147、前面已说明，神不在空间中，由此而为全在；还说明，神性处处都一样，但由于天使和世人各种不同的接受而在他们里面表现各异。从显为太阳的主发出的神性包含在光与热中，而光与热首先流入包罗万象的媒介，该媒介在世上被称为大气，这些大气是盛纳云层的容器。由此可见，正因形成世人和天使理解力的内层被包裹在这类云层中，所以理解力是发出神性的容器。我们所说的云是指属灵之云，就是思维。这些思维若源于真理，便与神性智慧一致；若源于虚假，则与神性智慧冲突。故在灵界，源于真理的思维当变得可见时，也显为闪亮的白云；而源于虚假的思维则显为乌云。由此可见，发出的神性的确在每个人里面，只是被人以种种方式遮蔽了。
147. I explained above [126] that God is not in space and is therefore omnipresent and that Divinity is everywhere the same, but that there is an apparent variation of divinity in angels and in us because of our differences in receptivity. Since divinity as emanating from the Lord as the sun takes place in light and warmth, then, and since light and warmth flow first of all into those universal vessels that are called "atmospheres" in our world, and since these are what contain clouds, it stands to reason that the way the deeper levels of angels' minds, or of our own, are veiled by such clouds determines how open we are to Divinity as emanating. By these "clouds," I mean spiritual clouds. These are thoughts that are in harmony with divine wisdom if they are based on true perceptions and that disagree if they consist of false ones. So when they are represented visually in the spiritual world, thoughts based on true perceptions look like bright clouds and thoughts based on false perceptions look like black clouds.
We may therefore conclude that Divinity as emanating is actually within all of us, but that it is variously veiled by us.
147. We have shown above that God does not exist in space, and that in consequence of this He is omnipresent, and also that the Divine is everywhere the same, but that we find a varying appearance of it in angels and people because of their varying reception.
Now because the Divinity emanating from the Lord as the sun is contained in its light and warmth, and because the light and warmth flow first into all - encompassing media which in the world are called atmospheres, and these are the containers of clouds, it can be seen that as the interior elements which form the intellect in people and angels are enveloped in such clouds, so the intellect is the receptacle of the emanating Divine. By clouds we mean spiritual clouds, which are thoughts, which, if they spring from truths, accord with Divine wisdom, but which, if they spring from falsities, conflict. Consequently when thoughts springing from truths become visible in the spiritual world, they also appear as white clouds, and thoughts springing from falsities as black clouds.
It can be seen from this that the emanating Divine is found indeed in all people, but that it is veiled by them in various ways.
147. It has been shown above that God is not in space, and that He is therefore Omnipresent, also that the Divine is the same everywhere but that His apparent variety is in angels and men from varying reception. Now because the Divine Proceeding from the Lord as a Sun is in light and heat, and light and heat first inflow into universal recipients, which in the world are called atmospheres, and these are the recipients of clouds, it can be established that in whatever way the interiors belonging to the understanding of a man or an angel are veiled about by such clouds, so he is a receptacle of the Divine Proceeding. By clouds are understood spiritual clouds which are thoughts which, if they are from truths, are in agreement with Divine Wisdom, but if from false things, are in disagreement. Wherefore also in the spiritual world when thoughts from truths are presented to the sight they appear as white clouds, but thoughts from false things appear as black clouds. From the foregoing it can be established that the Divine Proceeding is indeed in every man, but is variously veiled by each.
147. It has been shown above that God is not in space, and that He is thereby omnipresent; also that the Divine is the same everywhere, but that there is an apparent variety of it in angels and men from variety of reception. Now since the proceeding Divine from the Lord as a sun is in light and heat, and light and heat flow first into universal recipients, which in the world are called atmospheres, and these are the recipients of clouds, it can be seen that according as the interiors pertaining to the understanding of man or angel are veiled by such clouds, is he a receptacle of the proceeding Divine. By clouds are meant spiritual clouds, which are thoughts. These, if from truths, are in accordance, but if from falsities, are at variance with Divine Wisdom; consequently, in the spiritual world thoughts from truths, when presented to the sight, appear as shining white clouds, but thoughts from falsities as black clouds. From all this it can be seen that the proceeding Divine is indeed in every man, but is variously veiled by each.
147. Supra ostensum est, quod Deus non sit in spatio, et quod per id sit Omnipraesens, tum quod Divinum sit idem ubivis, sed quod apparens varium Ejus sit in angelis et hominibus ex varia receptione: nunc quia Divinum Procedens a Domino ut Sole est in Luce et Calore, ac lux et calor influunt primum in universalia recipientia, quae in Mundo vocantur athmosphaerae, et hae sunt recipientia nubium, 1 constare potest, quod quemadmodum interiora, quae sunt intellectus apud hominem aut angelum, talibus nubibus circumvelata sunt, ita sit receptaculum Divini Procedentis; per nubes intelliguntur nubes spirituales, quae sunt cogitationes, quae si ex veris sunt, concordant cum Divina Sapientia, si autem ex falsis, discordant; quare etiam cogitationes ex veris in Mundo spirituali, quando ad visum sistuntur, apparent sicut nubes candidae[,] et cogitationes ex falsis sicut nubes atrae. Ex his constare potest, quod Divinum procedens sit quidem in omni homine, sed quod ab illo varie obveletur.
Footnotes:
1. Prima editio: nubium;