritual interest in them, or because truths are truths and they lead to wisdom - these people come together at a set time to discuss and settle subjects that require a deeper understanding."
Then they took me by the hand, saying, "Follow us, and you'll see and hear. The notice came today."
They led me across a plain to a hill. At the foot of the hill was an avenue of palms reaching clear to its top! We entered it and went up. At the top or summit of the hill we saw a woods. Its trees formed a sort of theater on a rise in the ground, and inside it was a level place paved with stones of different colors. Chairs were placed in a square around this, where the lovers of wisdom sat. In the center of the theater was a table with a paper on it that was sealed with a seal.
The people who were seated on chairs invited us to some chairs that were still vacant, and I said, "The two angels brought me here to watch and listen, but not to sit in."
Then the two angels went to the table in the center of the floor, broke the seal of the paper, and read before the ones sitting down some unknown things about wisdom that were written on the paper, for them to discuss and turn over this time.
The things had been written and put on the table by angels of the third heaven. There were three "mysteries."
First: What is the image of God, and what is the likeness of God that man was created in?
Second: Why are people not born with any skill that love requires, when the birds and animals, both noble and lowly, are born with the skills that all their loves require?
Third: What do the Tree of Life and the Tree of Knowing Good and Evil stand for, and what does eating from them refer to?
Written below these things was, "Reduce these three things to one statement, write it on a new sheet of paper, and put it on this table. We shall see. If the statement weighs out just and true on the scales, each of you will get wisdom's award."
When they had read these words the two angels went away and were swept up into their heavens.
Now the people sitting in chairs began to discuss and turn over the mysteries before them. They spoke in turn, first the ones seated on the north, then those on the west, afterwards those on the south, and finally those on the east. They took up the first subject of discussion, which was, "What is the image of God, and what is the likeness of God that man was created in?"
Then to start out, these words from the Book of Genesis were read before everyone: "And God said, Let us make man in our own image, after our likeness. And God created man in His own image, in the image of God created he him" (Genesis 1:26-27). "In the day that God created man, in the likeness of God made He him" (5:1).
Those who sat on the north spoke first, saying, "The image of God and the likeness of God are the two lives that God breathed into man - the life of his will and the life of his intellect, for it is written, 'Jehovah God breathed into the nostrils of Adam the breath of lives; and man became a living soul' (Genesis 2:7). 'Into' his 'nostrils' means He breathed into his comprehension the concept that he could want good and understand truth, so the breath of lives was in him. And the life was breathed in by God, so the image and likeness of God stands for the integrity that that wisdom and love, and that righteousness and good judgment, give him."
Those seated on the west agreed with this, but they added, "This condition of integrity that God breathed in he continually breathes into every person since Adam. But it is in a person as if in a vessel, and a person is an image and likeness of God according to what kind of vessel he is."
Then the third in turn, those seated at the south, said, "The image of God and the likeness of God are two distinct things, albeit united in man from creation. And we can see from a kind of inner light that a person can lose the image of God, but not the likeness of God. We see this as if through latticework from the fact that Adam kept the likeness of God after he let the image of God go, for after the curse it says, 'Behold the man is as one of us, knowing good and evil' (Genesis 3:22). And later it calls him the likeness of God and not the image of God (Genesis 5:1). But we yield to our colleagues who are sitting on the east - so they have better light - to say precisely what the image of God is and precisely what the likeness of God is."
Then, after it became quiet, the ones sitting on the east rose out of their chairs, looked upwards to the Lord, and after sitting back down on their chairs, said, "The image of God is a vessel for God. And God is Love itself and Wisdom itself, so the image of God is the vessel that receives love and wisdom from God, in man.
But the likeness of God is the perfect likeness and full appearance that love and wisdom are in a person and therefore totally his own.
In fact, a human being has no other feeling than that he loves by himself and has wisdom by himself - or wants good and knows the truth on his own - when indeed not a particle of it is from himself, but from God. Only God loves by Himself and is wise by Himself, because God is Love itself and Wisdom itself.
"The likeness, or appearance, that love and wisdom, or good and truth, are in a person just as if they were .his is what makes a human being human and able to be joined with God and in that way live forever. It springs from that, that a human is human due to the fact that he can want good and know the truth just as if he did it himself, and still know and believe that it comes from God.
For God puts His image in a person according to the way the person knows and believes this. It is different if one believes that it is from himself, and not from God."
After they said this a fervor came over them springing from their love of truth, and they said, "How can a person receive anything of love and wisdom and keep it and reproduce it unless he feels that it is his? And how can there be conjunction with God through love and wisdom unless a person has something responsive to conjunction? For without this mutuality no conjunction is possible. And what responds to conjunction is that the person loves God and is aware of the things that are from God as though they were from himself and yet believes that they are from God.
Also, how can man live forever except in conjunction with Eternal God? So how can a human being be human without the likeness of God in him?
Everyone approved when they heard these things, and they said, "Let's make this concluding statement from these things:
"A person is a vessel for God, and a vessel for God is the image of God. And God is love itself and wisdom itself, so a person is a vessel for those. And the vessel is the image of God so far as it receives.
"And a person is the likeness of God due to the fact that he feels within himself that the things that are from God are in him just as if his own. And yet this likeness makes him an image of God exactly to the extent that he acknowledges love and wisdom, or good and truth, not to be something of his own in him - therefore not from himself - but only something in God, and therefore from God."
132. To the above, I will add two Memorable Relations. First this:
I once conversed with two angels, one from the eastern heaven, the other from the southern heaven. When they perceived that I was meditating on the arcana of wisdom concerning conjugial love, they said, "Do you know anything about the sports of wisdom in our world?" When I answered, "Not as yet," they said: "There are many. Those who love truths from spiritual affection, that is, who love truths because they are truths and because they are the means to wisdom, come together at a given signal to discuss matters requiring a deeper understanding, and to form conclusions." They then took me by the hand, saying, "Follow us and you shall see and hear. Today the signal has been given for a meeting."
I was led across a plain to a hill; and lo, at the foot of the hill an avenue of palm trees stretching all the way to the summit. We entered it and ascended; and on the top or crown of the hill was seen a grove, the trees of which, growing on an elevated piece of ground, formed a kind of theatre. Within this theatre was a level space paved with small stones of various colors, around which, arranged in the form of a square, were chairs of state on which sat the lovers of wisdom. In the center of the theatre was a table whereon lay a paper sealed with a seal.
[2] The men who were sitting on the chairs invited us to seats still vacant; but I answered them, "I have been led hither by two angels to see and hear, not to sit down." The two angels then went to the table in the center of the level area, and in the presence of those who were seated they broke the seal of the paper and read the arcana of wisdom inscribed thereon which they were now to discuss and unfold. They had been written and let down upon the table by angels of the third heaven. There were three arcana: FIRST, What is the image of God and what the likeness of God into which man was created? SECOND, Why is man not born into the science of any love, when yet beasts and birds, the noble as well as the ignoble, are born into the sciences of all their loves? THIRD, What is signified by the tree of life, what by the tree of the knowledge of good and evil, and what by the eating of them? Underneath was written: "Combine these three into one statement, write it on a fresh sheet of paper, and place the paper on the table and we shall see. If the statement appears well balanced and just, there shall be given to each of you a reward of wisdom." After reading this, the two angels withdrew and were taken up into their heavens.
[3] Those who were sitting on the chairs then began to discuss and unfold the arcana proposed to them. They spoke in order, first those who sat at the north, then those at the west, after them those at the south, and finally those at the east. They took up the first subject of discussion, namely, WHAT IS THE IMAGE OF GOD AND WHAT THE LIKENESS OF GOD INTO WHICH MAN WAS CREATED? To begin with, the following from the Book of Genesis was then read out in the presence of all:
God said, Let us make man in OUR IMAGE, after OUR LIKENESS. And God created man in HIS OWN IMAGE, in the IMAGE OF GOD created he him. Genesis 1:26, 27.
In the day that God created man, in the LIKENESS OF GOD made he him. Genesis 5:1.
Those who sat at the north spoke first, saying, "The image of God and the likeness of God are the two lives breathed into man by God, being the life of his will and the life of his understanding. for we read that Jehovah God breathed into the nostrils of Adam the breath of lives; and man became a living soul (Genesis 2:7). Into his nostrils means into the perception that within him was the will of good and the understanding of truth and thus the breath of lives; and because life was breathed into him by God, the image and likeness of God signify the integrity that was in him from wisdom and love, and from righteousness and judgment."
Those who sat at the west favored these views, but they added the following, "This state of integrity breathed into Adam by God is being continually breathed into every man after him; but it is in man as a receptacle, and man is an image and likeness of God according as he is a receptacle."
[4] The third in order, being those who sat at the south, then said: "The image of God and the likeness of God are two distinct things, but in man they are united from creation; and we see, as from interior light, that the image of God may be destroyed by man but not the likeness of God. This is seen as through a lattice, from the fact that Adam retained the likeness of God after he had lost the image of God; for after the curse it is said:
Behold the man is as one of us, knowing good and evil. Genesis 3:22.
And later he is called the likeness of God and is not called the image of God (Genesis 5:1). But let us leave it to our associates who sit at the east, and thus are in superior light, to say what the image of God properly is, and what the likeness of God."
[5] Then, after a period of silence, those sitting at the east rose from their seats and looked up to the Lord. Resuming their seats, they then said: "An image of God is a receptacle of God; and because God is Love itself and Wisdom itself, the image of God in man is the receptacle in him of love and wisdom from God. But the likeness of God is the perfect likeness and full appearance as though the love and wisdom were in the man and so were his own; for man feels no other than that he loves from himself and is wise from himself, or that it is from himself that he wills good and understands truth, when yet it is not in the least from himself but from God. God alone loves from Himself and is wise from Himself because God is Love itself and Wisdom itself. The likeness or appearance that love and wisdom or good and truth are in man as his own, makes man a man and able to be conjoined to God and so to live to eternity. Hence it follows that man is man from the fact that he can will good and understand truth altogether as if from himself, and yet can know and believe that it is from God; for, according as man knows and believes this, God puts His image in him; not so if he believed that it is from himself and not from God."
[6] Having said this, a zeal from the love of truth came over them, and from this they spoke as follows: "How can man receive anything of love and wisdom and retain and reproduce it, unless he feel it as his own? And how can there be conjunction with God through love and wisdom unless there be given man some reciprocal of conjunction? Without a reciprocal, there can be no conjunction; and the reciprocal of conjunction is this: Man loves God, and is wise in the things which are of God, as if from himself, and yet believes that it is from God. Moreover, how can man live to eternity unless he is conjoined with the eternal God? Consequently, how can man be man without this likeness of God within him?"
[7] On hearing these words, all expressed their approval. They then said: "Let the conclusion from this discussion be as follows: Man is a receptacle of God, and a receptacle of God is an image of God; and as God is Love itself and Wisdom itself, it is of these that man is a receptacle; and the receptacle becomes an image of God according as it receives. Man is a likeness of God from the fact that he feels in himself that the things which are from God are in him as his own; but from this likeness he is an image of God only so far as he acknowledges that the love and wisdom or the good and truth in him are not his own and thus are not from himself, but are solely in God and thus from God."
132. I add two Memorabilia.
I
I was speaking once 1with two angels, one from an eastern heaven, the other from a southern heaven, who, when they perceived that I was meditating on arcana of wisdom about marital love, inquired, "Are you acquainted with the Schools of Wisdom in our world?" I replied that I was not. They remarked, "There are a number of them. Men who love truths from spiritual affection, or because they are truths, and wisdom is to be had thereby, meet at a given signal, and discuss and draw conclusions on questions calling for unusually profound understanding." Then they took me by the hand, saying, "Come with us; you shall see and hear. The signal has been given for a meeting today."
I was led across a plain to a hill; from the foot of the hill an avenue of palms stretched to the very top. We entered the avenue and ascended. On the summit of the hill a grove appeared, the trees of which on a rising ground formed a kind of amphitheater, with a level space paved with multicolor pebbles. Around this space were placed seats forming a square, where the lovers of wisdom were seated; and in the center was a table on which lay a paper sealed with a seal.
[2] The occupants of the seats invited us to places still vacant; but I responded, "I was shown here by two angels to see and hear, not to join the assembly." Then the two angels went to the table in the center of the level area, broke the seal on the paper, and read to those who sat there the arcana of wisdom written on it, which they were to consider and unfold. These had been written by angels of the third heaven, and lowered upon the table.
There were three arcana: First, What is "Me image of God," and what is" the likeness of God," in which man was created? Second, Why is man not born into the knowledge belonging to a love, when yet beasts and birds, ignoble and noble alike, are born into the knowledges belonging to their loves? Third, What is meant by "the tree of life"? And what by "the tree of the knowledge of good and evil"? And what by "eating" of them?
Underneath was written, "Combine these three into one view, write it on a clean sheet of paper, place it on the table, and we shall see. If, on being weighed, the view seems balanced and just, each of you will be given a reward of wisdom." Having read aloud the instructions, the two angels withdrew and were taken up into their heavens.
[3] Then those who sat there began to consider and unfold the arcana propounded to them. They spoke in turn, first those who sat on the north side, then those on the west, after them those on the south, and last of all, those at the east. They took up the first topic for consideration, which was, What is "the image of God," and what is "the likeness of God," in which man was created? But to begin with, the following words from the Book of Creation were read aloud before them all:
And God said, Let us make man in our image, after our likeness. And God created man in His own image, in the image of God created He him (Genesis 1:26-27).
In the day that God created man, in the likeness of God made He him (Genesis 5:1).
Those who sat at the north spoke first, saying, "The image of God and the likeness of God are the two lives breathed into man by God - the life of the will and the life of the understanding. For we read:
Jehovah God... breathed into the nostrils of Adam the breath of lives; and man became a living soul (Genesis 2:7).
Into the nostrils' means into a perception that in him are a will of good and an understanding of truth, thus the breath of lives. As life was breathed into man by God, the image and likeness of God mean integrity in man from wisdom and love and from righteousness and judgment."
Those who sat at the west approved; only they added that this state of integrity breathed into man by God has been breathed into every man since; but it is in man as in a receptacle; only as far as he is a receptacle is a man an image and likeness of God.
[4] Then the third in turn, those who sat at the south, said,
"The image of God and the likeness of God are two distinguishable things, but are united in man from creation. We see, as from interior light, that the image of God may be destroyed by man, but not the likeness of God. We find a suggestion of this in the fact that Adam retained the likeness of God after he had lost the image of God; for we read after the curse:
Behold the man is as one of us, in knowing good and evil (Genesis 3:22).
And later he is called the likeness of God, but not the image of God (Genesis 5:1). But let us leave it to our associates in the east who are in greater light, to say what, strictly, the image of God and the likeness of God are."
[5] There was a hush, and then those sitting at the east rose from their seats and looked up to the Lord. Resuming their seats, they said, "The image of God is a receptacle of God; and as God is love itself and wisdom itself, the image of God in man is the receptacle in him of love and wisdom from God. But the likeness of God is the complete look and entire appearance that love and wisdom are in man, just as if they were his own. For man feels no otherwise than that he loves and is wise of himself, or that he wills good and understands truth of himself, when yet it is not at all of himself, but of God. God alone loves and is wise of Himself, for He is very love and very wisdom. The look or appearance that love and wisdom or good and truth are in man as his own, causes him to be man, and renders him capable of being united to God and so of living to eternity. It follows that man is man in that he can will good and understand truth as of himself, but still know and believe that it is of God. For, through his knowing and believing this, God puts His image in him. This could not be if a man believed that all is from himself and not from God."
[6] Having said so much, in an access of zeal from their love of truth they continued: "How can man receive anything of love and wisdom, or retain and reproduce it, unless he feels it is his own? How can there be conjunction with God through love and wisdom unless the man has a reciprocal part in the conjunction? There is no conjunction without what is reciprocal; and man's reciprocal role in this union is that he shall love God and be wise in the things which are of God as of himself, and yet believe that it is of God. Further, how can man live to eternity unless he is conjoined with the eternal God? And consequently, how can man be man without the likeness of God in him?"
[7] All had listened with approval, and said, "Let the conclusion be this: 'The human being is a receptacle of God, and a receptacle of God is an image of God; and as God is love itself and wisdom itself, it is of these that man is a receptacle; and in proportion as he receives, the receptacle becomes an image of God. Man is a likeness of God in that he feels within himself that the things which are of God are as his own in him; and yet with this likeness he is only so far an image of God as he acknowledges that love and wisdom or good and truth in him are not his own and hence not of himself, but are solely in God and therefore of God."
Footnotes:
1. These Memorabilia are repeated in True Christian Religion 48 True Christian Religion 48[1-20].
132. To these I will add two Relations. First, this: I once conversed with two angels, one from the eastern heaven, the other from the southern heaven, who, when they perceived that I was meditating on the secrets of wisdom pertaining to conjugial love, said, 'Do you know anything about the schools of wisdom in our world?' I said, 'That I did not yet.' And they answered, 'There are many. And they who love truths from spiritual affection, or because they are truths, and because wisdom is attained by means of them, come together at a given signal, and consider and form conclusions respecting such matters as require a deeper understanding.' Then they took me by the hand, saying, 'Follow us, and you shall see and hear. To-day the signal has been given for a meeting.' I was led across a plain to a hill; and lo! at the foot of the hill an avenue of palms continued even to the summit. We entered it and ascended; and on the top or summit of the hill a grove appeared, the trees of which upon an elevation of ground formed a kind of theater, within which was a level space paved with small stones of various colors. Around this in a square form seats were placed, on which the lovers of wisdom were seated; and in the midst of the theater was a table whereon lay a paper sealed with a seal. Those who were sitting on the seats invited us to seats still vacant; but I responded, ‘I am led hither by two angels to see and hear and not to sit.' Then the two angels went to the table in the middle of the level area, and broke the seal of the paper, and read before those that were sitting the secrets of wisdom inscribed thereon, which they were now to consider and unfold. They were written and let down upon the table by angels of the third heaven.
The secrets were three: First, What is 'the image of God,' and what 'the likeness of God,' into which man was created? Second, Why is not man born into the knowledge of any love, when yet beasts and birds, the noble as well as the ignoble, are born into the knowledges of all their loves? Third, What is meant by 'the tree of life?' And what by 'the tree of knowledge of good and evil?' And what by 'eating' of them?
Under these was written, 'Combine these three into one statement, and write it on a fresh paper, and place it on the table, and we shall see. If the statement appears of just and even weight upon the scale there will be given to each of you a reward of wisdom.' Having read this the two angels withdrew, and were taken up into their own heavens.
And then they that were sitting on the seats began to consider and unfold the secrets proposed to them; and they spoke in order, first, those who sat on the north side, then those on the west, after them those on the south, and finally those at the east. And they took up the first subject of consideration, which was, What is 'the image of God,' and what 'the likeness of God,' into which man was created? Then first these words from the Book of Creation were read aloud before all:
And God said, Let us make man into our image, after our likeness. And God created man into His own image, into the image of God created He him (Genesis 1:26-27).
In the day that God created man, into the likeness of God made He him (Genesis 5:1).
They who sat at the north first. spoke; saying, 'That the image of God and the likeness of God are the two lives breathed into man by God; which are the life of the will and the life of the understanding. For we read:
Jehovah God breathed into the nostrils of Adam the breath of lives; and man became a living soul (Genesis 2:7).
Into the nostrils is into the perception, that there was in him the will of good and the understanding of truth, and thus the breath of lives; and as life was breathed into him by God, the image and likeness of God signify integrity, from wisdom and love, and from justice and judgment in him.'
Those who sat at the west favored. these views; adding this, however, 'That this state of integrity breathed. into him by God is breathed into every man after him, continually; but it is in man as in a receptacle, and in so far as man is a receptacle, he is an image and likeness of God.'
Then the third in order, those who sat at the south, said, 'The image of God and the likeness of God are two distinct things, but in man are united from creation. And we see, as from interior light, that the image of God may be destroyed. by man, but not the likeness of God. This appears as through a veil, from the fact that Adam retained the likeness of God after he had lost the image of God; for we read after the curse:
Behold the man is as one of us, knowing good and evil (Genesis 3:22).
And afterwards he is called the likeness of God, but not the image of God (Genesis 5:1). But let us leave it to our associates who sit at the east, and thus are in superior light, to say what the image of God properly is, and what the likeness of God.'
And then after silence was obtained, those sitting at the east rose from their seats and looked up to the Lord; and after that sat down again, and said, 'The image of God. is a receptacle of God; and as God is love itself and wisdom itself, the image of God in man is the receptacle in him of love and wisdom from God. But the likeness of God is the perfect semblance and full appearance as if the love and wisdom are in man, and therefore, just as if his own; for man feels no otherwise than that he loves of himself and has wisdom of himself, or that he wills good and understands truth of himself, when yet it is not of himself at all, but of God. God alone loves of Himself and is wise of Himself, because God is very love and very wisdom. The semblance or appearance that love and wisdom, or good and truth are in man as if his own, makes man to be man, and capable of being conjoined to God, and so of living to eternity. Whence it follows that man is man from the fact that he can will good and understand truth just as if of himself, and yet know and believe that it is of God. For, through his knowing and believing this, God puts His image in man. This could not be if he should believe that it is from himself and not from God.'
Having said this, there came upon them a zeal from the love of truth, from which they spoke these words: 'How can man receive anything of love and wisdom, and retain it and reproduce it, unless he feels it as his own? And how can there be conjunction with God through love and wisdom unless there is given to man something of the reciprocal of conjunction? For there is no conjunction without a reciprocal; and the reciprocal of conjunction is that man shall love God and be wise in the things which are of God as if of himself, and yet believe that it is of God. Then, how can man live to eternity unless he is conjoined with the eternal God? And consequently, how can man be man without the likeness of God in him?'
Having heard these words all approved, and said, 'Let the conclusion therefrom be this: 'Man is a receptacle of God, and a receptacle of God is an image of God; and as God is love itself and wisdom itself, it is of these that man is a receptacle; and in proportion as he receives, the receptacle becomes an image of God. And man is a likeness of God from the fact that he feels within himself that the things which are of God are in him as his own; and yet from this likeness he is an image of God only so far as he acknowledges that the love and wisdom, or good and truth in him are not his own, and hence are not of him, but are solely in God, and therefore, of God.''
132. His adjiciam duo Memorabilia; Primum hoc. Quondam cum duobus Angelis loquutus sum; unus erat e Coelo Orientali, alter e Coelo Meridionali; qui cum perceperunt quod arcana sapientiae de Amore Conjugiali meditarer, dicebant, "nostine aliquid de Ludis Sapientiae in Nostro Mundo;" respondi, quod nondum; et dixerunt, "sunt plures," et quod illi, qui amant vera ex affectione spirituali, seu vera quia vera sunt, et quia per illa est sapientia, ad datum signum conveniant, ac ventilent et concludant illa quae profundioris intellectus sunt: illi tunc prehenderunt me manu, inquientes, "sequere nos et videbis et audies; datum est hodie signum conventus:" ducebar per planitiem ad Collem; et ecce ad pedem Collis Porticus ex palmis, continuatus usque ad ejus caput; intravimus illum, et ascendimus; et in capite seu vertice Collis visus est Lucus, cujus arbores super elevatione humi formabant sicut Theatrum, intra quod erat planum lapillis varie coloratis stratum; circum illud in forma quadrata posita erant Solia, super quibus sedebant amatores sapientiae; et in medio Theatri erat Mensa, super qua reposita fuit Charta sigillo obsignata:
[2] sedentes super soliis invitabant nos ad solia adhuc vacua, et respondi, "hic ductus sum a duobus Angelis, ut videam et auscultem, et non ut sedeam:" et tunc bini illi Angeli in Medium plani ad Mensam ibant, et sigillum Chartae solvebant, et coram sedentibus legebant arcana sapientiae Chartae inscripta, quae nunc ventilarent et evolverent; scripta fuerunt ab Angelis Tertii Coeli, et super mensam demissa; erant tria Arcana, Primum, Quid Imago Dei, et quid Similitudo Dei, in quas homo creatus est: Secundum, Cur homo non nascitur in scientiam ullius amoris, cum tamen Bestiae et Aves tam nobiles quam ignobiles, nascuntur in scientias omnium suorum amorum. Tertium, Quid significat Arbor vitae, et quid Arbor scientiae boni et mali, et quid Esus ex illis: his subscriptum erat, "conjungite illa tria in unam sententiam, et scribite hanc super Charta nova, et illam reponite super hac mensa, et videbimus; si sententia super lance aequilibris et justa apparet, dabitur cuique vestrum praemium sapientiae." His lectis recesserunt bini Angeli, ac sublati sunt in suos Coelos.
[3] Et tunc Sedentes super soliis incipiebant ventilare et evolvere Arcana illis proposita, et loquuti sunt in ordine, primum qui sedebant ad Septentrionem, dein illi qui ad Occidentem, postea qui ad Meridiem, et ultimo qui ad Orientem; et assumserunt Primum subjectum ventilationis, quod erat, Quid Imago Dei, et quid Similitudo Dei, in quas homo creatus est: tunc primum ex Libro Creationis coram omnibus praelecta sunt haec, "Dixit Deus, faciamus hominem in Imaginem nostram secundum Similitudinem nostram; et creavit Deus hominem in Imaginem suam, in Imaginem Dei creavit illum," Genesis 1:26-27. "Quo die Deus creavit hominem, in Similitudinem Dei fecit eum," Genesis 5:1. Illi qui sedebant ad Septentrionem primum loquuti sunt, dicentes quod Imago Dei et Similitudo Dei sint binae Vitae homini a Deo inspiratae, quae sunt Vita voluntatis et Vita intellectus, nam legitur, Jehovah Deus inspiravit in nares Adami Animam Vitarum; et factus est homo in Animam viventem, Gen. 2:7; "in nares est in perceptionem, quod voluntas boni ac intellectus veri, et sic Anima vitarum illi inesset; et quia vita a Deo illi inspirata est, Imago et Similitudo Dei significant Integritatem ex Sapientia et Amore, exque Justitia et Judicio in illo." His illi qui sedebant ad Occidentem faverunt, adjiciendo tamen hoc, quod Status ille integritatis inspiratus a Deo, cuivis homini post illum continue inspiretur; sed quod in homine sit sicut in receptaculo, ac homo, sicut est receptaculum, est Imago et Similitudo Dei.
[4] Postea Tertii in ordine, qui erant qui sedebant ad Meridiem, dixerunt, "Imago Dei et Similitudo Dei sunt duo distincta, sed in homine a creatione unita; et videmus sicut ex luce interiore, quod Imago Dei possit disperdi ab homine, non autem Similitudo Dei; hoc apparet sicut per transennam ex eo, quod Adamus retinuerit Similitudinem Dei, postquam amiserat Imaginem Dei, nam legitur post maledictionem," "Ecce homo est sicut unus ex nobis, sciendo bonum et malum," Genesis 3:22; "et postea vocatur Similitudo Dei, et non Imago Dei, Gen. 5:1. Sed relinquamus consociis nostris, qui ad Orientem sedent, et inde in superiore luce sunt, dicere, quid proprie Imago Dei est, et quid proprie Similitudo Dei:"
[5] et tunc post silentium factum, sedentes ad Orientem e soliis surrexerunt, et suspexerunt ad Dominum, et post remiserunt se super solia, et dixerunt, 1quod Imago Dei sit Receptaculum Dei, et quia Deus est Ipse Amor et Ipsa Sapientia, quod Imago Dei sit Receptaculum amoris et sapientiae a Deo in illo; at quod Similitudo Dei sit perfecta similitudo et plena apparentia sicut amor et sapientia sint in homine, et inde prorsus sicut ejus; "homo enim non sentit aliter, quam quod amet a se, et sapiat a se, seu quod bonum velit et verum intelligat a se, cum tamen ne hilum a se, sed a Deo; Solus Deus amat a se, et sapit a se, quia Deus est Ipse Amor et Ipsa Sapientia; similitudo seu apparentia, quod amor et sapientia, seu bonum et verum, sint in homine sicut ejus, facit ut homo sit homo, utque possit conjungi Deo, et sic vivere in aeternum; ex quo fluit, quod homo sit homo ex eo, quod possit velle bonum 2ac intelligere verum prorsus sicut a se, et usque scire et credere quod a Deo; nam sicut hoc scit et credit, ponit Deus imaginem suam in homine; aliter si crederet quod a se et non a Deo."
[6] His dictis, supervenit illos Zelus ex amore veritatis, ex quo loquuti sunt haec; "Quomodo potest homo recipere aliquid amoris et sapientiae, ac retinere illud, ac reproducere illud, nisi sentiat illud sicut suum; et quomodo potest conjunctio dari cum Deo per amorem et sapientiam, nisi datum sit homini aliquod reciprocum conjunctionis, nam absque reciproco nulla conjunctio dabilis est; et reciprocum conjunctionis est, quod homo amet Deum, et sapiat illa quae Dei sunt, sicut a se, et tamen credat quod a Deo: tum quomodo potest homo vivere in aeternum, nisi conjunctus sit Deo aeterno; consequenter quomodo homo potest esse homo absque illa similitudine Dei in illo."
[7] His auditis faverunt omnes, et dixerunt, "fiat conclusum ex his, hoc," "Homo est receptaculum Dei, et Receptaculum Dei est Imago Dei; et quia Deus est Ipse Amor et Ipsa Sapientia, est homo receptaculum illorum; ac Receptaculum fit Imago Dei sicut recipit: et quod homo sit Similitudo Dei ex eo, quod sentiat in se, quod illa quae a Deo sunt, sint in illo sicut ejus, at usque quod tantum ex Similitudine illa sit Imago Dei, quantum agnoscit quod amor et sapientia, seu bonum et verum, non sint in illo ejus, et inde nec ab illo, sed solum Dei, 3et inde a Deo."
Footnotes:
1. Prima editio: dixerunt;
2. Prima editio: bonum,
3. Prima editio: in Deo, (et sic Vera Christiana Religio 48[7]; sed cf 135[2], homo credens...ita quod amor et sapientia, charitas et fides, hoc est, bonum et verum, sint in homine ejus et non Dei)