186、为更好地理解何为离散层级，其性质如何，它们与连续层级有何不同，以天使天堂为例。天堂分为三层，这些通过高度层级而彼此分离；因此，一层在另一层之下；它们互不相通，只通过流注保持联系；这流注从主发出，依次流经各天堂，直至最低层，而不是反过来。然而，每层天堂本身不是照高度层级，而是照广度层级来划分。住在中间，也就是在中心的天使处于智慧之光；而住在周围，直至边界的天使则处于智慧之荫。智慧就这样递减，直到无知，就像光渐弱，直到变暗，这个过程是连续发生的。
世人也一样。属于其心智的内层被划分为和天堂一样多的层级；这些层级也是一层在另一层之上；因此，属于世人心智的内层是照离散层级，也就是高度层级而划分的。所以，照其智慧的层级，人有可能在最低层级，也有可能在较高层级，甚至可能在最高层级。此外，当他只处在最低层级时，较高层级就被关闭，但会随着他从主接受智慧而被打开。人也有连续层级，也就是广度层级在里面，和天堂一样。人就像天堂，因为就其心智的内层而言，他在处于来自主的爱与智慧的程度内而为一个最小形式的天堂。就其心智的内层而言，一个人便是一个最小形式的天堂，对此，可参看《天堂与地狱》(51-58节)一书。
186. The angelic heavens may serve as an example for better comprehension of the reality and nature of distinct levels and of how they differ from gradual levels. There are three heavens marked off by vertical levels so that one is underneath another. The only way they communicate is by an inflow that comes from the Lord through the heavens in sequence down to the lowest, and not the other way around.
Each heaven on its own, though, is marked off not by vertical levels but by horizontal ones. The people in the middle or center are in the light of wisdom, while those around them all the way to the borders are in the shadow of wisdom. That is, wisdom wanes all the way to ignorance as the light declines into shadow, which happens gradually.
It is the same with us. The inner realms of our minds are marked off into as many levels as are the angelic heavens, with one level over another. So the inner realms of our minds are marked off in distinct or vertical levels. This is why we can be engaged in the lowest level, a higher level, or the highest level depending on the level of our wisdom. It is why the higher level is closed when we are exclusively engaged in the lowest one, and why the higher one is opened as we accept wisdom from the Lord. There are also gradual or horizontal levels in us just as there are in heaven.
The reason we resemble the heavens is that we are miniature heavens as to the deeper realms of our minds when we are engaged in love and wisdom from the Lord. (On our being miniature heavens as to the deeper realms of our minds, see Heaven and Hell 51-58)
186. To comprehend better still what discrete degrees are and their nature, and how they differ from continuous degrees, take for example the angelic heavens. There are three heavens, and these distinct from each other by degrees of height. Consequently one heaven lies beneath another; nor do they communicate with one another except by influx, which descends from the Lord through the heavens in turn to the lowest, and not the reverse.
At the same time, however, each heaven is in itself distinguished into regions, not by degrees of height but by degrees of breadth. The inhabitants who are in the middle or at the center live in the light of wisdom, while those who are in the peripheral areas extending to the borders live in the shadows of wisdom. Thus wisdom decreases even to the point of ignorance as light fades into dusk, which takes place by a continuous diminution of it.
[2] It is the same with people. Their interior regions, which are those of their mind, are distinguished into as many degrees as the angelic heavens are, and these degrees in them exist one above another. Consequently the interior regions in people, which are those of their mind, are distinguished by discrete degrees or degrees of height. It is possible, therefore, for a person to dwell in the lowest degree, or in the next higher degree, or even in the highest, according to the degree of his wisdom. However, when he dwells only in the lowest degree, the higher degree is closed, and it is opened as he receives wisdom from the Lord.
A person also has in him, like heaven, continuous degrees or degrees of breadth.
A person is like the heavens because in respect to the interior elements of his mind he is - to the extent that he is governed by love and wisdom from the Lord - a heaven in miniature form. (Regarding this point, that a person in respect to the interior elements of his mind is a heaven in miniature form, see in the book Heaven and Hell nos. 51-58.)
186. That it may be still better understood what discrete degrees are, what their nature is, and how they differ from continuous degrees, the angelic heavens may serve as an example. There are three heavens, and these are separated by degrees of height. Wherefore the heavens are one below another, nor do they communicate with each other except by influx, which is effected by the Lord through the heavens in their order to the lowest, but not the other way about. Each heaven by itself, however, is divided into regions not by degrees of height but by degrees of breadth. Those who are in the middle, or the centre, are in the light of wisdom, but those who are on the outside even at the boundaries, are in the shade of wisdom. Thus wisdom decreases, even to ignorance, just as the light decreases towards shade, which takes place by continuity. It is the same with men. The interiors belonging to their minds are separated into as many degrees as the angelic heavens, and these degrees are one above another. Therefore the interiors of men belonging to their minds are separated by discrete degrees, or degrees of height. Hence it is that man may be in the lowest degree, then in a higher, and even in the highest, according to the degree of his wisdom; and when he is only in the lowest degree, the higher degree is closed, but as he receives wisdom from the Lord, it is opened. There are also in man, as in heaven, continuous degrees or degrees of breadth. A man is like the heavens because as regards the interiors of his mind he is a heaven in the least form, to the extent that he is in love and wisdom from the Lord. That a man as regards the interiors of his mind is a heaven in the least form may be seen in the work HEAVEN AND HELL (51-58).
186. That it may be still better comprehended what discrete degrees are, what their nature is, and how they differ from continuous degrees, the angelic heavens may serve as an example. There are three heavens, and these are separated by degrees of height; therefore the heavens are one below another, nor do they communicate with each other except by influx, which proceeds from the Lord through the heavens in their order to the lowest; and not contrariwise. Each heaven by itself, however, is divided not by degrees of height but by degrees of breadth. Those who are in the middle, that is, at the center, are in the light of wisdom; but those who are around about, even to the boundaries, are in the shade of wisdom. Thus wisdom grows less and less even to ignorance, as light decreases to shade, which takes place continuously. It is the same with men. The interiors belonging to their minds are separated into as many degrees as the angelic heavens; and these degrees are one above another; therefore the interiors of men which belong to their minds are separated by discrete degrees, that is, degrees of height. Consequently a man may be in the lowest degree, then in a higher, and also in the highest degree, according to the degree of his wisdom; moreover, when he is in the lowest degree only, the higher degree is shut, - but is opened as he receives wisdom from the Lord. There are also in a man, as in heaven, continuous degrees, that is degrees of breadth. A man is like the heavens because as regards the interiors of his mind, he is a heaven in least form, in the measure in which he is in love and wisdom from the Lord. That man as regards the interiors of his mind is a heaven in least form may be seen in the work Heaven and Hell (n. 51-58.)
186. Ut adhuc melius comprehendatur 1 quid et quales sunt Gradus discreti, et quae differentia illorum est a Gradibus continuis, sint Coeli Angelici pro exemplo: sunt tres Coeli, et illi distincti per Gradus altitudinis; quare unum Coelum est sub altero; nec communicant inter se aliter quam per influxum, qui fit a Domino per Coelos in suo ordine ad infimum, et non vicissim. At unumquodvis Coelum per se non per gradus altitudinis, sed per gradus latitudinis distinctum est; illi qui in medio sunt, seu in centro, in Sapientiae luce sunt, at qui in peripheriis usque ad terminos sunt[,] in Sapientiae umbra; ita decrescit sapientia usque ad ignorantiam sicut lux decrescit in umbram, quod fit per continuum.
[2] Simile est apud homines; interiora quae Mentis eorum sunt, distincta sunt in totidem Gradus in quot sunt Coeli Angelici, ac unus eorum Gradus est supra alterum, quare interiora hominum quae Mentis eorum sunt, distincta sunt per gradus discretos seu altitudinis; inde est, quod homo possit in infimo gradu esse, tum in superiori, et quoque in supremo[,] secundum gradum sapientiae ejus; et quod cum solum in infimo gradu est, superior gradus clausus sit, et quod is aperiatur, sicut recipit sapientiam a Domino. Sunt etiam apud hominem, sicut in Coelo, gradus continui seu latitudinis. Quod homo coelis similis sit, est quia ille quoad interiora mentis suae est Coelum in minima forma, quantum in amore et in sapientia est a Domino: quod homo quoad interiora mentis suae sit Coelum in minima forma, videatur in Opere de COELO ET INFERNO 51-58.
Footnotes:
1. Prima editio: comprendatur