277、婴儿和小孩子的天真不是真正的天真，因为它不是内在的，而只是外在的形式。然而，仍可从中学到什么是天真，因为它从孩童的脸上、某些动作和最早的语言中散发光芒，影响着周围的人。可以看出，孩童没有内在的思想，因为他们还不知道什么是善、恶、真、假，而这些组成了思想。
[2]因此，他们没有出于自我的谨小慎微，没有深思熟虑的盘算，因而也没有邪恶的意图。他们没有从自我之爱和世界之爱中获得自我的一切，他们不把任何东西归于自己，认为所有的一切都是从父母那里得到的；他们满足于送给他们的几样无关紧要的东西，并乐在其中；不忧虑衣食，不担心将来；他们不关注世界，也不贪图世上的许多东西，他们爱自己的父母、保姆、小伙伴，和他们天真无邪地玩耍。他们忍受别人的引导，听话，顺从。
[3]在这种状态下，他们把一切当成生命中的事物来接受。因此，在不知道为什么的情况下，他们学会了礼貌，学会了说话，开始了记忆和思想，他们天真的状态是这些东西被接受和植入的媒介。但是这种天真，如上所述，是外在的，因为它只属于身体而不属于心智，｛注1｝因为他们的心智尚未形成。心智是理智和意愿，以及由此而来的思想和情感。
[4]我从天堂得知，孩童尤其受主的眷顾，他们从至内层天堂接受流注，那里有天真的状态，这流注通过他们的内层，在流过的时候，他们的内层仅仅被天真影响。正因为如此，天真表现在他们的脸上和某些动作上，变得显而易见。也正是这份天真深深感染父母，产生了被称为“舐犊之情”｛注2｝的爱。
｛注1｝：小孩子的天真并非真正的天真，真正的天真居于智慧中（1616，2305，2306，3494，4563，4797，5608，9301，10021）。童年的良善不是属灵的良善，而是通过真理的植入产生的（3504）。然而，童年的良善是媒介，聪明由此被植入（1616，3183，9301，10110）。若没有童年天真的良善，人将成为野人（3494）。童年无论心智中是什么，好像都是天生的（3494）。
｛注2｝：【英174】原文是希腊词的拉丁化，英译为storge。在史威登堡的时代，它表示强大的、不分青红皂白的、几乎是本能的父母对后代的爱，尤其是对刚出生的孩子的爱。
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277. 婴孩或小孩子的纯真不是真正的纯真, 因为它不是内在形式的纯真, 只是外在形式的纯真. 然而, 人仍可从它获知何为纯真, 因为它从孩童的脸蛋, 某些动作, 牙牙学语闪耀出来, 并感染身边的人. 它之所以不是真正的纯真, 是因为孩童尚无内在思维, 不知何为良善, 何为邪恶, 或何为真理, 何为虚假, 而这种知识是思维的基础.
因此, 他们没有自己的深谋远虑, 也没有什么打算, 因而没有邪恶的意图. 他们尚未通过爱自己, 爱世界获得自我形象; 也不将任何东西归为己有, 而是将自己所得的一切都归于父母. 他们满足于作为礼物送给他们的几样小东西, 并乐在其中; 不为衣食忧虑, 不为将来担心. 他们不关注世界, 也不贪恋世界上的许多事物. 他们爱自己的父母, 保姆, 小伙伴, 和他们天真无邪地玩耍. 他们愿意被引导, 听话, 顺从.
他们因处于这种状态, 故将一切事物作为事关生命的大事来接受; 所以他们有合适的习惯, 语言, 初步的记忆和思维, 只是不知这些天赋来自何处; 其纯真的状态便充当了接受并吸收它们的媒介. 然而, 如前所述, 这种纯真是外在的, 因为它唯独属于身体, 而非属于心智. 事实上, 他们的心智尚未成形, 因为心智是理解力和意愿, 以及由此而来的思维和情感.
我从天堂被告知, 孩童尤为主所眷顾; 他们从至内层天堂接受流注, 那里就有流经他们内层的纯真状态; 当它流过时, 他们的内层唯独被纯真感染; 因此, 纯真表现在他们的脸蛋和某些动作上, 变得显而易见. 正是这种纯真深深感染父母, 产生被称为舐犊之情的爱.
注: 孩童时期的纯真并非真正的纯真, 真正的纯真居于智慧(天国的奥秘 1616, 2305, 2306, 3494, 4563, 4797, 5608, 9301, 10021节). 孩童时期的良善不是属灵的良善, 而是通过真理的植入产生(天国的奥秘 3504节). 然而, 孩童时期的良善是一个媒介, 聪明由此被植入(天国的奥秘 1616, 3183, 9301, 10110节). 若没有孩童时期的纯真良善, 人将成为野人(天国的奥秘 3494节). 凡心智在孩童时期所吸收的, 似乎都成为人本性的一部分(天国的奥秘 3494节).
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277. 嬰孩的天真不是真正的天真, 因為它只是一個外表, 不是內在的天真。不過我們可以從它大概瞭解何為天真, 因為它確實從孩子的臉蛋, 身體的姿態, 牙牙學語的嘗試中表現出來, 也感染著身邊的人。但它不是真正的天真, 因為孩子尚無內在的思想, 不能分辨善惡真偽, 而這些認識乃是思維的基礎。所以, 孩子沒有任何預先的考慮和打算, 也就沒有任何邪惡的意志, 沒有因我欲和物欲而形成的我相。他們不將任何東西居為己有, 而將所得的一切全歸於父母。獲得一小點禮物, 他們就感到滿足, 享受。他們不為衣食憂慮, 不為將來擔心。他們不注目世界, 也不求多得。他們愛自己的父母, 保姆, 玩伴, 和他們天真無邪地玩耍。他們願意接受引導, 聽話, 順從。在此狀態下, 他們視凡物皆有生命。所以, 他們有相應的習慣, 語言, 初步的記憶, 思想, 只是不知這些天分從何而來。天真的狀態正是他們接收, 吸取這些天分的載體。但是正如前面所說, 這種天真只是身體上的, 不是心靈上的, 是外在的。他們的心智尚未成形, 因為心智是人的認知和意志以及兩者所生的思維和情感。
我從天國得知, 嬰孩尤為主所眷顧。他們從秉性天真的內層天接收靈流, 該靈流流經他們的心靈, 獨以天真感染其心。從孩子的臉蛋和某些姿態上所顯出的天真無邪, 即源於此。深深感染父母, 產生父母之愛的, 也正是天真。
277. The innocence of infancy, or of little ones, is not real innocence, since it is solely a matter of outward form and not internal. Still, we can learn from it what innocence is like, since it does radiate from their faces and from some of their gestures and from their first efforts at speech and affects [the people around them. The reason it is not real innocence is] that they do not have any internal thought - they do not yet know what good and evil are, or what true and false are, and this knowledge is the basis of our thinking.
[2] As a result, they do not have any foresight of their own, no premeditation, and therefore no intent of evil. They have no self-image acquired through love for themselves and the world. They do not claim credit for anything, but attribute everything they receive to their parents. They are content with the few little things given them as gifts and enjoy them. They are not anxious about food and clothing or about the future. They do not focus on the world and covet much from it. They love their parents, their nurse, and their little friends and play innocently with them. They are willing to be led, they listen and obey;
[3] and since they are in this state, they accept everything as a matter of life. So they have suitable habits, language, and the beginnings of memory and thought without knowing where these gifts come from; and their state of innocence serves as a means of accepting and absorbing them. However, since this innocence is strictly a matter of the body and not of the mind, 1as already noted, it is external. Their mind is not yet formed, since the mind is our discernment and volition and the thought and affection that come from them.
[4] I have been told from heaven that infants are especially in the Lord's care, and that there is an inflow from the central heaven, where the state is one of innocence, that passes through infants' deeper natures, affecting those natures in its passage only through innocence. This is the source of the innocence they present to our view in their faces and in some of their gestures. It is what deeply affects their parents and creates the love called storge.
Footnotes:
1.The. innocence of infants is not real innocence - real innocence dwells in wisdom: 1616, 2305-2306, 3495 [3494?], 4563, 4797, 5608, 9301, 10021. The good of infancy is not spiritual good; that comes into being through the implanting of truth: 3504. Still, the innocence of infancy is a means through which intelligence is sown: 1616, 3183, 9301, 10110. Without the good of innocence in infancy, we would be wild: 3494. Whatever is absorbed in infancy seems to be part of our nature: 3494.
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277. The innocence of childhood or of little children is not genuine innocence, for it is innocence not in internal, but only in external form. Nevertheless, one may learn from it what innocence is. For it shines forth from the faces of children and from some of their movements and from their earliest speech, and affects those about them. It can be seen that children have no internal thought, for they do not yet know what is good and what is evil, or what is true and what is false, of which such thought consists.
[2] Consequently, they have no prudence from their proprium, no purpose or deliberation, thus no intention of an evil nature. They have no proprium acquired from love of self and the world. They do not attribute anything to themselves, regarding all as received from their parents. They are content with the few insignificant things presented to them, and delight in them. They have no anxiety about food and clothing, and none about the future. They do not look to the world and covet many things from it. They love their parents and nurses and their child companions with whom they play in innocence. They suffer themselves to be led, they give heed and obey.
[3] Being in this state they receive all things with their life. Therefore, without knowing why, they acquire becoming manners, learn to talk, and have the beginning of memory and thought, their state of innocence serving as a medium whereby these things are received and implanted. But this innocence, as stated above, is external, because it belongs to the body alone, and not to the mind (mens); 1for their minds are not yet formed, the mind being understanding and will, and thought and affection therefrom.
[4] I have been told from heaven that little children are especially under the Lord's care, and that they receive influx from the inmost heaven, where there is a state of innocence, and that this influx passes through their interiors, and that in its passing through, their interiors are affected solely by the innocence. It is because of this that innocence is shown in their faces and in some of their movements and becomes evident. Also, it is this innocence by which parents are inmostly affected, and that gives rise to the love that is called natural affection (storge).
Footnotes:
1. The innocence of little children is not true innocence, but true innocence dwells in wisdom (Arcana Coelestia 1616, 2305-2306, 3494, 4563, 4797, 5608, 9301, 10021).
The good of childhood is not spiritual good, but it becomes such by the implantation of truth (Arcana Coelestia 3504).
Nevertheless, the good of childhood is a medium whereby intelligence is implanted (Arcana Coelestia 1616, 3183, 9301, 10110).
Without the good of innocence in childhood man would be a brute. (Arcana Coelestia 3494).
Whatever the mind is imbued with in childhood appears natural (Arcana Coelestia 3494).
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277. The innocence of childhood or of children is not genuine innocence, for it is innocence not in internal form but only in external form. Nevertheless one may learn from it what innocence is, since it shines forth from the face of children and from some of their movements and from their first speech, and affects those about them. It can be seen that children have no internal thought, for they do not yet know what is good and what is evil, or what is true and what is false, of which such thought consists.
[2] Consequently they have no prudence from what is their own, no purpose or deliberation, thus no end that looks to evil; neither have they anything of their own acquired from love of self and the world; they do not attribute anything to themselves, regarding all that they have as received from their parents; they are content with the few and paltry things presented to them, and find delight in them; they have no solicitude about food and clothing, and none about the future; they do not look to the world and covet many things from it; they love their parents and nurses and their child companions with whom they play in innocence; they suffer themselves to be led; they give heed and obey.
[3] And being in this state they receive everything as a matter of life; and therefore, without knowing why, they have becoming manners, and also learn to talk, and have the beginning of memory and thought, their state of innocence serving as a medium whereby these things are received and implanted. But this innocence, as has been said above, is external because it belongs to the body alone, and not to the mind; 1for their minds are not yet formed, the mind being understanding and will and thought and affection therefrom.
[4] I have been told from heaven that children are specially under the Lord's auspices, and that they receive influx from the inmost heaven, where there is a state of innocence that this influx passes through their interiors, and that in its passing through, their interiors are affected solely by the innocence; and for this reason innocence is shown in their faces and in some of their movements and becomes evident; and that it is this innocence by which parents are inmostly affected, and that gives rise to the love that is called storge.
Footnotes:
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277. Innocentia infantiae seu infantum non est genuina innocentia, nam solum est in forma externa, et non interna usque tamen ex illa disci potest, qualis innocentia est elucet enim ex illorum facie, et ex aliquibus illorum gestibus et ex prima illorum loquela, et afficit, quod nempe illis non sit cogitatio interna, nondum enim sciunt quid bonum et malum, ac verum et falsum, ex quibus cogitatio inde illis non est prudentia ex proprio: non propositum et deliberatum, ita non finis mali non illis proprium ex amore sui et mundi acquisitum; non sibi quicquam tribuunt, omnia accepta referunt suis parentibus; contenti paucis et pusillis quae illis dono dantur, laetantur illis; non sollicitudo illis de victu et amictu, et nulla de futuris non spectant ad mundum, et inde cupiunt 1multa: amant suos parentes, suam nutricem, et infantes socios cum quibus in innocentia ludunt se patiuntur duci, auscultant et obediunt: et quia in eo statu sunt, omnia recipiunt vita inde illis, praeter quod sciant unde, mores decentes, inde illis loquela, et inde illis initiamentum memoriae et cogitationis quibus recipiendis et imbuendis pro medio inservit status illorum innocentiae. Sed haec innocentia, ut supra dictum est, externa est, quia solum corporis, non mentis; 2mens enim eorum nondum formata est, nam mens est intellectus et voluntas, inde cogitatio et affectio. Dictum mihi est e caelo, quod infantes praecipue sub auspicio Domini sint, et influxus sit e caelo intimo, ubi status innocentiae est; et quod influxus pertranseat interiora eorum, et quod in pertranseundo non afficiat illa nisi quam per innocentiam et quod inde innocentia sistatur in facie et in aliquibus gestibus, et appareat et quod illa sit, qua intime afficiuntur parentes, et facit amorem qui vocatur storge.
Footnotes: