356、但是，对于那些通过知识和学问获得聪明和智慧的人就不同了，他们将一切事物都应用到生活实践中，也承认上帝，热爱圣经，过着既属灵又道德的生活（对此，参看前文319节）。对这种人来说，学问只是变得智慧、佐证与信仰相关事物的一种手段。我感知到他们的心智内层，看到它们在闪烁的白光、火红或蓝色的光中是透明的，如同晶莹剔透的钻石，或如红宝石、蓝宝石，这取决于他们从学问中获得的对上帝和神性真理的坚信。这就是真正的聪明和智慧在灵界呈现出来的样子。这种样子是来自天堂的光，而天堂的光就是来自主的神性真理，主是一切聪明和智慧的源头（参看前文126-133节）。
[2]这光的平面就是心智的内层，光中似有斑驳的色彩，这些彩斑是通过在自然中、也就是在学问中的事物来确认神性真理而产生的。｛注1｝因为人的心智内层探究在属世记忆中的事物，可以说用属天之爱的火精炼其中支持它的事物，把它们剥离出来，并净化它们进到属灵的观念。人只要活在肉体中，就意识不到这些，因为在这种状态下，他既作属灵的思考，也作属世的思考，却对其属灵思想的事物没有感知，只感知其属世思想的事物。然而，一旦进入灵界，他就对在尘世时属世思想的事物没有感知，只感知他的属灵思想的事物了。这就是人的状态的变化。
[3]这一切清楚地表明，正是通过知识和学问，人变得属灵，这些也是变得智慧的手段，但这仅仅适用于那些在信仰和生活上承认上帝的人。这些人也先于其他人被接入天堂，是那些住在中央的人（参见43节），因为与其他人相比他们在更明亮的光中。在天堂，他们就是“发光如同穹苍的光”、“发光如星星”的聪明和智慧人；而那里的简单人则是这样的人：他们承认上帝，热爱圣经，也过着属灵和道德的生活，但心智内层并未被知识和学问充分的发展。人的心智就像土壤，收成取决于耕耘。
｛注1｝：最美丽的颜色是在天堂看到的（1053，1624）。天堂里的颜色出自那里的光，是那光的变动或变化（1042，1043，1053，1624，3993，4530，4742，4922）。它们是源自良善的真理的显现，表示与聪明和智慧有关的事物（4530，4677，4922，9466）。
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356. 那些通过知识和科学获得聪明和智慧的人就不同了, 他们将一切事物都用来服务于他们的生活, 同时承认神性, 热爱圣言, 过着既属灵又道德的生活(对此, 参看319节). 对这种人来说, 学问只是变得智慧, 佐证信仰的一种手段. 我发觉, 甚至看见其心智的内层对光是透明的, 这光呈亮白, 火红, 或天蓝色, 如同晶莹剔透的钻石, 红宝石和蓝宝石, 这取决于他们从其学问所获得的对支持神性和神性真理的确认. 真正的聪明与智慧在灵界显为可见时, 就具有这种表象. 这种表象源于天堂之光; 而天堂之光就是从主发出的神性真理, 也就是一切聪明与智慧的源头(参看126-133节). 这光所聚焦的层面就是心智的内层, 像色彩那样的细微变化便存在于这个层面; 这些变化是由通过诸如自然界中的那类事物, 也就是通过学问而对神性真理的确认产生的. 因为人的心智内层探究属世记忆的事物, 可以说用属天之爱的火熬炼其中支持它的事物, 把它们提取出来, 并净化它们, 直到它们变成属灵的观念. 只要活在肉身, 人就意识不到这一点, 因为在这种状态下, 他既作属灵的思考, 也作属世的思考, 却没有注意其属灵的思维, 只注意其属世的思维. 然而, 一旦进入灵界, 他就意识不到他在世时的属世思维, 只知道他的属灵思维了. 人的状态就是这样发生变化的.
这一切清楚表明, 人正是通过知识和学问而变得属灵, 这些也是变得智慧的手段, 但这仅适用于那些在信仰和生活上承认神性的人. 这些人也先于其他人被接入天堂, 在那里住在那些在中央的人当中(天国的奥秘 43节), 因为比起其他人, 他们更处于光明. 在天堂, 他们就是“发光如同穹苍的光”, “发光如星”的聪明和智慧人; 而那里的简单人则是那些承认神性, 热爱圣言, 也过着属灵和道德的生活, 但其心智内层并未通过知识和学问获得充分发展的人. 人的心智就像土壤, 其品质取决于它如何被耕种.
注: 在天堂可以看到最美丽的色彩(天国的奥秘 1053, 1624节). 天堂里的色彩出自那里的光, 是那光的修改或变化(天国的奥秘 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922节). 它们是源于良善的真理之表象, 表示诸如属于聪明和智慧的那类事物(天国的奥秘 4530, 4677, 4922, 9466节).
关于知识的不同类型(摘自《属天的奥秘》)
人要在知识上充分接受教导, 因为他通过知识学习思考, 然后理解何为真理与良善, 最终变得智慧(129, 1450, 1451, 1453, 1548, 1802节). 知识构成人的文明, 道德生活, 以及属灵生活得以建立并基于其上的首要事物或根基; 要本着运用它们的目的来学习它们(1489, 3310节). 真正的知识打开通往内在人的道路, 然后照着功用将内在人与外在人联结起来(天国的奥秘 1563, 1616节). 理性官能通过知识出生(天国的奥秘 1895, 1900, 3086节). 但不是通过知识本身, 而是通过对将它们付诸于功用的情感出生(天国的奥秘 1895节).
既有向神性真理敞开的知识, 也有不向神性真理敞开的知识(天国的奥秘 5213节). 要除灭空洞的知识(1489, 1492, 1499, 1581节). 知识若以爱自己爱世界为目的, 并强化这些爱, 使人远离爱神爱邻, 就是“空洞的”, 因为这类知识关闭内在人, 甚至关闭到人不能从天堂接受任何事物的地步(1563, 1600节). 知识既是变得智慧的手段, 也是变得疯狂的手段, 内在人通过它们要么被打开, 要么被关闭, 因而理性功能要么被发展, 要么被摧毁(天国的奥秘 4156, 8628, 9922节).
如果人以善用为目的, 尤其以关注永生的功用为目的, 那么内在人就通过知识被打开, 并逐渐得以完善(天国的奥秘 3086节). 然后, 来自属灵人的属天, 属灵事物就会触及属世人中的知识, 并选取凡适合之物(天国的奥秘 1495节). 这时, 主便经由内在人从属世人里面的知识当中提取出凡对属天生命有用之物(1895, 1896, 1900, 1901, 1902, 5871, 5874, 5901节). 而不适合或反对的知识则被抛到一边, 并被逐出(5871, 5886, 5889节).
内在人的视觉从外在人的知识中只拣选那些与它的爱相一致的事物(天国的奥秘 9394节). 在内在人看来, 属于爱的事物在中央, 住在光明中; 而不属于爱的事物在周边, 住在模糊中(天国的奥秘 6068, 6084节). 适合的知识逐渐被植入人的爱, 可以说居于人的爱(6325节). 人若生在对邻之爱中, 就会生在聪明中; 但他因生在对自我和尘世之爱中, 故生在完全的无知中(天国的奥秘 6323, 6325节). 知识, 聪明和智慧是对神之爱和对邻之爱的孩子(1226, 2049, 2116节).
变得智慧是一回事, 理解是另一回事, 知道同样是另一回事, 而行动又是一回事; 尽管如此, 在那些拥有属灵生命的人里面, 这些依次到来, 共存于行动或行为中(天国的奥秘 10331节). 此外, 知道是一回事, 承认是另一回事, 有信仰又是一回事(天国的奥秘 896节).
属于外在人或属世人的知识处于尘世之光, 而已变成信与爱之真理, 并由此获得生命的真理处于天堂之光(天国的奥秘 5212节). 已获得属灵生命的真理通过属世观念被理解(天国的奥秘 5510节). 属灵的流注从内在人或属灵人进入外在人或属世人里面的知识(1940, 8005节). 知识是容器, 可以说是属于内在人的良善与真理的器皿(1469, 1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922节). 知识就像镜子, 内在人的真理与良善显现在其中, 如同在一个形像中(天国的奥秘 5201节). 它们一起在那里, 如同在它们的最外面(天国的奥秘 5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071节).
流注是属灵的, 而非物质的; 也就是说, 流注从内在人进入外在人, 因而进入外在人的知识; 而非从外在人进入内在人, 因而不是从外在人的知识进入信之真理(3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110节). 人必须从取自圣言的教会教义的真理开始, 必须先承认这些真理, 然后才可以请教知识(天国的奥秘 6047节). 因此, 对那些以肯定态度对待信之真理的人来说, 运用知识理智地确认它们是可以的, 但对那些以否定态度对待它们的人来说, 是不可以的(天国的奥秘 2568, 2588, 4760, 6047节). 若不通过知识信服, 就不相信神性真理的人永远都不会相信(天国的奥秘 2094, 2832节). 从知识进入信之真理违反秩序(天国的奥秘 10236节). 那些如此行的人在天堂和教会的事上变得疯狂(128, 129, 130节). 他们陷入邪恶的虚假(天国的奥秘 232, 233, 6047节). 在来世, 他们在思想属灵的事时, 好像喝醉了(天国的奥秘 1072节). 关于这种人的性质的详情(天国的奥秘 196节). 实例说明, 若通过知识进入属灵事物, 就无法理解它们(233, 2094, 2196, 2203, 2209节). 在属灵的事上, 许多有学问的人比简单人更疯狂, 因为他们持否定态度, 并通过在他们眼前不断丰富的知识确认这种否定(4760, 8629节).
那些基于反对信之真理的知识进行推理的人推理起来十分敏锐, 因为他们基于因不容易被驱散而迷惑并说服人的感官幻觉进行推理(天国的奥秘 5700节). 何为感官幻觉及其性质(天国的奥秘 5084, 5094, 6400, 6948节). 那些不明白真理的人, 以及那些陷入邪恶的人都能推理信之真理与良善, 却不明白它们(天国的奥秘 4214节). 只是确认教义不是聪明, 在确认它之前就看出它是不是真理才是聪明(天国的奥秘 4741, 6047节).
死后, 除为了理解力和生活通过知识所吸收的东西外, 事实知识或记忆知识没什么用处(2480节). 死后, 一切知识都会保留下来, 只是变得沉寂(2476-2479, 2481-2486节).
对恶人来说, 知识就是虚假, 因为它们被用于邪恶; 而对善人来说, 这些知识是真理, 因为它们被用于良善(天国的奥秘 6917节). 对恶人来说, 真实的知识并不真实, 无论当他们讲出来时, 这些知识看上去如何真实, 因为它们里面有邪恶(天国的奥秘 10331节).
灵人所拥有的对知识那种欲望的例子(天国的奥秘 1974节). 天使对知识和智慧拥有一种无限的渴望, 因为学问, 聪明和智慧是属灵的食物(3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 6277, 8562, 9003节). 古人的知识是对应和代表的知识, 他们藉由这种知识得以进入属灵事物的知识; 但如今这种知识完全被抹去了(天国的奥秘 4749, 4844, 4964, 4965节).
要理解属灵真理, 就必须知道以下普遍原则:
1. 宇宙万物皆可追溯到良善与真理, 以及它们为成为某种事物的结合, 因而可追溯到爱与信, 以及它们的结合.
2. 人拥有理解力和意愿; 理解力是真理的容器, 意愿是良善的容器; 人里面的一切事物都可追溯到这二者及其结合, 正如一切事物都可追溯到真理与良善及其结合.
3. 有一个内在人和一个外在人, 这二者如天堂与尘世那样彼此有别, 然而, 此人若要成为真正的人, 它们必须成为一体.
4. 内在人处于天堂之光, 外在人处于尘世之光; 天堂之光就是神性真理本身, 是一切聪明的源头.
5. 内在人中的事物和外在人中的事物之间存在一个对应, 因此从这边来的事物以不同的表现形式显现在那边, 并且如此不同以致若不通过对应的知识, 它们就无法区分.
人若不知道这些和许多其它事, 在属灵, 属天层面只能理解并形成不和谐的观念. 这意味着没有这些普遍原则, 属世人的知识几乎不能服务于理性人的理解力和成长. 这一切清楚表明知识是多么必要.
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356. 借著知識和學問獲得聰明智慧的人, 也就是將知識學問用於生活, 也承認上帝, 熱愛聖言, 同時過屬靈屬道德之生活的人, 情況就不同了。對他們來說, 學問是獲取智慧, 佐證信仰的途徑。我覺察出也看出他們的心靈是光明透亮的, 呈現出亮麗的色彩, 或火紅, 或天藍, 如晶瑩剔透的鑽石, 或如紅寶石, 藍寶石, 這與他們在學問中認識上帝, 證實神聖真理是相應的。當真的聰明智慧在靈界顯為可見時, 形相即是如此。此相產生于天國之光, 亦即主所發的神聖真理, 一切聰明智慧的本源(參126-133節)。
天國之光照臨, 使之透現種種色彩的載體正是人的心靈, 這種種色彩產生於人在人間的學問中所找到的對神性真理的信服。事實上, 人的心靈進入其屬肉體的記憶, 用天國之仁的火熬煉其中對神性真理的認同, 將其取出, 進行提煉, 直至成為心靈的觀念。尚在肉身時, 人未曾意識到這一進程, 因為在此狀態下, 人雖然既作心靈的思考, 也作物質的思考, 卻僅僅意識到物質的思維, 未曾意識到心靈的思維。等進入心靈世界, 人將對物質的思維失去意識, 僅僅注意到心靈的思維。這樣, 人的狀態就改變了。
由此可見, 人可藉知識和學問成為屬靈者, 成為智者, 但只有同時在信心和生活上承認上帝的人才能做到。此等人可先于他人進入天國, 並與住在中央者同住(參43節), 因為他們享受更多的光明, 勝於他人。在天國, 他們正是如天上的光發光的聰明人和發光如星的智慧人。愚者則是承認上帝, 熱愛聖言, 曾過屬靈屬道德的生活, 但心靈未曾通過知識和學問獲得開發的人。人的心灵就像一塊土壤, 其品質取決於人耕種的方式。
356. It is different for people who have acquired intelligence and wisdom by means of their insights and information, people who have applied everything to the service of their lives and have at the same time acknowledged the Divine Being, loved the Word, and led a life both spiritual and moral (as described above in 319). For them, learning served as a means to being wise and for substantiating matters of faith. The deeper levels of their minds are perceived and even seen as transparent to the light, with a bright color, fiery or azure, like that of clear diamonds or rubies or sapphires, depending on the support they derived, from their learning, for the Divine and for divine truths. True intelligence and wisdom look like this when they are presented visually in the spiritual world. This comes from heaven's light, which is divine truth emanating from the Lord, the source of all intelligence and wisdom (see above, 126-133).
[2] The focal planes of this light in which the shadings stand forth like colors are the deeper levels of the mind; and it is the validations of divine truths through what we find in nature - that is, by learning - that produce these shadings. 1Actually, our inner mind probes the material in our natural memory and uses the fire of heavenly love to refine (so to speak) the things there that support it, to draw them off and purify them to the point that they become spiritual concepts. We are not aware that this is going on as long as we are in our physical bodies because in this state, though we are thinking both spiritually and naturally, we still do not notice what we are thinking spiritually but only what we are thinking naturally. However, once we have arrived in the spiritual world we are not aware of what we once thought naturally, in this world, only what we were thinking spiritually. This is how our state changes.
[3] We can see from this that we become spiritual by means of our insights and learning and that these are means of becoming wise only for people who acknowledge the Divine Being in both faith and life.
These people are received into heaven before others and live there with the ones who are in the center (43) because they are in more light than others. In heaven they are the intelligent and wise ones who shine like the radiance of the firmament and gleam like stars. The simple people there, though, are the ones who have acknowledged the Divine Being and have loved the Word and led a spiritual moral life, but who have not developed the deeper levels of their minds through insights and learning in the same way. The human mind is like soil whose quality depends on the way it is tilled.
[4] References to Passages in Secrets of Heaven Concerning Different Types of Knowledge.
We should saturate ourselves with information and knowledge, because it is through them that we learn to think, then to sort out what is true and good, and ultimately to be wise: 129, 1450-1451, 1453, 1548, 1802. Factual information constitutes the elemental basis on which our civic and moral lives as well as our spiritual lives are built and grounded; and it is learned with a view to using it: 1489, 3310. Real knowledge opens a path to the inner person, and then unites that person with the outer in proportion to useful action: 1563, 1616. Our rational functioning is born through information and knowledge: 1895, 1900, 3086. This does not happen through knowledge itself, however, but through the affection of putting it to use: 1895.
[5] There are facts that are open to divine truths and facts that are not: 5213. Empty information should be destroyed: 1489, 1492, 1499, 1580 [1581?]. Information is "empty" if it aims at and strengthens love for ourselves and love for the world, and if it leads us away from love for God and our neighbor. This is because such influences close off the inner person, even to the point that we cannot accept anything from heaven: 1563, 1600. Facts may be a means to wisdom or a means to insanity. Through them the inner person is either opened or closed, and rational functioning either nurtured or destroyed: 4156, 8628, 9922.
[6] The inner person is opened and is progressively completed by means of information if we have constructive activity as our goal - especially activity that focuses on our eternal life: 3086. Then the heavenly and spiritual characteristics of our spiritual person reach out to the information that is in our natural person, and adopt whatever is suitable: 1495. Then the Lord draws out whatever is useful for heavenly life from the information in our natural person, by way of the inner person, and elaborates and exalts it: 1895-1896, 1900-1902, 5871, 5874, 5901. Facts that do not fit, or that oppose, are banished to the sides and eliminated: 5871, 5886, 5889.
[7] The sight of the inner person selects from the information of the outer person only those items that suit its love: 9394. In the view of the inner person, the items that suit its love are in full light, in the center, while those that do not suit are off to the sides, in the shadows: 6068, 6085 [6084?]. Suitable facts are grafted onto our loves step by step, and, so to speak, dwell in them: 6325. We would be born into discernment if we were born into love for our neighbor, but since we are born into love for ourselves and the world, we are born into complete ignorance: 6323, 6325. Information, discernment, and wisdom are children of love of God and our neighbor: 1226, 2049, 2116.
[8] It is one thing to be wise, another to be discerning, another to be well informed, and another to act; still, to the extent that we are alive spiritually, these follow in a sequence and are all together at once when we act, or in our deeds: 10331. Further, it is one thing to be well informed, another to acknowledge, and another to have faith: 896.
[9] The factual knowledge of the outer or natural person is in the world's light, while the truths that have become matters of faith and love, and have thus come to life, are in heaven's light: 5212. Truths that are suited to spiritual life are grasped through natural ideas: 5510. Spiritual inflow is from the inner or spiritual person into the information that is in the outer or natural person: 1940, 8005. Facts are receptacles and, so to speak, vessels of the good and the true elements of the inner person: 1469, 1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922. They are like mirrors in which the good and true elements of the inner person appear as in an image: 5201. They are all there together in their most concrete form: 5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071.
[10] Inflow is spiritual and not physical: that is, there is an inflow from the inner person into the outer and therefore into its information, but not from the outer into the inner and therefore not from information into the truths of faith: 3219, 5119, 5259, 5427-5428, 5478, 6322, 9110-9111 [9401?]. We are to start from the truths of the church's teaching, which are drawn from the Word, and this teaching should first be acknowledged: it is legitimate to consider facts on this basis: 6047. This means that for people who are affirmatively disposed toward the truths of faith, it is legitimate to use facts intellectually to confirm them, but not for people who are negatively disposed: 2568, 2588, 4760, 6047. People who will not believe divine truths unless they are convinced by the facts will never believe: 2094, 2832. To enter into the truths of faith from factual information is disorderly: 10236. People who do this become insane in matters that concern heaven and the church: 128-130. They fall into the distortions of evil: 232-233, 6047. In the other life, when they think about spiritual matters, they seem to become drunk: 1072. More on their nature: 196. Examples illustrating that spiritual matters cannot be grasped if they are entered from factual information: 233, 2094, 2196, 2203, 2209. Many of the learned are more insane in spiritual matters than simple people because they are negatively disposed, confirming [their opinions] by the information that is constantly and abundantly in their view: 4760, 8629.
[11] People who argue against the truths of faith on the basis of information argue keenly because they depend on sensory illusions, which captivate and convince because they are hard to dispel: 5700. What sensory illusions are and what they are like: 5084, 5094, 6400, 6948. People who understand nothing of the truth and who are also involved in evil can argue about what is true and good in matters of faith without understanding them: 4213 [4214?]. It is not a matter of intelligence simply to confirm a dogma, but to see whether it is true or not before one confirms it: 4741, 6047.
[12] After death, factual knowledge makes no difference-[what make a difference are] the things we have drawn out for understanding and life: 2480. Everything we have learned still endures after death; it merely becomes dormant: 2476-2479, 2481-2486.
[13] The same facts are false for evil people, because they are applied to evil ends, that are true for good people because they are applied to good ends: 6917. True information is not true for evil people, even though things seem true when they say them, because there is evil within them: 10331.
[14] An example of the kind of craving for knowledge spirits have: 1993 [1973?]. Angels have a tremendous desire to know and to be wise, because information, intelligence, and wisdom are spiritual food: 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5656 [5655?], 6277, 8562, 9003. The knowledge of the ancients was a knowledge of symbols and images, through which they led themselves into a familiarity with spiritual matters; but at the present time this knowledge has been totally effaced: 4844, 4749, 4964-4965.
[15] Truths on a spiritual level cannot be grasped without a knowledge of the following universal principles:
1. Everything in the universe goes back to the good and the true and their union in order to be anything - that is, to love and faith and their union.
2. People have discernment and volition: discernment is the receptacle of what is true, and volition the receptacle of what is good. Everything in us goes back to these two and to their union just as everything [in the universe] goes back to the good and the true and their union.
3. There is an inner and an outer person, as distinct from each other as heaven and the world; yet they must become one if the person is to be truly human.
4. Heaven's light is the light the inner person is in, and the world's light is the light the outer person is in. Heaven's light is what is essentially divine and true, the source of all intelligence.
5. There is a responsiveness between the things in the inner person and those in the outer, so that things from either side appear in a different guise on the other side - so different that they cannot be identified without a knowledge of correspondences.
Without knowledge of these and many other matters, only incongruous concepts can be grasped and formed of truths on the spiritual and heavenly levels. This means that without these universal principles, the information and insights of the natural person can scarcely serve for the discernment and development of the rational person. This shows how necessary elementary information is.
Footnotes:
1. The loveliest colors can be seen in heaven: 1053, 1624. The colors in heaven come from the light that is there, and are modifications or shadings of it: 1042-1043, 1053, 1624, 3993, 4530, 4922, 4742. They are appearances of truth from good, and refer to aspects of intelligence and wisdom: 4530, 4922, 4677, 9466.
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356. But in respect of those who have furnished themselves with intelligence and wisdom through cognitions and facts of knowledge, who are such as have applied all things to the use of life, and have at the same time acknowledged the Divine, loved the Word, and lived a spiritual moral life (of which above, 319), to such the sciences have served as a means of becoming wise, and also of corroborating the things pertaining to faith. The interiors of the mind of such have been perceived by me, and were seen as transparent from light of a glistening white, flamy, or blue colour, like that of translucent diamonds, rubies, and sapphires; and this in accordance with confirmations in favour of the Divine and Divine truths drawn from knowledges. Such is the appearance of true intelligence and wisdom when they are presented to view in the spiritual world. This appearance is derived from the light of heaven which is Divine Truth going forth from the Lord, which is the source of all intelligence and wisdom (see above, 126-133).
[2] The planes of that light, in which variegations like those of colours come into existence, are the interiors of the mind; and these variegations are produced by confirmations of Divine truths by means of such things as are in nature, that is, in the sciences. 1For the interior mind of man looks into the things of the natural memory, and the things there that will serve as proofs it sublimates, as it were, by the fire of heavenly love, and withdraws and purifies them even into spiritual ideas. That this is the case is unknown to man as long as he lives in the body, because there he thinks both spiritually and naturally, and he has no perception of the things he then thinks spiritually, but only of those he thinks naturally. But when he has come into the spiritual world he has no perception of what he thought naturally in the world, but only of what he thought spiritually. Thus is his state changed.
[3] All this makes clear that it is by means of cognitions and knowledges that man is made spiritual, also that these are the means of becoming wise, but only with those who have acknowledged the Divine in faith and life. Such also before others are accepted in heaven, and are among those there who are in the middle (43), because they are in light more than others. These are the intelligent and wise in heaven, who "shine as with the brightness of the firmament" and "who shine as the stars", while the simple there, are those who have acknowledged the Divine, have loved the Word, and have lived a spiritual, moral life, but the interiors of their minds have not been so enriched by cognitions and knowledges. The human mind is like soil which is such as it is made by cultivation.
Footnotes:
1. Most beautiful colours are seen in heaven (Arcana Coelestia 1053, 1624).
Colours in heaven are from the light there, and are modifications or variegations of that light (Arcana Coelestia 1042-1043, 1053, 1624, 3993, 4530, 4742, 4922).
Thus they are manifestations of truth from good, and they signify such things as pertain to intelligence and wisdom (Arcana Coelestia 4530, 4677, 4922, 9466).
COLLECTED EXTRACTS FROM THE ARCANA CAELESTIA CONCERNING KNOWLEDGES
Man ought to be fully instructed in knowledges and in cognitions since by means of them he learns to think, afterwards to understand what is true and good, and finally to be wise (Arcana Coelestia 129, 1450-1451, 1453, 1548, 1802).
Knowledges are the first things on which the life of man, civil, moral, and spiritual, is built and founded, and they are to be learned for the sake of use as an end (Arcana Coelestia 1489, 3310).
Cognitions open the way to the internal man, and afterwards conjoin that man with the external in accordance with uses (Arcana Coelestia 1563, 1616).
The rational faculty has its birth by means of knowledges and cognitions (Arcana Coelestia 1895, 1900, 3086).
But not by means of cognitions themselves, but by means of an affection for the uses derived from them (Arcana Coelestia 1895).
[2] There are knowledges that give entrance to Divine truths, and knowledges that do not (Arcana Coelestia 5213).
Empty knowledges are to be destroyed (Arcana Coelestia 1489, 1492, 1499, 1581).
Empty knowledges are such as have the loves of self and of the world as an end, and sustain those loves, and withdraw from love to God and love towards the neighbour, because such knowledges close up the internal man, even to the extent that man becomes unable to receive anything from heaven (Arcana Coelestia 1563, 1600).
Knowledges are means to becoming wise and means to becoming insane and by them the internal man is either opened or closed, and thus the rational is either enriched or destroyed (Arcana Coelestia 4156, 8628, 9922).
[3] The internal man is opened and gradually perfected by means of knowledges if man has good use as an end, especially use that looks to eternal life (Arcana Coelestia 3086).
Then knowledges, which are in the natural man, are met by spiritual and heavenly things from the spiritual man, and these adopt such of them as are suitable (Arcana Coelestia 1495).
Then the uses of heavenly life are drawn forth by the Lord and perfected and raised up out of the knowledges in the natural man by means of the internal man (Arcana Coelestia 1895-1896, 1900-1902, 5871, 5874, 5901).
While incongruous and opposing knowledges are rejected to the sides and banished (Arcana Coelestia 5871, 5886, 5889).
[4] The sight of the internal man calls forth from the knowledges of the external man only such things as are in accord with its love (Arcana Coelestia 9394).
As seen by the internal man, what pertains to the love is at the centre and in brightness, but what is not of the love is at the sides and in obscurity (Arcana Coelestia 6068, 6084).
Suitable knowledges are gradually implanted in man's loves and, as it were, dwell in them (Arcana Coelestia 6325).
If man were born into love towards the neighbour, he would be born into intelligence, but because he is born into the loves of self and of the world he is born into total ignorance (Arcana Coelestia 6323, 6325).
Knowledge, intelligence, and wisdom are sons of love to God and of love towards the neighbour (Arcana Coelestia 1226, 2049, 2116).
[5] It is one thing to be wise, another thing to understand, another to know, and another to do; nevertheless, in those who possess spiritual life these follow in order, and exist together in doing or deeds (Arcana Coelestia 10331).
Also it is one thing to know, another to acknowledge, and another to have faith (Arcana Coelestia 896).
[6] Knowledges, which pertain to the external or natural man, are in the light of the world, but truths that have been made truths of faith and of love, and have thus acquired life, are in the light of heaven (Arcana Coelestia 5212).
The truths that have acquired spiritual life are comprehended by means of natural ideas (Arcana Coelestia 5510).
Spiritual influx is from the internal or spiritual man into the knowledges that are in the external or natural man (Arcana Coelestia 1940, 8005).
Knowledges are receptacles, and as it were vessels, for the truth and good that belong to the internal man (Arcana Coelestia 1469, 1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922).
Knowledges are like mirrors in which the truths and goods of the internal man appear as an image (Arcana Coelestia 5201).
There they are together as in their ultimate (Arcana Coelestia 5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071).
[7] Influx is not physical but spiritual, that is, influx is from the internal man into the external, thus into the knowledges of the external; and not from the external into the internal, thus not from the knowledges of the external into truths of faith (Arcana Coelestia 3219, 5119, 5259, 5427-5428, 5478, 6322, 9110).
A beginning must be made from the truths of doctrine of the Church, which are from the Word, and those truths must first be acknowledged, and then it is permissible to consult knowledges (Arcana Coelestia 6047).
Thus it is permissible for those who are in an affirmative state in regard to truths of faith to confirm them intellectually by means of knowledges, but not for those who are in a negative state (Arcana Coelestia 2568, 2588, 4760, 6047).
He who will not believe Divine truths until he is convinced by means of knowledges will never believe (Arcana Coelestia 2094, 2832).
To enter from knowledge into the truths of faith is contrary to order (Arcana Coelestia 10236).
Those who do so become demented respecting the things of heaven and the Church (128-130).
They fall into the falsities of evil (Arcana Coelestia 232-233, 6047).
In the other life when they think about spiritual matters they become, as it were, drunken (Arcana Coelestia 1072).
More respecting the character of such (196).
Examples showing that things spiritual cannot be comprehended when entered into through knowledges (Arcana Coelestia 233, 2094, 2196, 2203, 2209).
In spiritual things many of the learned are more demented than the simple, for the reason that they are in a negative state, which they confirm by means of the knowledges which they have continually and in abundance before their sight (Arcana Coelestia 4760, 8629).
[8] Those who reason from knowledges against the truths of faith reason keenly because they reason from the fallacies of the senses, which are engaging and convincing, because they cannot easily be dispelled (Arcana Coelestia 5700).
What things are fallacies of the senses, and what they are (Arcana Coelestia 5084, 5094, 6400, 6948).
Those who have no understanding of truth, and also those who are in evil, are able to reason about the truths and goods of faith, but are not able to understand them (Arcana Coelestia 4214).
Intelligence does not consist in merely confirming dogma but in seeing whether it is true or not before it is confirmed (Arcana Coelestia 4741, 6047).
[9] Knowledges are of no avail after death, but only that which man has imbibed in his understanding and life by means of knowledges (Arcana Coelestia 2480).
Still all knowledge remains after death, although it is quiescent (Arcana Coelestia 2476-2486).
[10] Knowledges with the evil are falsities, because they are adapted to evils, but with the good the same knowledges are truths, because applied to what is good (Arcana Coelestia 6917).
True knowledges with the evil are not true, however much they may appear to be true when uttered, because there is evil within them (Arcana Coelestia 10331).
[11] An example of the desire to know, which spirits have (Arcana Coelestia 1974).
Angels have an illimitable longing to know and to become wise, since learning, intelligence, and wisdom are spiritual food (Arcana Coelestia 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 6277, 8562, 9003).
The knowledge of the ancients was the knowledge of correspondences and representations, by which they gained entrance into the cognition of spiritual things; but that knowledge at this day is wholly lost (Arcana Coelestia 4749, 4844, 4964-4965).
[12] For spiritual truths to be comprehended, the following universals must be known. (i) All things in the universe have relation to good and truth and to their conjunction that they may be anything, thus to love and faith and their conjunction. (ii) Man has understanding and will; and the understanding is the receptacle of truth and the will of good; and all things in man have relation to these two and to their conjunction, as all things have relation to truth and good and their conjunction. (iii) There is an internal man and an external man, which are as distinct from each other as heaven and the world are, and yet for a man to be truly a man, these must make one. (iv) The internal man is in the light of heaven and the external man is in the light of the world; and the light of heaven is Divine Truth itself, from which is all intelligence. (v) Between the things in the internal man and those in the external there is a correspondence, therefore the different aspect they present is such that they can be distinguished only by means of a knowledge of correspondences. Unless these and many other things are known, nothing but incongruous ideas of spiritual and heavenly truths can be conceived and formed; therefore without these universals the knowledges and cognitions of the natural man can be of but little service to the rational man for understanding and growth. This makes clear how necessary knowledges are.
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356. But in respect to those that have acquired intelligence and wisdom through knowledge and science, who are such as have applied all things to the use of life, and have also acknowledged the Divine, loved the Word, and lived a spiritual moral life (of which above, 319), to such the sciences have served as a means of becoming wise, and also of corroborating the things pertaining to faith. The interiors of the mind of such have been perceived by me, and were seen as transparent from light of a glistening white, flamy, or blue color, like that of translucent diamonds, rubies, and sapphires; and this in accordance with confirmations in favor of the Divine and Divine truths drawn from science. Such is the appearance of true intelligence and wisdom when they are presented to view in the spiritual world. This appearance is derived from the light of heaven; and that light is Divine truth going forth from the Lord, which is the source of all intelligence and wisdom (see above, 126-133).
[2] The planes of that light, in which variegations like those of colors exist, are the interiors of the mind; and these variegations are produced by confirmations of Divine truths by means of such things as are in nature, that is, in the sciences. 1For the interior mind of man looks into the things of the natural memory, and the things there that will serve as proofs it sublimates as it were by the fire of heavenly love, and withdraws and purifies them even into spiritual ideas. This is unknown to man as long as he lives in the body, because there he thinks both spiritually and naturally, and he has no perception of the things he then thinks spiritually, but only of those he thinks naturally. But when he has come into the spiritual world he has no perception of what he thought naturally in the world, but only of what he thought spiritually. Thus is his state changed.
[3] All this makes clear that it is by means of knowledges and sciences that man is made spiritual, also that these are the means of becoming wise, but only with those who have acknowledged the Divine in faith and life. Such also before others are accepted in heaven, and are among those there who are at the center (43), because they are in light more than others. These are the intelligent and wise in heaven, who "shine as with the brightness of the firmament" and "who shine as the stars," while the simple there are those that have acknowledged the Divine, have loved the Word, and have lived a spiritual and moral life, but the interiors of their minds have not been so enriched by knowledges and sciences. The human mind is like soil which is such as it is made by cultivation.
Footnotes:
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356. Qui autem per cognitiones et scientias sibi comparaverunt intelligentiam et sapientiam, qui sunt qui omnia applicuerunt usui vitae, et simul agnoverunt Divinum, amaverunt Verbum, et spiritualem moralem vitam (de qua supra, 319,) vixerunt, illis scientiae inserviverunt pro mediis sapiendi, et quoque corroborandi illa quae fidei sunt; interiora eorum quae mentis, percepta sunt et quoque visa sicut transparentia ex luce, in colore candido, flammeo vel caeruleo, in quali sunt adamantes, rubini, sapphiri, qui pellucidi, et hoc secundum confirmationes pro Divino et pro veris Divinis ex scientiis. Vera intelligentia et sapientia talis apparet, cum sistitur videnda in mundo spirituali; id trahit a luce caeli, quae est Divinum Verum procedens a Domino, ex quo omnis intelligentia et sapientia (videatur supra, 126-133).
[2] Plana illius lucis, in quibus variegationes sicut colorum existunt, sunt interiora mentis; et confirmationes veritatum Divinarum per talia quae in natura sunt, ita quae in scientiis, producunt variegationes illas: 1mens enim interior hominis intuetur in res memoriae naturalis et illa quae ibi confirmant, per ignem amoris caelestis quasi sublimat, et subducit, ac purificat usque in ideas spirituales quod ita fiat, homo nescit quamdiu in corpore vivit, quoniam ibi et spiritualiter et naturaliter cogitat, at illa quae tunc spiritualiter cogitat, non appercipit, sed modo illa quae naturaliter; verum cum in mundum spiritualem venit, tunc non appercipit quae naturaliter in mundo cogitavit. sed quae spiritualiter ita mutatur status. Ex his patet, quod homo per cognitiones et scientias spiritualis fiat, et quod illae sint media sapiendi, sed modo illis qui fide et vita agnoverunt Divinum. Sunt etiam illi in caelo prae aliis accepti, et ibi inter illos qui in medio sunt (43), quia in luce prae reliquis hi sunt intelligentes et sapientes in caelo, qui splendent sicut splendore expansi, et qui lucent sicut stellae simplices autem ibi sunt, qui agnoverunt Divinum, amaverunt Verbum, ac spiritualem moralem vitam vixerunt, sed interiora sua quae sunt mentis, non ita per cognitiones et scientias excoluerunt. Mens humana est sicut humus, quae talis est sicut excolitur.
COLLECTA EX ARCANIS CAELESTIBUS DE SCIENTIIS.
Quod homo imbuendus sit scientiis et cognitionibus, quoniam per illas discit cogitare, dein intelligere quid verum et bonum, et tandem sapere (129, 1450, 1451, 1453, 1548, 1802).
Quod scientifica sint prima, super quibus struitur et fundatur hominis vita, tam civilis et moralis quam spiritualis; et quod discantur propter usum ut finem (1489, 3310).
Quod cognitiones aperiant viam ad internum hominem, ac dein conjungant illum cum externo secundum usus (1563, 1616). Quod rationale nascatur per scientias et cognitiones (1895, 1900, 3086).
Verum non per ipsas cognitiones, sed per affectionem usuum ex illis (1895).
Quod sint scientifica quae admittunt vera Divina, et quae non admittunt (5213).
Quod scientifica inania destruenda sint (1489, 1492, 1499, 1580 [1581?]).
Quod scientifica inania sint, quae pro fine habent et confirmant amores sui et mundi, et quae abstrahunt ab amoribus in Deum et erga proximum, quia talia occludunt internum hominem, usque adeo ut homo dein non aliquid e caelo recipere possit (1563, 1600).
Quod scientifica sint media sapiendi, et media insaniendi, et quod per illa internus homo vel aperiatur vel claudatur, et sic rationale vel excolatur vel destruatur (4156, 8628, 9922).
Quod internus homo aperiatur et successive perficiatur per scientifica, si homo pro fine habet usum bonum, imprimis usum qui spectat vitam aeternam (3086).
Quod tunc scientificis, quae sunt in naturali homine, occurrant spiritualia et caelestia ex spirituali homine, et adoptent convenientia (1495).
Quod usus vitae caelestis tunc ex scientificis, quae in naturali homine, per internum hominem a Domino extrahantur, elimentur et eleventur (1895, 1896, 1900-1902, 5871, 5874, 5901).
Et quod scientifica incongrua et adversantia ad latera rejiciantur et exterminentur (5871, 5886, 5889).
Quod visus interni hominis non alia evocet ex scientificis externi hominis, quam quae sunt amoris ejus (9394).
Quod sub visu interni hominis in medio sint et in claro quae amoris sunt, ad latera autem et in obscuro quae non amoris (6068, 6085 [6084?]).
Quod scientifica convenientia successive implantentur ejus amoribus, et quasi in his habitent (6325).
Quod homo in intelligentiam nasceretur, si in amorem erga proximum; sed quia in amorem sui et mundi, quod nascatur in totalem ignorantiam (6323, 6325).
Quod scientia, intelligentia et sapientia sint filii amoris in Deum et amoris erga proximum (1226, 2049, 2116).
Quod aliud sit sapere, aliud intelligere, aliud scire, et aliud facere; sed quod usque apud illos qui in vita spirituali sunt, ordine consequantur, ac in facere seu in factis simul sint (10331).
Quod etiam aliud sit scire, aliud agnoscere, et aliud fidem habere (896).
Quod scientifica quae sunt externi seu naturalis hominis, sint in luce mundi; vera autem quae facta sunt fidei et amoris, et sic vitam adepta, sint in luce caeli (5212).
Quod vera, quae vitam spiritualem adepta sunt, comprehendantur per ideas naturales (5510).
Quod influxus spiritualis sit ab interno seu spirituali homine in scientifica quae in externo seu naturali (1940, 8005). Quod scientifica sint receptacula et quasi vasa veri et boni, quae interni hominis (1469, 1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922).
Quod scientifica sint quasi specula, in quibus vera et bona interni hominis sicut in imagine apparent (5201).
Quod ibi simul ut in suo ultimo sint (5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071).
Quod influxus spiritualis sit et non physicus, hoc est, quod sit influxus ab interno homine in externum, ita in hujus scientifica, non autem ab externo in internum, ita ab hujus scientificis in vera fidei (3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110, 9111 [dele?]).
Quod a veris doctrinae ecclesiae, quae ex Verbo, ducendum sit principium, et illa primum agnoscenda, et quod deinceps consulere liceat scientifica (6047).
Ita quod liceat illis qui in affirmativo sunt de veris fidei, per scientifica intellectualiter confirmare illa, non autem illis qui in negativo sunt (2568, 2588, 4760, 6047).
Qui non credit vera Divina, nisi persuadeatur ex scientificis, quod nusquam credat (2094, 2832).
Quod ex scientificis intrare in vera fidei sit contra ordinem (10236).
Quod illi qui id faciunt fiant vesani quoad illa quae caeli et ecclesiae sunt (128-130).
Quod cadant in falsa mali (232, 233, 6647).
Et quod in altera vita, cum de spiritualibus cogitant, fiant quasi ebrii (1072).
Quales porro sunt (196).
Exempla illustrantia, quod spiritualia non capi possint, si per scientifica in illa intratur (233, 2094, 2194, 2203, 2209).
Quod multi eruditi in spiritualibus plus insaniant quam simplices, ex causa quia in negativo sunt, quod per scientifica, quae jugiter et in copia coram visu eorum sunt confirmant (4760, 8629).
Quod quia ex scientificis ratiocinantur contra vera fidei, acriter ratiocinentur, quia ex fallaciis sensuum, quae captant et persuadent, quia aegre discuti queunt (5700).
Fallaciae sensuum quae et quales (5084, 5094, 6400, 6948). Quod qui nihil veri intelligunt, et quoque qui in malo sunt, ratiocinari queant de veris et bonis fidei, et tamen non intelligere illa(4213 [4214?]).
Quod solum confirmare dogma non sit intelligentis, sed videre prius antequam confirmatur, num verum sit vel non (4741, 6647).
Quod scientiae post mortem nihil faciant, sed quae homo per scientias hausit intellectu et vita (2480).
Quod usque omnia scientifica post mortem maneant, sed quod quiescant (2476-2479, 2481-2486).
Quod eadem scientifica apud malos sint falsa, quia applicantur ad mala, et apud bonos vera quia applicantur ad bonum (6917). Quod vera scientifica apud malos non sint vera, utcunque apparent ut vera dum loquuntur illa, quia intus in illis est malum (10331).
Qualis cupido sciendi spiritibus est, exemplum (1993 [1973, 1974?]).
Quod apud angelos sit desiderium sciendi et sapiendi immensum, quoniam scientia, intelligentia et sapientia sunt cibus spiritualis (3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5656 [5655?] 6277, 8562, 9003). Quod scientia antiquorum fuerit scientia correspondentiarum et repraesentationum, per quam in cognitionem spiritualium se introduxerunt, sed quod illa scientia hodie prorsus oblitterata sit (4844, 4749, 4965, 4965).
Quod vera spiritualia non comprehendi possint. nisi sequentia haec universalia sciantur: nempe, (i.) Quod omnia in universo se referant ad bonum et verum, et ad conjunctionem utriusque, ut sint aliquid, ita ad amorem et fidem et eorum conjunctionem. (ii.) Quod apud hominem sit intellectus et voluntas, et quod intellectus sit receptaculum veri ac voluntas boni et quod omnia ad bina illa apud hominem se referant, et ad conjunctionem illorum, sicut omnia ad verum et bonum, ac eorum conjunctionem. (iii.) Quod homo internus sit et externus, et quod illi inter se distincti sint sicut caelum et mundus; et tamen quod unum debeant facere, ut homo sit vere homo. (iv) Quod lux caeli sit in qua internus homo est, et lux mundi in qua externus; et quod lux caeli sit ipsum Divinum Verum ex quo omnis intelligentia. (v.) Quod inter illa quae in interno et quae in externo homine sunt sit correspondentia, et quod inde utrobivis sub alia specie appareant, usque adeo ut non dignoscantur quam per scientiam correspondentiarum. Nisi haec et plura alia sciuntur, non possunt ideae de veris spiritualibus et caelestibus nisi incongruae capi et formari, et sic quod scientifica et cognitiones quae naturali hominis absque universalibus illis parum possint inservire rationali homini ad intellectum et incrementum. Inde patet quam necessaria sunt scientifica.
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