267、天使之所以能够接受这种智慧，是因为他们的内层已经被打开。智慧就像一切完美一样，向内层增长，从而照着内层被打开的程度而增长。｛注1｝每位天使里面都有生命的三个层级，对应着三层天堂（参看29-40节）。第一层被打开的住在第一层或最外层天堂；第二层被打开的住在第二层或中间层天堂；第三层被打开的住在第三层或至内层天堂。天堂里天使的智慧与这些层级是一致的，所以，至内层天堂天使的智慧极大地超越中间层天堂天使的智慧，中间层天堂天使的智慧又极大地超越最外层天堂天使的智慧（参看209-210节；关于层级的属性，参看38节）。之所以有这种不同，是因为处于较高层级是精细的事物，处于较低层级是笼统的事物，笼统的事物是精细的事物的容器。精细的事物与笼统的事物的关系，如同拿千万或无数与一的关系，高层天堂天使的智慧相对于低层天堂天使的智慧也是如此。而低层天堂天使的智慧也是这样超越世人的智慧，因为世人处在肉体状态和属于肉体感官的事物中，人的肉体感官属于最低层级。这清楚地表明那些出于感官事物思考的人，也就是所谓的感官之人拥有何种智慧，也就是说，他们没有任何智慧，仅限于知识。｛注2｝但思想被提升而超越感官事物的人，尤其那些内层被打开甚至进入天堂之光的人则不一样。
｛注1｝：只要人从外层的事物上升到内层的事物，他就会进入光明，也就是进入聪明中（6183，6313）。有实实在在的提升（7816，10330）。从外层事物提升至内事物就像从迷雾中提升至光明中（4598）。人里面的外层事物离神性更远，故相对模糊（6451），同样相对混乱（996，3855）。内层事物更为完美，因为它们更接近上帝（5146，5147）。内层事物中成千上万的事物在外层事物中看似一个笼统的事物（5707）。因此，思想和感知越在内层就越清晰（5920）。
｛注2｝：感官是人生命的最外层，固有并依附于他的身体部分（5077，5767，9212，9216，9331，9730）。基于身体感官判断一切事物并得出一切结论，除了亲眼所见、亲手所摸的事物外什么也不信，这样的人就被称为感官之人（5094，7693）。这种人基于外层思考，而不是在自己内层思考（5089，5094，6564，7693）。他的内层被如此紧闭，以至于他在那里看不到一点属灵的真理（6564，6844，6845）。总之，他处在粗糙的属世之光中，因而感知不到出于天堂之光的任何事物（6201，6310，6564，6598，6612，6614，6622，6624，6844，6845）。他从内在对抗天堂和教会的事物（6201，6316，6844，6845，6948，6949）。坚定地反对教会真理的学者就会变成这样子（6316）。感官之人比其他人更狡猾、恶毒（7693，10236）。他们推理起来敏锐、狡猾，但都出于肉体的记忆，他们将一切聪明都置于肉体的记忆中（195，196，5700，10236），但他们出于感官的谬论来推理（5084，6948，6949，7693）。
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267. 天使之所以能接受这种智慧, 是因为他们的内层是敞开的; 和任何完美一样, 智慧也随着向内层移动, 因而照着内层被打开的程度增长. 每位天使里面都有对应于三层天堂的生命的三个层级(参看29-40节). 第一层被打开的人住在第一层或最外层天堂; 第二层被打开的人住在第二层或中间层天堂; 第三层被打开的人住在第三层或至内层天堂. 在天堂, 天使的智慧与这些层级是一致的. 所以, 至内层天堂的天使智慧大大超越中间层天堂的天使智慧, 中间层天堂的天使智慧又大大超越最外层天堂的天使智慧(参看209-210节; 至于何为层级, 参看38节). 之所以有这种不同, 是因为处于较高层级的事物是细节, 处于较低层级的事物是总体, 总体包括细节. 拿细节与总体相比较, 如同拿千万或无数与一相比较. 高层天堂的天使智慧与低层天堂的天使智慧相比较也是如此. 而低层天堂的天使智慧以同样的方式超越世人的智慧, 因为世人处于肉体状态和属于肉体感官的事物, 人的肉体感官属于最低层级. 这清楚表明那些出于感官事物思考的人, 也就是所谓的感官人拥有哪种智慧, 也就是说, 他们没有智慧, 只有知识. 但思维被提升超越感官事物的人, 尤其那些内层被打开, 甚至进入天堂之光的人则不然.
注: 人越从外在事物向内在事物被提升, 就越进入光明, 也就是进入聪明(天国的奥秘 6183, 6313节). 这种提升实实在在发生(天国的奥秘 7816, 10330节). 从外在事物提升至内在事物就像从迷雾提升至光明(天国的奥秘 4598节). 人里面的外在事物离神性更远, 故相对模糊(天国的奥秘 6451节), 同样相对混乱(天国的奥秘 996, 3855节). 内在事物更为完美, 因为它们离神性更近(天国的奥秘 5146, 5147节). 内在事物中成千上万的事物在外在事物中看似一个总体事物(天国的奥秘 5707节). 因此, 思维和觉知越内在, 它们就越清晰(天国的奥秘 5920节). 感官层是人生命的最表层, 粘附并居于人的肉体部分(天国的奥秘 5077, 5767, 9212, 9216, 9331, 9730节). 基于肉体感官判断一切事物并得出一切结论, 除了亲眼所见, 亲手所摸的事物外什么也不信的人就被称为感官人(天国的奥秘 5094, 7693节). 这种人基于外层思考, 而不是在自己里面深入思考(天国的奥秘 5089, 5094, 6564, 7693节). 他的内层被如此关闭, 以致他在那里看不见属灵真理的任何元素(天国的奥秘 6564, 6844, 6845节). 简言之, 他处于粗糙的属世之光, 因而感知不到由天堂之光所产生的任何事物(天国的奥秘 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845节). 他从内在对抗天堂和教会的事物(天国的奥秘 6201, 6316, 6844, 6845, 6948, 6949节). 确认反对教会真理的学者就会变成这样子(天国的奥秘 6316节). 感官人比其他人更狡猾, 恶毒(天国的奥秘 7693, 10236节). 他们推理起来敏锐, 巧妙, 但都基于肉体记忆, 他们将一切聪明都置于肉体记忆(天国的奥秘 195, 196, 5700, 10236节). 然而, 他们的推理都是基于感官幻觉(天国的奥秘 5084, 6948, 6949, 7693节).
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267. 天人能接收偌大的智慧, 在於他們的心靈是開放的, 而智慧是隨著人進入心靈, 將之開啟的程度而相應增長的。
每一位天人, 其生命皆分為三層, 與天國的三層相應(29-40)。第一層獲得開放的天人住在第一層天(或外層天), 第二層獲得開放的天人住在第二層天(或中層天), 第三層獲得開放的天人住在第三層天(或內層天)。天人的智慧與這三個層次相應。所以, 第三層天的天人, 其智慧遠勝中層天的天人, 中層天的天人, 其智慧又遠勝外層天的天人(209-210, 對於層次的性質, 參38節)。
之所以有此差別, 是因為較高層的元素更精細, 較低層的元素更籠統, 而籠統是由細節構成的。細節與籠統之比, 有如千萬比一。因此, 高層天的天人與低層天的天人, 其智慧之比, 也有如千萬比一。
低層天天人的智慧同樣遠勝我們人的智慧, 因為我們沉溺於肉體和感官之中, 而肉體感官乃處於最低的層次。由此事實, 可知感官主義者的"智慧"是何性質。究其實, 他們無從獲得智慧, 不過獲得一些知識罷了。思維能超越感官的人與之不同, 心靈被開啟直至進入天國之光的人就更不用說了。
267. The reason angels can accept so much wisdom is that their deeper levels are open, and wisdom, like any perfection, increases as one moves toward the deeper levels and as they are opened. 1
In every angel there are three levels of life corresponding to the three heavens (see 29-40). People whose first level has been opened are in the first or most remote heaven. People whose second level has been opened are in the second or intermediate heaven. People whose third level has been opened are in the third or inmost heaven. The wisdom of angels in heaven is according to these levels; so the wisdom of angels of the third heaven vastly transcends the wisdom of angels of the intermediate heaven, and their wisdom in turn transcends that of angels of the farthest heaven (see above, 209-210, and on the nature of the levels, see 38).
The reason for these differences is that the elements of the higher levels are detailed, and those of the lower are general, the general ones being inclusive of the details. The ratio of details to generalizations is on the order of thousands or ten thousands to one, so this is the ratio between the wisdom of angels of a higher heaven and that of angels of a lower heaven.
However, the wisdom of these latter angels similarly transcends our wisdom, for we are engrossed in our bodies and their sensory operations, and these physical sensory faculties are on the lowest level of all. This fact enables us to see the nature of the wisdom of people who base their thinking on sensory information - that is, the ones we call sense-oriented people. Specifically, they have no access to wisdom, only to information. 2It is different, though, for people whose thoughts are raised above sensory matters, and even more for people whose deeper levels have been opened all the way into heaven's light.
Footnotes:
1. To the extent that we are raised from more outward to more inward concerns, we come into the light and therefore into intelligence: Arcana Coelestia 6183, 6313. This raising really happens: 7816, 10330. Being raised from outer to more inward concerns is like rising from a fog into the light: 4598. Our more outward levels are farther from the Divine and therefore relatively cloudy: 6451; and also relatively disorganized: 996, 3855. Our deeper levels are more perfect because they are nearer the Divine: 5146-5147. In our inner nature there are thousands and thousands of things that outwardly look like a single generalization: 5707. So the deeper our thought and perception are, the clearer they 5920.
2. The sensory level is the outmost level of our life, associated with and resident in our bodies: 5077, 5767, 9212, 9216, 9331, 9730. We call people sense-oriented if they base all their judgments and conclusions on their physical senses and believe nothing unless they see it with their eyes and touch it with their hands: 5094, 7693. People like this think on their outward level and not deeply within themselves: 5089, 5094, 6564, 7693. Their deeper levels are closed, so that they do not see any element of spiritual truth there: 6564, 6844-6845. In short, they are people who live in the gross light of nature and therefore do not perceive anything that arises from heaven's light: 6201, 6310, 6564, 6844-6845, 6598, 6612, 6614, 6622, 6624. Inwardly, they are opposed to the principles of heaven and the church: 6201, 6316, 6844-6845, 6948-6949. Scholars who have made up their minds against the truths of the church are like this: 6316. Sense-oriented people are especially wily and malicious: 7693, 10236. They reason acutely and skillfully, but on the basis of their physical memory, which for them is the location of all intelligence: 195-196, 5700, 10236. However, this is based on sensory illusions: 5084, 6948-6949, 7693.
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267. Angels are capable of receiving such wisdom because their interiors have been opened; and wisdom, like every perfection, increases towards the interiors, thus to the extent that interiors are opened. 1In every angel there are three degrees of life, corresponding to the three heavens (see 29-40). Those in whom the first degree has been opened are in the first or outermost heaven; those in whom the second degree has been opened are in the second or middle heaven, while those in whom the third degree has been opened are in the third or inmost heaven. The wisdom of the angels in the heavens is in accordance with these degrees. Therefore, the wisdom of the angels of the inmost heaven immeasurably surpasses the wisdom of the angels of the middle heaven, and the wisdom of these immeasurably surpasses the wisdom of the angels of the outermost heaven (see above, 209-210; and on the nature of degrees, 38). There are such differences because the things which are in the higher degree are particulars, and those in the lower degree are generals, and generals are containants of particulars. Particulars in relation to generals are as thousands or myriads to one; and such is the wisdom of the angels of a higher heaven in relation to the wisdom of the angels of a lower heaven. In like manner the wisdom of the latter surpasses the wisdom of man, for man is in a bodily state and in those things that belong to the bodily senses, and man's bodily sense belongs to the lowest degree. This makes clear what kind of wisdom those possess who think from things of sense, that is, who are called sensual men, namely, that they are not in any wisdom, but only in knowledge. 2But it is otherwise with the men whose thoughts are raised above the things of sense, and especially with those whose interiors have been opened even into the light of heaven.
Footnotes:
1. So far as man is raised up from things external towards interior things he comes into light, that is, into intelligence (Arcana Coelestia 6183, 6313).
There is an actual elevation (Arcana Coelestia 7816, 10330).
Elevation from external to interior things is like elevation Out of a mist into light (Arcana Coelestia 4598).
The exterior things with man are farther removed from the Divine and therefore are relatively obscure (Arcana Coelestia 6451).
Likewise relatively confused (Arcana Coelestia 996, 3855).
Interior things are more perfect because they are nearer to the Divine (Arcana Coelestia 5146-5147).
In what is internal there are thousands and thousands of things that appear in what is exterior as one general thing (Arcana Coelestia 5707).
Consequently, as thought and perception are more interior they are clearer (Arcana Coelestia 5920).
