278、智慧的天真才是真正的天真，因为它是内在的，属于心智本身，也就是属于意愿本身，并由此属于理智。这些里面有天真的也就有智慧，因为智慧属于意愿和理智。这就是为什么在天堂里有这样的说法：天真居住在智慧中，天使有多少天真，就有多少智慧。这一点被以下事实所证实：那些处在天真状态的人不将任何良善归于自己，而视一切为自己领受的，并将它们归于主。他们还希望被主而非他们自己引导；他们热爱一切良善，并以一切真理为乐，因为他们明白并感知到，热爱良善就是意愿并践行良善，就是爱主；热爱真理就是热爱邻舍；对自己所拥有的，无论是少是多，他们都知足常乐，因为他们知道，他们所得的，对他们来说正好，少有少的用处，多有多的用处；他们也认识到，自己不知道什么有益于他们，唯独主知道，祂所提供的一切都着眼于永恒的目的。
[2]他们也不担心未来，称担心未来就是“为明天忧虑”，｛注1｝他们将其定义为因失去或得不到生活中不必要的东西而产生的悲伤。与同伴在一起，他们从不出于邪恶的目的，只是出于良善、公正和真诚。他们称出于邪恶目的行为是狡诈，避之如毒蛇的毒液，因为这与天真截然对立。没有什么比被主引导更为他们所爱了，他们将自己所得的一切都归于主，远离他们的自我。他们远离自我到何等程度，主就在何等程度上流入他们。正因为如此，凡从主那里所听来的，无论是通过圣经，还是通过讲道，他们都不存储在记忆中，而是立刻顺服，也就是意愿并践行，他们的意志本身就是他们的记忆。这些人大多表面上显得很简单，但内在大有智慧和精明。主的这句话中就是指他们：你们要灵巧像蛇，驯良像鸽子（马太福音10:16）。这就是天真，被称为智慧的天真。
[3]因为天真不将任何良善归于自身，而是将一切良善都归于主，又因天真喜欢被主引导，并接爱一切良善和真理，由此带来智慧。所以人是这样被造：在童年时处在外在的天真中，年老时处在内在的天真中，以便他能通过前者进入后者，从后者返回前者。出于同样的原因，当人年老时，身体退化，他变得又像一个小孩子，但像一个睿智的孩子，也就是说像一位天使，因为在最高意义上天使就是有智慧的孩子。这就是为什么在圣经中，“小孩子”表示天真之人，“老人”表示充满天真的智者。｛注2｝
｛注1｝：【英175】参考马太福音6章34节：不要为明天忧虑。
｛注2｝：在圣经中，“小孩子”表示天真（5608）；“吃奶的”同样表示天真（3183）。“老人”表示智者，抽象意义上表示智慧（3183，6524）。人是这样被造的，当他接近老年时，他可能变得像小孩子。但那时，天真可能在他的智慧中，他可以在这种状态下进入天堂，成为一位天使（3183，5608）。
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278. 智慧的纯真才是真正的纯真, 因为它是内在的, 属于心智本身, 也就是属于意愿本身, 并由此属于理解力. 这些里面有纯真, 也就有智慧, 因为智慧属于意愿和理解力. 正因如此, 天堂有这样的说法: 纯真居于智慧, 天使有多少纯真, 就有多少智慧. 这一点从以下事实得到证明: 那些处于纯真状态的人不将任何良善归于自己, 而是视一切事物为领受而来的, 并将其归于主. 他们希望被主, 而非他们自己引导. 他们热爱一切良善, 并以一切真理为乐, 因为他们知道并发觉, 热爱良善, 即意愿并行出良善, 就是爱主; 热爱真理就是热爱邻舍; 他们满足于自己所拥有的, 无论是少是多, 因为他们知道, 他们所得的, 对他们来说刚刚好, 少有少的好处, 多有多的好处. 他们自己不知道什么是对他们最好的, 唯独主知道; 而主所看重的, 是祂所提供的一切事物都是永恒的.
他们也不担心未来, 称担心未来就是“为明天忧虑”. 他们将“为明天忧虑”定义为: 因丧失或得不到生活的有益活动所不需要的东西而痛苦. 他们与朋友合作从不出于邪恶目的, 只出于良善, 公义, 诚实. 他们称出于邪恶目的行事为狡诈, 避之如毒蛇的毒液, 因为这与纯真截然对立. 他们只喜欢被主引导, 并将自己所得的一切都归于主, 故远离自我中心. 他们远离自我中心到何等程度, 主就在何等程度上流入他们. 正因如此, 凡从主那里所听来的, 无论通过圣言, 还是通过讲道, 他们都不存储在记忆中, 而是立刻顺从, 也就是意愿并行出来, 因为他们的意愿本身就是他们的记忆. 表面上看, 这些人大部分显得很简单, 但内在大有智慧和远见. 他们就是主在下面这句话中所提到的人:
你们要灵巧像蛇, 驯良像鸽子. (马太福音 10:16)
这就是被称为智慧纯真的纯真的性质.
因为纯真并不将任何良善归于自己, 而是将一切良善都归于主, 又因纯真喜欢被主引导, 并产生对通向智慧的一切良善与真理的接受, 所以人如此被造, 以至于在孩童时处于外在的纯真, 年老时处于内在的纯真, 以便他能通过前者进入后者, 从后者返回前者. 由于同样的原因, 当人年老时, 身体就退化, 他变得像一个孩子, 也就是说, 变得像一位天使, 因为就至高意义而言, 一个有智慧的孩子就是一位天使. 这就是为何在圣言中, “小孩子”表示纯真之人, “老人”表示充满纯真的智慧人.
注: 在圣言中, “小孩子”表示纯真(天国的奥秘 5608节); “吃奶的”同样表示纯真(天国的奥秘 3183节). “老人”表示有智慧的人, 抽象意义上表示智慧(天国的奥秘 3183, 6524节). 人如此被造, 以致随着接近老年, 他变得像小孩子; 那时, 纯真可能在他的智慧中, 他可在这种状态下进入天堂, 变成一位天使(天国的奥秘 3183, 5608节).
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278. 智慧的天真才是真正的天真, 因為它是內在的, 屬於心靈, 因而也屬乎意志與認知。有天真在其中, 也就有智慧在其中, 因為智慧屬乎意志與認知。所以天國有言:天真寓於智慧, 天人有多天真, 也就有多大的智慧。其證據是, 他們看到天真的人不將任何善歸於自己, 而將一切皆歸於主。他們希望蒙主引導, 而不是由他們自己引導。他們熱愛一切良善, 以一切真理為樂, 因為他們瞭解且
覺察到:熱愛良善(即立志並奉行良善)就是愛主, 熱愛真理就是愛鄰舍。所得不論多少, 他們總覺心滿意足, 因為他們知道, 或多或少, 總是于己有益:若少為好, 所得便少;若多為好, 所得便多。他們自己不知怎樣最好, 只有主知。主賜予的一切, 皆注重永恆的效用。所以他們不為將來憂慮, 他們說, 為將來憂慮(他們稱之為"為明天憂慮")無非就是患得患失, 害怕失去或得不到生活本不需要的物質。對待朋友, 他們心中從無惡意, 完全憑良善, 公平, 信實與朋友相交。他們說, 憑惡意而行乃是狡詐, 當避之如毒蛇, 以其與天真完全對立。他們最大的願望莫過於被主引導, 加之他們將一切歸於主, 也就得以放下自我。果能放下自我, 主就得以流入。正因如此, 他們並不將主的話存入記憶(不論是學自聖言, 還是聞于佈道), 而是當下聽從, 也就是立志並奉行之, 意志就成了他們的記憶。他們看似相當愚鈍, 實則大有聰明智慧。主說:"你們要靈巧像蛇, 馴良像鴿子"(馬太福音10:16), 指的就是這等人。智慧的天真, 其性質便是如此。
天真既不以善自居, 而將一切歸於主, 又樂於被主引導, 得以接受導向智慧的一切良善與真理, 我們也就如此被造:年少時, 我們顯出外在的天真, 成熟時, 我們進入內在的天真, 由外入內。人正是這樣:老了以後, 身體退化了, 又變得像孩子一樣, 然而是一個有智慧的孩子, 或說一位天人, 因為在最高的意義上, 一個有智慧的孩子就是一位天人。正因如此, 在聖言中,"孩子"表天真的人,"長老"表天真的智者。
278. The innocence of wisdom is real innocence because it is internal, being a property of the mind itself and therefore of our volition itself and our consequent understanding. When there is innocence in these, then there is wisdom as well, because wisdom is a property of volition and understanding. That is why they say in heaven that innocence dwells in wisdom and why angels have as much wisdom as they do innocence. They support the truth of this by observing that people in a state of innocence do not take credit for anything good, but ascribe and attribute everything to the Lord. They want to be led by him and not by themselves, they love everything that is good and delight in everything that is true because they know and perceive that loving what is good - that is, intending and doing good - is loving the Lord, and loving what is true is loving their neighbor. They live content with what they have, whether it is little or much, because they know that they receive as much as is useful - little if little is good for them and much if much is good for them. They do not know what is best for themselves - only the Lord knows; and in his sight everything he supplies is eternal.
[2] So they have no anxiety about the future, but refer to anxiety about the future as "care for the morrow," which they say is pain at losing or not getting things that are not needed for their life's useful activities. They never collaborate with friends from evil intent, but only from good, fair, and honest intent. To act from evil intent, they say, is guile, which they avoid like the poison of a snake because it is diametrically opposed to innocence. Since their greatest love is to be led by the Lord, and since they ascribe everything to him, they are kept away from their self-centeredness, and to the extent that they are kept away from their self-centeredness, the Lord flows in. This is why they do not store in their memory what they hear from him, whether through the Word or through preaching, but immediately heed it, that is, intend and do it. Their intention itself is their memory. They appear extraordinarily simple in outward form, but they are wise and provident inwardly. They are the ones the Lord was referring to when he said, "Be wise as serpents and simple as doves" (Matthew 10:16). This is the nature of the innocence called the innocence of wisdom.
[3] Since innocence does not take credit for anything good but ascribes it all to the Lord, and since innocence loves to be led by the Lord, giving rise to that acceptance of everything good and true that leads to wisdom, we have been so created as to be in an outward innocence when we are little, but in an inward innocence in old age, to come to the latter through the former. So when we do get old, our bodies deteriorate and we become like little children again - but like wise little children or angels, for in the highest sense, a wise infant is an angel. This is why "infant" in the Word means one who is innocent, and "elderly one" means a wise person full of innocence. 1
Footnotes:
1. Infants in the Word mean innocence: 5608; and so do nursing babies: 3183. An old person means a wise one, or abstractly, wisdom: 3183, 6523 [6524?]. We have been so created as to become like infants as we approach old age, but with wisdom in our innocence. This is so that we may cross over into heaven in this state and become angels: 3183, 5608.
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278. The innocence of wisdom is genuine innocence, because it is internal, for it belongs to the mind (mens) itself, that is, to the will itself and thence to the understanding. And when there is innocence in these there is also wisdom, for wisdom belongs to the will and understanding. This is why it is said in heaven that innocence dwells in wisdom, and that an angel has as much wisdom as he has innocence. This is confirmed by the fact that those who are in a state of innocence attribute nothing of good to themselves, but regard all things as received and attribute them to the Lord. Also they wish to be led by Him and not by themselves. They love everything that is good and they delight in everything that is true, because they know and perceive that loving what is good, that is, willing and doing it, is loving the Lord, and that loving truth is loving the neighbour. They live contented with what they have, whether it be little or much, because they know that they receive just as much as is good for them-those receiving little for whom little is useful, and those receiving much for whom much is useful. They also recognize that they themselves do not know what is good for them, the Lord alone knowing this, for in all things that He provides He looks to eternal ends.
[2] Neither are they anxious about the future. Anxiety about the future they call care for the morrow, which they define as grief on account of losing or not receiving things that are not necessary for the uses of life. With companions they never act from an evil end but from what is good, just, and sincere. Acting from an evil end they call cunning, which they shun as the poison of a serpent, since it is wholly antagonistic to innocence. As they love nothing more than to be led by the Lord, attributing to Him all things that they receive, they are removed from their own proprium; and to the extent that they are so removed from their own proprium the Lord inflows. In consequence of this, whatever they hear from Him, whether by the Word or by means of preaching, they do not store it up in the memory, but instantly obey it, that is, will it and do it, their will being itself their memory. For the most part these outwardly appear simple, but in internal things they are wise and prudent. These are meant by the Lord in the words,
Be ye prudent as serpents and simple as doves. Matthew 10:16.
Such is the innocence that is called the innocence of wisdom.
[3] Because innocence attributes nothing of good to itself, but attributes all good to the Lord, and because it thus loves to be led by the Lord, and the reception of all good and truth, from which wisdom comes, is derived therefrom-therefore man has been so created that during his childhood he is in innocence, though external, and when he becomes old he is in internal innocence, to the end that he may come by the former into the latter, and from the latter return into the former. For the same reason, when a man becomes old he dwindles in body and becomes again like a little child, but like a wise child, that is, an angel, for an angel is a wise child in an eminent sense. This is why, in the Word, "a little child" signifies one who is innocent, and "an old man" signifies one who is wise in whom is innocence. 1
Footnotes:
1. In the Word "little children" signify innocence (Arcana Coelestia 5608); likewise "sucklings" (Arcana Coelestia 3183).
An "old man" signifies one who is wise, and in an abstract sense wisdom (Arcana Coelestia 3183, 6524).
Man is so created that in proportion as he verges towards old age he may become like a little child, and that innocence may then be in his wisdom, and in that state he may pass into heaven and become an angel (Arcana Coelestia 3183, 5608).
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278. The innocence of wisdom is genuine innocence, because it is internal, for it belongs to the mind itself, that is, to the will itself and from that to the understanding. And when there is innocence in these there is also wisdom, for wisdom belongs to the will and understanding. This is why it is said in heaven that innocence has its abode in wisdom, and that an angel has just so much of innocence as he has of wisdom. This is confirmed by the fact that those who are in a state of innocence attribute nothing of good to themselves, but regard all things as received and ascribe them to the Lord; that they wish to be led by Him and not by themselves; that they love everything that is good and find delight in everything that is true, because they know and perceive that loving what is good, that is, willing and doing it, is loving the Lord, and loving truth is loving the neighbor; that they live contented with their own, whether it be little or much, because they know that they receive just as much as is good for them-those receiving little for whom a little is useful, and those receiving much for whom much is useful; also that they do not themselves know what is good for them, the Lord alone knowing this, who looks in all things that He provides to what is eternal.
[2] Neither are they anxious about the future; anxiety about the future they call care for the morrow, which they define as grief on account of losing or not receiving things that are not necessary for the uses of life. With companions they never act from an evil end but from what is good, just, and sincere. Acting from an evil end they call cunning, which they shun as the poison of a serpent, since it is wholly antagonistic to innocence. As they love nothing so much as to be led of the Lord, attributing all things they receive to Him, they are kept apart from what is their own [proprium]; and to the extent that they are kept apart from what is their own the Lord flows into them; and in consequence of this whatever they hear from the Lord, whether through the Word or by means of preaching, they do not store up in the memory, but instantly obey it, that is, will it and do it, their will being itself their memory. These for the most part outwardly appear simple, but inwardly they are wise and prudent. These are meant by the Lord in the words,
Be ye prudent as serpents and simple as doves (Matthew 10:16).
Such is the innocence that is called the innocence of wisdom.
[3] Because innocence attributes nothing of good to itself, but ascribes all good to the Lord, and because it thus loves to be led by the Lord, and is the source of the reception of all good and truth, from which wisdom comes,-because of this man is so created as to be during his childhood in external innocence, and when he becomes old in internal innocence, to the end that he may come by means of the former into the latter, and from the latter return into the former. For the same reason when a man becomes old he dwindles in body and becomes again like a child, but like a wise child, that is, an angel, for a wise child is in an eminent sense an angel. This is why in the Word, "a little child" signifies one who is innocent, and "an old man" signifies one who is wise in whom is innocence. 1
Footnotes:
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278. Innocentia sapientiae est genuina innocentia, quia est interna nam est ipsius mentis, ita ipsius voluntatis et inde intellectus et cum in illis est innocentia, est quoque sapientia, nam sapientia est illorum. Inde dicitur in caelo, quod innocentia habitet in sapientia, et quod tantum sapientiae sit angelo, quantum ei innocentia: quod ita sit, confirmant per id, quod qui in innocentiae statu sunt, sibi nihil boni tribuant, sed accepta ferant et addicent omnia Domino; quod velint duci ab Ipso, et non a semet quod ament omne quod bonum est, et delectentur omni quod verum est, quia sciunt et percipiunt quod amare bonum, ita velle et facere id, sit amare Dominum, et amare verum sit amare proximum quod vivant contenti suis, sive pauca sint sive multa, quia sciunt quod tantum recipiant quantum conducit, pauca quibus conducit paucum, et multa quibus conducit multum, et quod illi non sciant quid conducit illis, sed solum Dominus, cui aeterna sunt omnia quae providet:
[2] inde nec sunt solliciti de futuris; sollicitudinem de futuris vocant curam pro crastino, quam dicunt esse dolorem ob jacturam aut non receptionem talium quae non necessaria sunt ad usus vitae: cum sociis nunquam agunt ex fine mali, sed ex bono, justo et sincero; agere ex fine mali vocant astum, quem fugiunt sicut venenum serpentis, quoniam est prorsus contra innocentiam. Quia nihil plus amant quam duci a Domino, et quia Ipsi accepta ferunt omnia, ideo remoti sunt a suo proprio, et quantum remoti a suo proprio sunt, tantum influit Dominus; inde est, quod quae audiunt ab Ipso, sive sit medio Verbo, sive media praedicatione, non reponant in memoria, sed statim obediant, hoc est, velint et faciant; voluntas est ipsa illorum memoria. illi utplurimum simplices in externa forma apparent, sed sapientes et prudentes in interna sunt; illi sunt qui intelliguntur a Domino,
"Estote prudentes sicut serpentes, et simplices sicut columbae," (Matthaeus 10:16).
Talis est innocentia, quae vocatur innocentia sapientiae.
[3] Quia innocentia nihil boni sibi tribuit, sed omne bonum addicat Domino, et quia sic amat duci a Domino, et inde est receptio omnis boni et veri, ex quibus sapientia, ideo homo ita creatus est, ut, cum est infans, sit in innocentia sed externa, at cum fit senex sit in innocentia interna, ut per illam in hanc et ex hac in illam veniat: quare etiam homo, cum fit senex, etiam decrescit corpore, et fit e novo sicut infans, sed ut infans sapiens, ita angelus; nam infans sapiens in eminenti sensu est angelus. Inde est, quod in Verbo "infans" significet innocentem, et "senex" sapientem in quo innocentia. 1
Footnotes: