215、人们尚不知道，每个系列的最终元素，也就是说，功用、行为、作为、行动，就是一切在先元素的复合物和容器。功用、行为、作为和行动里面除了诸如动作里面的东西外，似乎什么也没有；而事实上，一切在先元素的确存在于它们里面，并且如此完全，以至于一无所缺。在先元素就包含在它们里面，就像酒在酒桶或酒瓶里、家具在屋里。在先元素并未显明，因为人们只能从外在看待它们；从外在来看，它们就是简单的活动和动作。这种情况就像当人移动手臂和手时，并未意识到以下事实：上千条运动纤维一起作用，产生了它们的每一个动作；而与这上千条运动纤维相对应的，则是人之情感和思维里面驱使运动纤维活动的成千上万的事物。这些行为因深藏于内，故未显明给任何身体感觉。
众所周知，若不通过思维发源于意愿，任何事都无法在身体里，或通过身体做成；由于正是这二者在起作用，所以情况必是这样：意愿和思维的一切元素都存在于行为中。它们无法分离；因此，看一个人的行动或作为，其他人就能判断出其被称为意图的意愿的思维。我已得知，天使只看人的行动或作为，就能察觉并看出实行者的意愿和思维的一切品质；第三层天堂的天使从他的意愿察觉并看出促使他行动的目的，第二层天堂的天使察觉并看出目的如此行动的原因。正因如此，在圣言中，经上常常命令作为和行动，并且经上说，通过行为就能知道一个人。
215. People have not yet recognized that the last member of each sequence--service, act, deed, and practice--is the composite and vessel of all the earlier members. It seems as though there were nothing more within service, act, deed, or practice than there is within motion. However, all these prior stages are actively present within, so completely present that nothing is missing. They are enclosed within it the way wine is enclosed in a bottle or furnishings in a house.
The reason this is not noticed is that we look at acts of service from the outside only, and things seen from the outside are simply events and motions. It is like seeing our arms and hands move and not knowing that a thousand motor fibers are cooperating in each movement, with a thousand elements of thought and desire answering to those thousand motor fibers and stimulating them. Since these things are happening far inside, they are not visible to any of our physical senses. This much is known, that nothing is done in or through the body except from volition and through thought; and since these two are acting, every element of volition and thought must necessarily be present within the act. They cannot be separated. This is why we draw conclusions on the basis of deeds or works about each other's purposeful thought, which we refer to as "intent."
I have learned that angels can sense and see from someone's single deed or work everything about the intention and thought of the one who is doing it. From the person's volition, angels of the third heaven see the purpose for which it is being done, and angels of the second heaven see the means through which the purpose is working. This is why deeds and works are so often mandated in the Word, and why it says that we are known by our works.
215. People do not as yet know that in any succession the final element - such as useful endeavor, action, work and practice - embraces and contains all the prior elements. It appears as though useful endeavor, action, work and practice have in them no more than what is found in motion, when in fact they have all prior elements actually present in them, and this so fully that nothing is lacking. The prior elements are contained in them like wine in its decanter or like the furnishings in a house.
The prior elements are not apparent because these things are viewed only from without, and viewed from without they are simply activities and motions. The case is as when one moves one's arms and hands, unconscious of the fact that a thousand motor fibers act together to produce their every motion, and that corresponding to the thousand motor fibers are thousands of things in one's thought and affection which impel the motor fibers to action. Because these act from within, they are not apparent to any bodily sense.
[2] This much is known, that no action is executed in the body or by means of it unless it springs from the will through the thought; and because it is these two that act, it cannot but be the case that each and every element of the will and thought are present in the action. They cannot be separated. So it is that from seeing a person's deeds or works others judge of the thought of his will, which they call his intention.
A fact made known to me is that from simply seeing a person's deed or work, angels perceive and see every quality of the will and thought of the doer - angels of the third heaven perceiving and seeing from his will the end prompting the action, and angels of the second heaven perceiving and seeing the cause through which the end thus acts.
It is because of this that works and deeds are so often commanded in the Word, and that it says a person is known by them. 1
Footnotes:
1. Matthew 7:16, 20, 12:33. Luke 6:44.
215. It has not yet been known that the ultimate of each series, that is, use, action, work, and practice, is the complex and containant of all the prior things. It appears as if there were nothing more in use, action, work and practice than such as there is in motion. But yet all the prior things are actually present in these, and so fully that there is nothing lacking. They are enclosed therein like wine in its cask and like furniture in its house. They are not apparent, because they are regarded only externally, and regarded externally, they are merely activities and motions. It is like when arms and hands move, and one is unconscious that a thousand motor fibres concur in every motion of them, and that to the thousand motor fibres correspond thousands of things of thought and affection which excite the motor fibres. Because these things act inwardly, they are not apparent to any bodily sense. But this is known, that nothing takes place in or through the body except from the will by means of the thought. And because both of these act, it cannot be otherwise than that all things of the will and the thought, in general and in particular, are within the action. They cannot be separated. Hence it is that from a man's deeds or works others judge of the thought of his will which is called intention. This has been made known to me, that angels, from the mere deed or work of a man, perceive and see everything of the will and thought of the doer. Angels of the third heaven perceive and see from his will the end for which he acts, and angels of the second heaven the cause through which the end operates. It is from this that in the Word, works and deeds are so often commanded, and that it is said that a man is known by his works.
215. That the outmost in each series, that is to say, use, action, work, and doing, is the complex and containant of all things prior, has not yet been known. There seems to be nothing more in use, in action, in work, and in doing than such as there is in movement; yet all things prior are actually present in these, and so fully that nothing is lacking. They are contained therein like wine in its cask, or like furniture in a house. They are not apparent, because they are regarded only externally; and regarded externally they are simply activities and motions. It is as when the arms and hands are moved, and man is not conscious that a thousand motor fibers concur in every motion of them, and that to the thousand motor fibers correspond thousands of things of thought and affection, by which the motor fibers are excited. As these act deep within, they are not apparent to any bodily sense. This much is known, that nothing is done in or through the body except from the will through the thought; and because both of these act, it must needs be that each and all things of the will and thought are present in the action. They cannot be separated; consequently from a man's deeds or works others judge of the thought of his will, which is called his intention. It has been made known to me that angels, from a man's deed or work alone, perceive and see every thing of the will and thought of the doer; angels of the third heaven perceiving and seeing from his will the end for which he acts, and angels of the second heaven the cause through which the end operates. It is from this that works and deeds are so often commanded in the Word, and that it is said that a man is known by his works.
215. Quod ultimum cujusvis seriei, quod est usus, actio, opus et exercitium, sit complexus et continens omnium priorum, nondum est notum; apparet sicut in usu, actione, opere et exercitio, non plus insit quam tale quod est in motu, sed usque illis omnia priora actualiter insunt, et tam plene ut nihil desit; sunt in illis inclusa, sicut vinum in suo vase, et sicut utensilia in sua domo. Quod haec non appareant, est quia solum exterius spectantur, et exterius spectata sunt modo activitates et motus: est sicut cum brachia et manus se movent, ac nescitur quod mille fibrae motrices ad quemlibet motum eorum concurrant, et quod mille fibris motricibus millia cogitationis et affectionis correspondeant, quae fibras motrices excitant; quae quia intime agunt, coram aliquo sensu corporis non apparent:
[2] hoc notum est, quod nihil agatur in corpore aut per illud, nisi quam ex voluntate per cogitationem, et quia utraque agit, non potest non quin omnia et singula voluntatis et cogitationis actioni insint; non separari possunt: inde est, quod ex factis seu operibus judicetur ab aliis de hominis cogitatione voluntatis, quae vocatur intentio. Hoc mihi notum factum est, quod Angeli ex solo facto seu opere hominis percipiant et videant omne voluntatis et cogitationis ejus qui facit, angeli tertii coeli ex voluntate finem propter quem, ac Angeli secundi Coeli causam per quam finis agit. Exinde est quod in Verbo opera et facta toties mandentur, ac dicatur quod homo ex illis cognoscatur.