351、世人相信那些知识丰富的人，无论这知识是教会和圣经的教义还是在学问方面，对真理比其他人有着更深刻、更敏锐的洞察力，也就是说，他们更聪明、更睿智。这些人自己也这么认为。但什么是真正的聪明和智慧，什么是假冒和伪谬的聪明和智慧，将在接下来的内容中讲述。
[2]真正的聪明和智慧就是看见并感知什么是真理和良善，从而看见并感知什么是伪谬和邪恶，并且出于内在的直觉和感知清楚地区分它们。每个人都有内层官能和外层官能，内层官能属于内在人或属灵人，而外层官能属于外在人或属世人。因此，当人的内层被形成并与其外层合一时，人能看见并感知。人的内层只能在天堂形成，外层则在尘世形成。当内层在天堂形成时，它们所包含的事物便流入源于尘世的外层，从而形成它们，以便它们与内层相对应，也就是行如一体。当这事成就时，人便从内层看见并感知。内层只能以一种方式形成，也就是说，通过人仰望上帝和天堂而形成，因为如前所述，内层在天堂形成，当人相信上帝、相信一切真理和良善、因而一切聪明和智慧都来自上帝时，他便仰望上帝。当人愿意被上帝引导时，就是相信上帝。这是打开人之内层的唯一方式。
[3]有这种信仰并按照它去生活的人，具有理解和变得智慧的能力和容量。然而，要变得聪明、智慧，人必须学习许多东西，既要学习属于天堂的东西，也要学习属于世界的东西。从圣经和教会学习属于天堂的东西，从艺术和学问学习属于世界的东西。人在何种程度上将学到的运用在生活中，就在何种程度上变得聪明和智慧，因为属于其理智的内在视觉和属于其意志的内在情感就在这种程度上得以完善。在这类人当中，简单人是指那些内层已被打开，但还没有通过属灵、道德、文明和属世的真理而丰富的人。他们一听到真理就能感知真理，但不能从自己的内在看见它们。而智慧人是指那些内层已经被打开，又变得丰富的人。这种人既能从内在看见真理，也能感知它们。这一切清楚地表明什么是真正的聪明，什么是真正的智慧。
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351. 世人以为那些拥有大量知识的人, 无论这知识涉及教会和圣言的教义, 还是涉及艺术和科学, 对真理具有比其他人更深刻, 更敏锐的洞见, 因而更聪明, 智慧. 这些人自己也如此认为. 故有必要解释一下何为真正的聪明与智慧, 何为仿造, 虚假的聪明与智慧.
真正的聪明与智慧就是看见并理解何为真理与良善, 由此看见并理解何为虚假与邪恶, 在它们之间作出清晰的区分; 并且是出于一种内在直觉和感知而这样做的. 每个人都有内在官能和外在官能; 内在官能属于内在人或属灵人, 而外在官能属于外在人或属世人. 人的内层得以形成并与其外层构成一体的方式决定了人看见并理解的方式. 其内层只能在天堂形成, 其外层则在尘世形成. 当其内层在天堂形成时, 它们所包含的事物便流入其源于尘世的外层, 从而形成它们, 以便它们与其内层相对应, 也就是行如一体; 当这事成就时, 人便从内层看见并理解. 内层只能以一种方式, 也就是通过人专注于神性和天堂得以形成, 因为如前所述, 内层在天堂形成. 当人相信神性, 并相信一切真理与良善, 因而一切聪明与智慧皆来自神性时, 他便专注于神性. 当人愿意被神性引导时, 他便相信神性. 这是打开人之内层的唯一方式.
专注于这种信仰并照之生活的人便享有理解并变得智慧的能力. 然而, 为变得聪明, 智慧, 人必须学习许多东西, 既要学习属于天堂的东西, 也要学习属于世界的东西; 从圣言和教会学习属于天堂的东西, 从艺术和科学学习属于世界的东西. 人将其所学运用于生活到何种程度, 就在何种程度上变得聪明, 智慧, 因为属于其理解力的内在视觉和属于其意愿的内在情感在这种程度上得以完善. 在这类人当中, 简单人是指那些其内层已被打开, 但未通过属灵, 道德, 文明和属世的真理获得充分发展的人. 当这种人听闻真理时, 他们能理解, 但不能在自己里面看见它们. 而智慧人是指那些其内层既被打开, 又获得充分发展的人. 这种人既能从内在看见真理, 也能理解它们. 这一切清楚表明何为真正的聪明, 何为真正的智慧.
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351. 在這世上, 學問淵博者, 不管是精通教會和聖言的教義, 還是擅長藝術科學, 常被認為對真理有更深刻敏銳的見解, 因而更具聰明智慧。他們也自認如此。下面有必要解釋何為真的聰明智慧, 何為虛的聰明智慧, 何為假的聰明智慧。
真的聰明智慧乃是照見, 覺察何為真理與良善, 並以此為基礎, 照見偽謬與邪惡, 以內在的洞見和覺力, 將兩者準確區分。人皆有在內和在外的層次, 在內者即其靈性, 在外者即其身體。內與外結合的方式, 決定了人照見和覺察的方式。人之內層只能成形于天國, 而外層卻是成形於人間。當內層已成形于天國, 就流入成形於人間的外層, 使之相應, 從而協作如一。此時, 人就獲得從內照見, 覺察的能力。
使內層成形的唯一途徑是專注于上帝和天國, 因為正如前面所說, 內層只能成形于天國。所謂專注於上帝, 就是信上帝, 相信祂為一切真理與良善之源, 為一切聰明與智慧之源。所謂信上帝, 就是樂意被上帝引導。唯有如此, 人的內層才能開啟。
人若專注於信, 照此信生活, 就獲得領悟並成為智者的能力。為獲得聰明智慧, 除詳細瞭解天國之事, 多多學習世啟之事也是合宜的。關於天國之事, 人可從聖言和教會得之;關於世間之事, 人可從科學和藝術得之。人將所得用於生活, 就成為聰明人, 智慧人, 因為在此條件下, 人內在的見解(認知之見)和情感(意志之情)得以完善。
在此等人中, 愚者乃是內層已得開啟, 但未從心靈, 道德, 社會, 人間之真理獲得開發的人。他們一聽聞真理, 就能覺察, 但不能從內照見。相比之下, 智者的內層不但得到了開啟, 也得到了開發。他們既能覺察, 也能從內照見。由此可知何為真的聰明智慧。
351. In this world, it is believed that people who are full of information - whether concerning the doctrines of the church and the Word or the arts and sciences - see truths more deeply and sharply than others, and are therefore more intelligent and wiser. These people believe the same about themselves. We need to explain below, though, what true intelligence and wisdom are, and what the counterfeit and false versions are.
[2] True intelligence and wisdom are seeing and grasping what is true and good; on that basis seeing what is false and evil, and distinguishing accurately between them; and doing this from insight and an inner perception. There are deeper and more external levels to every individual, the deeper comprising what belongs to the inner or spiritual person and the outer what belongs to the outer or natural person. The way the deeper levels are formed and unite with the outer ones determines the way we see and perceive. Our deeper levels can be formed only in heaven, while the outer ones are formed in this world. When the inner levels have been formed in heaven, then whatever occurs there flows into the outer levels that are derived from this world and forms them to be responsive - that is, to act as one with the inner levels. Once this has been accomplished, we see and perceive from within.
The only way these inner levels can be formed is by our focusing on the Deity and on heaven, for as already noted, the deeper levels are formed in heaven. We focus on the Deity when we believe the Deity and believe that it is the source of everything true and good and therefore of all intelligence and wisdom. We believe the Deity when we want to be led by the Deity. This is the only way our deeper levels are opened.
[3] When we are devoted to this faith and are in a life in keeping with it, we enjoy the ability to understand and to be wise. However, in order to be intelligent and wise, it is fitting that we learn a great deal not only about heavenly matters but also about earthly ones. We learn about heavenly matters from the Word and the church and about earthly ones from the arts and sciences. To the extent that we learn and apply our learning to our lives, we become intelligent and wise, for to that extent our deeper vision, the sight of our understanding, and our deeper affection, which is the affection of our intentions, are perfected.
Of people like this, the simple ones are the ones whose deeper levels have been opened but have not been so much developed through spiritual, moral, civil, and natural truths. They grasp truths when they hear them, but do not see them within themselves. In contrast, the wise ones are the ones whose deeper levels have been not only opened but also developed. They both see truths within themselves and grasp them.
We can see from all this what true intelligence and wisdom are.
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351. It is believed in the world that those who have much knowledge, whether it be knowledge of the teachings of the Church and the Word or of the sciences, have a more interior and keener vision of truth than others, that is, are more intelligent and wise; and such have this opinion of themselves. But what true intelligence and wisdom are, and what spurious and false intelligence and wisdom are, will be told in what now follows.
[2] True intelligence and wisdom is seeing and perceiving what is true and good, and thereby what is false and evil, and clearly distinguishing between them, and this from an interior intuition and perception. With every man there are interior faculties and exterior faculties, interior faculties belonging to the internal or spiritual man, and exterior faculties belonging to the exterior or natural man. Accordingly as man's interiors have been formed and make one with his exteriors, man sees and perceives. His interiors can be formed only in heaven, but his exteriors are formed in the world. When his interiors have been formed in heaven, then the things that are there inflow into his exteriors which are from the world, and so form them that they correspond with, that is, act as one with his interiors; and when this is done, man sees and perceives from what is interior. The interiors can be formed only in one way, namely, by man's looking to the Divine and to heaven, for, as has been said, the interiors are formed in heaven; and man looks to the Divine when he believes in the Divine, and believes that all truth and good and consequently all intelligence and wisdom are from the Divine; and man believes in the Divine when he is willing to be led by the Divine. In this way and none other are the interiors of man opened.
[3] The man who is in that belief and in a life that is in accordance with his belief has the ability and capacity to understand and be wise; but to become intelligent and wise he must learn many things, both things pertaining to heaven and things pertaining to the world-things pertaining to heaven from the Word and from the Church, and things pertaining to the world from the sciences. To the extent that man learns and applies to life, he becomes intelligent and wise, for to that extent the interior sight belonging to his understanding and the interior affection belonging to his will are perfected. The simple of this class are those whose interiors have been opened, but not so cultivated by spiritual, moral, civil and natural truths. Such perceive truths when they hear them, but do not see them in themselves. But the wise of this class are those whose interiors have been both opened and cultivated. Such both see truths inwardly in themselves and perceive them. All this makes clear what true intelligence is and what true wisdom is.
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351. It is believed in the world that those who have much knowledge, whether it be knowledge of the teachings of the church and the Word or of the sciences, have a more interior and keen vision of truth than others, that is, are more intelligent and wise; and such have this opinion of themselves. But what true intelligence and wisdom are, and what spurious and false intelligence and wisdom are, shall be told in what now follows.
[2] True intelligence and wisdom is seeing and perceiving what is true and good, and thereby what is false and evil, and clearly distinguishing between them, and this from an interior intuition and perception. With every man there are interior faculties and exterior faculties; interior faculties belonging to the internal or spiritual man, and exterior faculties belonging to the exterior or natural man. Accordingly as man's interiors are formed and made one with his exteriors man sees and perceives. His interiors can be formed only in heaven, his exteriors are formed in the world. When his interiors have been formed in heaven the things they contain flow into his exteriors which are from the world, and so form them that they correspond with, that is, act as one with, his interiors; and when this is done man sees and perceives from what is interior. The interiors can be formed only in one way, namely, by man's looking to the Divine and to heaven, since, as has been said, the interiors are formed in heaven; and man looks to the Divine when he believes in the Divine, and believes that all truth and good and consequently all intelligence and wisdom are from the Divine; and man believes in the Divine when he is willing to be led by the Divine. In this way and none other are the interiors of man opened.
[3] The man who is in that belief and in a life that is in accordance with his belief has the ability and capacity to understand and be wise; but to become intelligent and wise he must learn many things, both things pertaining to heaven and things pertaining to the world - things pertaining to heaven from the Word and from the church, and things pertaining to the world from the sciences. To the extent that man learns and applies to life he becomes intelligent and wise, for to that extent the interior sight belonging to his understanding and the interior affection belonging to his will are perfected. The simple of this class are those whose interiors have been opened, but not so enriched by spiritual, moral, civil and natural truths. Such perceive truths when they hear them, but do not see them in themselves. But the wise of this class are those whose interiors have been both opened and enriched. Such both see truths inwardly and perceive them. All this makes clear what true intelligence is and what true wisdom is.
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351. In mundo creditur, quod qui multa sciunt, sive sit ex doctrinis ecclesiae ac Verbo, sive ex scientiis, interius et acutius reliquis videant vera, ita quod plus intelligant et sapiant iidem de semet similiter credunt: sed quid vera intelligentia et sapientia, quid spuria, et quid falsa, in nunc sequentibus dicetur.
Vera intelligentia et sapientia est videre et percipere quid verum et bonum, et inde quid falsum et malum, et illa probe distinguere, et hoc ex intuitione et perceptione interiore. Apud unumquemvis hominem sunt interiora et exteriora; interiora sunt quae sunt interni seu spiritualis hominis, exteriora autem quae sunt externi seu naturalis hominis; sicut interiora formata sunt, et cum exterioribus unum faciunt, ita homo videt et percipit. Interiora hominis non formari possunt quam in caelo, exteriora autem formantur in mundo. Cum interiora formata sunt in caelo, tunc illa, quae ibi, influunt in exteriora quae e mundo, et formant ea ad correspondentiam, hoc est, ut secum unum agant hoc cum factum est, homo ab interiore videt et percipit. Ut interiora formentur, unicum medium est, ut homo spectet ad Divinum et ad caelum, nam, ut dictum est, interiora formantur in caelo et tunc spectat homo ad Divinum, cum credit Divinum, et credit quod inde omne verum et bonum, proinde omnis intelligentia et sapientia; et tunc credit Divinum, cum vult duci a Divino: ita non aliter aperiuntur interiora hominis. Homo qui in illa fide est, et in vita secundum fidem, ille in potentia et facultate intelligendi et sapiendi est sed ut fiat intelligens et sapiens, oportet addiscere multa, non solum quae caeli sunt, sed etiam quae mundi; quae caeli sunt ex Verbo et ab ecclesia, et quae mundi sunt ex scientiis quantum homo addiscit et applicat vitae, tantum fit intelligens et sapiens, nam tantum visus interior qui est ejus intellectus, et affectio interior quae est ejus voluntatis, perficiuntur. Simplices ex hoc genere sunt quibus interiora aperta sunt, sed non ita per vera spiritualia, moralia, civilia et naturalia, exculta; hi percipiunt vera cum illa audiunt, sed non vident illa in se sapientes autem ex hoc genere sunt, quibus interiora non modo aperta sunt, sed etiam exculta; hi et vident in se vera et percipiunt illa. Ex his patet, quid vera intelligentia et sapientia.