341、纯真是天堂的一切事物的盛器，因而孩子们的纯真是对良善和真理的一切情感的载体。这一点从前面关于天堂天使的纯真（276-283节）的说明可以看出来，也就是说，纯真就是愿意被主引导，而不是被自我引导。因此，人在何等程度上处在纯真中，就在何等程度上摆脱自我；在何等程度上摆脱自我，就在何等程度上在主的大我中。主的大我就是被称为祂的公义和美德。但孩子们的纯真不是真正的纯真，因为它还没有智慧。真正的纯真是智慧，因为人在何等程度上有智慧，就在何等程度上喜爱被主引导；或者也可说，人在何等程度上喜爱被主引导，就在何等程度上有智慧。
[2]因此，孩子们从外在纯真被引导至内在纯真。外在纯真是他们最初的特性，被称为幼年的纯真；而内在纯真则是智慧的纯真，是目的，指导着他们的一切教导和进步。因此，当他们达到智慧的纯真时，此前作为载体服务于他们的幼年纯真就与他们联合了。
[3]在我看来，孩子们的纯真像木头一样的东西，几乎没有生命，但孩子们被真理的知识和良善的情感完善后，这东西焕发了生机。后来，真正的纯真表现为一个极其美丽的小孩子，赤裸身体，充满活力。因为在至内层天堂、因而离主最近的真正纯真者，在其他天使眼前总像小孩子，其中一些赤裸身体。因而，纯真就由赤裸身体并不觉得羞耻来代表，如圣经上所说的在伊甸园中的始祖和他的妻子（创世记2:25）。所以，当他们丧失纯真后，就为赤身露体而感到羞耻并藏了起来（创世记3:7，10-11）。简言之，天使越智慧，就越纯真，越纯真，就越看自己似小孩子。这就是为何在圣经中，“童年”表示纯真（参看上文278节）。
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341. 纯真是接受天堂的一切事物的器皿, 因而孩子的纯真是对良善与真理的一切情感的一个层面. 这一点从前面关于天堂天使的纯真(天国的奥秘 276-283节)的说明可以看出来, 即: 纯真就是愿意被主, 而非自我引导; 因此, 人在何等程度上处于纯真, 就在何等程度上摆脱自我形象; 在何等程度上摆脱自我形象, 就在何等程度上获得主所赋予的特性. 主的特性被称为主的公义和功德. 但是孩子的纯真不是真正的纯真, 因为它还缺乏智慧. 真正的纯真是智慧, 因为人在何等程度上有智慧, 就在何等程度上喜欢被主引导; 或也可说, 人在何等程度上被主引导, 就在何等程度上有智慧.
因此, 孩子从外在纯真被引入内在纯真; 外在纯真是他们最初的特征, 被称为孩童的纯真; 而内在纯真则是智慧的纯真. 这后一种纯真就是他们的一切教导和发展的目的; 所以, 当他们达到纯真的智慧时, 在此期间作为一个层面服务于他们的孩童纯真就与他们相联结.
孩子的纯真向我表现为某种木质事物, 几乎没有生命, 随着孩子通过对真理的认知和对良善的情感被完善而焕发生机. 后来, 真正的纯真被表现为一个极其美丽的小孩, 赤身露体, 充满活力; 因为住在至内层天堂, 因而离主最近的真正纯真者在其他天使眼前总像小孩子, 有的还是赤身; 事实上, 纯真就由赤身露体不觉羞耻来代表, 如经上论到伊甸园中第一个人及其妻子的话(创世记 2:25). 所以, 当他们丧失纯真时, 就为赤身露体而感到羞耻并藏了起来(创世记 3:7, 10, 11). 简言之, 天使越智慧, 就越纯真, 越纯真, 就越看似小孩子. 这就是为何在圣言中, 婴孩表示纯真(参看278节).
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341. 從前面對於天人之天真(參276-283節)的描述, 可知天真是容納一切天國元素的載體, 孩子的天真因而是承受一切對善與理之情感的載體。前面也已解釋, 天真即是樂意被主引導, 而非自我引導。所以, 我們越處於天真的狀態, 越是遠離自我形像的成見。當我們脫離自我形像的成見, 也就獲得主所賜的身份。
但是孩子的天真不是真正的天真, 因為尚缺乏智慧。真正的天真是智慧, 因為人若有智慧, 就樂意被主引導, 或者說, 人若樂意被主引導, 就是有智慧。
所以, 孩子從最初的表面的天真, 即所謂的孩子般的天真, 被引向內在的天真, 即智慧的天真。孩子受教的整個過程, 都是為著這個目的。當他們達到天真的智慧, 此前在過渡期作為載體的孩子的天真也就與之合一。
孩子的天真, 其性被表現為某種無生氣的木質的東西, 隨著孩子發現真理, 感受良善, 被帶向完全而獲得生機。此後, 真正的天真被表現為一個十分美麗, 赤身, 活潑的小孩。住在內層天的真正天真的天人, 在其他天人看來就像小孩, 有的還是赤身的。聖言在講述始祖在伊甸園時, 正是將天真描寫為"赤身露體, 不覺羞恥"
(創世記2:25)。當他們喪失天真以後, 就為赤身露體感到羞恥而啟藏起來了(創世記3:7, 10-11)。
簡而言之, 越智慧的天人越天真, 越天真的天人越看似孩子。正因如此, 在聖言中, 孩子代表天真(參278節)。
341. We may gather from what has been presented above (276-283) about the innocence of angels in heaven that innocence is the vessel of everything heavenly and therefore that children's innocence is a matrix for all the affections for what is good and true. We explained there that innocence is wanting to be led by the Lord and not by oneself, so that the extent to which we are in innocence determines the extent to which we are freed from preoccupations with our self-image. To the extent that we are freed from this self-image, we gain an identity given by the Lord. The Lord's identity is what is called the Lord's righteousness and worth.
Children's innocence, though, is not real innocence, because it still lacks wisdom. Real innocence is wisdom because to the extent that we are wise we want to be led by the Lord; or what amounts to the same thing, to the extent that we love being led by the Lord, we are wise.
[2] So children are brought through from the outward innocence that characterizes them at first, which is called the innocence of infancy, to the inner innocence that is the innocence of wisdom. This latter innocence is the goal of their whole process of instruction. Consequently, when they arrive at the innocence of wisdom, the innocence of infancy that had served them as a matrix in the interim is united to them.
[3] The nature of children's innocence was portrayed to me as something woody and almost lifeless that was brought to life as the children were brought toward fulfillment by discoveries of truth and the effects of what is good. Afterward the nature of real innocence was portrayed as a supremely beautiful child, naked and very much alive. The actual innocent people who are in the inmost heaven look to the eyes of other angels simply like children, some of them naked, since innocence is portrayed as a nakedness without embarrassment, as we read concerning the first man and his wife in the garden (Genesis 2:25). So too, when they lost their innocence they were ashamed of their nakedness and hid themselves (Genesis 3:7, 10-11).
In short, the wiser angels are, the more innocent they are; and the more innocent they are, the more they look like children. This is why infancy in the Word means innocence (see above, 278).
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341. That innocence is a receptacle of all things of heaven, and thus the innocence of little children is a plane for all affections of good and truth, can be confirmed from what has been shown before (276-283) about the innocence of angels in heaven, namely, that innocence is a willingness to be led by the Lord and not by oneself. Consequently, so far as a man is in innocence he is separated from his proprium, and so far as anyone is separated from his proprium he is in the Lord's proprium. The Lord's proprium is what is called His justice and merit. But the innocence of little children is not genuine innocence, because as yet it is without wisdom. Genuine innocence is wisdom. For so far as anyone is wise he loves to be led by the Lord, or what is the same, so far as anyone is led by the Lord he is wise.
[2] Therefore little children are led from the external innocence in which they are at the beginning, and which is called the innocence of infancy, to internal innocence, which is the innocence of wisdom. This innocence is the end that directs all their instruction and progress. Therefore, when they have attained to the innocence of wisdom, the innocence of infancy, which in the meanwhile has served them as a plane, is joined to them.
[3] The innocence of little children has been represented to me as a wooden sort of thing, almost devoid of life, which becomes vivified as they are perfected by cognitions of truth and affections of good. Afterwards, genuine innocence was represented by a most beautiful child, naked and full of life; for the really innocent, who are in the inmost heaven and thus nearest to the Lord, always appear before the eyes of other angels as little children, and some of them naked; for innocence is represented by nakedness unaccompanied by shame, as is said of the first man and his wife in Paradise (Genesis 2:25). So when their state of innocence perished they were ashamed of their nakedness, and hid themselves (3:7, 10-11). In a word, the wiser the angels are the more innocent they are, and the more innocent they are, the more they appear to themselves as little children. This is why in the Word "infancy" signifies innocence (see above, 278).
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341. That innocence is a receptacle of all things of heaven, and thus the innocence of children is a plane for all affections for good and truth, can be seen from what has been shown above (276-283) in regard to the innocence of angels in heaven, namely, that innocence is a willingness to be led by the Lord and not by oneself; consequently so far as a man is in innocence he is separated from what is his own, and so far as one is separated from what is his own he is in what is the Lord's own. The Lord's own is what is called His righteousness and merit. But the innocence of children is not genuine innocence, because as yet it is without wisdom. Genuine innocence is wisdom, since so far as any one is wise he loves to be led by the Lord; or what is the same, so far as any one is led by the Lord he is wise.
[2] Therefore children are led from the external innocence in which they are at the beginning, and which is called the innocence of childhood, to internal innocence, which is the innocence of wisdom. This innocence is the end that directs all their instruction and progress; and therefore when they have attained to the innocence of wisdom, the innocence of childhood, which in the meanwhile has served them as a plane, is joined to them.
[3] The innocence of children has been represented to me as a wooden sort of thing, almost devoid of life, which becomes vivified as they are perfected by knowledges of truth and affections for good. Afterwards genuine innocence was represented by a most beautiful child, naked and full of life; for the really innocent, who are in the inmost heaven and thus nearest to the Lord, always appear before the eyes of other angels as little children, and some of them naked; for innocence is represented by nakedness unaccompanied by shame, as is said of the first man and his wife in Paradise (Genesis 2:25); so when their state of innocence perished they were ashamed of their nakedness, and hid themselves (chap. 3: 7, 10, 11). In a word, the wiser the angels are the more innocent they are, and the more innocent they are the more they appear to themselves as little children. This is why in the Word "childhood" signifies innocence (see above, 278).
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341. Quod innocentia sit receptaculum omnium caeli, et sic quod innocentia infantum sit planum omnium affectionum boni et veri, constare potest ex illis quae prius (276-283) de Innocentia Angelorum in Caelo ostensa sunt; quod nempe innocentia sit velle duci a Domino, et non a semet proinde quod homo tantum in innocentia sit, quantum remotus est a suo proprio; et quantum aliquis a suo proprio remotus est, tantum in Proprio Domini est; Proprium Domini est quod vocatur justitia et meritum Domini. Sed innocentia infantum non est genuina innocentia, quia est absque sapientia adhuc: genuina innocentia est sapientia; nam quantum aliquis sapiens est tantum amat duci a Domino, seu quod idem, quantum aliquis ducitur a Domino, tantum sapiens est. Perducuntur itaque infantes ab innocentia externa, in qua primum sunt, quae vocatur innocentia infantiae, ad innocentiam internam, quae est innocentia sapientiae. Haec innocentia est finis omnis instructionis et progressionis illorum quare cum ad innocentiam sapientiae veniunt, tunc conjungitur eis innocentia infantiae, quae illis interea inserviverat pro plano. Repraesentatum est mihi, qualis est innocentia infantum, per ligneum quoddam fere expers vitae, quod vivificatur sicut per cognitiones veri et affectiones boni perficiuntur et postea repraesentatum est qualis est genuina innocentia, per pulcherrimum infantem prorsus vivum et nudum: ipsi enim innocentes, qui sunt in intimo caelo, et sic proximi Domino, coram oculis aliorum angelorum non apparent aliter ac infantes, et quidem 1nudi, nam innocentia repraesentatur per nuditatem quam non erubescunt ut legitur de primo Homine et ejus Uxore in Paradiso (Genesis 2:25); quapropter etiam, cum status innocentiae eorum periit, erubescebant nuditatem, et se abscondebant (3:7, 10-11). Verbo, quo sapientiores angeli sunt, eo innocentiores et quo innocentiores, eo plus apparent sibi sicut infantes. Inde est, quod "infantia" in Verbo significet innocentiam (videatur supra, 278).
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