56、再者，天堂是承认主、相信并热爱主的地方。对主的敬拜的多样化，源自于各社群的良善的多样化，不仅无害而且有益，天堂的完美由此而来。这一点很难被清楚地理解，除非借用在学术界普遍使用的术语，并通过这些术语说明，整体若要得以完善, 就必须由各个不同的部分形成。每一个整体都是由不同的部分组成的，因为一个没有组成部分的整体什么也不是：它没有任何形式，故没有任何品质。但是，当一个整体由各个部分组成，而各个部分又以完美的形式存在时，每个部分就像一个意气相投的朋友依次联结在一起，那么整体的品质就是完美的。天堂就是由不同的部分以最完美的形式排列成的整体，因天堂的形式是所有形式中最完美的，是一切完美的基础。这可以从影响我们感官和心智的优美、宜悦及快乐的性质中明显地看出来。这些品质没有别的源头，无非是从许多和谐一致的组成部分的和谐相融中流出来，这许多的部分要么和谐一致地共存、要么和谐一致地依次相随；这些品质不会从一个没有众多部分的整体流出来。由此可以说多样化带来快乐。众所周知，多样化的性质决定了快乐。从这一切可以看到——如同在镜中观看，甚至在天堂，完美是如何来源于多样化的。尘世的事物如同镜子，从中可以看到灵界的事物。｛注1｝
｛注1｝：每个整体都来自许多和谐一致的部分。否则，它没有任何品质（457）。整个天堂是单一的整体（457）。因为天堂的一切都关注一个目标，就是主（9828）。
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56. 再者, 承认, 信仰并热爱主的地方就是天堂. 敬拜主的多样性是由各个社群的良善的多样性产生的, 但这种多样性有益无害, 因为天堂的完美由此而来. 这一点很难被清楚理解, 除非借用学术界常用的术语, 并通过这些术语说明整体若要得以完善, 就必须由各个不同部分形成. 每个整体都凭各个不同部分而存在, 因为一个没有构成要素的整体什么也不是; 它没有任何形式, 故没有任何品质. 另一方面, 当一个整体凭各个不同部分而存在, 并且这些各个不同部分处于一个完美的形式, 在这个完美形式中, 每一部分都像亲密朋友那样与另一部分相继联结时, 这个品质就是完美的. 天堂就是一个由以最完美的形式被排列的各个不同部分所产生的整体, 因为天堂的形式是所有形式中最完美的. 该形式就是一切完美的起源, 这一点从感染感官, 以及心智的一切优美, 愉悦和快乐的性质明显看出来. 因为这些品质是从要么依次共存, 要么依次相随的适合与一致的许多部分的和谐与协调性, 而非从其它源头存在并流出的, 永远不会从一个脱离许多部分的整体存在并流出. 多样化带来快乐的说法由此而来, 并且众所周知, 快乐是由多样化的性质决定的. 从这一切, 如在一面镜中那样可以看出, 即便在天堂, 完美如何出自多样性. 因为灵界事物能从存在于自然界中的事物, 如在一面镜中那样被看到. 每个整体都来自许多部分的和谐与协调性. 否则, 它没有任何品质(天国的奥秘 457节). 整个天堂由此成为一个整体(天国的奥秘 457节). 因为天堂的一切都关注一个目的, 就是主(天国的奥秘 9828节).
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56. 再者, 天國是承認, 信靠, 熱愛主的地方。因為各社群的品質不同, 主在不同社群受到的崇奉不同;這種多樣性有益無害, 因為這正是天國之所以完美之根源。
要闡明其中原理, 需要借助學術界的說法, 以解釋成分的多樣性如何構成整體的完美性。但凡完美的整體都是由多樣的成分組合而成, 若非組成元素的多樣性, 組成的整體就是欠缺的。若整體源于成分的多樣, 並以完美的形式加以組合, 各成分之間和諧相處, 那麼它就具有完美的品質。天國正是由多樣成分以完美形式組合而成的整體;在所有形式中, 天國是最完美的。
我們能從一些實例中看出這個道理, 就是能體現美麗, 魅力和愉悅, 令人感官和心靈皆受感動的事物。這些事物的完美都源于多樣成分的和諧融合, 或依次排列, 或同步組合。缺乏多樣性, 就不能形成完美。所以我們說, 多樣性產生快樂, 快樂的程度取決於多樣性的品質。由此可見(如同透過鏡子觀看, 因為物質世界是我們瞭解心靈世界的一面鏡子), 即使是天國, 其完美也是由多樣性構成。
56. Further still, heaven is where the Lord is recognized, trusted, and loved. The different ways he is worshiped - in variations that stem from the difference of activity from one community to another - do not cause harm but bring benefit, because they are a source of heaven's perfection.
It is hard to explain this in such a way that it can be grasped without resorting to expressions usually found in academic circles and using them to explain how a perfect whole is formed from a variety of elements. Every perfect whole arises from a variety of elements, for a whole that is not composed of a variety of elements is not really anything. It has no form, and therefore no quality. However, when a whole does arise from a variety of elements, and the elements are in a perfected form in which each associates with the next in the series like a sympathetic friend, then it has a perfect quality. Heaven is, then, a single whole composed of a variety of elements arranged in the most perfect form; for of all forms, the form of heaven is the most perfect.
We can see that this underlies all perfection from every instance of beauty, charm, and delight that moves both our senses and our spirits. Such instances arise and flow invariably from a harmonious agreement of many things that are in sympathetic concord, whether they are together simultaneously or follow in a sequence. They do not flow from a single unit that lacks plurality. So we say that variety delights, and recognize that the delight depends on the quality of the variety. We can see from this, as though in a mirror, how perfection stems from variety in heaven as well, since things that happen in the natural world offer us a reflection of things in the spiritual world. 1
Footnotes:
1. Every whole arises from a harmony and agreement of many elements, and otherwise would have no quality: 457. The whole heaven is a single entity: 457. This is because all the people there are focused on a single goal, namely the Lord: 9828.
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56. Again, heaven is where the Lord is acknowledged, believed in and loved. Variety in worship of the Lord resulting from the variety of good in one society and another is not harmful but beneficial, for the perfection of heaven is therefrom. It can scarcely be made clear to the comprehension that the perfection of heaven is the result of variety, without employing terms in common use in the learned world and by them showing how unity, to be perfect, is formed from various parts. Every unity has its existence from diversity, for a unity that is not the result of diversity is not anything; it has no form and therefore no quality. When, on the other hand, a unity comes into existence from various parts, and these various parts are in a perfect form in which each attaches itself in series, like a congenial friend to another, then the quality is perfect. So heaven is a unity resulting from the arrangements of various parts in the most perfect form, for the heavenly form is the most perfect of all forms. That this is the origin of all perfection is evident from all the beauty, pleasantness and delight that affect the senses as well as the mind (animus). For these exist and flow from no other source than the concert and harmony of many concordant and harmonious parts, either co-existing in order or following in order, and not from a unity apart from plurality. From this comes the saying that variety gives delight, and it is known that it is the nature of the variety which determines the delight. From all this it can be seen, as in a mirror, how perfection comes from variety even in heaven. For the things that are in the spiritual world can be seen as in a mirror 1from those that come into existence in the natural world.
Footnotes:
1. Every unity is from the harmony and agreement of many parts. Otherwise it has no quality (457).
From this the entire heaven is a unity (457).
And for the reason that all there have regard to one end, which is the Lord (Arcana Coelestia 9828).
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56. Again, heaven is where the Lord is acknowledged, believed in, and loved. Variety in worship of the Lord from the variety of good in different societies is not harmful, but beneficial, for the perfection of heaven is therefrom. This can scarcely be made clear to the comprehension without employing terms that are in common use in the learned world, and showing by means of these how unity, that it may be perfect, must be formed from variety. Every whole exists from various parts, since a whole without constituents is not anything; it has no form, and therefore no quality. But when a whole exists from various parts, and the various parts are in a perfect form, in which each attaches itself like a congenial friend to another in series, then the quality is perfect. So heaven is a whole from various parts arranged in a most perfect form, for the heavenly form is the most perfect of all forms. That this is the ground of all perfection is evident from the nature of all beauty, agreeableness and delight, by which the senses and the mind are affected; for these qualities spring and flow from no other source than the concert and harmony of many concordant and congenial parts, either coexisting in order or following in order, and never from a whole without many parts. From this is the saying that variety gives delight; and the nature of variety, as is known, is what determines the delight. From all this it can be seen as in a mirror how perfection comes from variety even in heaven. For from the things that exist in the natural world the things of the spiritual world can be seen as in a mirror. 1
Footnotes:
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56. Caelum etiam est, ubi Dominus agnoscitur, creditur, et amatur varietas cultus Ipsius ex varietate boni in societate una et altera, non fert damnum, sed fert emolumentum nam perfectio caeli inde est. Quod perfectio caeli inde sit, aegre ad captum explicari potest, nisi in opem adhibeantur voces in litterato orbe sollennes et usitatae, et per illas exponatur quomodo unum quod perfectum ex variis formatur: omne unum ex variis existit, nam unum, quod non ex variis, non est aliquid, non habet formam, et ideo non habet quale: cum autem unum existit ex variis, et varia sunt in forma perfecta, in qua quodlibet adjungit se alteri ut amicum consentiens in serie, tunc habet quale perfectum: caelum etiam est unum ex variis in perfectissimam formam ordinatis nam forma caelestis est omnium formarum perfectissima. Quod omnis perfectio inde sit, patet ab omni pulchritudine, amoenitate, et jucunditate, quae afficiunt tam sensus quam animos; illae enim non aliunde existunt et fluunt quam ex concentu et harmonia plurium concordantium et consentientium, sive ea in ordine coexistant, sive in ordine consequantur, et non ex uno absque pluribus: inde dicitur quod varietas delectet, et scitur quod delectatio sit secundum quale ejus. Ex his sicut in speculo videri potest, unde perfectio ex variis sit, etiam in caelo nam ex illis quae in mundo naturali existunt, sicut in speculo videri possunt quae in mundo spirituali. 1
Footnotes: