270、现在说说第三层或至内层天堂天使的智慧，以及它如何远远超越第一层或最外层天堂天使的智慧。第三层或至内层天堂天使的智慧是不可思议的，甚至连最外层天堂的天使也理解不了。这是因为第三层天堂天使的内层被打开至第三层，而第一层天堂的天使仅被打开第一层。一切智慧都沿着内层加增，并随着这些层级被打开而不断完美（208，267节）。
[2]由于第三层或至内层天堂天使的内层已被打开至第三层，可以说神性真理已铭刻在他们心中。因为相比第二层和第一层的内层，第三层的内层是更完满的天堂的形态。天堂的形态源自神性真理，因而与神性智慧一致。这就是为什么可以说神性真理被铭刻在这些天使心中，仿佛是被本性植入的或与生俱来的。因此，这些天使一听到纯正的神性真理，立刻就承认并感知它们，然后也可以说在他们自己里面实际看到它们。该天堂天使就是这样，他们从不推论｛注1｝神性真理，更不会争论任何真理的是非，也不知道什么是相信或有信。因为他们说：“什么是信？我感知并看到的事物就是如此。”他们通过对比来说明这点。例如，这就像是有人和同伴看见一座房子，以及房子里面和周围的各样东西，便对他的同伴说，你当相信这些东西的存在，它们就是他所看见的样子。又或者像是有人看见一个园子以及园子里的树木和果实，就对他的同伴说，你当相信这是一个园子，有树木和果实。而此时他的同伴正亲眼清楚地观看它们。因此，这些天使从不提“信”，对它也没有任何概念。他们不推论神性真理，更不争论任何真理的是非。｛注2｝
[3]然而，第一层或最外层天堂天使没有在内层铭刻神性真理，因为对他们来说，只有生命的第一层被打开，所以他们推论真理。那些推论的人除了他们正在推论的问题的真相外，几乎什么也看不见，他们除了通过一定的考虑确认它之外也不会超越这个主题，而且一经确认，他们就说它必是信仰的事，必须被相信。
[4]我曾与天使谈论这个话题，他们说，第三层天堂的天使的智慧和第一层天堂的天使的智慧之间的差别，就像清晰与模糊之间的区别。他们将前者比作一个充满一切有用之物的宫殿，四周有园子环绕，园子周围则有各种美物。这些天使因处于智慧的真理中，故能进入宫殿，目睹一切，在园子的四面八方漫步，享受其中的乐趣。而那些推论真理的人，尤其那些争论真理的人则不然。这些人无法从真理之光中看见真理，而是从他人或从圣经的字义接受真理，而他们对圣经的字义又没有内在的理解。他们声称真理必须被相信，或人必须对这些有信，而他们却不愿意深入地研究这些事物。天使说，这些人无法抵达智慧宫殿的第一道门槛，更不用说进入宫殿在其中漫步了，因为他们停在了第一步。而那些处在真理本身的人就不同了，没有什么能阻碍他们继续、无止境地前行，因为无论他们往哪里去，他们所看见的真理都引导他们，甚至把他们引到广阔的田地。因为每一个真理都有无限的延伸，并与其他多种多样的真理相结合。
[5]他们还说，至内层天堂天使的智慧主要在于，他们在每一个单一物体中都能看到神性和天堂的事物，在一系列的多个物体中看到奇妙的事物。因为出现在他们眼前的一切都有它们的对应。比如看到宫殿和园子时，他们的视线不会停留在眼前的事物上，而是看到产生它们的内层事物，也就是它们所对应的内层事物，并且会持续不断地变化以便与物体表象一致。因此，他们同时看到处在秩序和连接中的无数事物，这一切让他们的心智充满了快乐，他们好像忘乎所以了。在天堂里看见的一切事物都对应于在天使里面的来自主的神性事物（参看170-176节）。
｛注1｝：【英170】“推论”的原文是ratiocinantur，有“试图弄清楚”的意思，史威登堡很少在肯定甚至中立的意义上使用它。它往往带有“合理化”的含义。
｛注2｝：属天天使知道无数事物，远远比属灵天使睿智（2718）。属天天使不像属灵天使那样出于信去思考和谈论，因为他们从主拥有对信的一切事物的感知（202，597，607，784，1121，1384，1442，1898，1919，7680，7877，8780，9277，10336）。对于信之真理，他们只说“是，就是；不，不是”，而属灵天使则推理事情是不是这样（2715，3246，4448，9166，10786），这解释了主的话：“你们的话，是，就说是；不是，就说不是。”（马太福音5:37）
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270. 现在有必要描述一下第三层或至内层天堂天使的智慧, 以及它如何远远超越第一层或最外层天堂天使的智慧. 第三层或至内层天堂天使的智慧无法理解, 甚至连最外层天堂的天使也领悟不了. 这是因为第三层天堂天使的内层被打开至第三层, 而第一层天堂的天使仅被打开至第一层. 一切智慧都朝内层增长, 并随着这些层级被打开而得以完善(208, 267节).
由于第三层或至内层天堂天使的内层已被打开至第三层, 所以神性真理可以说被铭刻在他们身上; 因为相比第二层级和第一层级的内层, 第三层级的内层更处于天堂的形式. 天堂的形式是由神性真理产生的, 因而与神性智慧相一致. 这就是为何神性真理可以说被铭刻在这些天使身上, 仿佛是本能, 或仿佛天生就在他们里面. 因此, 这些天使一听到纯正的神性真理, 立刻就承认并理解它们, 然后可以说在自己里面实际看到它们. 由于这就是该天堂天使的特性, 所以他们从不争论任何真理是否如此, 也不知道什么叫相信或有信. 他们说: “什么是信? 我发觉并看到事情就是如此. ”他们通过对比来说明; 例如, 这就像是有人看见一座房子, 以及房子里面和周围的各种事物, 便对他的同伴说, 你当相信这些事物的存在, 它们就像它们看上去的样子; 或看见一个园子, 以及园子里的树木和果实, 就对他的同伴说, 你当相信这是一个园子, 那些是树木和果实; 而事实上, 他的同伴正亲眼清楚分明地观看它们. 因此, 这些天使从不提“信”, 对它也没有任何概念. 他们不推理神性真理, 更不争论任何真理是否如此.
相比之下, 第一层或最外层天堂的天使没有被如此铭刻在他们内层的神性真理, 因为对他们来说, 只有生命的第一层被打开; 所以他们推理真理, 那些如此推理的人除了他们正在推理的问题真相外, 几乎什么也看不见, 或说他们不会超越这个主题, 只是通过某些考虑确认它, 并且一经确认, 就声称它是信的事, 必须相信.
我曾与天使谈论这个话题, 他们说, 第三层天堂的天使智慧和第一层天堂的天使智慧之间的区别, 就像清晰与模糊之间的区别; 他们将前者比作一个充满一切有用之物的宫殿, 四周有园林环绕, 园林周围则有各种美物. 这些天使因处于智慧的真理, 故能进入宫殿, 看见那里的一切事物, 在园林的任何地方漫步, 享受凡他们所看见的. 而那些推理真理的人, 尤其那些争论真理的人则不然. 这些人无法凭真理之光看见真理, 而是要么从其他人, 要么从圣言的字义接受真理, 而他们对圣言的字义又没有深入的理解. 所以他们声称, 真理必须被相信, 或人必须有信, 却不想让任何人去深入探究. 天使说, 这些人无法抵达智慧宫殿的第一道门槛, 更不用说进入宫殿, 漫步于园林了, 因为他们在第一步就卡住了. 而那些处于真理本身的人就不同了; 没有什么东西能阻碍这些人无止境地继续前行, 因为无论他们往哪里去, 他们所看见的真理都会引导他们, 甚至把他们引到广阔的田野; 事实上, 每一个真理都有无限的延伸, 并与多种其它真理联结.
他们还说, 至内层天堂天使的智慧主要在于, 他们在每一个物体中都能看到神性和天堂事物, 在许多物体的系列中看到神奇的事物; 因为出现在他们眼前的一切事物都是对应. 如, 当他们看到宫殿和园林时, 他们的视线不会停留在他们眼前的事物上, 而是看到它们所源于, 也就是所对应的内层事物; 并且这会照着物体的表象以持续的多样性进行下去; 他们就这样同时看到处于自己的秩序和关联中的无数事物; 这一切以快乐充满他们的心智, 以致他们似乎浑然忘我. 可见于天堂的一切事物都对应于来自主而在天使里面的神性事物(参看170-176节).
注: 属天天使知道无数事物, 远远比属灵天使更有智慧(天国的奥秘 2718节). 属天天使不像属灵天使那样出于信思考和谈论, 因为他们从主拥有对构成信的一切事物的一种觉知(天国的奥秘 202, 597, 607, 784, 1121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277, 10336节). 对于信之真理, 他们只说“是, 就是; 或不, 不是”, 而属灵天使则推理事情是不是真的(天国的奥秘 2715, 3246, 4448, 9166, 10786节), 这些章节解释了主的话(马太福音 5:37), 即: “你们的话, 是, 就说是; 不是, 就说不是”.
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270. 下面我說說第三層天(或內層天)天人的智慧, 及其如何遠勝第一層天(或外層天)天人的智慧。
第三層天(或內層天)天人的智慧不可思議, 連第一層天(或外層天)的天人也覺得它不可思議。因為第三層天的天人已將心靈開發至第三層, 而第一層天的天人僅將心靈開發至第一層。智慧是隨著人進入心靈, 使之開放的層次而相應增長的(208, 267)。
第三層天的天人既已將心靈開發至第三層, 聖理便如同刻在了他們心上, 因為相比第二層和第一層, 第三層更合乎天國的形態。天國的形態生於聖理, 與聖智相一致。因此, 聖理仿佛刻在了他們心上, 是其固有的本能。他們一聽聞聖理, 當下就能認同, 覺察, 從此從心裡照見。所以, 他們從不推究聖理, 更不加以爭辯。他們不知何為信, 卻說:"信為何物？我能覺察並照見這是真理。"他們以比啟來作說明:好比某人看見一所房子裡外的事物, 又對他的同伴說你當相信這些事物的存在, 或如某人看見一座園子內的樹木和果實, 又對他人說你當相信這是一座園子, 那是樹木和果實, 而他本來就能明明地看見。由此緣故, 他們從不提"信,"事實上, 他們對"信"毫無概念。所以, 他們從不推究聖理, 更不加以爭辯。
相比之下, 第一層天(或外層天)的天人並未如此將聖理刻在心上, 因為對他們來說, 只有生命的第一層是開放的。所以, 他們竭力推究真理。如此推究之人, 所見幾乎限於所思考的問題本身。他們不能超出問題, 只是為自己的結論尋找論據而已, 一旦確認, 就說它當成為信條, 必須信而受之。
我曾與天人談論這個話題, 天人說, 第三層天的天人和第一層天的天人, 其智慧之別有如明暗之別。另外, 他們還將第三層天天人的智慧比作一個充滿各樣寶物的宮殿, 周圍環繞著廣闊的園林, 更遠處還有各種美物。這些天人既享有智慧之真理, 便能進入宮殿, 觀賞那裡的一切, 在園林內隨意漫步, 盡情欣賞。竭力推究真理的人與之不同, 為之爭辯的人就更不用說了。他們不能在真理之光中看見真理, 只能受之於人, 或取之於聖言的字義, 不得甚解。正因如此, 他們說真理應當信受, 且不希望人加以深究。天人說, 此等人找不到宮殿之門, 更別說進入宮殿, 漫步園林了, 因為他們陷在了第一步。明白真諦的人與之不同, 沒有什麼能阻礙他們無止境地前行, 因為真理一旦為他們所見, 無論走到哪裡, 都能給他們指引, 乃至領入廣闊的牧場。因為每一項真理都能無限延伸, 與其它真理結合。
他們還說, 內層天天人的智慧主要在於, 他們能在每一樣事物中看見神性的奧秘, 在一系列的事物中看見上帝的奇妙, 因為顯於他們眼中的皆含對應。比如看到宮殿, 園林, 他們的眼光不會停于宮殿, 園林, 卻能看到更深的緣起, 也就是它們的對應。根據物相的不同, 對應也具有無限的多樣性。所以, 不論何時, 總有無數連貫的事物愉悅他們的心靈, 使其心曠神怡。(對於天國的一切事物皆對應天人之中的主的神性, 可參看170-176節。)
270. I need now to say something about the wisdom of the angels of the third or inmost heaven, and about how much it surpasses the wisdom of the first or outmost heaven.
The wisdom of angels of the third or inmost heaven is beyond comprehension, even for angels of the first or outmost heaven. This is because the inner natures of angels of the third heaven are opened at the third level, while those of angels of the first heaven are open only at the first level; and all wisdom increases as you move toward the deeper levels and is perfected as they are opened (208, 267).
[2] Since the inner levels of angels of the third heaven are opened at the third level, they have divine truths virtually engraved on them, for inner matters at the third level are more in heaven's form than those at the second and first level. Heaven's form arises from divine truth and therefore is in agreement with divine wisdom. This is why divine truths seem to these angels to be engraved, or to be instinctive and innate. Because of this, as soon as they hear genuine divine truths, they immediately acknowledge and grasp them and from then on virtually see them within themselves. Because this is characteristic of angels of this heaven, they never try to figure out divine truths, much less argue whether some particular truth is true or not. They do not know what it is to believe or have faith, but say, "What is faith? I perceive and see that this is so." They offer a comparison by way of illustration. It would be like someone seeing a house and various things in and around it and telling someone with him that he ought to believe that they existed and that they were what they seemed to be. Or it would be like someone seeing a garden with trees and fruit in it and telling someone that she should have faith that it was a garden and that those were trees and fruit when she could see them plainly with her own eyes. So these angels never call "faith" by name and in fact have no concept of it. This is why they do not try to figure out divine truths, much less argue whether any particular truth is true or not. 1
[3] In contrast, angels of the first or outmost heaven do not have divine truths engraved on their inner natures in this way because for them only the first level of life has been opened. So they do try to figure things out, and people who are calculating in this way see little more than the subject they are puzzling over. They do not go beyond that subject except to find support for their conclusions, and once they have decided, they say that these should be matters of faith and are to be believed.
[4] I have talked about this with angels, who have told me that the difference between the wisdom of angels of the third heaven and the wisdom of angels of the first heaven is like the difference between something bright and something dark. Or again, they have compared the wisdom of angels of the third heaven to a palace full of everything useful, surrounded far and wide by parklands, with all sorts of splendid things beyond. Since these angels enjoy truths of wisdom, they can enter the palace and see everything there. They can stroll anywhere in the parks and enjoy whatever they see. It is different for people who are trying to figure things out, though, and even more so for people who argue about them. These individuals do not see truths in the light of truth, but adopt them either from other people or from the literal meaning of the Word, which they do not understand in depth. So they say that truths must be believed or that people must have faith in things - things that they then do not want anyone looking into very deeply. The angels kept saying that these people could not get to the first threshold of the palace, much less enter it and stroll around in its parks, because they are stuck at the first step. It is different for people who are engaged in actual truths. Nothing keeps them from moving ahead without limit; for once truths have been seen they lead on wherever they are headed, even into spacious meadows, because every truth has an infinite outreach and is united to many, many others.
[5] They also said that the wisdom of angels of the inmost heaven consists primarily of their seeing divine and heavenly things in individual objects and wonders in series of objects, for everything that appears to their eyes has a correspondence. When they see palaces and gardens, for instance, their insight does not dwell on the things in front of their eyes but sees the deeper things they stem from, the things, that is, to which they correspond. This goes on with constant variety in keeping with the appearance of the objects; so at any given time there are countless things in a pattern and a connectedness so delightful to their minds that they seem to be transported. (Everything that is visible in the heavens corresponds to something divine that is from the Lord in angels, .)
Footnotes:
1. Heavenly angels know countless things and are vastly wiser than spiritual angels: 2718. Heavenly angels do not think and talk on the basis of faith the way spiritual angels do, because they are gifted by the Lord with a perception of everything that has to do with faith: 202, 597, 607, 784, 1121, 1387 [1389?], 1398, 1442, 1919, 7680, 7877, 8780, 9277, 10336. Concerning truths of faith, they simply say, "Yes, yes," or "No, no," whereas spiritual angels try to calculate whether it is true: 2715, 3246, 4448, 9166, 10786; an explanation of the Lord's words, "Let your speech be yes, yes, no, no": Matthew 5:36, 5:37].
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270. The wisdom of the angels of the third or inmost heaven will now be described, and how far it surpasses the wisdom of the angels of the first or outermost heaven. The wisdom of the angels of the third or inmost heaven is incomprehensible even to those who are in the outermost heaven. The reason for this is that the interiors of the angels of the third heaven have been opened to the third degree, while the interiors of angels of the first heaven have been opened only to the first degree; and all wisdom increases towards interiors and is perfected as these are opened (208, 267).
[2] Because the interiors of the angels of the third or inmost heaven have been opened to the third degree, Divine Truths are, as it were, inscribed on them. For the interiors of the third degree are more fully in the form of heaven than the interiors of the second and first degrees, and the form of heaven is from the Divine Truth, thus in accord with the Divine Wisdom. This is why the Divine Truth is, as it were, inscribed on those angels, or as if implanted by nature or innate. Therefore as soon as these angels hear genuine Divine Truths they instantly acknowledge and perceive them, and afterwards see them, as it were, inwardly in themselves. As the angels of that heaven are such they never reason about Divine Truths, still less do they dispute about any truth whether it is so or not so; nor do they know what it is to believe or to have faith. For they say, "What is faith? I perceive and see that a thing is so." This they illustrate by comparisons. For example, it would be like someone with a companion, seeing a house and the various things in and around it, saying to his companion that he ought to believe that these things exist, and that they are such as he sees them to be; or like someone seeing a garden and trees and fruit in it, and saying to his companion that he ought to have faith that there is a garden with trees and fruits, when he is seeing them clearly with his eyes. For this reason, these angels never mention faith, nor have any idea of it. Neither do they reason about Divine Truths, still less do they dispute about any truth whether it is so or not. 1
[3] The angels of the first or outermost heaven, however, do not have Divine Truths thus inscribed on their interiors, because to them only the first degree of life is opened. Therefore, they reason about truths, and those who reason see almost nothing beyond the fact of the matter about which they are reasoning, nor go further beyond the subject than to confirm it by certain considerations, and having confirmed it, they say that it must be a matter of faith and is to be believed.
[4] I have talked with angels about this, and they said that the difference between the wisdom of the angels of the third heaven and the wisdom of the angels of the first heaven is like that between what is clear and what is obscure. The former they compared to a magnificent palace full of all things for use, surrounded on all sides by parks, with magnificent things of many kinds round about them; and as these angels are in the truths of wisdom they can enter into the palace and behold all things, and wander about in the parks in every direction and find delight in it all. But it is not so with those who reason about truths, especially with those who dispute about them. For such do not see truths from the light of truth, but accept truths either from others or from the sense of the letter of the Word, which they do not interiorly understand, declaring that truths must be believed, or that one must have faith in them, and then they are not willing to have any interior sight admitted. The angels said that such are unable to reach the first threshold of the palace of wisdom, still less to enter into it and wander about in its grounds, for they stop at the first step. It is different with those who are in truths themselves. Nothing impedes these from going on and progressing without limit, for the truths they see lead them wherever they go, even into wide fields, for every truth has infinite extension and is in conjunction with manifold others.
[5] They said still further that the wisdom of the angels of the inmost heaven consists principally in this, that they see Divine and heavenly things in every single object, and wonderful things in a series of many objects. For all things that appear before their eyes have their correspondence, as when they see palaces and gardens their view does not dwell upon the things that are before their eyes, but they see the interior things from which they spring, that is, to which they correspond, and this with all variety in accordance with the aspect of the objects. Thus they see innumerable things at the same time in their order and connection, and this so fills their minds with delight that they seem to be carried away from themselves. That all things that are seen in the heavens correspond to the Divine things that are in the angels from the Lord may be seen above (170-176).
Footnotes:
1. The celestial angels know innumerable things, and are immeasurably wiser than the spiritual angels (Arcana Coelestia 2718).
The celestial angels do not think and talk from faith, as the spiritual angels do, for they are in a perception from the Lord of all things that are of faith (Arcana Coelestia 202, 597, 607, 784, 1121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277, 10336).
In regard to the truths of faith they say only "Yea, yea, or Nay, nay", while the spiritual angels reason whether it is so (Arcana Coelestia 2715, 3246, 4448, 9166, 10786, where the Lord's words, "Let your discourse be Yea, yea, Nay, nay" (Matthew 5:37), are explained).
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270. The wisdom of the angels of the third or inmost heaven shall now be described, and also how far it surpasses the wisdom of the angels of the first or outmost heaven. The wisdom of the angels of the third or inmost heaven is incomprehensible even to those who are in the outmost heaven, for the reason that the interiors of the angels of the third heaven have been opened to the third degree, while the interiors of angels of the first heaven have been opened only to the first degree; and all wisdom increases towards interiors and is perfected as these are opened (208, 267).
[2] Because the interiors of the angels of the third or inmost heaven have been opened to the third degree, Divine truths are as it were inscribed on them; for the interiors of the third degree are more in the form of heaven than the interiors of the second and first degrees, and the form of heaven is from the Divine truth, thus in accord with the Divine wisdom, and this is why the truth is as it were inscribed on these angels, or are as it were instinctive or inborn in them. Therefore as soon as these angels hear genuine Divine truths they instantly acknowledge and perceive them, and afterwards see them as it were inwardly in themselves. As the angels of that heaven are such they never reason about Divine truths, still less do they dispute about any truth whether it is so or not; nor do they know what it is to believe or to have faith. They say, "What is faith? for I perceive and see that a thing is so." This they illustrate by comparisons; for example, that it would be as when any one with a companion, seeing a house and the various things in it and around it, should say to his companion that he ought to believe that these things exist, and that they are such as he sees them to be; or seeing a garden and trees and fruit in it, should say to his companion that he ought to have faith that there is a garden and trees and fruits, when yet he is seeing them clearly with his eyes. For this reason these angels never mention faith, and have no idea what it is; neither do they reason about Divine truths, still less do they dispute about any truth whether it is so or not. 1
[3] But the angels of the first or outmost heaven do not have Divine truths thus inscribed on their interiors, because with them only the first degree of life is opened; therefore they reason about truths, and those who reason see almost nothing beyond the fact of the matter about which they are reasoning, or go no farther beyond the subject than to confirm it by certain considerations, and having confirmed it they say that it must be a matter of faith and must be believed.
[4] I have talked with angels about this, and they said that the difference between the wisdom of the angels of the third heaven and the wisdom of the angels of the first heaven is like that between what is clear and what is obscure; and the former they compared to a magnificent palace full of all things for use, surrounded on all sides by parks, with magnificent things of many kinds round about them; and as these angels are in the truths of wisdom they can enter into the palace and behold all things, and wander about in the parks in every direction and delight in it all. But it is not so with those who reason about truths, especially with those who dispute about them, as such do not see truths from the light of truth, but accept truths either from others or from the sense of the letter of the Word, which they do not interiorly understand, declaring that truths must be believed, or that one must have faith, and are not willing to have any interior sight admitted into these things. The angels said that such are unable to reach the first threshold of the palace of wisdom, still less to enter into it and wander about in its grounds, for they stop at the first step. It is not so with those that are in truths themselves; nothing impedes these from going on and progressing without limit, for the truths they see lead them wherever they go, and into wide fields, for every truth has infinite extension and is in conjunction with manifold others.
[5] They said still further that the wisdom of the angels of the inmost heaven consists principally in this, that they see Divine and heavenly things in every single object, and wonderful things in a series of many objects; for everything that appears before their eyes is a correspondent; as when they see palaces and gardens their view does not dwell upon the things that are before their eyes, but they see the interior things from which they spring, that is, to which they correspond, and this with all variety in accordance with the aspect of the objects; thus they see innumerable things at the same time in their order and connection; and this so fills their minds with delight that they seem to be carried away from themselves. That all things that are seen in the heavens correspond to the Divine things that are in the angels from the Lord may be seen above (170-176).
The celestial angels do not think and talk from faith, as the spiritual angels do, for they have from the Lord a perception of all things that constitute faith (202, 597, 607, 784, 1121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277, 10336).
In regard to the truths of faith they say only "Yea, yea, or Nay, nay," while the spiritual angels reason about whether a thing is true (2715, 3246, 4448, 9166, 10786, where the Lord's words, "Let your discourse be Yea, yea, Nay nay"
( 1The celestial angels know innumerable things, and are immeasurably wiser than the spiritual angels (2718).
Matthew 5:37), are explained).
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270. De sapientia angelorum tertii seu intimi caeli, et quantum illa excedit sapientiam angelorum primi seu ultimi caeli, nunc dicetur. Sapientia angelorum tertii seu intimi caeli est incomprehensibilis, etiam illis qui in ultimo caelo sunt. Causa est, quia interiora angelorum tertii caeli ad tertium gradum aperta sunt, interiora autem angelorum primi caeli modo ad primum gradum et omnis sapientia crescit versus interiora, et perficitur secundum aperitionem eorum (208, 267). Quia interiora angelorum tertii seu intimi caeli ad tertium gradum aperta sunt, ideo sunt illis vera Divina quasi inscripta nam interiora tertii gradus, prae interioribus secundi et primi gradus, in forma caeli sunt, et forma caeli est ex Divino Vero, ita secundum Divinam Sapientiam inde est, quod illis angelis appareant Divina Vera sicut inscripta, aut sicut insita et innata: quapropter illi, ut primum audiunt genuina vera Divina, illa statim agnoscunt et percipiunt, et postea quasi vident illa intus in se. Quia tales sunt angeli illius caeli, ideo de veris Divinis nusquam ratiocinantur, minus de aliquo vero controvertunt num ita sit vel non ita, nec sciunt quid sit credere aut fidem habere dicunt enim, "Quid fides? nam percipio et video quod ita sit." Illustrant hoc per comparativa; nempe quod id foret sicut quum aliquis cum socio videt domum, et varia in illa et circum illam, diceret socio quod oporteat credere quod sint, et quod talia sint sicut vidit aut sicut quis videt hortum, et ibi arbores et fructus, et diceret socio, quod fidem habere debeat quod sit hortus, et quod sint arbores et fructus, cum tamen illa oculis suis clare videt: exinde est quod angeli illi nusquam nominent fidem, nec aliquam ejus ideam habeant; quapropter nec ratiocinantur de veris Divinis, minus controvertunt de aliquo vero, num ita sit vel non ita. 1Angeli autem primi seu ultimi caeli non ita habent vera Divina interioribus suis inscripta, quia illis non nisi quam primus gradus vitae apertus est; illi ideo ratiocinantur de illis; et qui ratiocinantur vix aliquid ultra objectum rei, de qua ratiocinantur, vident, aut ultra subjectum vadunt, nisi solum ad confirmandum id aliquibus, et cum confirmaverunt dicunt quod fidei erunt, et quod credenda. De his cum angelis locutus sum qui dixerunt quod tale discrimen inter sapientiam angelorum tertii caeli et inter sapientiam angelorum primi caeli sit, quale inter lucidum et obscurum etiam comparaverunt sapientiam angelorum tertii caeli cum magnifico palatio pleno omnibus ad usum, circum quod paradisi in longum et in latum, et circum hos magnifica plurium generum et [dixerunt] quod angeli illi, quia in veris sapientiae sunt, possint intrare in palatium ac videre omnia, et quoque exspatiari in paradisos quaquaversum, et delectari omnibus. Aliter vero illi qui ratiocinantur de veris, et magis qui controvertunt de illis: hi quia non vident vera ex luce veri, sed hauriunt illa vel ex aliis, vel ex sensu litterae Verbi, quem non interius intelligunt, dicunt quod credenda, seu quod fides habenda, in quae dein non volunt ut visus interior intret de his dicebant, quod non ad primum limen palatii sapientiae venire possint, minus intrare in illud, et exspatiari in paradisos ejus, quoniam in primo passu subsistunt: aliter qui in ipsis veris sunt hos nihil retardat quin ferantur et progrediantur absque limite, nam vera visa ducunt quocunque pergunt, ac in latos campos, quoniam unumquodvis verum infinitae extensionis est, et in conjunctione cum multiplicibus aliis. Amplius dixerunt, quod sapientia angelorum intimi caeli praecipue consistat in eo, quod videant Divina et caelestia in singulis objectis, et mirabilia in serie plurium nam omnia quae apparent coram oculis eorum, correspondent: ut cum vident palatia et hortos, non moratur intuitio eorum in talibus quae ante oculos sunt; sed vident interiora ex quibus, ita quibus correspondent; et illa cum omni varietate secundum objectorum faciem, ita simul innumerabilia in ordine et nexu, quae tunc ita jucundant mentes eorum, ut videantur auferri a se. Quod omnia quae in caelis apparent, correspondeant Divinis quae a Domino apud angelos, videatur supra (170-176).
1Quod caelestes angeli innumerabilia sciant, et immensum sapiant prae angelis spiritualibus (2718).
Quod angeli caelestes non cogitent et loquantur ex fide prout angeli spirituales, quoniam a Domino in perceptione omnium quae fidei sunt (202, 597, 607, 784, 1121, 1387, 1398 [1389, 1394?] 1442, 1919, 7680, 7877, 8780, 9277, 10336).
Quod de veris fidei modo dicant "Ita, ita," vel "Non, non," at quod angeli spirituales ratiocinentur num ita sit (2715, 3246, 4448, 9166, 10786); explicantur ibi Domini verba, quod "Sermo erit, Ita, ita, non, non," (Matthaeus 5:[36,] 37).