2. The sensual is the ultimate of man's life adhering to and inhering in his bodily part (Arcana Coelestia 5077, 5767, 9212, 9216, 9331, 9730).
He is called a sensual man who judges all things and draws all his conclusions from the bodily senses, and believes nothing except what he sees with his eyes and touches with his hands (Arcana Coelestia 5094, 7693).
Such a man thinks in externals, and not interiorly in himself (Arcana Coelestia 5089, 5094, 6564, 7693).
His interiors are so closed up that he sees nothing of spiritual truth in them (Arcana Coelestia 6564, 6844-6845).
In a word, he is in gross natural light and thus perceives nothing that is from the light of heaven (Arcana Coelestia 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844-6845).
Interiorly he is antagonistic to the things of heaven and the Church (Arcana Coelestia 6201, 6316, 6844-6845, 6948-6949).
The learned who have confirmed themselves against the truths of the Church come to be such (Arcana Coelestia 6316).
Sensual men are more cunning and malicious than others (Arcana Coelestia 7693, 10236).
They reason keenly and cunningly, but from the bodily memory, in which they place all intelligence (Arcana Coelestia 195-196, 5700, 10236).
But they reason from the fallacies of the senses (Arcana Coelestia 5084, 6948-6949, 7693).
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267. Angels are capable of receiving such wisdom because their interiors are open; and wisdom, like every other perfection, increases towards the interiors, thus to the extent that interiors are opened. 1In every angel there are three degrees of life, corresponding to the three heavens (see 29-40)- those in whom the first degree has been opened are in the first or outmost heaven; those in whom the second degree has been opened are in the second or middle heaven; while those in whom the third degree has been opened are in the third or inmost heaven. The wisdom of angels in the heavens is in accordance with these degrees. Therefore the wisdom of the angels of the inmost heaven immeasurably surpasses the wisdom of angels of the middle heaven, and the wisdom of these immeasurably surpasses the wisdom of angels of the outmost heaven (see above, 209, 210; and what degrees are, 38). There are such differences because the things which are in the higher degree are particulars, and those in the lower degree are generals, and generals are containants of particulars. Particulars compared with generals are as thousands or myriads to one; and such is the wisdom of the angels of a higher heaven compared with the wisdom of the angels of a lower heaven. In like manner the wisdom of the latter surpasses the wisdom of man, for man is in a bodily state and in those things that belong to the bodily senses, and man's bodily sense belongs to the lowest degree. This makes clear what kind of wisdom those possess who think from things of sense, that is, who are called sensual men, namely, that they have no wisdom, but merely knowledge. 2But it is otherwise with men whose thoughts are raised above the things of sense, and especially with those whose interiors have been opened even into the light of heaven.
Footnotes:
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267. Quod angeli tantam sapientiam recipere possint. est quia aperta sunt interiora eorum, et sapientia sicut omnis perfectio crescit versus interiora, ita secundum aperitionem eorum. 1Sunt tres gradus vitae, qui correspondent tribus caelis, apud unumquemvis angelum (videatur 29-40); illi, apud quos primus gradus apertus est, in caelo primo seu ultimo sunt illi, apud quos secundus gradus apertus est, in caelo secundo seu medio sunt illi autem apud quos tertius gradus apertus est, in caelo tertio seu intimo sunt: secundum hos gradus est sapientia angelorum in caelis inde sapientia angelorum intimi caeli immensum transcendit sapientiam angelorum medii caeli, et horum sapientia sapientiam angelorum ultimi caeli (videatur supra, 209, 210; et quales gradus sint, 38). Quod talia discrimina sint, est quia illa quae in superiori gradu sunt, singularia sunt, et quae in inferiori communia, et communia sunt continentia singularium se habent singularia ad communia sicut millia aut myriades ad unum, ita sapientia angelorum superioris caeli ad sapientiam angelorum inferioris caeli respective. Sed horum sapientia usque similiter transcendit sapientiam hominis, nam homo in corporeo et ejus sensualibus est, et sensualia corporea hominis sunt in infimo gradu. inde patet. qualis sapientia est illis qui ex sensualibus cogitant, hoc est, illis qui sensuales homines vocantur, quod nempe non sint in aliqua sapientia, sed solum in scientia. 2Aliter vero illi homines, quorum cogitationes elevatae sunt supra sensualia, et magis quorum interiora aperta sunt usque in lucem caeli.
Footnotes: