304、人是这样被造的，使他与主有连结和结合，但与天堂天使只有联系。人之所以与天使只有联系，没有结合，是因为就人心智的内层而言，人受造就像天使，具有相似的意志和相似的理智。因此，人若照着神性秩序生活，死后就变成天使，有和天使一样的智慧。故当谈到人与天堂的结合时，指的是人与主的结合，以及人与天使的联系。因为天堂之所以是天堂，并非出于严格意义上的天使所拥有（自我）的事物，而是出于主的神性。创造天堂的，正是主的神性（参看7-12节）。
[2]不过，人还超出了天使所拥有的，就人的内层而言，他在灵界，同时，就他的外层而言，他在尘世。其处于尘世的外层就是他的一切属世记忆或外在记忆，以及由此而来的一切思想和想象；总体来说，包括知识和学问，以及享受尘世的快乐和愉悦；还包括属于身体感官的众多乐趣，连同他的感觉本身、言语和行为。所有这些都是最外在终端事物，主的神性流注在此终止，因为神性流注不会停在中途，而是继续走到它的最外层终端。这一切都表明神性秩序的终端在人里面，既是终端，故也是基础和根基。
[3]由于主的神性流注不会在中途停止，而是继续走到它的终端，如前所述，还由于它所经过的中间部分是天使天堂，而终端外层在人里面，而且，凡是没有连接的都无法存在，故可推知，天堂与人类的连接和结合是这样：一方从另一方而持续存在。脱离天堂的人类就像没有钩的链条，而没有人类的天堂则像没有根基的房子。｛注1｝
｛注1｝：任何事物都不是源于它自身，而是源于它之前的事物，因而一切事物都源于一个“太初”（第一），它们从祂而产生，从祂而持续存在，持续存在就是不断地产生（2886，2888，3627，3628，3648，4523，4524，6040，6056）。神性秩序不会中途停止，而是终止于终端，这终端就是人，因而神性秩序终止于人（634，2853，3632，5897，6239，6451，6465，9215，9216，9824，9828，9836，9905，10044，10329，10335，10548）。内层事物流入外在事物，甚至依次流入终端或最外层，在那里涌现（存在）并持续存在（634，6239，6465，9215，9216）。内层事物以同步秩序在终端涌现（存在）并持续存在（5897，6451，8603，10099）。从“太初”到末后，一切内层事物都连接在一起（9828）。因此，“太初和末后”表示一切事物和每个事物，也就是全部（10044，10329，10335）。因此，终端里面有力量和能力（9836）。
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304. 人如此被造, 以至于与主有一种联结和联系, 但与天堂天使只有一种联合. 人之所以与天使只有联合, 没有联结, 是因为就人心智的内层而言, 人因着创造就像天使, 具有相似的意愿和相似的理解力. 因此, 人若照着神性秩序生活, 死后就变成天使, 拥有和天使一样的智慧. 故当谈到人与天堂的结合时, 所指的是人与主的联结, 以及人与天使的联合; 因为天堂由于主的神性, 而非纯属天使的任何事物而为天堂. 构成天堂的, 正是主的神性(参看7-12节).
不过, 人还有多出天使的一面, 就是他不仅凭其内层活在灵界, 同时还凭其外层活在自然界. 其处于自然界的外层就是他的一切属世记忆或外在记忆, 以及由此而来的一切思维和想象; 总体来说包括知识和学问, 以及就品味世界而言它们的快乐和愉悦, 还包括属于身体感官的众多乐趣, 连同他的感觉本身, 言语和行为. 所有这些都是主的神性流注所终止于其中的最外层, 因为神性流注不会停在半途, 而是继续走到它的最外层. 这一切表明神性秩序的最外层在人里面; 它因是最外层, 故也是基础和根基.
由于主的神性流注不会停在半途, 而是继续走到它的最外层, 如前所述, 还由于它所经过的这中间部分就是天使天堂, 而最外层在人里面, 并且凡无关联之物都无法存在, 故可推知, 天堂与人类存在这样的联系和结合: 一方从对方那里拥有其持续存在, 脱离天堂的人类就像没有链环的链条, 没有人类的天堂则像没有地基的房子.
注: 任何事物都不是源于它自身, 而是源于先于它自身之物, 因而一切事物都源于一个首先者; 它们还从它们所源出的那一位那里拥有持续存在, 持续存在就是不断产生(天国的奥秘 2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056节). 神性秩序不会停在半途, 而是终止于最外层, 这最外层就是人, 因而神性秩序终止于人(天国的奥秘 634, 2853, 3632, 5897, 6239, 6451, 6465, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10329, 10335, 10548节). 内层事物流入外在事物, 甚至依次流入终端或最外层, 并在那里取得形式, 持续存在(天国的奥秘 634, 6239, 6465, 9215, 9216节). 内层以同步秩序在最外层取得形式并持续存在(天国的奥秘 5897, 6451, 8603, 10099节). 故一切内层事物都靠一个首先者藉着一个末后者保持联结(天国的奥秘 9828节). 因此, 力量和能力在最外层里面(天国的奥秘 9836节).
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304. 人之受造, 與主是結合的關係, 與天人是相交的關係。人與天人只是相交, 而非結合, 因為人之受造, 就其心靈而言, 與天人是一樣的, 同有認知和意志。正因如此, 人若照神性的樣式而活, 死後就能成為天人, 獲得天人般的智慧。所以, 當我們談論人類與天國相通時, 是指人類與主的結合以及人類與天人的相交, 因為天國之為天國, 非因天人本身, 而因主之神性(關於主的神性形成天國,7-12)。
不過人還有多於天人的一面, 那就是他不僅活在心靈世界(就其內在而言), 也活在物質的世界(就其外在而言)。所謂"外在,"包括其物質的記憶(或說外部的記憶), 以及以記憶為基礎所進行的思維和想像, 籠統而言, 包括人的知識, 學問以及從中獲得的快樂, 也包括人的肉體感官以及感官上的快樂, 還包括人的言語行為。所有這些都是主之神性所流入的終端, 因為神性不會流於半途, 而要走到終端。
由此可見, 神性的樣式, 其終端形態在於人;既是終端, 也就是基礎和根基。主之神性流既不停於中途, 而要走到終端(中途是天國, 終端是人), 凡物又不能獨存, 那麼天國與人類的關係便是相互依存的。人類脫離天國, 好比鏈條脫掉一環;天國離了人類, 好比房子沒有根基。
304. We have been so created that we have a connection and a union with the Lord, while with angels we have only an association. The reason we have only an association, not a union, with angels is that we are from creation like angels in respect to the deeper levels of our minds. We have a similar purposefulness and a similar capacity to understand. This is why we become angels after death if we have lived according to the divine pattern, and why we then, like the angels, have wisdom. So when we talk about our union with heaven, we mean our union with the Lord and our association with angels, since heaven is not heaven because of anything that really belongs to the angels but because of the divine nature of the Lord. (On the fact that the Lord's divine nature makes heaven, see 7-22 [7-12] above.)
[2] Over and above what angels have, though, there is the fact that we are not just in a spiritual world by virtue of our inner natures but are at the same time in a natural world by virtue of our outward natures. These outward things that are in the natural world are all the contents of our natural or outer memory and the thinking and imaging we do on that basis. In general, this includes our insights and information together with their delights and charm to the extent that they have a worldly flavor, and all the pleasures that derive from our physical senses. Then too, there are those senses themselves and our words and actions. All these are ultimate things in which the Lord's divine inflow comes to rest, since it does not stop in the middle but goes on to its very limit.
We may gather from this that the ultimate form of the divine pattern is in us, and since it is the ultimate form, it is the basis and foundation.
[3] Since the Lord's divine inflow does not stop in the middle but goes on to its very limit, as just stated, and since the intermediate region it crosses is the angelic heaven and the limit is in us, and since nothing disconnected can exist, it follows that there is such a connection and union of heaven with the human race that neither can endure without the other. If the human race were cut off from heaven, it would be like a chain with a link removed, and heaven without the human race would be like a house without a foundation. 1
Footnotes:
1. Nothing arises from itself, but only from something prior to itself; so all things come from a first, and endure by connection with what they originated from, so that existing is a constant becoming: 2886, 2888, 3627-3628, 3648, 4523-4524, 6040, 6056. The divine pattern does not stop in the middle but keeps on to its limit, and its limit is in us; so the divine pattern ends in us: 634, 2853, 3632, 5897, 6239, 6451, 6465, 9216-9217 [9215?], 9824, 9828, 9836, 9905, 10044, 10329, 10335, 10548. The inner elements flow sequentially into the outer all the way to the end or limit, and there they take form and endure: 634, 6239, 6465, 9216-9217 [9215?]. The inner elements take form and endure in the outer in a simultaneous arrangement, which is described: 5897, 6451, 8603, 10099. So all the inner elements are kept connected together from the First to the ultimate: 9828. For this reason, "the First and the Last" means everything in detail, the whole: 10044, 10329, 10335; and for this reason, strength and power are in ultimate things: 9836.
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304. Man is so created as to have a conjunction and connection with the Lord, but with the angels of heaven only an association. Man has association with the angels, but not conjunction, because in respect of the interiors of his mind man is by creation like an angel, having a like will and a like understanding. Consequently, if a man has lived in accordance with the Divine order he becomes after death an angel, with the same wisdom as an angel. Therefore, when the conjunction of man with heaven is spoken of, his conjunction with the Lord and association with the angels is meant; for heaven is not heaven from the proprium of the angels but from the Divine of the Lord. That it is the Divine of the Lord that makes heaven may be seen above (7-12).
[2] But man has, in addition, what angels do not have, that he is not only in respect of his interiors in the spiritual world, but also at the same time in respect of his exteriors in the natural world. His exteriors which are in the natural world are all things of his natural or external memory and of his thought and imagination therefrom; in general, cognitions and knowledges with their delights and pleasures so far as they savour of the world, also many pleasures pertaining to the sensual things of the body, together with his senses themselves, his speech, and his actions. And all these are the ultimates in which the Lord's Divine influx terminates; for that influx does not stop midway, but goes on to its ultimates. All this shows that the ultimate of Divine order is in man; and being the ultimate it is also the basis and foundation.
[3] As the Lord's Divine influx does not stop midway but goes on to its ultimates, as has been said, and as this middle part through which it passes is the angelic heaven, while the ultimate is with man, and as nothing can exist unconnected, it follows that the connection and conjunction of heaven with the human race is such that one continues in existence from the other, and that the human race apart from heaven would be like a chain without a hook; and heaven without the human race would be like a house without a foundation. 1
Footnotes:
1. Nothing comes into existence from itself, but from what is prior to itself, thus all things from a First, and they also continue in existence from Him from whom they come into existence, and continuing in existence is a perpetual coming into existence (Arcana Coelestia 2886, 2888, 3627-3628, 3648, 4523-4524, 6040, 6056).
Divine order does not stop midway, but terminates in an ultimate, and that ultimate is man, thus Divine order terminates with man (Arcana Coelestia 634, 2853, 3632, 5897, 6239, 6451, 6465, 9215-9216, 9824, 9828, 9836, 9905, 10044, 10329, 10335, 10548).
Interior things flow into external things, even into the extreme or ultimate in successive order, and there they come into existence and continue in existence (Arcana Coelestia 634, 6239, 6465, 9215-9216).
Interior things come into existence and continue in existence in what is ultimate in simultaneous order (Arcana Coelestia 5897, 6451, 8603, 10099).
Therefore all interior things are held together in connection from the First by means of the Last (Arcana Coelestia 9828).
Therefore "the First and the Last" signify all things and each thing, that is, the whole (Arcana Coelestia 10044, 10329, 10335).
Consequently, in ultimates there is strength and power (Arcana Coelestia 9836).
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304. Man is so created as to have a conjunction and connection with the Lord, but with the angels of heaven only an affiliation. Man has affiliation with the angels, but not conjunction, because in respect to the interiors of his mind man is by creation like an angel, having a like will and a like understanding. Consequently if a man has lived in accordance with the Divine order he becomes after death an angel, with the same wisdom as an angel. Therefore when the conjunction of man with heaven is spoken of his conjunction with the Lord and affiliation with the angels is meant; for heaven is heaven from the Lord's Divine, and not from what is strictly the angels' own [proprium]. That it is the Lord's Divine that makes heaven may be seen above (7-12).
[2] But man has, beyond what the angels have, that he is not only in respect to his interiors in the spiritual world, but also at the same time in respect to his exteriors in the natural world. His exteriors which are in the natural world are all things of his natural or external memory and of his thought and imagination therefrom; in general, knowledges and sciences with their delights and pleasures so far as they savor of the world, also many pleasures belonging to the senses of the body, together with his senses themselves, his speech, and his actions. And all these are the outmosts in which the Lord's Divine influx terminates; for that influx does not stop midway, but goes on to its outmosts. All this shows that the outmost of Divine order is in man; and being the outmost it is also the base and foundation.
[3] As the Lord's Divine influx does not stop midway but goes on to its outmosts, as has been said, and as this middle part through which it passes is the angelic heaven, while the outmost is in man, and as nothing can exist unconnected, it follows that the connection and conjunction of heaven with the human race is such that one has its permanent existence from the other, and that the human race apart from heaven would be like a chain without a hook; and heaven without the human race would be like a house without a foundation. 1
Footnotes:
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304. Homo ita creatus est, ut nexum et conjunctionem habeat cum Domino, at cum angelis caeli modo consociationem. Quod cum angelis non conjunctionem sed modo consociationem habeat, est quia homo ex creatione est similis angelo quoad interiora quae mentis sunt, similis enim homini est voluntas quae angelo, et similis ei intellectus; inde est, quod homo post obitum, si vixerat secundum ordinem Divinum, fiat angelus, et quod tunc similis ei cum angelis sapientia sit: quapropter cum dicitur conjunctio hominis cum caelo, intelligitur conjunctio ejus cum Domino et consociatio cum angelis, nam caelum non est caelum ex proprio angelorum, sed ex Divino Domini: quod Divinum Domini faciat caelum, videatur supra (7-12). 1
[2] Homo autem insuper habet quod non angeli, quod non solum in spirituali mundo quoad sua interiora sit, sed etiam simul in naturali quoad exteriora: exteriora ejus quae sunt in naturali mundo, sunt omnia quae ejus memoriae naturalis seu externae sunt, et quae inde cogitationis et imaginationis sunt, in genere cognitiones et scientiae cum illarum jucundis et amoenis, quantum sapiunt ex mundo, tum plures voluptates quae sunt sensualium corporis; insuper etiam ipsi sensus, loquela, et actiones: illa omnia etiam sunt ultima, in quae desinit influxus Divinus Domini, nam ille non subsistit in medio, sed pergit ad sua ultima. Ex his constare potest, quod in homine sit ultimum ordinis Divini et quia est ultimum, quod sit basis et fundamentum.
[3] Quia influxus Divinus Domini non subsistit in medio, sed pergit ad sua ultima, ut dictum est, et quia medium, quod transit, est caelum angelicum, ac ultimum est apud hominem, et quia non datur inconnexum, sequitur quod talis sit nexus et conjunctio caeli cum humano genere ut unum subsistat ab altero, et quod foret cum humano genere absque caelo sicut cum catena ablato unco, et cum caelo absque humano genere sicut cum domo absque fundamento. 2
Footnotes: