266、从以下事实可推断出天使的智慧是怎样的：他们在天堂之光中，天堂之光本质上是神性真理或神性智慧，这光同时照亮他们的内在视觉（或心智的视觉）和外在视觉（或眼睛的视觉）。天堂之光是神性真理或神性智慧（参看126-133节）。天使还处在天堂之热中，这热本质上是神性良善或神性之爱，天使的情感和对智慧的渴望由此而来。天堂之热是神性良善和神性之爱（参看133-140节）。天使享有智慧，甚至在某种程度上可称之为“智慧”，这可从以下事实推知：他们的思想和情感都照着天堂的形态流动，该形态是神性智慧的形态；还有，他们的内层是智慧的接受器，照着天堂的形态被排列。天使的思想和情感照着天堂的形态流动，从而聪明和智慧也照着天堂的形态流动（参看201-212节）。
[2]天使拥有卓越的智慧，还可以通过下面的事实得到证实：他们的语言是智慧的语言，因为它是直接自动地从思想流出，而思想又是从情感流出，因而他们的语言是出自情感的思想的外在形式。所以，没有什么东西能把它们从神性流注引离，没有外面的事物进入，不像人的语言有其他思想的杂念不断侵入。天使的语言是思想和情感的语言（参看234-245节）。天使有这样的智慧还与下面的事实相一致，那就是他们用眼睛看到的和用感官感知到的一切都与他们的智慧一致，因为它们都是他们智慧的对应，因此，他们所感知的对象是构成他们智慧的事物的代表形式。天堂里所见的一切，都与天使的内层相对应，是他们智慧的代表（参见170-182）。
[3]再者，天使的思想不像人类的思想那样，受到出于时空的观念的局限和制约，因为时间和空间属于尘世，属于尘世（属世）的事物会将心智从属灵的事物中引离，剥夺了宽广的智力视觉。天使的观念是脱离时间和空间的，因此没有人类的观念的局限（参看162-169，191-199节）。另外，天使的思想也不会降低到尘世和物质的事物上，也不会被任何对生活必需品的担心所打扰，因此，它们不像世人的思想那样，被这类事物引离智慧的快乐。因为主将一切都白白地赐给他们，包括衣服，饮食和住所（181-190节）。此外，他们还照着从主接受智慧的程度而得享喜悦和快乐。话说这些，是要说明为什么天使有如此大的智慧。｛注3｝
｛注1｝：天使的智慧是不可思议、不可言表的（2795，2796，2802，3314，3404，3405，9094，9176）。
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266. 从以下事实可推断出何为天使的智慧: 他们处于天堂之光, 天堂之光本质上是神性真理或神性智慧; 这光既照亮他们的内在视觉或心智的视觉, 同时也照亮他们的外在视觉, 或眼睛的视觉. 天堂之光是神性真理或神性智慧(参看126-133节). 天使还处于天堂之热, 这热本质上是神性良善或神性之爱, 天使对智慧的情感和渴望由此而来. 天堂之光是神性良善和神性之爱(参看133-140节). 天使享有智慧, 甚至可称作智慧. 这一点从以下事实可推知: 他们的思维和情感都照着天堂的形式流入, 该形式是神性智慧的形式; 还有, 他们那向智慧敞开的内层以天堂的形式被排列. 天堂的思维和情感, 因而他们的聪明和智慧照天堂的形式流入(参看201-212节).
天使拥有卓越的智慧, 这一点从以下事实可进一步推断出来: 他们的言语是智慧的言语, 因为它是从思维直接自动流出的, 而他们的思维又是从情感流出的, 因而他们的言语是出自情感的外在形式的思维. 所以, 没有什么东西能把他们从神性流注引离, 也没有来自外面的诸如从其它思维进入人之言语的那类事物. 天使的言语是其思维和情感的言语(参看234-245节). 天使便享有这种智慧, 这一点符合以下事实: 他们眼所看见, 感官所觉知的一切事物都与他们的智慧相一致, 因为所有这些事物都是智慧的对应; 因此, 他们的感官所觉知的物体都是构成其智慧之物的代表形式. 可见于天堂的一切事物都与天使的内层相对应, 并且是其智慧的代表(参看170-182节).
再者, 天使的思维不像人类的思维那样受时空观念的限制和约束. 因为时间和空间是自然界的属性, 自然界的属性会将心智从属灵事物引离, 剥夺理智视觉的视野. 天使的观念无关时间和空间, 因而相对于人类观念来说不受限制(参看162-169, 191-199节). 天使的思维不会转向尘世和物质事物, 也不会被有关生活必需品的忧虑所搅扰; 因此, 它们不像世人的思维那样被这类事物引离智慧的快乐. 因为主将一切事物都白白地赐给他们, 白白地赐给他们衣服, 白白地赐给饮食, 白白地赐给住所(天国的奥秘 181-190节). 此外, 他们还照着从主接受智慧的程度而得享欢喜和快乐. 阐述这些事是为了清楚表明, 天使为何享有如此大的智慧.
注: 天使的智慧是不可理解, 无法言传的(天国的奥秘 2795, 2796, 2802, 3314, 3404, 3405, 9094, 9176节).
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266. 從以下事實, 可推知天人具有何等大的智慧。他們住在天國的光明中, 這光在本質上乃是聖理(或聖智), 既照亮人的心靈, 也照亮人的眼睛。(對於天國之光是聖理或聖智, 可參看126-133節。)再者, 天人住在天國的溫暖中, 這溫暖在本質上乃是聖善(或聖仁), 天人的情感和對智慧的熱愛從其而來。(對於天國的溫暖是聖善或聖仁, 可參看133-140節。)天人享有智慧, 得稱為"智者,"從以下事實可推而知之。他們的思維和情感照天國的形態流動, 這形態乃是聖智的形態。再者, 他們的心靈向智慧敞開, 照天國的形態成形。(對於天人的思維和情感, 聰明和智慧照天國的形態流動, 可參看201-212節。)
天人的智慧, 還能從以下事實推而知之。他們的語言是智慧的語言, 直接而自由地從思維流出, 思維又是從情感流出。所以, 天人的語言是情感和思維的外顯, 與神性的流動保持一致。但就世人而言, 卻常有外在的因素使種種雜念滲透進來。(對於天人的語言是思維和情感的流露, 可參看234-245節。)
天人享有智慧, 以下事實也是原因之一。他們所看見和感受的一切, 無不與智慧協調一致。因為這一切均含對應, 故其所感知的一切都是智慧所呈現的形態。(對於天國所顯的一切無不與天人的心靈相應, 是其智慧的象徵, 可參看170-182節。)
再者, 天人的思維不受時空觀念的限制, 這一點與世人不同。因為時間和空間是人間的屬性, 兩者使人在心靈的事物上分心, 遮蔽了認知的視野。(對於天人的觀念無關時間和空間, 相對世人而言, 它不受限制, 可參看162-169及191-199節。)
天人的思維不會沉溺於人間的物質, 也不會被生活的思慮所擾動。所以他們能盡情享受智慧之樂, 不像世人會因這些事物分心。他們白白地從主獲得一切, 包括衣服, 飲食和居所(181-190)。此外, 他們照從主接受智慧的程度享受快樂。我說這一切, 是要表明天人從何享受此等智慧。
266. We may gather what angels' wisdom is like from the fact that they live in heaven's light, and in its essence heaven's light is divine truth or divine wisdom. This light illuminates at one and the same time both their inner sight, which is mental, and their outer sight, the sight of their eyes. (On heaven's light being divine truth or divine wisdom, see above, 126-133.) Angels also live in heaven's warmth, which in its essence is divine good or divine love, and from this comes their affection and longing for wisdom. (On heaven's warmth being divine good or divine love, see above, 133-140.)
Angels enjoy wisdom to the point that they might be called "wisdoms," as we may gather from the fact that all the elements of their thoughts and affections flow according to the heavenly form, which form is the form of divine wisdom, and further that their more inward levels, which are open to wisdom, are framed according to this form. (On angels' thoughts and affections, and therefore their intelligence and wisdom as well, flowing according to heaven's form, see above, 201-212).
[2] We may further infer the excellence of angels' wisdom from the fact that their speech is the speech of wisdom. It actually flows directly and freely from their thought, which in turn comes from their affection, so that their speech is their thought from affection in an external form. Consequently, nothing draws them away from the divine inflow: there is none of that external matter that for us keeps intruding into our speech from thoughts about other things. (On angels' speech being the speech of their thought and affection, see 234-245.)
It also contributes to this kind of angelic wisdom that everything they see with their eyes and perceive with their senses is in harmony with their wisdom. This is because all these things are correspondences and therefore the objects of their senses are forms that portray elements proper to their wisdom. (On the fact that everything visible in heaven is in correspondence with the deeper levels of the angels and is representative of their wisdom, see above, 170-182).
[3] Further, angels' thoughts are not bounded and constrained by concepts drawn from space and time the way ours are; for space and time are properties of nature, and properties of nature distract the mind from spiritual things and deprive our intellectual sight of breadth. (On angels' concepts being devoid of time and space and therefore unlimited, relative to ours, see above, 162-169, 191-199.)
Angels' thoughts are not diverted to earthly and material concerns or interrupted by the cares and needs of life, so they are not distracted by such things from the joys of wisdom the way our thoughts are in this world. They are given everything by the Lord gratis: they are clothed gratis, fed gratis, housed gratis (181-190); and beyond this, they are provided with joys and pleasures in proportion to their acceptance of wisdom from the Lord.
All this has been presented to show where angels derive this kind of wisdom. 1
Footnotes:
1. On angels' wisdom - that it is incomprehensible and inexpressible: 2795-2796, 2802, 3314, 3404-3405, 9094, 9176.
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266. What the wisdom of the angels is can be inferred from the fact that they are in the light of heaven, and the light of heaven in its essence is Divine Truth or Divine Wisdom; and this light enlightens at the same time their inner sight, or sight of the mind (mens), and their outer sight, or sight of the eyes. That the light of heaven is Divine Truth or Divine Wisdom may be seen above (126-133). The angels are also in heavenly heat, which in its essence is Divine Good or Divine Love, from which they have the affection and longing to become wise. That the heat of heaven is Divine Good or Divine Love may be seen above (133-140). That the angels are in wisdom, even to the extent that they may be called wisdoms, can be concluded from the fact that their thoughts and affections all flow in accordance with the heavenly form, which form is that of Divine Wisdom, and that their interiors, which are recipients of wisdom, are arranged according to that form. That the thoughts and affections of angels flow in accordance with the form of heaven, and consequently their intelligence and wisdom, may be seen above (201-212).
[2] That angels have super-eminent wisdom can be confirmed by the fact that their speech is the speech of wisdom, for it flows immediately and spontaneously from thought, and from this affection, thus their speech is thought from affection in outward form. Consequently, there is nothing to withdraw them from the Divine influx, and nothing from without such as enters into the speech of man from other thoughts. That the speech of angels is the speech of their thought and affection may be seen above (234-245). Also in harmony with such angelic wisdom is the fact that all the things that they see with their eyes and perceive by their senses agree, since they are correspondences of it, and thus objects of a form representative of such things as belong to their wisdom. That all things seen in the heavens are correspondences with the interiors of angels and representations of their wisdom may be seen above (170-182).
[3] Besides, the thoughts of angels are not limited and confined by ideas from space and time, as human thoughts are, for spaces and times belong to nature, and the things that belong to nature withdraw the mind from spiritual things, and deprive intellectual sight of its range. That the ideas of angels are apart from time and space, and thus less limited than human ideas, may be seen above (162-169, 191-199). Neither are the thoughts of angels brought down to earthly and material things, nor interrupted by any cares about the necessities of life. Thus they are not withdrawn by such things from the delights of wisdom, as are the thoughts of men in the world. For all things come to them gratuitously from the Lord. They are clothed, fed, and housed all gratuitously (181-190), and besides this they are given delights and pleasures in accordance with their reception of wisdom from the Lord. These things have been said that it may be known whence the angels have so great wisdom. 1
Footnotes:
1. The wisdom of angels, that it is incomprehensible and ineffable (Arcana Coelestia 2795-2796, 2802, 3314, 3404-3405, 9094, 9176).
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266. What the wisdom of the angels is can be inferred from the fact that they are in the light of heaven, and the light of heaven in its essence is Divine truth or Divine wisdom; and this light enlightens at the same time their inner sight, or sight of the mind, and their outer sight, or sight of the eyes. (That the light of heaven is Divine truth or Divine wisdom may be seen above, 126-133.) The angels are also in heavenly heat, which in its essence is Divine good or Divine love, and from that they have an affection and longing to become wise. (That the heat of heaven is Divine good or Divine love may be seen above, 133-140.) That the angels are in wisdom, even to the extent that they may be called wisdoms, follows from the fact that their thoughts and affections all flow in accordance with the heavenly form, and this form is the form of Divine wisdom; also that their interiors, which are recipients of wisdom, are arranged in that form. (That the thoughts and affections of angels flow in accordance with the form of heaven, and consequently their intelligence and wisdom, may be seen above, 201-212)
[2] That the angels have supereminent wisdom is shown also by the fact that their speech is the speech of wisdom, for it flows directly and spontaneously from thought, and their thought from their affection, thus their speech is thought from affection in outward form; consequently there is nothing to withdraw them from the Divine influx, and nothing from without such as enters into the speech of man from other thoughts. (That the speech of angels is the speech of their thought and affection may be seen above, 234-235.) That the angels have such wisdom is in accord with the fact that all things that they behold with their eyes and perceive by their senses agree with their wisdom, since they are correspondences of it, and thus the objects perceived are representative forms of the things that constitute their wisdom. (That all things seen in the heavens are correspondences with the interiors of angels and representations of their wisdom may be seen above, 170-182)
[3] Furthermore, the thoughts of angels are not limited and contracted by ideas from space and time, as human thoughts are, for spaces and times belong to nature, and the things that belong to nature withdraw the mind from spiritual things, and deprive intellectual sight of its proper range. (That the ideas of angels are apart from time and space, and thus less limited than human ideas, may be seen above, 162-169 and 191-199.) Again, the thoughts of angels are neither brought down to earthly and material things, nor interrupted by anxieties about the necessities of life; thus they are not withdrawn by such things from the delights of wisdom, as the thoughts of men in the world are; for all things come to them gratuitously from the Lord; they are clothed gratuitously, are fed gratuitously, are housed gratuitously (181-190), and besides this they receive delights and pleasures in the degree of their reception of wisdom from the Lord. These things have been said to make clear why it is that angels have so great wisdom. 1
Footnotes:
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266. Qualis sapientia angelorum est, concludi potest ex eo, quod in luce caeli sint, et lux caeli in sua essentia est Divinum Verum seu Divina Sapientia; et haec lux simul illustrat visum eorum internum qui est mentis, et visum eorum externum qui est oculorum. (Quod lux caeli sit Divinum Verum seu Divina Sapientia, videatur supra, 126-133) Sunt etiam angeli in caelesti calore, qui in sua essentia est Divinum Bonum seu Divinus Amor, ex quo illis affectio et desiderium sapiendi est. (Quod calor caeli sit Divinum Bonum seu Divinus Amor, videatur supra, 133-140) Quod angeli in sapientia sint, adeo ut dici queant Sapientiae, concludi potest ex eo, quod omnes eorum cogitationes et affectiones fluant secundum formam caelestem, quae forma est forma Divinae Sapientiae, et quod interiora illorum, quae sapientiam recipiunt, ad illam formam composita sint. (Quod angelorum cogitationes et affectiones fluant secundum formam caeli, proinde etiam intelligentia et sapientia eorum, videatur supra, 201-212) Quod supereminens sapientia sit angelis, etiam constare potest ex eo, quod loquela eorum sit sapientiae loquela, fluit enim illa immediate et 1sponte ex cogitatione, et haec ex affectione sic ut loquela eorum sit cogitatio ex 2affectione in forma externa inde est quod nihil eos ab influxu Divino abstrahat, et non aliquid externum, quod apud hominem in loquelam ejus ex aliis cogitationibus infertur. (Quod angelorum loquela sit loquela cogitationis et affectionis eorum, videatur 234-245). Ad talem angelorum sapientiam conspirat quoque id, quod omnia quae oculis vident et sensibus percipiunt, concordent sapientiae eorum, quoniam correspondentiae sunt, et inde objecta formae repraesentativae talium quae sunt sapientiae. (Quod omnia quae in caelis apparent sint correspondentiae cum interioribus angelorum, et quod sint repraesentationes sapientiae illorum, videatur supra, 170-182) Praeterea angelorum cogitationes non finiuntur et coactantur per ideas ex spatio et tempore, sicut cogitationes humanae, nam spatia et tempora sunt propria naturae, et propria naturae abducunt mentem a spiritualibus, et auferunt visui intellectuali extensionem. (Quod angelorum ideae sint absque tempore et spatio, et sic illimitatae prae humanis, videatur supra, 162-169, et 191-199.) Angelorum cogitationes nec deducuntur ad terrestria et materialia, nec interpolantur ab aliquibus curis de necessitatibus vitae, ita per illa nec abducuntur a sapientiae jucundis, sicut cogitationes hominum in mundo; omnia enim illis veniunt gratis a Domino, vestiuntur gratis, nutriuntur gratis, habitant gratis (181-190); et insuper donantur jucundis et amoenis secundum sapientiae receptionem a Domino. Haec dicta sunt, ut sciatur unde angelis tanta sapientia est. 3
Footnotes: