ISB2.由于属灵流注源于秩序及其律法，如前所述，所以它优先于其它两种观点被学术界的智者承认并接受。源于秩序的一切都是真理，真理凭其自身固有的光，甚至在假设所在的推理官能的阴影中显现。然而，有三件事涉及在阴影中的这种假设，即：对何为灵魂的无知，对何为属灵之物的无知，以及对何为流注的无知。因此，必须先解释这三件事，然后理性官能才能看见真理本身。因为假设的真理不是真理本身，只是对真理的一种猜想。这就像借着星光在墙上所看到的一幅画，心智根据自己的想象赋予它各种形式；但天亮后，当阳光照在它上面，不仅揭示并呈现出它的总体特征，还揭示并呈现出它的各个细节时，它就显得不同了。所以，当知道何为属灵之物，它相对于属世之物是何性质，还知道何为人类灵魂及其性质，以及流入灵魂，并通过灵魂流入进行感知和思考的心智，又从心智流入身体的流注是何性质时，由这种假设所在的真理阴影产生的真理就被打开了。
但没有人能解释这些事，除非有一个人得着主的恩准，既能与灵界的天使交往，同时又能与自然界的世人交往。我已经获得这种恩准，故能描述属灵之物和属世之物这两者及其性质。这种描述在《婚姻之爱》一书完成；那里以记事的形式描述了属灵之物(326–329节)；人类灵魂(315节)；流注(380节)；更详细的(415–422节)。谁不知道，或有可能知道爱之良善和信之真理从神流入人，它们流入他的灵魂，在他的心智中被感觉到；并且它们从他的思维流出，进入他的言语，从他意愿流出，进入他的行为？
属灵流注，以及它的起源和衍生由此而来，这一点将按下列顺序来说明：
一、有两个世界：灵人和天使所居住的灵界，世人所居住的自然界。
二、灵界靠自己的太阳存在并持续存在，自然界也靠自己的太阳存在并持续存在。
三、灵界太阳是来自耶和华神的纯粹的爱，耶和华神就在这太阳中间。
四、从那太阳发出热和光，从它发出的热本质上是爱，从它发出的光本质上是智慧。
五、热和光两者都流入人：热流入他的意愿，在那里产生爱之良善；光流入他的理解力，在那里产生智慧之真理。
六、这两者，即热与光，或爱与智慧，合起来从神流入人的灵魂，通过灵魂流入他的心智及其情感和思维，从这些流入身体的感觉、言语和行为。
七、自然界的太阳是纯粹的火，自然世界靠这太阳存在并持续存在。
八、因此，从这太阳发出的一切就本身而言，都是死的。
九、属灵之物穿上属世之物，就像一个人穿上衣服一样。
十、人里面如此穿上衣服的属灵事物使他能作为一个理性和道德之人，因而作为一个属灵的属世人活着。
十一、对该流注的接受取决于与人同在的爱与智慧的状态。
十二、人的理解力能照其理性的发育而被提升到光，也就是天堂天使所在智慧中；他的意愿能照其生活的行为而以同样的方式被提升到热，也就是爱中；但意愿之爱不会被提升，除非人意愿并实行理解力的智慧所教导的事。
十三、这与动物完全不同。
十四、灵界有三个层级，自然界也有三个层级，一切流注皆照这些层级发生。
十五、目的在第一层级，原因在第二层级，结果在第三层级。
十六、由此明显可知，属灵流注从其源头到结果是何性质。
现逐一简要说明这些命题。
一切源于秩序的事物都是真理，真理凭借其自身固有的光，甚至在假设所存在的推理能力的阴影中也能显现出来。然而，有三件事与晦暗不明的假设有关，即对何为灵魂、何为灵性以及何为流注的无知。这三件事必须首先被阐明，然后，理性的能力才能看到真理本身。因为假设的真理不是真理本身，而是对真理的猜想。就像一幅挂在墙上的图画，在夜晚被星光所照，心智根据自己的想象赋予一种不同的形式，但天亮后，当太阳光照在它上面时，它就显得不同了，不仅揭示和呈现出它的整体特征，而且还呈现出它的每一个部分。因此，应当知道相对于物质而言，灵性及它的特性是什么？人类的灵魂及它的特性又是什么？明白流注的属性，明白流注进到灵魂并通过它进入思考心智的觉知、再进入到身体，明白这些以后，就从假设中真理的阴影中公开了真理。
【2】但没人能解释这些事，除非人蒙主允许与灵界（spiritual world）的天使来往，同时又和尘世（natural world）的人交往。因为这些都赐予我了，所以我能描述灵界和尘世及它们的特性，这在《婚姻之爱》一书中完成了：关于灵界的令人难忘的记叙（326-329节）；人类的灵魂（315节）；流注（influx，380节）；更多的参见415-422节。
爱的良善和信的真理从上帝流入人，流进他的灵魂，在他心智里被感觉，流出他的思维进到他的言语，从他的意愿流到他的行动。谁不知道这些或有可能不知道这些呢？
【3】灵性流注、它的起源和衍生，将按以下顺序逐一说明：
（1）有两个世界：一个是灵人（spirits）和天使（angels）居住的灵界（spiritual world），另一个是世人居住的尘世（natural world）。
（2）灵界和尘世都因它们各自的太阳而存在、被维持。
（3）灵界的太阳是从耶和华上帝那里来的纯粹的爱，祂在那太阳当中。
（4）从那太阳发出热和光，发出的热本质上是爱，发出的光本质上是智慧。
（5）热和光都流进人，热流进人的意志里，在那里产生爱的良善；光流进人的认知里，在那里产生智慧的真理。
（6）这两者，即热与光，或爱与智慧，合一地从上帝流入人的灵魂，由此进入他的心智，即心智的情感和思维中，再由此流进身体的感觉、言语和行为中。
（7）尘世的太阳是纯粹的火，尘世是依靠它而存在、被维持的。
（8）因此，尘世的一切从这太阳而来，但就它本身而言，是死的。
（9）灵界用尘世遮盖自己，好像人用衣服遮盖自己一样。
（10）人里面的灵性事物被遮盖着，使他能有理性、有道德的活着，成为一个属灵的自然人。
（11）人的爱和智慧的状态决定着对这流注的接受。
（12）人的认知（understanding）可以根据他理性的教化程度被升到光里，也就是说，升到天堂的天使所处的智慧中；他的意愿（will）可以以同样的方式照他生活的行为提升到热里，也就是升到爱里，但是，意愿的爱不能被提升，除非人愿意而且行出他认知的智慧所教导之事。
（13）这与动物完全不同。
（14）灵界有三个层级，尘世也有三个层级，所有的流注依此进行。
（15）目的（end）在第一层，肇因（cause）在第二层，结果（effect）在第三层。【译注：cause可以译为“原因”，但“原因”也是一个通用的词汇，如because，在译文中大量使用，容易引起混淆，本文在涉及“end-cause-effect”层级中，将cause译为“肇因”。】
（16）由此明显可知灵性流注从起源到其结果的特性。
现在，简要说明以上各要点（也可以参阅《真实的基督教》第280、697、35、77、12节）。
2. Since Spiritual Influx, as we have said, originates in order and its laws, it has been acknowledged and received by the wise in the learned world in preference to the other two opinions. Everything which originates in order is truth, and truth, in virtue of its own inherent light, manifests itself even in the shade of the reasoning faculty in which hypotheses reside. As, however, there are three things which involve this hypothesis in shade: ignorance as to what the soul is, ignorance as to what is spiritual, and ignorance respecting the nature of influx. These three things must first be explained before the rational faculty can see the truth itself. For hypothetical truth is not truth itself, but a conjecture of the truth. It is like a picture on a wall seen at night by the light of the stars, to which the mind assigns a form varying according to its fancy; but which appears different after daybreak, when the light of the sun shines upon it, and not only reveals and presents to view its general features, but also each of its parts. So, from the shade of truth in which this hypothesis resides, is produced the open truth, when it is known what and of what nature is that which is spiritual respectively to that which is natural; as also what and of what nature is the human soul, and what the nature of the influx into it, and through it into the perceptive and thinking mind, and from this into the body.
[2] But these subjects can be explained by no one, unless it has been granted him by the Lord to be consociated with angels in the spiritual world and at the same time with men in the natural world; and because this has been granted to me, I have been enabled to describe what and of what nature they both are. This has been done in the work on Conjugial Love: concerning what is spiritual, in the memorable relation, 326-329; concerning the human soul, 315; and concerning influx, 380, and still more fully at 415-422. 1Who does not know, or may not know, that the good of love and the truth of faith flow in from God into man, and that they flow into his soul, and are felt in his mind; and that they flow forth from his thought into his speech, and from his will into his actions?
[3] That Spiritual Influx is thence, and also its origin and derivation, shall be shown in the following order:
I. There are two worlds: the spiritual world, inhabited by spirits and angels, and the natural world, inhabited by men.
II. The spiritual world first existed and continually subsists from its own sun; and the natural world from its own sun.
III. The sun of the spiritual world is pure love from Jehovah God, who is in the midst of it.
IV. From that sun proceed heat and light; the heat proceeding from it is in its essence love, and the light from it is in its essence wisdom.
V. Both that heat and that light flow into man: the heat into his will, where it produces the good of love; and the light into his understanding, where it produces the truth of wisdom.
VI. Those two, heat and light, or love and wisdom, flow conjointly from God into the soul of man; and through this into his mind, its affections and thoughts; and from these into the senses, speech, and actions of the body.
VII. The sun of the natural world is pure fire; and the world of nature first existed and continually subsists by means of this sun.
VIII. Therefore everything which proceeds from this sun, regarded in itself, is dead.
IX. That which is spiritual clothes itself with that which is natural, as a man clothes himself with a garment.
X. Spiritual things thus clothed in a man enable him to live as a rational and moral man, thus as a spiritually natural man.
XI. The reception of that influx is according to the state of love and wisdom with man.
XII. The understanding in man can be raised into the light, that is, into the wisdom, in which are the angels of heaven, according to the cultivation of his reason; and his will can be raised, in like manner, into heat, that is, into love, according to the deeds of his life; but the love of the will is not raised, except so far as the man wills and does those things which the wisdom of the understanding teaches.
XIII. It is altogether otherwise with beasts.
XIV. There are three degrees in the spiritual world, and three degrees in the natural world, according to which all influx takes place.
XV. Ends are in the first degree, causes in the second, and effects in the third.
XVI. Hence is evident the nature of spiritual influx from its origin to its effects. Each of these propositions shall now be briefly illustrated.
Footnotes:
1. The same articles may be found in The True Christian Religion 280, 697, 35, 77, 12.
2. Since Spiritual Influx, as we have said, originates in order and its laws, it has been acknowledged and received by the wise in the learned world in preference to the other two opinions. Everything which originates in order is truth, and truth, in virtue of its own inherent light, manifests itself even in the shade of the reasoning faculty in which hypotheses reside. As, however, there are three things which involve this hypothesis in shade - ignorance as to what the soul is, ignorance as to what is spiritual, and ignorance respecting the nature of influx - these three things must first be explained before the rational faculty can see the truth itself. For hypothetical truth is not truth itself, but a conjecture of the truth. It is like a picture on a wall seen at night by the light of the stars, to which the mind assigns a form varying according to its fancy; but which appears different after daybreak, when the light of the sun shines upon it, and not only reveals and presents to view its general features, but also each of its parts. So, from the shade of truth in which this hypothesis resides, is produced the open truth, when it is known what and of what nature is that which is spiritual respectively to that which is natural; as also what and of what nature is the human soul, and what the nature of the influx into it, and through it into the perceptive and thinking mind, and from this into the body.
[2] But these subjects can be explained by no one, unless it has been granted him by the Lord to be consociated with angels in the spiritual world and at the same time with men in the natural world; and because this has been granted to me, I have been enabled to describe what and of what nature they both are. This has been done in the work on CONJUGIAL LOVE: concerning what is SPIRITUAL, in the memorable relation, 326-329; concerning the HUMAN SOUL, 315; and concerning INFLUX, 380, and still more fully at 415-422. 1Who does not know, or may not know, that the good of love and the truth of faith flow in from God into man, and that they flow into his soul, and are felt in his mind; and that they flow forth from his thought into his speech, and from his will into his actions?
[3] That Spiritual Influx is thence, and also its origin and derivation, shall be shown in the following order:
I There are two worlds: the spiritual world, inhabited by spirits and angels, and the natural world, inhabited by men.
II The spiritual world first existed and continually subsists from its own sun; and the natural world from its own sun.
III The sun of the spiritual world is pure love from Jehovah God, who is in the midst of it.
IV From that sun proceed heat and light; the heat proceeding from it is in its essence love, and the light from it is in its essence wisdom.
V Both that heat and that light flow into man: the heat into his will, where it produces the good of love; and the light into his understanding, where it produces the truth of wisdom.
VI Those two, heat and light, or love and wisdom, flow conjointly from God into the soul of man; and through this into his mind, its affections and thoughts; and from these into the senses, speech, and actions of the body.
VII The sun of the natural world is pure fire; and the world of nature first existed and continually subsists by means of this sun.
VIII Therefore everything which proceeds from this sun, regarded in itself, is dead.
IX That which is spiritual clothes itself with that which is natural, as a man clothes himself with a garment.
X Spiritual things thus clothed in a man enable him to live as a rational and moral man, thus as a spiritually natural man.
XI The reception of that influx is according to the state of love and wisdom with man.
XII The understanding in man can be raised into the light, that is, into the wisdom, in which are the angels of heaven, according to the cultivation of his reason; and his will can be raised, in like manner, into heat, that is, into love, according to the deeds of his life; but the love of the will is not raised, except so far as the man wills and does those things which the wisdom of the understanding teaches.
XIII It is altogether otherwise with beasts.
XIV There are three degrees in the spiritual world, and three degrees in the natural world, according to which all influx takes place.
XV Ends are in the first degree, causes in the second, and effects in the third.
XVI Hence is evident the nature of spiritual influx from its origin to its effects.
Each of these propositions shall now be briefly illustrated.
Footnotes:
1. The same articles may be found in THE TRUE CHRISTIAN RELIGION 280, 697, 35, 77, 12.
2. Since spiritual influx is from order and its laws, as was said, therefore this influx has been acknowledged and received by the wise in the learned world in preference to the other two hypotheses. All that which is from order is truth, and truth manifests itself by the light implanted in it, even in the shade of reason, in which hypotheses are. But there are three things that involve this hypothesis in shade; ignorance of what the soul is, ignorance of what the spiritual is, and ignorance of what influx is; therefore these three must first be unfolded before reason sees the truth itself. For hypothetical truth is not truth itself, but only a conjecture of truth. It is as a picture on the wall seen at night by the light of the stars, on which the mind induces various forms according to its fancy. It is otherwise when the light of the sun after the dawn shines upon it, and disposes and brings to view not only its generals, but also its particulars. So out of the shade of truth in which this hypothesis is, truth is opened when it is known what the spiritual is and what is its quality in comparison with the natural, also what the human soul is and its quality, as well as the nature of the influx that flows into the soul and through it into the perceptive and thinking mind, and from this into the body.
[2] But these things cannot be explained except by one to whom it has been granted by the Lord to associate with angels in the spiritual world and at the same time with men in the natural world. And because this has been granted to me, I have been able to describe both the spiritual and the natural, and their nature; which has been done in the work on Conjugial Love, the spiritual is described there in the Relation (326-399); the human soul (315); influx (380); and more fully (415-422). Who does not know, or may not know, that the good of love and the truth of faith flow from God into man, and that they flow into his soul, and are felt in his mind, and flow out from his thought into his speech, and from his will into his actions?
[3] That spiritual influx, and its origin and derivation, are from this, will be manifested in the following order:
I. There are two worlds, the spiritual world, where spirits and angels are, and the natural world, where men are.
II. The spiritual world existed and subsists from its own sun, and the natural world from its sun.
III. The sun of the spiritual world is pure love from Jehovah God, who is in the midst of it.
IV. From that sun proceed heat and light, and the heat proceeding from it is in its essence love, and the light thence is in its essence wisdom.
V. Both that heat and that light flow into man, the heat into his will, where it produces the good of love, and the light into his understanding, where it produces the truth of wisdom.
VI. These two, heat and light, or love and wisdom, flow conjointly from God into the soul of man, and through this into his mind, its affections and thoughts, and from these into the senses, speech, and actions of the body.
VII. The sun of the natural world is pure fire, and by means of this sun the world of nature existed and subsists.
VIII. Therefore everything which proceeds from this sun, regarded in itself, is dead.
IX. The spiritual clothes itself with the natural, as a man clothes himself with a garment.
X. Spiritual things thus clothed in a man enable him to live as a rational and moral man, thus a spiritually natural man.
XI. The reception of that influx is according to the state of love and wisdom with man.
XII. The understanding in man can be elevated into the light, that is, into the wisdom in which the angels of heaven are, according to the cultivation of his reason; and his will can be elevated in like manner into heat, that is, into love, according to the deeds of his life; but the love of the will is not elevated, except so far as man wills and does those things which the wisdom of the understanding teaches.
XIII. It is altogether otherwise with beasts.
XIV. There are three degrees in the spiritual world, and three degrees in the natural world, according to which all influx takes place.
XV. Ends are in the first degree, causes in the second, and effects in the third.
XVI. From these things it is evident what is the quality of spiritual influx from its origin to its effects.
Each of these propositions shall now be briefly illustrated.
2. Quoniam Influxus spiritualis est ex ordine et ejus legibus, ut dictum est, ideo hic a sapientibus in Orbe erudito prae duobus reliquis agnitus et receptus est: omne id quod ex ordine est, Veritas est, ac Veritas se ipsam manifestat ex luce ei insita, etiam in umbra rationis, in qua sunt Hypotheses. Sed sunt tria quae hanc Hypothesin involvunt umbrae, ignorantia quid Anima, ignorantia quid Spirituale, et ignorantia qualis est Influxus, quare haec tria prius evolvenda sunt antequam Ratio videt ipsam Veritatem; nam Veritas hypothetica non est ipsa veritas, sed conjectura veritatis; est sicut pictura in pariete in luce stellarum noctu visa, cui Mens inducit formam Variam secundum phantasiam; aliter dum lux solis post auroram illuminat illam, et non modo communia ejus sed etiam singularia ejus detegit et sistit videnda; ita fit ex umbra veritatis, in qua est haec Hypothesis, aperta Veritas, dum cognoscitur quid et quale est Spirituale respective ad naturale, tum quid et qualis est Anima humana, ut et qualis in illam, et per illam in Mentem perceptivam et cogitativam, et ex hac in corpus est influxus. Ast haec a nemine tradi possunt, nisi cui data est a Domino consociatio cum Angelis in Mundo spirituali et simul cum Hominibus in Mundo naturali; et hoc quia mihi datum est, potui describere quid et quale est unum et alterum, quod factum est in Opusculo de Amore Conjugiali, de Spirituali in Memorabili ibi 326-329; de Anima Humana, 315, et de Influxu 380, et plenius 415-422. Quis non scit, aut scire potest, quod Bonum amoris et Verum fidei influant a Deo in hominem, et quod influant in Animam ejus, ac sentiantur in Mente ejus, ac effluant ex cogitatione in loquelas, et ex voluntate in actiones. Quod inde sit influxus spiritualis, ac ejus origo et derivatio, manifestabitur in hoc ordine.
I. Quod duo Mundi sint, Mundus Spiritualis, ubi sunt Spiritus et Angeli, et Mundus naturalis, ubi sunt Homines.
II. Quod Mundus Spiritualis exstiterit et subsistat ex suo Sole, et quod Mundus naturalis ex suo.
III. Quod Sol Mundi spiritualis sit purus amor a Jehovah Deo, Qui in medio ejus est.
IV. Quod ex illo Sole procedat Calor et Lux, et quod Calor ex illo procedens in essentia sua sit Amor, et quod Lux inde in essentia sua sit Sapientia.
V. Quod tam Calor ille quam Lux illa influant in hominem, Calor in ejus Voluntatem et producat ibi bonum amoris, et Lux in ejus intellectum, et producat verum sapientiae.
VI. Quod illa duo, calor et lux, seu amor et sapientia, a Deo conjunctim influant in Animam hominis, et per hanc in Mentem, ejus affectiones et cogitationes, et ex his in corporis sensus, loquelas et actiones.
VII. Quod Sol Mundi naturalis sit purus ignis, et quod per hunc solem exstiterit et subsistat Mundus naturae.
VIII. Quod inde omne quod ex hoc sole procedit, in se spectatum sit mortuum.
IX. Quod Spirituale induat se Naturali, sicut homo se veste.
X. Quod Spiritualia ita induta in homine faciant ut vivere possit rationalis et moralis, ita spiritualiter naturalis.
XI. Quod receptio influxus istius sit secundum statum amoris et sapientiae apud hominem.
XII. Quod Intellectus in homine possit elevari in lucem, hoc est, in sapientiam, in qua sunt Angeli Caeli, secundum excultum rationis, et quod Voluntas ejus in calorem, hoc est, in amorem similiter secundum facta vitae; sed quod amor voluntatis non elevetur, nisi quantum homo vult et facit illa, qua sapientia intellectus docet.
XIII. Quod prorsus aliter apud bestias.
XIV. Quod tres gradus sint in Mundo spirituali, et tres gradus in Mundo naturali, secundum quos fit omnis influxus.
XV. Quod fines sint in primo gradu, causae in secundo, et effectus in tertio.
XVI. Quod ex his pateat, qualis est influxus spiritualis ab origine sua ad effectus. Singula hoc nunc paucis illustranda sunt.