71、以下内容足以清楚说明：纯属世人对属灵的神性事物的思维来自空间，而属灵人的思维却与空间无关。纯属世人通过他从眼见的物体所获得的观念进行思考，所有这些观念都有涉及长、宽、高和由这些所确定的或方或圆的形状在里面。这些概念明显存在于他对世上可见事物的思维观念中；还存在于他对那些不可见之物，如社会和道德事务的思维观念中。事实上，他并未意识到这一点；但它们仍以延伸的概念出现。属灵人则不同，天堂天使就更不用说了，他们的思维与源于空间长、宽、高的轮廓和形式毫无共同之处，只与源于生命状态所产生的事物状态的轮廓和形式有关。所以，他们思想的是生命的良善所产生的事物的良善，而非空间的长度；生命的真理所产生的事物的真理，而非空间的宽度；这些事物的层级而非空间的高度。因此，他们根据属灵事物与属世事物的对应关系进行思考。正是由于这种对应关系，在圣言中，“长”表示事物的良善，“宽”表示事物的真理，“高”表示这些的层级。由此明显可知，天堂天使在思想神性全在时，除了神性充满一切事物，却无关空间外，绝想不到别的。天使所想的是真理，因为照亮其理解力的光是神性智慧。
71. The following example should illustrate how merely earthly people think in spatial terms about matters spiritual and divine, while spiritual people do so without reference to space. When merely earthly people think, they use images they have garnered from things they have seen. There is some shape to all of these involving length, breadth, and height, some angular or curved form bounded by these dimensions. These dimensions are clearly present in the mental images people have of visible, earthly things; and they are present as well in their mental images of things they do not see, such as civic and moral matters. They do not actually see these dimensions, but they are still present implicitly.
It is different for spiritual people, and especially for heaven's angels. Their thinking has nothing to do with form and shape involving spatial length, breadth, and height. It has to do with the state of the matter as it follows from a state of life. This means that in place of length they consider how good something is as a result of the quality of the life from which it stems; in place of breadth they consider how true something is because of the truth of the life from which it stems; and in place of height they consider the level of these qualities. They are thinking on the basis of correspondence, then, which is the mutual relationship between spiritual and earthly things. It is because of this correspondence that "length" in the Word means how good something is, "breadth" means how true it is, and "height" means the level of these qualities.
We can see from this that the only way heaven's angels can think about divine omnipresence is that Divinity fills everything, but nonspatially. Whatever angels think is true, because the light that illumines their understanding is divine wisdom.
71. To show that the merely natural person thinks about spiritual and Divine matters in terms of space, and the spiritual person independently of space, let the following illustration suffice.
The merely natural person thinks in terms of ideas that he has acquired from objects visible to his sight, all of which exhibit in them a configuration possessing length, breadth and height and having a shape delimited by these, whether angular or curvilinear. These dimensions are clearly present in his mental conceptions of visible objects in the world, and they are also present in his mental conceptions of things not visible, as in his conceptions of civil and moral matters. He does not, indeed, see them, but still they are present as extended concepts.
[2] It is otherwise in the case of a spiritual person, especially in the case of an angel in heaven. His thinking is unrelated to configuration and form having anything do to with spatial length, breadth or height, but having to do with the state of a thing arising from the state of a person's life. Consequently, instead of spatial length he pictures the goodness of a thing arising from the goodness of a person's life, instead of spatial breadth the truth of a thing arising from the truth of a person's life, and instead of height degrees of these. Thus he thinks in terms of correspondence, which is the relation of spiritual and natural things to each other. And it is because of this correspondence that length in the Word symbolizes the goodness of a thing, breadth the truth of a thing, and height degrees of these.
It is apparent from this that when an angel in heaven reflects on the Divine omnipresence, it is utterly impossible for him to think otherwise than that the Divine fills all things independently of space. What an angel thinks is true, because the light that enlightens his intellect is Divine wisdom.
71. To make it clear that the merely natural man thinks of spiritual and Divine things from space, and the spiritual man [thinks] apart from space, let the following serve for illustration. The merely natural man thinks by means of ideas which he has acquired from the objects of sight, in all of which there is figure derived from length, breadth and height, and from form terminated by these, whether angular or circular. Those things are manifestly present in the ideas of his thought concerning visible things on earth; they are also present in the ideas of his thought concerning things not visible, such as civil and moral things. These indeed he does not see but yet they are present as continuous. It is not so with a spiritual man, especially with an angel of heaven. His thought has nothing in common with figure and form deriving anything from the length, breadth and height of space, but everything from the state of the thing from the state of life. Hence, instead of the length of space, he thinks of the good of a thing from the good of life, instead of the breadth of space, of the truth of a thing from the truth of life and instead of height, of degrees of these. Thus he thinks from the correspondence which there is between things spiritual and things natural. It is from this correspondence that in the Word, "length" signifies the good of a thing, "breadth" the truth of a thing, and "height" degrees of these. From this it is clear that when an angel of heaven thinks of the Divine Omnipresence, he simply cannot think otherwise than that the Divine fills all things apart from space. What an angel thinks is truth because the light (lux) which enlightens his understanding is the Divine Wisdom.
71. To make it clear that the merely natural man thinks of spiritual and Divine things from space, and the spiritual man apart from space, let the following serve for illustration. The merely natural man thinks by means of ideas which he has acquired from objects of sight, in all of which there is figure partaking of length, breadth, and height, and of shape determined by these, either angular or circular. These [conceptions] are manifestly present in the ideas of his thought concerning things visible on earth; they are also in the ideas of his thought concerning those not visible, such as civil and moral affairs. This he is unconscious of; but they are nevertheless there, as continuations. With a spiritual man it is different, especially with an angel of heaven, whose thought has nothing in common with figure and form that derives anything from spiritual length, breadth, and height, but only with figure and form derived from the state of a thing resulting from the state of its life. Consequently, instead of length of space he thinks of the good of a thing from good of life; instead of breadth of space, of the truth of a thing from truth of life; and instead of height, of the degrees of these. Thus he thinks from the correspondence there is between things spiritual and things natural. From this correspondence it is that in the Word "length" signifies the good of a thing, "breadth" the truth of a thing, and "height" the degrees of these. From this it is evident that an angel of heaven, when he thinks of the Divine Omnipresence, can by no means think otherwise than that the Divine, apart from space, fills all things. And that which an angel thinks is truth, because the light which enlightens his understanding is Divine Wisdom.
71. Ut pateat quod mere naturalis homo de spiritualibus et Divinis cogitet ex spatio, et spiritualis homo absque spatio, sit hoc illustrationi: homo mere naturalis cogitat per ideas quas sibi comparavit ex objectis visus, in quibus omnibus est figura trahens ex longo, lato et alto, et ex forma per illa terminata, quae vel est angularis vel circularis; haec manifeste insunt ideis cogitationis ejus de visibilibus in tellure, et quoque insunt ideis cogitationis ejus de non visibilibus1 ut de civilibus et moralibus; haec quidem non videt, sed usque insunt ut continua.
[2] Aliter homo spiritualis, imprimis angelus coeli; ejus cogitatio nihil commune habet cum figura et forma trahente aliquid ex longo, lato et alto spatii, sed ex statu rei ex statu vitae; inde pro longo spatii cogitat bonum rei ex bono vitae, pro lato spatii verum rei ex vero vitae, et pro alto gradus eorum; ita cogitat ex correspondentia, quae est spiritualium et naturalium inter se; ex qua correspondentia est, quod longitudo in Verbo significet bonum rei, latitudo verum rei, et altitudo gradus eorum. Ex his patet, quod Angelus coeli nequaquam aliter cogitare possit cum de Omnipraesentia Divina, quam quod Divinum impleat omnia absque spatio; quod Angelus cogitat, id est verum, quia Lux, quae illuminat ejus intellectum, est Divina Sapientia.