347、属天的聪明是内在的聪明，源于对真理的热爱，既不以世上的任何荣耀为目的，也不以天上的任何荣耀为目的，而是以真理本身为目的，因为真理令人深深地感动和快乐。因真理感动和快乐的人是因天堂之光而感动和快乐，也是因神性真理而感动和快乐，事实上是因主自己而感动和快乐。因为天堂之光是神性真理，神性真理就是在天堂的主（参见126-140节）。这光只进入心智的内层，因为心智的内层是为接受这光而形成的，并随着这光的进入而被它感动、因它快乐。因为凡从天堂流入并被接受的，都有快乐和愉悦在里面。由此产生对真理的真正情感，也就是为了真理的缘故而对真理的情感。那些处在这种情感中，或者也可说，处在这种爱中的人，就是处在属天的聪明中，“必发光在天堂，如同穹苍之光”。他们之所以如此发光，是因为神性真理，无论它在天堂的哪个地方，都是发光的（参看132节）；天堂的“穹苍”出于对应而表示处在天堂之光中的天使和世人里面的理智（聪明）的官能。
[2]但是，那些无论是以尘世的荣耀还是以天堂的荣耀为目的而热爱真理的人，不可能在天堂里发光，因为他们是被尘世之光而非天堂的真光所感动并因它而快乐。没有天堂之光的尘世之光在天堂里只是一片漆黑。｛注1｝他们自我的荣耀占统治地位，因为这是他们所关注的目的。当以该荣耀为目的时，人就把自己放在首位，而那些能为他的荣耀服务的真理，他只把它们看作达到目的的手段和服务的工具。因为，凡为自己的荣耀而热爱神性真理的人都在神性真理中关注他自己而非主，由此将属于其理智和信仰的视线从天堂转向世界，从主转向他自己。如此，他就处在尘世之光而非天堂之光中。
[3]就外在形式而言，或在世人的眼中，他们看上去如那些处在天堂之光中的人一样聪明和博学，因为言谈的方式都相似，有时从表面上看，他们甚至显得更加智慧，因为他们被自我之爱所感动，擅长伪装属天的情感。但他们显现在天使面前的内在形式则完全不同。这一切在某种程度上显明了“在天堂发光，如同穹苍之光”指的是谁。下面有必要说一下“那使多人归义”和“必发光如星”的人指的是谁。
｛注1｝：尘世之光是为了外在人，天堂之光是为了内在人（3222-3224，3337）。天堂之光流入尘世之光，只是属世之人接受天堂之光，他就变得智慧（4302，4408）。天堂之光中的事物能在天堂之光中被看到，但不能在尘世之光、也就是所谓的自然之光中被看到（9755）。因此，那些仅仅处在尘世之光中的人无法感知天堂之光中的事物（3108）。在天使看来，尘世之光就是漆黑的黑暗（1521，1783，1880）。
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347. 属天的聪明是由对真理的爱所产生的内在聪明, 不以世界的任何荣耀为目的, 也不以天堂的任何荣耀为目的, 而是以真理本身为目的, 因为真理从至内在令人感动和快乐. 因真理感动, 快乐的人是因天堂之光而感动, 快乐, 也是因神性真理而感动, 快乐, 事实上是因主自己而感动, 快乐; 因为天堂之光是神性真理, 神性真理就是在天堂的主(参126-140节). 这光只进入心智的内层; 因为心智的内层是为接受这光而形成的, 并随着这光进入而因它感动, 快乐; 事实上, 凡从天堂流入并被接受之物, 都有快乐和愉悦在里面. 对真理的纯正情感, 也就是为真理的缘故而对真理的一种情感便由此而来. 那些处于这种情感, 或也可说, 处于这种爱的人便处于属天的聪明, “必发光, 如同穹苍的光”. 他们之所以如此发光, 是因为神性真理, 无论在天堂的哪个地方, 都是那发光的(参看132节); “天堂的穹苍”由于对应而表示处于天堂之光的天使和世人里面深邃的聪明.
但是, 那些要么以世界的荣耀, 要么以天堂的荣耀为目的而热爱真理的人, 不可能在天堂发光, 因为他们是因尘世之光, 而非天堂之光快乐, 感动; 而没有天堂之光的尘世之光在天堂纯粹是浓厚的黑暗. 事实上, 占据主导地位的, 是自我的荣耀, 因为这荣耀是他们所关注的目的; 当该荣耀为目的时, 人就将自己摆在第一位, 将服务于其荣耀的那类真理仅仅视为达到目的的手段和服务的工具. 因为凡为自己的荣耀而热爱真理的人都在神性真理中关注他自己而非主, 由此将属于其理解力和信仰的视线从天堂转向世界, 从主转向他自己. 因此, 这种人处于尘世之光, 而非天堂之光.
就外在形式而言, 或在世人眼中, 他们看上去和那些处于天堂之光的人一样聪明, 智慧, 因为二者的言谈都差不多; 有时从表面上看, 他们甚至显得更智慧, 因为他们因自我之爱而充满热情, 擅长伪装属天的情感; 但就其显现在天使面前的内在形式而言, 他们完全不同. 这一切在某种程度上表明那些“在天上发光, 如同穹苍之光的聪明人”指的是谁. 现在有必要解释一下“那使多人归义的, 必发光如星”的人指的是谁.
注: 尘世之光是为外在人, 天堂之光是为内在人(天国的奥秘 3222-3224, 3337节). 天堂之光流入属世之光, 属世人在何等程度上接受天堂之光, 他就在何等程度上变得智慧(天国的奥秘 4302, 4408节). 天堂之光中的事物能在天堂之光, 但不能在尘世之光, 也就是所谓的属世之光中被看到(天国的奥秘 9755节). 因此, 那些唯独处于尘世之光的人无法看到天堂之光中的事物(天国的奥秘 3108节). 在天使看来, 尘世之光就是浓厚的黑暗(天国的奥秘 1521, 1783, 1880节).
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347. 屬天的聰明是內在的聰明, 生於對真理的熱愛——非為在人間或天國獲得稱讚, 卻為真理本身, 因真理而深為感動, 快樂。為真理感動, 快樂者, 是為天國之光而感動, 快樂, 也是為神聖之理而感動, 快樂, 究其實, 乃是為主而感動, 快樂, 因為天國之光是神聖真理, 神聖真理就是在天國的主(參126-140節)。
這光只進入心靈, 因為心靈是為接受它而成形的。這光若進入, 就給人以感動, 快樂, 因為凡從天國流入而被接受的, 都有歡喜快樂在其中。對真理的熱愛之情, 即源於此。熱愛真理者得享屬天的聰明, 閃耀如天上的光。因為神聖真理無論顯于天國何處, 都發出光明(參132節)。出於對應, 天上的穹蒼指處於天國之光的天人和世人的內在聰明。
但是, 為在人間或天國獲得稱讚而熱愛真理的人, 不可能在天國發光, 因為他們不為天國之光, 只為人間之光而感動, 快樂。離了天國之光, 人間之光是濃重的黑暗。他們想得稱讚, 其實就是受其控制, 因為這是他們的目的。以得稱讚為目的, 就是以自我為中心, 真理只是其獲得稱讚的手段, 好像奴隸。因為人若為得稱讚而熱愛神的真理, 就是以自己為中心, 不是以主為中心。這使人將其理解與信心的視野從天國轉向人間, 從主轉向自己。如此, 他便處於人間之光, 而非天國之光。
表面看來, 相比處於天國之光者, 他們一樣享有聰明智慧, 因為他們以同樣的方式談論, 有時甚至顯得更有智慧, 因為他們為我欲所激動, 已學會偽裝天國之情。可在內心裡, 照天人所見, 他們迥非如此。
由此, 我們可在一定程度上推斷,"智慧人必發光, 如同天上的光"所指為何。下面需要解釋的是"那使多人歸義的, 必發光如星"所指為何。
347. Heavenly intelligence is a deeper intelligence arising from a love of what is true - not for the sake of any praise in the world or any praise in heaven, but simply for the sake of the truth itself, because it is profoundly moving and delightful. People who are moved and delighted by the truth itself are moved and delighted by heaven's light; and if so, then they are also moved and delighted by divine truth and actually by the Lord himself, since heaven's light is divine truth, and divine truth is the Lord in heaven (see above, 126-140).
This light enters the deeper levels of the mind only, since the deeper levels of the mind are formed to accept it; and to the extent that it enters, it moves and delights because anything that flows in from heaven and is accepted has delight and pleasure within it. This is the source of a genuine affection for what is true - an affection for what is true for its own sake. People who are caught up in this affection (or in this love, which amounts to the same thing), enjoy heavenly intelligence and shine in heaven like the radiance of the firmament. The reason they shine is that wherever divine truth occurs in heaven, it shines (see above, 132); and by reason of correspondence, the firmament of heaven means the deeper intelligence, both in angels and in us, that is in heaven's light.
[2] However, people who are engaged in a love for what is true for the sake of praise in this world or praise in heaven cannot possibly shine in heaven, because they are not delighted and moved by heaven's light, only by the world's light; and this latter light without the heavenly one is pure darkness. 1Their own praise is actually in control because it is the goal they have in view, and when that praise is our goal, then we are focused primarily on ourselves; and the truths that are useful as means to our praise are regarded solely as means to an end and as slaves. This is because whenever we love divine truths for the sake of our own praise, we are focusing on ourselves in the divine truths and not on the Lord. This switches our sight (which is an activity of our understanding and faith) from heaven to the world and from the Lord to ourselves. This is why we are in the world's light and not in heaven's light.
[3] Outwardly, in each other's sight, they look just as intelligent and wise as people who are in heaven's light, because they talk in much the same way. They may even seem wiser outwardly, because they are energized by their self-love and have learned to imitate heavenly affections. Inwardly, though, as angels see them, they are totally different.
We may gather in some measure from this just who are meant by "the intelligent, who will shine like the radiance of the firmament." Now we need to explain who are meant by "the ones who justify many, who will shine like stars."
Footnotes:
1. The world's light is for the outer person, heaven's light for the inner: 3222-3223 [3224?], 3337. Heaven's light flows into our natural illumination, and as natural people we are wise to the extent that we accept heaven's light: 4302, 4408. Looking from the world's light, which is called natural illumination, things that are in heaven's light cannot be seen, but the reverse can happen: 9754 [9755?]. So people who are solely in the world's light cannot see things that are in heaven's light [reading luce, "light," for lude of the first edition]: 3108. The world's light is darkness to angels: 1521, 1783, 1880.
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347. Heavenly intelligence is interior intelligence, arising from a love of truth, not on account of any glory in the world nor any glory in heaven, but on account of the truth itself, by which they are inmostly affected and delighted. Those who are affected by and delighted with the truth itself are affected by and delighted with the light of heaven; and those who are affected by and delighted with the light of heaven are also affected by and delighted with Divine Truth, and indeed with the Lord Himself, for the light of heaven is Divine Truth, and Divine Truth is the Lord in heaven (see above, 126-140). This light enters only into the interiors of the mind, for the interiors of the mind have been formed for the reception of that light, and are affected by and delighted with that light as it enters; for whatever flows in and is received from heaven has in it what is delightful and pleasant. From this comes a genuine affection of truth, which is an affection of truth for truth's sake. Those who are in this affection, or what is the same thing, in this love, are in heavenly intelligence, and "shine in heaven as with the brightness of the firmament". They so shine because Divine Truth, wherever it is in heaven, is what gives light (see above, 132); and the "firmament" of heaven signifies from correspondence the intellectual [faculty], both with angels and men, and this is in the light of heaven.
[2] But those who are in the love of truth, either on account of glory in the world or glory in heaven, cannot shine in heaven, since they are delighted with and affected by the light of the world, and not with the very light of heaven; and the light of the world without the light of heaven is in heaven mere thick darkness. 1For it is the glory of self that rules, because it is the end in view; and when that glory is the end, man regards himself in the first place, and such truths as can be made serviceable to his glory he looks upon simply as means to the end and as servants. For he who loves Divine truths for the sake of his own glory regards himself and not the Lord in Divine truths, thereby turning the sight pertaining to his understanding and faith away from heaven to the world, and away from the Lord to himself. Such, therefore, are in the light of the world and not in the light of heaven.
[3] In outward form or in the sight of men they appear just as intelligent and learned as those who are in the light of heaven, because they speak in a like manner; and sometimes to outward appearance they appear wiser, because they are moved by love of self, and are skilled in counterfeiting heavenly affections; but in their inward form in which they appear before the angels they are wholly different. All this confirms in some degree who those are that are meant by "the intelligent that will shine in heaven as with the brightness of the firmament". Who are meant by those that "turn many to righteousness", and who will shine as the stars, will now be told.
Footnotes:
1. The light of the world is for the external man, the light of heaven for the internal man (Arcana Coelestia 3222-3224, 3337).
The light of heaven flows into the natural light, and so far as the natural man receives the light of heaven he becomes wise (Arcana Coelestia 4302, 4408).
The things that are in the light of heaven can be seen in the light of heaven but not in the light of the world, which is called natural light (Arcana Coelestia 9755).
Therefore those who are solely in the light of the world do not perceive those things that are in the light of heaven (Arcana Coelestia 3108).
To the angels the light of the world is thick darkness (Arcana Coelestia 1521, 1783, 1880).
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347. Heavenly intelligence is interior intelligence, arising from a love for truth, not with any glory in the world nor any glory in heaven as an end, but with the truth itself as an end, by which they are inmostly affected and with which they are inmostly delighted. Those who are affected by and delighted with the truth itself are affected by and delighted with the light of heaven; and those who are affected by and delighted with the light of heaven are also affected by and delighted with Divine truth, and indeed with the Lord Himself; for the light of heaven is Divine truth, and Divine truth is the Lord in heaven (see above, 126-140). This light enters only into the interiors of the mind; for the interiors of the mind are formed for the reception of that light, and are affected by and delighted with that light as it enters; for whatever flows in and is received from heaven has in it what is delightful and pleasant. From this comes a genuine affection for truth, which is an affection for truth for truth's sake. Those who are in this affection, or what is the same thing, in this love, are in heavenly intelligence, and "shine in heaven as with the brightness of the firmament." They so shine because Divine truth, wherever it is in heaven, is what gives light (see above, 132); and the "firmament" of heaven signifies from correspondence the intellectual faculty, both with angels and men, that is in the light of heaven.
[2] But those that love the truth, either with glory in the world or glory in heaven as an end, cannot shine in heaven, since they are delighted with and affected by the light of the world, and not with the very light of heaven; and the light of the world without the light of heaven is in heaven mere thick darkness. 1For the glory of self is what rules, because it is the end in view; and when that glory is the end man puts himself in the first place, and such truths as can be made serviceable to his glory he looks upon simply as means to the end and as instruments of service. For he that loves Divine truths for the sake of his own glory regards himself and not the Lord in Divine truths, thereby turning the sight pertaining to his understanding and faith away from heaven to the world, and away from the Lord to himself. Such, therefore, are in the light of the world and not in the light of heaven.
[3] In outward form or in the sight of men they appear just as intelligent and learned as those who are in the light of heaven, because they speak in a like manner; and sometimes to outward appearance they even appear wiser, because they are moved by love of self, and are skilled in counterfeiting heavenly affections; but in their inward form in which they appear before the angels they are wholly different. All this shows in some degree who those are that are meant by "the intelligent that will shine in heaven as with the brightness of the firmament." Who are meant by those that "turn many to righteousness," who will shine as the stars, shall now be told.
Footnotes:
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347. Intelligentia caelestis est intelligentia interior, oriunda ex amore veri, non propter aliquam gloriam in mundo, nec propter aliquam gloriam in caelo, sed propter ipsum verum, quo afficiuntur et delectantur intime. Qui ipso vero afficiuntur et delectantur, illi afficiantur et delectantur luce caeli; et qui luce caeli, illi etiam Divino Vero; immo Ipso Domino, nam lux caeli est Divinum Verum, et Divinum Verum est Dominus in caelo (videatur supra, 126-140). Haec lux non intrat quam in interiora mentis, nam interiora mentis ad recipiendum illam lucem formata sunt et sicut intrat etiam afficit et delectat; nam quicquid e caelo influit et recipitur, jucundum et amoenum in se habet: exinde est genuina affectio veri, quae est affectio veri propter verum. Qui in hac affectione sunt, seu quod idem, qui in hoc amore, illi intelligentia caelesti sunt, ac in caelo splendent sicut splendore expansi: quod splendeant, est quia Divinum Verum, ubicunque est in caelo, lucet (videatur supra, 132) ac "expansum" caeli ex correspondentia significat illud intellectuale, tam apud angelos quam apud homines, quod in luce caeli est. Qui autem in amore veri sunt vel propter gloriam in mundo, vel propter gloriam in caelo, illi non lucere possunt in caelo, quoniam non delectantur et afficiuntur ipsa luce caeli, sed luce mundi, et haec lux absque illa in caelo est mera caligo: 1gloria enim sui praedominatur, quia est finis propter quem et cum illa gloria est finis, tunc ipse homo se spectat principaliter, et vera, quae suae gloriae inserviunt, solum spectat ut media ad finem, ac ut servitia; nam qui amat Divina vera propter gloriam sui, ille spectat se in Divinis veris, et non Dominum; unde vertit suum visum, qui est intellectus et fidei, a caelo ad mundum, et a Domino ad semet: inde est, quod [tales] in luce mundi sint, et non in luce caeli. Hi in externa forma, ita coram hominibus, apparent aeque intelligentes et docti, sicut illi qui in luce caeli sunt, ex causa quia loquuntur similiter, quandoque in externa specie sapientius, quia excitati ab amore sui, ac docti sunt mentiri affectiones caelestes; sed usque in interna forma, in qua apparent coram angelis, prorsus alii sunt. Ex his aliquantum constare potest, quinam sunt qui intelliguntur per "intelligentes," qui in caelo splendebunt sicut splendore expansi: quinam autem sunt, qui intelliguntur per "justificantes multos," qui splendebunt sicut stellae, nunc dicetur.
Footnotes: