352、假冒的聪明和智慧是指不能从内在看见并感知什么是真理和良善，由此不能看见并感知何为伪谬和邪恶，而仅仅相信别人说是真理和良善、是伪谬和邪恶，然后加以确认。因为这种人从别人那里看到真理，而不是从真理本身看到真理。他们可以抓住并相信伪缪的东西，就像抓住并相信真实的一样，并确认它，直到它看上去是真的。因为，凡被确认的都会显出真理的样子，而且没有什么是不能被确认的。这种人的内层只从下面被打开，而他们的外层已经开放到自我确认的程度。因此，他们用来看见的光并非天堂之光，而是尘世之光，也就是所谓的属世之光。伪谬能在这光中闪耀如真理，当被确认时，它们甚至显得光辉灿烂，但在天堂之光中却不是这样。在这类人当中，越是坚定地肯定自己的人，越没有聪明和智慧；越不坚定地肯定自己的人，越有聪明和智慧。所有这些都表明了什么是假冒的聪明和智慧。
[2]但是，那些在童年时就坚信自己从老师那里听到的都是真的的人，不包含在这一类人当中。如果到了成熟的年龄，当他们根据自己的理解思考时，他们没有继续固守成见，而是渴慕真理，上下求索，一旦找到，他们从内心被真理感动。这种人是为了真理的缘故而被真理感动，在确认真理以先就看见了它。｛注1｝
[3]这可以通过一个例子来说明。在灵人当中有这样的一场讨论：为什么动物生来就拥有适合它们本性的所有知识，而人类却不是。他们被告知，原因是动物在它们的生活秩序中，而人没有，因此，人必须通过对内在和外在事物的学习而被引导到秩序中。但是，如果人出生在其生命的秩序中，也就是爱上帝高于一切，爱邻如己，那么他就会生在聪明和智慧中，并且随着知识的获得，将进入对所有真理的信仰中。善灵仅凭真理之光立刻就看见这一点，并感知到这是真理；而那些已经确认自己唯有信仰、并由此抛弃爱和仁的灵人则不能理解这一点，因为他们用来确认的伪谬之光向他们模糊了真理之光。
｛注1｝：在确认以先看见并感知某事物是不是真理，而非仅凭别人所说的来确认，是智慧的一部分（1017，4741，7012，7680，7950）。只有那些为真理和生活的缘故而被真理感动的人，才能在确认它以先看见并感知某事物是不是真理（8521）。确认之光不是属灵之光，而是属世之光，甚至是恶人所拥有的感官之光（8780）。一切事物，甚至伪谬，都能被确认，以至于看似真理（2477，2480，5033，6865，8521）。
------------
352. 仿造的聪明与智慧是指不能从内在看见并理解何为真理与良善, 由此不能看见并理解何为虚假与邪恶, 仅凭别人所说而相信某事是真理与良善, 或虚假与邪恶, 然后加以确认. 这种人因从别人而非真理本身看见真理, 故像抓住真理那样抓住虚假, 然后相信, 甚至加以确认, 直到它看似真理. 事实上, 凡被确认之物, 都会披上真理的表象; 没有什么东西是不能被确认的. 这种人的内层只从下面被打开, 而他们的外层则被打开到已经构成他们心智的地步. 因此, 他们用来看见的光并非天堂之光, 而是尘世之光, 也就是所谓的属世之光; 虚假能在这光中闪耀如真理; 当被确认时, 它们甚至显得光辉灿烂, 而在天堂之光中则不然. 在这类人当中, 越有力确认的人, 越不聪明, 智慧; 越不有力确认的人越聪明, 智慧. 这一切表明何为仿造的聪明与智慧.
但是, 那些童年时以为他们从老师那里所听来的是真理, 若长大成人后出于自己的理解力思考时, 不再继续紧抓不放, 而是渴慕真理, 并出于这种渴慕寻求真理, 一旦找到真理, 就从内在为之感动的人不属这一类. 这种人因为了真理的缘故而被真理感动, 故在确认真理以先就看见了它.
举例说明这一点. 一些灵人当中有这样一场讨论: 为何动物生在适合它们本性的一切知识中, 而人却不然. 他们被告知, 这是因为动物处于其生命的秩序, 而人不然; 因此, 人必须通过学习内在与外在事物而被引入秩序. 不过, 人若生在其生命的秩序中, 也就是爱神高于一切, 并爱邻如己, 就会生在聪明和智慧中, 随着知识的获得还会进入对一切真理的信仰中. 善灵仅凭真理之光立刻就看见并理解这是真理; 而已经确认唯信, 由此抛弃爱与仁的灵人则不能理解, 因为对他们来说, 用来确认的虚假之光模糊了真理之光.
注: 在确认以先就看见并理解某事是不是真理, 而非仅凭别人所说来确认, 是智慧的一部分(天国的奥秘 1017, 4741, 7012, 7680, 7950节). 只有那些为真理和生活的缘故而被真理感动的人才能看见并理解某事是不是真理(天国的奥秘 8521节). 确认之光不是属灵之光, 而是属世之光, 甚至是恶人所拥有的感官之光(天国的奥秘 8780节). 一切事物, 甚至虚假, 都能被确认, 以至于看似真理(天国的奥秘 2477, 2480, 5033, 6865, 8521节).
------------
352. 虛的聰明智慧指不能從內照見, 覺察真理與良善(也因此不能照見, 覺察謬誤與真理), 僅憑他人的斷定而相信何為真理, 何為良善, 何為偽謬, 何為邪惡。此等人既不能以真理為基礎去照見真理, 唯仰賴他人的權威, 也就可能執假為真, 不僅信之, 還將之合理化, 使之看似為真。凡被合理化的, 皆看似為真, 而且沒有什麼不可被合理化。他們的內層只朝下開放, 外層則開放至固執己見的程度。所以, 他們所看見的不是天國之光, 而是物質之光, 亦即所謂的"自然光"。在此光下, 偽謬可顯耀如真理, 甚至榮光煥發(一旦被其信服), 在天國之光中卻不然。
在此等人中, 聰明智慧較低的是那些以大量見解來自行確證的人, 聰明智慧較高的是自行確證相對較少的人。由此可知何為虛的聰明智慧。
但是, 該類型的人不包括那些類似孩子相信老師所教為真的人們, 倘若他們長大以後能獨立思考, 不會被這些所教觀點所束縛, 而是擁有對真理的渴慕, 因而上下求索, 直至尋見而為之歡喜。因為他們為了真理自身的緣故而被真理感動, 因而能在自行確證之前就能明白真理。
舉例說明:一些靈曾談論為何動物生來即獲得適當的知識, 而人不然。他們被告知, 這是因為動物只會完全適應其生命的次序, 而人不然。所以, 人需要借著學習內在和外在的知識而回歸次序。人若生來即合乎其生命的次序——愛上帝過於一切, 並愛鄰舍如己, 必能生下來就有聰明和智慧, 並隨著知識的獲得就能相信一切真理。善靈憑著真理之光, 當時就能明白並感知到確實如此;而那些堅持高舉信而將仁與義擱置一邊的靈則無法領受, 因為他們所確證的偽謬之光模糊了真理之光。
352. By pseudo-intelligence and wisdom we mean not seeing and grasping what is true and good (and therefore what is false and evil) from within oneself, but only believing that things are true and good or false and evil because someone else says so, and then ratifying it. Since such people are not seeing what is true on the basis of its truth but only on someone's authority, they can just as well latch onto something false as something true and believe it, and even rationalize it until it actually seems to be true. Whatever is rationalized takes on the appearance of truth, and there is nothing that cannot be rationalized. Their deeper levels are open only downward, and their outer levels are opened to the extent that they have made up their minds. So the light they see from is not heaven's light but the world's light, which is called "natural illumination." In this light, false things can shine as though they were true. In fact, once they have become matters of complete conviction, they can even glow, though not in heaven's light.
The less intelligent and wise people of this sort are those who have convinced themselves of a great many opinions, and the more intelligent and wise are the ones who have convinced themselves of fewer.
We can see from all this what pseudo-intelligence and wisdom are.
[2] However, this category does not include people who as children believed as true what they heard from their teachers, if in later youth, when they began to think on their own, they did not hang on to these opinions but had a longing for truth, sought it because of their longing, and were moved inwardly when they found it. Because they are moved by truth for its own sake, they see what is true before they make it a matter of conviction. 1
[3] An example may serve to illustrate this. Some spirits were engaged in a conversation about the reason why animals are born into all the knowledge that is appropriate to their natures, while humans are not. They were told that this is because animals are wholly engaged in the pattern appropriate to their lives, while we are not; so we have to be led into that pattern by means of insights and information. If we were born into the pattern of our lives, which is loving God above all and our neighbor as ourselves, we would be born into intelligence and wisdom and therefore into a trust in everything true to the extent that our insights built up. The good spirits immediately saw and grasped that this was so, simply from the light of truth. However, some spirits who had convinced themselves of faith alone and had therefore pushed love and thoughtfulness aside could not understand it, because the light of false convictions obscured the light of truth for them.
Footnotes:
1. The part of wisdom is to see and grasp whether something is true before one ratifies it, not to ratify what we are told by others: 1017, 4741, 7012, 7680, 7950. Seeing and grasping what is true before it is ratified is granted only to people who are moved by truth for its own sake and for the sake of their lives: 8521. The light of ratification is a natural and not a spiritual light; it is a sensory light that can be found among evil people as well: 8780. Anything can be rationalized, even false things, so as to appear to be true: 2482 [2477?], 2490 [2480?], 5033, 6865, 8521.
------------
352. Spurious intelligence and wisdom is failing to see and perceive from within what is true and what is good, and thereby what is false and what is evil, but merely believing that to be true and good and that to be false and evil which is said by others to be so, and then confirming it. Because such see truth from someone else, and not from the truth itself, they can seize upon and believe what is false as readily as what is true, and can also confirm it until it appears true; for whatever is confirmed puts on the appearance of truth; and there is nothing that can not be confirmed. The interiors of such have been opened only from beneath, but their exteriors to the extent that they have confirmed themselves. For this reason, the light from which they see is not the light of heaven but the light of the world, which is called natural light (lumen); and in that light falsities can shine like truths; and when confirmed they can even appear resplendent, but not in the light of heaven. Of this class those are less intelligent and wise who have strongly confirmed themselves, and those are more intelligent and wise who have less strongly confirmed themselves. All this shows what spurious intelligence and wisdom are.
[2] But those are not included in this class who in childhood supposed what they heard from their masters to be true, if in a riper age, when they think from their own understanding, they do not continue to hold fast to it, but long for truth, and from that longing seek for it, and when they find it are interiorly moved by it. Because such are moved by the truth for the truth's sake they see the truth before they confirm it. 1This may be illustrated by an example.
[3] There was a discussion among spirits why animals are born into all the knowledge suited to their nature, but man is not; and the reason was said to be that animals are in the order of their life, and man is not, consequently man must needs be led into order by means of cognitions and scientific facts. But if man were born into the order of his life, which is to love God above all things and his neighbour as himself, he would be born into intelligence and wisdom, and as cognitions are acquired would come into the belief of all truth. Good spirits saw this at once and perceived it to be true, and this merely from the light of truth; while the spirits who had confirmed themselves in faith alone, and had thereby set aside love and charity, were unable to understand it, because the light of falsity which they had confirmed had made obscure to them the light of truth.
Footnotes:
1. It is the part of the wise to see and perceive whether a thing is true before it is confirmed, and not merely to confirm what is said by others (Arcana Coelestia 1017, 4741, 7012, 7680, 7950).
Only those can see and perceive whether a thing is true before it is confirmed, who are affected by truth for the sake of truth and for the sake of life (Arcana Coelestia 8521).
The light of confirmation is not spiritual light but natural light, and is even sensual light which the wicked may have (Arcana Coelestia 8780).
All things, even falsities, may be so confirmed as to appear like truths (Arcana Coelestia 2477, 2480, 5033, 6865, 8521).
------------
352. Spurious intelligence and wisdom is failing to see and perceive from within what is true and what is good, and thereby what is false and what is evil, but merely believing that to be true and good and that to be false and evil which is said by others to be so, and then confirming it. Because such see truth from some one else, and not from the truth itself, they can seize upon and believe what is false as readily as what is true, and can confirm it until it appears true; for whatever is confirmed puts on the appearance of truth; and there is nothing that can not be confirmed. The interiors of such are opened only from beneath; but their exteriors are opened to the extent that they have confirmed themselves. For this reason the light from which they see is not the light of heaven but the light of the world, which is called natural light [lumen]; and in that light falsities can shine like truths; and when confirmed they can even appear resplendent, but not in the light of heaven. Of this class those are less intelligent and wise who have strongly confirmed themselves, and those are more intelligent and wise who have less strongly confirmed themselves. All this shows what spurious intelligence and wisdom are.
[2] But those are not included in this class who in childhood supposed what they heard from their masters to be true, if in a riper age, when they think from their own understanding, they do not continue to hold fast to it, but long for truth, and from that longing seek for it, and when they find it are interiorly moved by it. Because such are moved by the truth for the truth's sake they see the truth before they confirm it. 1
[3] This may be illustrated by an example. There was a discussion among spirits why animals are born into all the knowledge suited to their nature, but man is not; and the reason was said to be that animals are in the order of their life, and man is not, consequently man must needs be led into order by means of what he learns of internal and external things. But if man were born into the order of his life, which is to love God above all things and his neighbor as himself, he would be born into intelligence and wisdom, and as knowledges are acquired would come into a belief in all truth. Good spirits saw this at once and perceived it to be true, and this merely from the light of truth; while the spirits who had confirmed themselves in faith alone, and had thereby set aside love and charity, were unable to understand it, because the light of falsity which they had confirmed had made obscure to them the light of truth.
Footnotes:
------------
352. Spuria intelligentia et sapientia est non videre et percipere quid verum et bonum, ac inde falsum et malum, ex interiori, sed modo credere id verum et bonum, ac falsum et malum esse, quod ab aliis dicitur, et dein id confirmare. illi quia non vident verum ex vero, sed ex alio, aeque possunt arripere et credere falsum ac verum, et quoque confirmare illud usque ut appareat sicut verum; quicquid enim confirmatur, induit apparentiam veri; et nihil est quod non confirmari potest. Horum interiora non aperta sunt nisi ab infra, sed exteriora quantum se confirmaverunt; quare lux ex qua vident, non est lux caeli, sed est lux mundi, quae lumen naturale vocatur in hac enim luce possunt falsa lucere ut vera, immo cum confirmata sunt, possunt splendescere, non autem in luce caeli. Ex hoc genere minus intelligentes et sapientes sunt qui 1se multum confirmaverunt, at magis intelligentes et sapientes qui se parum. Ex his patet, quid spuria intelligentia et sapientia. Sed ex hoc genere non sunt illi, qui in pueritia autumaverunt vera esse quae a magistris audiverunt, si in juventute, quando ex suo intellectu cogitant, non illis inhaerent, sed desiderant verum, et ex desiderio inquirunt illud, et cum inveniunt, interius afficiuntur: hi quia afficiuntur vero propter verum, vident verum antequam confirmant. 2Illustretur hoc per exemplum. Erat sermo inter spiritus, unde sit quod animalia nascantur in omnem scientiam naturis suis conformem, non autem homo; et dictum est quod causa sit, quia animalia in ordine suae vitae sunt, non autem homo quare is in ordinem inducendus est per cognitiones et scientias: at si homo nasceretur in ordinem suae vitae, qui est amare Deum supra omnia, et proximum sicut semet, quod is nasceretur in intelligentiam et sapientiam, et inde quoque in fidem omnis veri, quantum cognitiones accedunt. Spiritus boni hoc statim viderunt et perceperunt quod ita esset, et hoc solum ex luce veri at spiritus qui se confirmaverunt in sola fide, et inde rejecerunt ad latus amorem et charitatem, id non intelligere potuerunt, quia lux falsi confirmati apud illos obscuraverat lucem veri.
Footnotes: