112、下面简要地说明天堂与尘世的结合是如何通过对应实现的。主的国是目的之国，目的即功用；｛注1｝也可说，是功用之国，功用即目的。因此，上帝如此地创造并形成宇宙，使功用处处被覆盖着，能使它们呈现在行为或结果中：先在天堂，后在尘世，逐层地、持续地下至尘世最外层的事物中。那么，很显然，属世事物与属灵事物、或尘世与天堂的对应是通过功用实现的，功用把它们结合起来。覆盖功用的形式是对应和结合的手段，其程度与它们成为功用的形式的程度相称。在自然界的三界中，照秩序存在的一切事物都是功用的形式，或者是出于功用、为了功用所形成的结果，这就是为何尘世中的事物都是对应。然而，对人来说，他越是照着神性秩序生活，或者说，越是爱主爱邻，他的行为就越是形式上的功用，也越是对应，由此对应把他与天堂结合起来。总之，爱主爱邻就是发挥功用。｛注2｝此外，要知道，人是尘世与灵界结合的途径，也就是说，人是结合的媒介，因为他里面既有尘世也有灵界（参看57）。因此，人在何等程度上属灵，就在何等程度上是结合的媒介；相反，人在何等程度上属世，而非属灵，就在何等程度上不是结合的媒介。不过，若没有人这个媒介的助力，神性流注固然继续流入尘世，流入属于人的尘世的事物，但不会流入人的理性官能。
｛注1｝：【英94】“功用”的原文是“usus”。史威登堡使用这个名词至少部分地与“良善、好”同义。当“功用”与“行为”同义时（如在“发挥功用”的概念中），它指的是对某人有益的行为（行善）； 当表示一项活动的某个方面或执行该活动的人（如“法官的功用”）时，指的是该活动或人提供的帮助。对史威登堡“功用”概念的探讨，参见Van Dusen 1981。
｛注2｝：每种良善出于并根据功用而有自己的快乐和品质；因此，功用如何，良善就如何（3049，4984，7038）。天使的生活由爱和仁的良善构成，也就是发挥功用（454）。主，因而天使，在关注人时，只看目的，也就是功用（1317，1645，5854）。主的国是功用的国，也就是目的的国（454，696，1103，3645，4054，7038）。事奉主就是发挥功用（7038）。人里面形成的每一个和一切事物都是为了功用（3626，4104，5189 9297），也是出于功用，也就是说，功用先于人里面发挥功用的器官形式，因为功用是来自主、经由天堂的流注（4223，4926）。此外，人长大成熟时，出于并为了功用形成了构成其心智的内层（1964，6815，9297）。因此，人就是他所具有的功用（1568，3570，4054，6571，6935，6938，10284）。功用就是人行事的目的（3565，4054，4104，6815）。功用是首先的和末后的，因而是人的全部（1964）。
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112. 下面用几句话来说明天堂与尘世的联结如何通过对应实现. 主的国是目的的国, 也就是功用的国; 或也可说, 是功用的国, 也就是目的的国. 因此, 神性如此创造并形成整个宇宙, 以致功用披上物质; 这些物质能使它们呈现在行为或结果中, 先是在天堂, 后是在尘世, 因而逐步通向自然界最低级的事物. 显然, 属世之物与属灵之物, 或尘世与天堂的这种对应通过功用实现, 功用把它们联结起来. 包裹功用的形式照着它们成为功用的形式而成为对应和联结. 在自然界的三个国度中, 照秩序存在的一切事物都是功用的形式, 或为了功用出于功用所形成的结果; 这就是为何自然界中的事物都是对应. 然而, 对人来说, 他越照着神序生活, 也就是越处于对主之爱和对邻之仁, 他的行为就越是形式上的功用, 也越是把他与天堂联结起来的对应. 总的来说, 爱主爱邻就是发挥功用. 此外, 要知道, 人是自然界和灵界联结所凭借的手段; 也就是说, 人是联结的媒介, 因为他里面既有一个自然界, 也有一个灵界(参看57节). 因此, 人在何等程度上是属灵的, 就在何等程度上是联结的媒介; 相反, 人在何等程度上是属世的, 而非属灵的, 就在何等程度上不是联结的媒介. 然而, 若没有人这个媒介, 神性固然继续流入尘世, 以及属于人的尘世事物, 但不会流入人的理性官能.
注: 每种良善出于并照着功用而拥有自己的快乐和品质; 因此, 功用如何, 良善就如何(天国的奥秘 3049, 4984, 7038节). 天使的生活在于爱与仁之良善, 也就是发挥功用(天国的奥秘 454节). 主, 因而天使在关注人时, 只看目的, 也就是功用(天国的奥秘 1317, 1645, 5854节). 主的国是功用的国, 也就是目的的国(天国的奥秘 454, 696, 1103, 3645, 4054, 7038节). 事奉主就是发挥功用(天国的奥秘 7038节). 人里面的每一个和一切事物都是为功用(天国的奥秘 3626, 4104, 5189 9297节), 以及出于功用而得以形成; 也就是说, 功用先于人里面用来发挥功用的器官形式, 因为功用是来自主经由天堂的流注(天国的奥秘 4223, 4926节). 此外, 人长大成熟之后, 构成其心智的内层出于并为了功用而得以形成(天国的奥秘 1964, 6815, 9297节). 因此, 人与他所具有的功用是一样的(天国的奥秘 1568, 3570, 4054, 6571, 6935, 6938, 10284节). 功用就是人行事所为的目的(天国的奥秘 3565, 4054, 4104, 6815节). 功用是首先的和末后的, 因而是人的全部(天国的奥秘 1964节).
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112. 下面簡單說明一下天國是如何通過對應與人間相聯的。主的國度是用途的國度, 也就是功能之國;相當於說, 主的國度是功能的國度, 也就是用途之國。正因如此, 宇宙已被神性創造和形成, 以致于功能自行被包藏於材料之中, 並能在行為或結果中將自己表現出來;首先是在天國, 然後是這個世界, 逐步到自然中的最底層事情。由此可見, 物質現象與心靈現象的對應, 或說人間與天國的對應, 是通過功用來產生, 是功用將它們聯合。我們還可以看出, 包藏功用的形式是對應和聯合, 以至於它們就是功用的形式。
在物質世界的三個國度中, 一切照聖規產生的事物都是其功用的外在表現形式, 或者說是源自功用, 為了發揮功用而形成的結果。正因如此, 在此出現的事物都是對應。
就人而言, 我們的行為是功用的表現, 當行為符合聖規——也就是仁主義鄰(或者愛主和愛鄰)時, 這樣的行為就是使得我們與天國聯合的對應。概括而言, 仁主和義鄰就是履行功用。
我們還當知道, 物質世界是通過人類與心靈世界聯合, 人類是兩者聯合的紐帶, 因為人的裡面既是一個物質世界還是一個心靈世界(57)。以至於我們若屬心靈, 就能成為兩者聯合的紐帶;若是屬肉體, 就不然。即便沒有我們的配合, 主的流注持續進入物質世界和世上屬於人類的事物之中, 但不會進入人的理性功能。
112. From these few examples, we can infer what correspondence is like.
We may note briefly how the union of heaven with the world occurs by means of correspondences. The Lord's kingdom is a kingdom of purposes that are functions or - which amounts to the same thing - of functions that are purposes. For this reason, the universe has been so created and formed by the Divine that functions can clothe themselves in materials that enable them to present themselves in act or in results, first in heaven and then in this world, and so step by step all the way to the lowest things in nature. We can see from this that the correspondence of natural phenomena with spiritual ones, or of the world with heaven, takes place through functions, and that the functions are what unite them. We can also see that the forms that clothe the functions are correspondences and unions to the extent that they are forms of the functions.
In the three kingdoms of earthly nature, all the things that happen according to the design are [outward] forms of their functions or results formed by function for function. This is why the things that occur there are correspondences.
As for us, though, our acts are services in forms to the extent that we live according to the divine design - that is, in love for the Lord and in thoughtfulness toward our neighbor. To that extent, our acts are correspondences that unite us to heaven. In general terms, loving the Lord and our neighbor is being of service. 1
We need to know as well that it is humankind through which the natural world is united to the spiritual world, that we are the means of the union. For there is within us a natural world and also a spiritual world (see above, 57); so to the extent that we are spiritual, we are a means of union. However, to the extent that we are natural and not spiritual, we are not a means of union. The Lord's inflow into the world and into the world's gifts within us continues even without our aid, but it does not come into our rational functioning.
Footnotes:
1. Everything good has its delight from its functions and in proportion to them, and this is also the source of its quality; so the nature of the function determines the nature of the good: 3049, 4984, 7038. Angelic life consists of good deeds of love and thoughtfulness, and therefore of being of service: 453 [454]. The Lord - and this holds true for angels as well - focuses on nothing but purposes that are functions in regard to us: 1317, 1645, 5844 [5854?]. The Lord's kingdom is a kingdom of functions and therefore of purposes: 453 [454], 696, 1103, 3645, 4054, 7038. To serve the Lord is to be useful: 7038. Absolutely everything in us is formed for some function: 3565 [3570?], 4104, 5189, 9297; and everything comes from function; so function is prior to our organic forms through which the functions are exercised, because function arises from the inflow of the Lord through heaven: 4223, 4926. Further, the deeper structures of our mind are formed as we mature from function and for function: 1964, 6815, 9297. So the quality of an individual is determined by the quality of that individual's function: 1568, 3570, 4054, 6571, 6934, 6938, 10284. Functions are causative purposes: 3565, 4054, 4104, 6815. Function is our beginning and end, and therefore our whole humanity: 1964.
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112. How the conjunction of heaven with the world is effected by means of correspondences, will also be told in a few words. The Lord's kingdom is a kingdom of ends which are uses, or what is the same thing, a kingdom of uses which are ends. On this account, the universe has been so created and formed by the Divine that uses may be everywhere clothed in such a way as to be presented in act or in effect, first in heaven and afterwards in the world, thus by degrees and successively down to the ultimates of nature. Hence it is evident that the correspondence of natural things with spiritual things, or of the world with heaven, is through uses and that uses conjoin. And the forms in which uses are clothed are correspondences and means of conjunction just to the extent that they are forms of uses. In nature, in its threefold kingdom, all things that come into existence in accordance with order are forms of uses, or effects formed from use for use, and this is why the things in nature are correspondences. With man, however, so far as he lives in accordance with Divine order, thus, so far as he is in love to the Lord and in charity towards the neighbour, to that extent, his actions are uses in form and are correspondences by means of which he is conjoined with heaven. To love the Lord and the neighbour means in general to perform uses. 1Further, it ought to be known that man is the means by which the natural world is conjoined with the spiritual world, that is, man is the medium of conjunction; for in him there is a natural world and also a spiritual world (see above 57). Therefore, to the extent that man is spiritual, so far he is the medium of conjunction; but, to the extent that a man is natural and not spiritual, he is not a medium of conjunction. Nevertheless, apart from the mediation of man, Divine influx into the world and also into the things of the world pertaining to man, goes on, but not into man's rational faculty.
Footnotes:
1. Every good has its delight as well as its quality from use and in accordance with use; therefore such as the use is, such is the good (Arcana Coelestia 3049, 4984, 7038).
Angelic life consists in the goods of love and charity, that is, in performing uses (454).
The Lord, and consequently the angels, look only, in regard to man, to ends, which are uses (Arcana Coelestia 1317, 1645, 5854).
The Lord's kingdom is a kingdom of uses that is, of ends (Arcana Coelestia 454, 696, 1103, 3645, 4054, 7038).
Serving the Lord is performing uses (Arcana Coelestia 7038).
Each thing and all things in man have been formed for use Arcana Coelestia 3626, 4104, 5189, 9297; also from use, that is, the use is prior to the organic forms in man through which the use is performed, because use is from the Lord's influx through heaven (Arcana Coelestia 4223, 4926).
Moreover, man's interiors, which constitute his mind, when he grows to maturity are formed from use and for use (Arcana Coelestia 1964, 6815, 9297).
Consequently man is such as are the uses with him (Arcana Coelestia 1568, 3570, 4054, 6571, 6935, 6938, 10284).
Uses are the ends for the sake of which [man acts] (Arcana Coelestia 3565, 4054, 4104, 6815).
Use is the first and the last, thus the all of man (Arcana Coelestia 1964).
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112. How conjunction of heaven with the world is effected by means of correspondences shall also be told in a few words. The Lord's kingdom is a kingdom of ends, which are uses; or what is the same thing, a kingdom of uses which are ends. For this reason the universe has been so created and formed by the Divine that uses may be every where clothed in such a way as to be presented in act, or in effect, first in heaven and afterwards in the world, thus by degrees and successively, down to the outmost things of nature. Evidently, then, the correspondence of natural things with spiritual things, or of the world with heaven, is through uses, and uses are what conjoin; and the form in which uses are clothed are correspondences and are conjunctions just to the extent that they are forms of uses. In the nature of the world in its threefold kingdom, all things that exist in accordance with order are forms of uses, or effects formed from use for use, and this is why the things in nature are correspondences. But in the case of man, so far as he is in accordance with Divine order, that is, so far as he is in love to the Lord and in charity towards the neighbor, are his acts uses in form, and correspondences, and through these he is conjoined to heaven. To love the Lord and the neighbor means in general to perform uses. 1Furthermore, it must be understood that man is the means by which the natural world and the spiritual world are conjoined, that is, man is the medium of conjunction, because in him there is a natural world and there is a spiritual world (see above, 57); consequently to the extent that man is spiritual he is the medium of conjunction; but to the extent that a man is natural, and not spiritual, he is not a medium of conjunction. Nevertheless, apart from this mediumship of man, a Divine influx into the world and into the things pertaining to man that are of the world goes on, but not into man's rational faculty.
Footnotes:
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112. Quomodo conjunctio caeli cum mundo per correspondentias fit, etiam paucis dicetur. Regnum Domini est regnum finium qui sunt usus, seu quod idem, est regnum usuum qui sunt fines: ideo a Divino universum ita creatum et formatum est, ut usus ubivis possunt indui talibus, per quae sistantur in actu seu in effectu, in caelo primum et dein in mundo, ita per gradus et successive usque ad ultima naturae: inde patet, quod correspondentia naturalium cum spiritualibus, seu mundi cum caelo, sit per usus, et quod unus conjungant et quod formae, quibus induti sunt usus, tantum correspondentiae sint, et tantum conjunctiones, quantum sunt formae usuum. In natura mundi, in triplici ejus regno, omnia quae ibi secundum ordinem existunt, sunt formae usuum, seu effectus formati ab usu ad usum quapropter illa quae ibi sunt, correspondentiae sunt. Apud hominem autem, quantum ille secundum Divinum ordinem vivit, ita quantum in amore in Dominum et in charitate erga proximum, tantum actus ejus sunt usus in forma, et sunt correspondentiae, per quas conjungitur caelo: amare Dominum et proximum in genere est usus praestare. 1Porro sciendum est, quod homo sit, per quem conjungitur mundus naturalis cum spirituali, seu quod sit medium conjunctionis; nam in illo est mundus naturalis et quoque est mundus spiritualis (videatur supra, 57); quare quantum homo est spiritualis, tantum est medium conjunctionis; quantum autem naturalis et non spiritualis, tantum non est medium conjunctionis: persistit usque absque medio homine influxus Divinus in mundum, et quoque in illa quae ex mundo sunt apud hominem, sed non in rationale ejus.
Footnotes: