517、不同于世上的教导，在天堂的教导中，认知不是存于记忆，而是存于生命（生活）中。因为灵人的记忆在他们的生命（生活）中，他们接受并吸收一切与他们的生命和谐一致的事物，不接受、更不吸收与其生命不一致的事物。因为灵人就是情感，因而是与他们的情感相似的人形。
[2]正因为如此，他们不断地被一种情感所激励，这情感就是对有关生命功用的真理喜爱之情，因为主定规每个人热爱适合自己性情的功用。成为天使的渴望提升了这份热爱。天堂的一切功用都与普遍的功用、也就是主的国度有关。在天堂，主的国度是他们的祖国，并且一切特定和具体的功用都因着他们更直接、更充分地考虑那普遍功用而更有价值，故这无数的特定和具体的功用是良善和属天的。因此，每个人对真理的感情与对功用的感情紧密结合，成为一体，真理由此被植入功用，以至于他们所获得的真理是功用的真理。天使灵人｛注1｝以这种方式被教导并预备上天堂。
[3]适合功用的对真理的情感通过各种方式被缓缓潜入，其中大多不为世人所知。主要的方式是通过功用的代表来进行。在灵界，这些代表以成千上万种方式呈现出来，伴随着如此的快乐和愉悦，以至于它们渗透进灵人，从心智的内层一直到身体的外层，影响着整个灵人。结果，灵人几乎成了他的功用，因此，当他到达通过教导预备好进入的社群时，便处在自己的功用中，并由此处于自己的生命中。｛注2｝从这些事情可证实，作为外在真理的认知并不能将任何人带入天堂，使人进入天堂的是生命本身，也就是通过认知所植入的有用的生命。
｛注1｝：【中】“天使灵人”（angelic spirit）是指将要进入天堂成为天使的灵人。
｛注2｝：一切良善出于功用并依照功用而拥有快乐和品质。因此，良善怎样，功用就怎样（3049，4984，7038）。天使的生活由爱和仁的良善构成，因而在于发挥功用（454）。主，因而天使，关注人里面的无非就是目的，也就是功用（1317，1645，5854）。主的国是功用的国（454，696，1103，3645，4054，7038）。事奉主就是发挥功用（7038）。人怎样他的功用也就怎样（1568，3570，4054，6571，6935，6938，10284）。
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517. 天堂的教导不同于尘世的教导, 因为天堂的知识不是被置于记忆, 而是被置于生活; 事实上, 灵的记忆就在他们的生活中, 因为它们接受并吸收与其生活相一致的一切事物, 不接受, 更不吸收与其生活不一致的事物. 事实上, 灵是情感, 因而拥有类似其情感的人形.
由于这就是他们的性质, 所以他们不断因对关注生活功用的真理的情感而具有活力; 因为主保证每个人热爱适合自己天赋的功用; 这爱因成为一位天使的希望而得以强化. 此外, 天堂的一切功用都与普遍的功用, 也就是主国度的福祉有关; 而在天堂, 主的国度是祖国; 并且一切特定和具体的功用都随着它们更直接, 更充分地专注于那普遍功用而被看重, 故他们所充满的无数特定和具体的功用是良善和属天的; 这意味着每个人对真理的情感都与对功用的情感如此结合, 以致这二者构成一体; 真理由此被植入功用, 以致他们所获得的真理是功用的真理. 天使灵以这种方式被教导并预备上天堂.
适合功用的对真理的情感通过各种方式被注入, 其中多数不为世人所知; 主要通过功用的代表被注入. 在灵界, 这些代表以上千种方式呈现出来, 伴随着如此的优雅和快乐, 以致它们渗透到灵, 从其心智的内层一直渗透到其身体的外层, 因而影响整个人. 所以, 灵几乎成了他的功用; 因此, 当他进入他通过教导被引入的社群时, 便通过处于其功用而处于其生活. 由此清楚可知, 知识, 也就是外在真理, 并不能将任何人带入天堂; 使人进入天堂的, 是生活本身, 就是通过知识所植入的有用生活.
注: 一切良善从功用并照功用拥有其快乐和品质; 因此, 功用如何, 良善就如何(天国的奥秘 3049, 4984, 7038节). 天使的生活在于爱与仁之良善, 因而在于发挥功用(天国的奥秘 454节). 主, 因而天使只关注目的, 也就是功用, 并不关注人里面的任何事物(天国的奥秘 1317, 1645, 5854节). 主的国是功用的国(天国的奥秘 454, 696, 1103, 3645, 4054, 7038节). 服侍主就是发挥功用(天国的奥秘 7038节). 人的秉性取决于他的功用(天国的奥秘 1568, 3570, 4054, 6571, 6935, 6938, 10284节).
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517. 天國的教育與人間的教育不同在於:知識不是被存於記憶, 而是融入生活, 因為靈的記憶存在於生活中。事實上, 他們接受, 吸收一切與其生命相合的事物, 不接受更不吸收與其生命不合的事物。因為靈就是情感, 呈現與其情感相似的人形。
因著這樣的屬性, 他們不住地渴望瞭解與生活之"用"相關的真理。事實上, 主確保每個人都熱愛在生活中與其性情相稱的"用"。隨著對成為天人的期願, 對"用"的熱愛得以提升。再者, 天國中一切之"用"皆與綜合之"用"相關, 也就是為了主的國度(彼時是他們的祖國)。一切特別和具體之"用"的價啟在於它們與綜合之"用"的親近和完全的程度, 這無數的特別和具體之"用"也因此而為善, 為天國之"用"。因此對他們每一位來說, 對"理"之渴慕就是如此與對"用"之渴慕相結合, 以致于協作如一。從而,"理"被植於"用"之中, 所學之理從而成為"用之理"。善靈就是如此受教, 為上天國預備。
對有用之理(或者適合其用之理)的渴慕, 循循善誘的方式有多種, 多數不為世人所知, 主要的方式是將靈界中的何為有"用"借助各樣的代表事物以千百種方式展現出來, 因有"用"而帶來的滿足與快樂從內至外穿透善靈, 以致於影響全身心。結果, 靈幾乎變為"用,"等到他們受教後被引導進入其相應社群後, 因著投身於其"用"而進入自己的生活。
由上述可得知, 作為外在之理的知識, 並不能帶任何人上天國;使人進入天國的, 是生活本身, 就是通過知識所養成的有用的生活。
517. Teaching in the heavens differs from teaching on earth in that [there] information is not consigned to memory but to life, since spirits' memory is in their life. They actually accept and absorb whatever agrees with their life and do not accept, much less absorb, what does not agree. This is because spirits are affections, and therefore have a human form that resembles their affections.
[2] Since this is their nature, they are constantly breathing in a desire to know what is true, for the sake of constructive living. The Lord in fact sees to it that we love the constructive activities that suit our gifts. This love is intensified by our hope of becoming angels. Further, since all the activities of heaven focus on a common use, which is the welfare of the Lord's kingdom (which now is our country), and since we fulfill our distinctive individual functions to the extent that they focus directly and intimately on that common use, all the countless distinctive and individual functions are good and heavenly. This means that for each of us an affection for what is true is united to an affection for usefulness to the point that they act as one. A true understanding of use is sown in this way, so that the truths we learn are true perceptions of what is useful. This is how angelic spirits are taught and prepared for heaven.
[3] There are various ways in which an affection for the truth suited to usefulness is instilled, many of them unknown in the world, primarily by depictions of useful activities. These can be presented in thousands of ways in the spiritual world, with such grace and charm that they permeate spirits all the way from the deeper levels of their minds to the outer levels of their bodies and therefore affect the whole person. As a result, spirits virtually become their constructive lives; so when they arrive in the communities their instruction has prepared them for, they are in their own life when they are engaged in their useful activities. 1
We may gather from this that awareness, which is an outward form of truth, does not get anyone into heaven. Rather, what gets us in is the useful life that is granted through knowledge.
Footnotes:
1. Everything good has its delight from constructive activities and in keeping with them; this is also the source of its quality, so the nature of the activity determines that of the good: Arcana Coelestia 3049, 4984, 7038. Angelic life consists of the virtues of love and thoughtfulness, and therefore in constructive actions: 453 [454]. For the Lord and therefore for angels, nothing matters in people except goals that are useful activities: 1317, 1645, 5844 [5854?]. The Lord's kingdom is a kingdom of useful activities: 453 [454], 696, 1103, 3645, 4054, 7038. Serving the Lord is living constructively: 7038. Our character is determined by the uses we have: 1568, 3570, 4054, 6571, 6934 [6935?], 6938, 10284.
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517. Instruction in the heavens differs from instruction on earth in that cognitions are not committed to memory, but to life; for the memory of spirits is in their life, for they receive and imbibe everything that is in harmony with their life, and do not receive, still less imbibe, what is not in harmony with it. For spirits are affections, and are therefore in a human form that is similar to their affections.
[2] Being such, they are constantly inspired with the affection of truth with regard to the uses of life; for the Lord provides that every one loves the uses suited to his disposition; and that love is exalted by the hope of becoming an angel. And as all the uses of heaven have relation to the general use, which is on behalf of the Lord's kingdom, which is their fatherland there, and as all special and particular uses are to be valued in proportion as they more closely and fully have regard to that general use, so all of these special and particular uses, which are innumerable, are good and heavenly; therefore with everyone the affection of truth is so conjoined with the affection of use that they act as one; and thereby truth is so implanted in use that the truths they learn to know are truths of use. In this way are angelic spirits instructed and prepared for heaven.
[3] The affection of truth that is suited to the use is insinuated by various means, most of which are unknown in the world; chiefly by representatives of uses which in the spiritual world are exhibited in a thousand ways, and with such delights and pleasures that they permeate the spirit from the interiors of his mind to the exteriors of his body, and thus affect the whole. In consequence, the spirit becomes as it were his use. Therefore, when he comes into his society, into which he is initiated by instruction, he is in his life by being in his use. 1From these things it can be confirmed that cognitions, which are external truths, do not bring anyone into heaven; but the life itself, which is a life of uses implanted by means of cognitions.
Footnotes:
1. Every good has both its delight and its quality from uses and in accordance with uses; therefore such as the good is, such is the use (Arcana Coelestia 3049, 4984, 7038).
Angelic life consists in the goods of love and charity, thus in performing uses (454).
The Lord, and therefore the angels, have regard to nothing in man but ends which are uses (Arcana Coelestia 1317, 1645, 5854).
The kingdom of the Lord is a kingdom of uses (Arcana Coelestia 454, 696, 1103, 3645, 4054, 7038).
Serving the Lord is performing uses (Arcana Coelestia 7038).
What man is, such are his uses (Arcana Coelestia 1568, 3570, 4054, 6571, 6935, 6938, 10284).
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517. Instruction in the heavens differs from instruction on earth in that knowledges are not committed to memory, but to life; for the memory of spirits is in their life, for they receive and imbibe everything that is in harmony with their life, and do not receive, still less imbibe, what is not in harmony with it; for spirits are affections, and are therefore in a human form that is similar to their affections.
[2] Being such they are constantly animated by an affection for truth that looks to the uses of life; for the Lord provides for everyone's loving the uses suited to his genius; and that love is exalted by the hope of becoming an angel. And as all the uses of heaven have relation to the general use, which is the good of the Lord's kingdom, which in heaven is the fatherland, and as all special and particular uses are to be valued in proportion as they more closely and fully have regard to that general use, so all of these special and particular uses, which are innumerable, are good and heavenly; therefore in everyone an affection for truth is so conjoined with an affection for use that the two make one; and thereby truth is so implanted in use that the truths they acquire are truths of use. In this way are angelic spirits taught and prepared for heaven.
[3] An affection for truth that is suited to the use is insinuated by various means, most of which are unknown in the world; chiefly by representatives of uses which in the spiritual world are exhibited in a thousand ways, and with such delights and pleasures that they permeate the spirit from the interiors of its mind to the exteriors of its body, and thus affect the whole; and in consequence the spirit becomes as it were his use; and therefore when he comes into his society, into which he is initiated by instruction, he is in his life by being in his use. 1From all this it is clear that knowledges, which are external truths, do not bring any one into heaven; but the life itself, which is a life of uses implanted by means of knowledges.
Footnotes:
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517. Instructiones in caelis differunt ab instructionibus in terris, quod cognitiones non mandentur memoriae, sed vitae: nam memoria spirituum est in vita eorum; recipiunt enim et imbuunt omnia quae concordant vitae eorum, et non recipiunt, minus imbuunt, quae non concordant; nam spiritus sunt affectiones, et inde in forma humana simili affectionibus suis.
[2] Quia tales sunt, jugiter inspiratur affectio veri propter usus vitae providet enim Dominus, ut quisque amet usus qui conveniunt indoli eorum qui amor etiam exaltatur per spem quod futuri sint angeli: et quia omnes usus caeli se referunt ad usum communem, qui est pro regno Domini, quod ibi est patria illorum, et quia omnes usus speciales et singulares tantum praestantes sunt quantum propius et plus spectant illum communem, ideo omnes usus speciales et singulares, qui innumerabiles sunt, boni et caelestes sunt quare apud unumquemvis conjungitur affectio veri cum affectione usus, adeo ut unum agant: per id implantatur verum usui, sic ut vera, quae discunt, sint usus vera. Ita instruuntur angelici spiritus, et praeparantur ad caelum. Affectio veri convenientis usui insinuatur per varia media, quorum pleraque ignota sunt in mundo; imprimis per repraesentativa usuum, quae in spirituali mundo sistuntur mille modis, et cum talibus deliciis et amoenitatibus, ut penetrent spiritum ab interioribus quae sunt mentis ejus ad exteriora quae sunt corporis ejus, et sic afficiunt totum; inde fit spiritus quasi suus usus. Quapropter cum in societatem suam venit, in quam per instructione minitiatur, in sua vita est cum in suo usu. 1Ex his constare potest quod cognitiones, quae sunt vera externa, non faciant ut quis in caelum veniat; sed ipsa vita, quae est vita usus, indita per cognitiones.
Footnotes: