388、⑶这两个气场既整体又单个地自初至末流入天堂的一切事物和尘世的一切事物。之所以说既整体又单个，是因为当提及整体时，同时也是指构成它的单个事物。事实上，整体凭这些单个事物存在并由它们构成，因此正是这些赋予整体以名称，如同整体因其各个部分得其名。所以，若拿走单个事物，整体只剩下一个空洞的名称，就像一个里头什么也没有的表面。同样的道理，将普遍的治理归给神，却拿走这治理的单个事物，就是一句空话，如同将虚无归给神。这与世上君王的普世王权相没有可比性。这就是为何我们在此说这两个气场既整体又单个地流入。
388、（3）这两种氛围充斥于宇宙，尤其是天国和世间。我们说普遍存在在宇宙中是指同时存在于每个世物中。因为普遍包括着其中的每个个体。若抛开个体，普遍性也就不称其为普遍性。同样，说神总领世界，却将其中的个体除外，那这也只是一句空话。
388. (iii) These two spheres influence as a whole and in detail everything in heaven and in the world, from first to last.
We say as a whole and in detail, because when we speak of a whole we mean together with it the details of which it is composed. For it comes into existence and is composed from the details, and so it is these which give it its name, just as what is shared is named by its parts. So if you take away the details, the whole is just an empty name, resembling a surface with nothing within it. Thus to attribute to God universal rule, while removing the details, is a useless expression, and like assigning emptiness to him. The comparison with the universal kingship of earthly kings does not hold. That is why we now say that these two spheres exert their influence as a whole and in detail.
388. 3. These two atmospheres flow universally and particularly into all things of heaven and into all things of the world, from the firsts to the lasts of them. We say, universally and particularly, because when we use the term universal, we mean at the same time the individual particulars of which a thing consists. For a universal entity arises from and consists of particulars, being so named on account of them, as a common whole is so named on account of its parts. If you take away the particulars, therefore, the universal is merely a word, and is like an outer surface which has nothing in it. Accordingly, to attribute to God a universal government, and take away its particulars, is an empty expression, and virtually an attribution of nothingness. (Any comparison with the universal government of earthly kings is not a valid one.)
That now is why we say these two atmospheres flow in universally and particularly.
388. 3. These two auras influence generally and specifically everything in heaven and everything on earth, from first to last. We say "generally" and "specifically" because when you say "generally," the specifics that make it up are understood at the same time, because the general thing comes out of the specifics and is made up of them. So it takes its name from them as the whole does from its parts, because with the specifics taken away the general is only a name and is like a surface with nothing inside it. So to attribute the general guidance to God and take the specifics away is empty talk and is like mentioning nothing. The comparison with the general government of kings on earth is not valid. So now we say these two auras have influence generally and specifically.
388. III. THAT THESE TWO SPHERES FLOW, UNIVERSALLY AND SINGLY, INTO ALL THINGS OF HEAVEN AND ALL THINGS OF THE WORLD, FROM THE FIRST OF THEM TO THE LAST. It is said universally and singly because, when universal is mentioned, then at the same time are meant the single things of which it consists, it being from these that it has its existence and consistence; thus, from these it has its name, just as a general is so called from its parts. 1If, therefore, you take away the single things, the universal is a mere name and is like a surface within which is nothing. Therefore, the attributing of a universal government to God, while taking away the single things of that government, is an empty expression and is like a predication of inanity. No comparison with the universal government of kings on earth is valid. Hence it is here said that these two spheres flow in universally and singly.
Footnotes:
1. Swedenborg distinguishes between universal and singular on the one hand, and general and particular on the other. The universal is wholly present in every singular thereof, e.g., the soul is universally present in the blood and in every globule thereof. But a general has no existence apart from particulars, e.g., a general body has no existence apart from its particular members. To illustrate both usages: A heavenly society as a society exists only from its members, but the love of God is universally present in the whole society and in each single member thereof. See no. 229.
388. (iii) These two spheres flow in general and in detail into all things of heaven and of the world, from first to last. We say "in general and in detail" because "in general" also means "in detail," for anything general exists from and consists of details. It exists and consists of them, thus is named from them, as any composite is from its parts. Were one to take away the items, the universal would be only a name, and like something which is all surface with nothing in it. To ascribe to God a general governing, therefore, and to take away particulars, would be an empty gesture and an inane predication. The general government of kings on earth does not offer a parallel. Hence we say that the two spheres inflow generally and particularly.
388. (3) That these two spheres inflow into all things of heaven and into all things of the world, universally and singularly, from first things to last. It is said universally and singularly, because when a thing universal is spoken of, all the single things from which it is are at the same time meant; for it exists from them, and consists of them, and so from them it is named, as the general from its parts. If then you take away the single things the universal is but a name, and is as a surface within which there is nothing. Therefore, to attribute to God universal government and take away the single things of His government, makes it an empty word and like an ascription of inanity. Comparison with the universal government of kings on earth is of no application. Hence then it is said that these two spheres flow in universally and singularly.
388. III. Quod binae illae Sphaerae universaliter et singulariter influant in omnia Coeli et in omnia Mundi, a primis ad ultima. Dicitur universaliter et singulariter, quia cum dicitur universale, intelliguntur simul singularia, ex quibus; ex his enim illud existit et consistit, ita ex his illud nominatur, sicut commune ex partibus; quare si aufers singularia est Universale solum nomen, et est sicut superficiale, intra quod non aliquid est: quare attribuere Deo universale regimen, et auferre singularia, est vana vox, et sicut praedicatio inanitatis: comparatio cum regimine universali Regum terrae, non valet: inde nunc dicitur, quod binae illae Sphaerae universaliter et singulariter influant.