6、许多人认为，有一种唯一的物质，这种物质也被称为最初物质，万物的源头；但其性质是一个不为人知的谜。人们认为它是如此简单，以至于没有比这更简单的了，它就像一个没有维度的点；有维度的形式是从无数这样的点中产生的。然而，这是一种由空间思维产生的幻觉；空间思维使得最小的元素看上去就像这样。而真相是，事物越简单，越纯净，就越大越丰盛，或说就越复杂，所包含的东西就越多。这就是为何我们越深入检查某个事物，所看到的事物就越奇妙、完美和漂亮；因此，最初物质里面必有最奇妙、最完美和最漂亮的事物。这是因为最初物质来自灵界太阳，这太阳来自主，是主所在的地方，如前所述。因此，这太阳本身就是唯一的物质，因不在空间中，故是万有中的万有，或说完全存在于一切事物中，就在受造宇宙的最大和最小事物里面。
由于这太阳是产生一切事物的最初和唯一的物质，所以可推知，这种物质里面的事物无限多于在源自它的物质中所能出现的事物，它所产生的这些物质被称为实物，最后被称为材料。这种无限性不可能出现在衍生物质中，因为衍生物质是通过两种层级从这太阳降下来的，而一切完美也照着这两种层级而递减。因此，如前所述，越内在地检查一个事物，所看到的事物就越奇妙、完美和漂亮。从刚才所述可以证实：神性以某种形像存在于一切受造物中，只是在通过层级下降的过程中变得越来越不明显；当低层因着高层的关闭而与高层分离时，神性就变得更不明显，并被泥土堵塞。若不阅读并理解《圣爱与圣智》一书关于属灵太阳（83-172节）、层级（173-281节）和创世（83-172节）的说明，这些概念必然显得晦涩难懂。
6. Many people acknowledge that there is a single substance which is also the first, from which all else originates. But they do not know the nature of that substance. They believe it to be so simple that there is nothing simpler, that it can be likened to a point having no dimension, and that from an infinite number of such points have sprung forms having dimension. This is, however, a misconception, arising from a spatial concept. For from the perspective of this concept there appears to be such a least entity. But yet the truth is that the simpler and purer a thing is, the greater and more replete it is. That is the reason that the more interiorly any object is viewed, the more marvelous, perfect and beautiful are the elements seen in it. And consequently that in the first substance are the most marvelous, perfect and beautiful of all.
This is the case because the first substance arises from the spiritual sun, which, as we said, originates from the Lord and within which is the Lord. Thus that sun is itself the one and only substance, and because it does not exist in space, it is the all in all things, and exists in the greatest and least elements of the created universe.
[2] Since that sun is the first and only substance from which all else springs, it follows that it has in it infinitely more elements than can appear in the substances arising from it - substances which are called derivative and finally material. Those elements cannot appear in these substances because they descend from that sun through degrees of two kinds, in accordance with which all perfections decrease. So it is that, as we said above, the more interiorly something is viewed, the more marvelous, perfect and beautiful are the elements seen.
We have said this much to establish the fact that some image of the Divine exists in every created thing, but that this becomes less and less apparent with its descent through degrees, and still less when a lower degree by its closure becomes separated from a higher degree and is clogged with earthy matters.
This, however, cannot but seem obscure unless one has read and understood what we demonstrated in our treatise Divine Love and Wisdom regarding the spiritual sun, Divine Love and Wisdom 83-172, regarding degrees, Divine Love and Wisdom 173-281, and regarding the creation of the universe, Divine Love and Wisdom 282-357.
6. It is widely recognized that there is only one substance that is the first and is the basis of everything, but the nature of that substance is a mystery. People think that it is so simple that nothing could be simpler, that it is like a dimensionless point, and that dimensional forms emerge from an infinite number of such points. However, this is an illusion arising from spatial thinking; spatial thinking makes the smallest element look like this. The truth is, though, that the simpler and purer anything is the greater and fuller it is. This is why the more deeply we look into anything, the more amazing, perfect, and beautiful are the things we see; so in the first substance of all there must be the most amazing, perfect, and beautiful things of all.
This is because the first substance comes from the spiritual sun, which as already noted [5] is from the Lord and is where the Lord is. That sun itself is therefore the only substance, and since it is not in space, it is totally present in everything, in the largest and the smallest components of the created universe.
[2] Since that sun is the first and only substance that gives rise to everything, it follows that it contains infinitely more things than we can see in the substances that arise from it, which we refer to as derivative substances and ultimately matter. The reason we cannot see these things is that they come down from the sun by two kinds of level, and that all aspects of their perfection decrease by these two kinds of level. This is why the more deeply we look into anything, the more amazing, perfect, and beautiful are the things we see, as just noted.
I mention this in support of the proposition that there is some image of Divinity in everything that has been created, allowing for the fact that this image is less and less apparent as we come down level by level. It is even less apparent when a lower level, separated from a higher one by its closure, is clogged by earthly matter.
Still, all this cannot help but seem obscure unless you have read and comprehended what was explained in Divine Love and Wisdom about the spiritual sun (53-172 [Divine Love and Wisdom 83-172]), levels (Divine Love and Wisdom 173-281), and the creation of the universe (Divine Love and Wisdom 282-357).
6. It is acknowledged by many that there is an only substance and that this is also called the first substance, the source of all things; but the nature of this substance is not known. It is believed to be so simple that there is nothing simpler; that it may be compared to a point with no dimension; and that from an infinite number of such points the forms of dimension came into being. This, however, is a fallacy, originating from the idea of space; for in accordance with this idea, there would appear to exist such an object of this minimum size. Nevertheless, the truth is that the simpler and purer a thing is, the more complex it is and the more it contains. For this reason the more interiorly any object is examined the more wonderful, perfect and beautiful are the things seen in it; and thus in the first substance are the most wonderful, perfect and beautiful of all. This is because the first substance is from the spiritual Sun, which, as has been said, is from the Lord, and in which the Lord is. Therefore that Sun is itself the one only substance; and as this Sun is not in space it is the all in all, and is in the greatest as well as in the least things of the created universe.
[2] Since that Sun is the first and only substance from which all things are, it follows that there are in that substance infinitely more things than can appear in the substances originating from it, which are called substantiated, and finally material. Those things cannot appear in these substances because they descend from that Sun by degrees of a twofold nature according to which all perfections decrease. For this reason, as was stated above, the more interiorly any thing is examined, the more wonderful, perfect and beautiful are the things that are seen. From what has just been said it may be confirmed that the Divine is in a certain manner imaged in every created thing; but that it becomes less and less apparent in its descent through the degrees, becoming still less apparent when a lower degree has become separated from a higher by the closing up of the higher, and is choked with earthy matter. All this, however, cannot but seem obscure unless one has read and understood what has been shown in the treatise THE DIVINE LOVE AND WISDOM concerning the spiritual Sun (n. 83-172); concerning degrees (n. 173-281); and concerning the creation of the universe (n. 282-357).
6. Many admit that there is an only substance which is the first substance and the source of all things, but what kind of a substance it is they do not know. They believe it to be so simple that nothing is simpler; that it may be compared to a point with no dimension; and that from an infinite number of such the forms of dimension came into existence. This, however, is a fallacy originating in the idea of space; for the idea of space makes the least to appear such. But the truth is that the simpler and purer any thing is, the more and the fuller it is. It is for this reason that the more deeply any object is examined, the more wonderful, perfect, and beautiful are the things seen in it; and thus that the most wonderful, perfect, and beautiful of all are in the first substance. This is true, because the first substance is from the spiritual sun, which, as has been said, is from the Lord, and in which the Lord is, there fore that sun is itself the only substance; and as this substance is not in space it is the all in all, and is in the greatest and the least things of the created universe.
[2] Since that sun is the first and only substance, from which all things are, it follows that infinitely more things are in that substance than can appear in the substances that spring from it, which are called substantiate [or composite], and at length material. These things cannot appear in those substances, because they descend from that sun by degrees of a twofold kind, in accordance with which all perfections decrease. For this reason, as said above, the more deeply any thing is examined, the more wonderful, perfect, and beautiful are the things that are seen. This has been said to show that in a certain image the Divine is in every created thing, but becomes less and less apparent in its descent through the degrees, and still less apparent when a lower degree has become separated from a higher by the closing up of the higher, and by becoming itself choked up with earthy matters. This, however, must needs seem obscure, unless one has read and understood what has been presented in the work on The Divine Love and the Divine Wisdom, respecting the spiritual sun (Divine Love and Wisdom 83-172), respecting degrees (Divine Love and Wisdom 173-281), and respecting the creation of the universe (Divine Love and Wisdom 282-357).
6. A multis agnoscitur, quod unica substantia sit, quae etiam prima, e qua sunt omnia; sed qualis illa substantia est, non scitur; creditur quod sit ita simplex ut nihil simplicius, et quod assimilari possit puncto quod nullius dimensionis est, et quod ex infinitis talibus formae dimensionis exstiterint: sed hoc est fallacia, oriunda ex idea spatii; ex hac enim idea apparet minimum tale: sed usque veritas est, quod quo aliquid simplicius et purius est, eo plus et plenius sit; quae causa est, quod quo interius aliquod objectum spectatur, inibi eo mirabiliora, perfectiora et formosiora conspiciantur; et quod sic in substantia prima omnium mirabilissima, perfectissima et formosissima sint. Quod ita sit, est quia prima substantia est ex Sole spirituali, qui, ut dictum est, est a Domino et in quo Dominus; ita est ipse ille Sol unica substantia, qui quia non in spatio est, est omne in omnibus, ac in maximis et minimis Universi creati.
[2] Cum Sol ille est substantia prima et unica, ex qua omnia, sequitur quod in illa sint infinite plura, quam quae apparere possunt in substantiis inde oriundis, quae substantiata et demum materiae vocantur: quod illa non in his apparere possint, est quia descendunt a Sole illo per gradus duplicis generis, secundum quos omnes perfectiones decrescunt: inde est, quod, ut supra dictum est, quo interius aliquid spectatur, eo mirabiliora, perfectiora et formosiora conspiciantur. Haec dicta sunt, ut confirmetur, quod Divinum in quadam imagine sit in omni creato, sed quod id minus et minus appareat in descendendo per gradus, et adhuc minus dum gradus inferior separatus a gradu superiori per occlusionem obstipatur materiis terrestribus. Sed haec non possunt non obscura videri, nisi lecta sint et intellecta quae in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA, de Sole spirituali 83-172, 1de Gradibus 173-281, 2et de Creatione Universi, 282-357, demonstrata sunt.
Footnotes:
1 Prima editio: "53" in loco "83" et "172;" in loco "172,".
2 Prima editio: 281;