255.关于内在气场和基路伯。我被引导思考内在和至内在的天使如何流入人类心智，并且思想他们是以一种不可察觉的方式如此行，因为他们处在人类思维起始点的气场中，因而处在不可察觉的形像或代表的气场中；这种思维层面必须不可察觉。当这些事在我脑海里翻来覆去时，蒙弥赛亚神的怜悯，我得以感觉到头顶上一种轻柔的旋转；后来，我似乎被提升进入这种旋转，或说这种旋转包围了我的思维。我尚未处在其中时的最初感觉，就像一团柔软的云旋转下压；据说，这可称作“基路伯”；由于这种旋转运动，“轮辋”可归于基路伯们。此后，这气场将我包围，我感到非常平静。我之前所在的最末层天堂在我下面，事实上在我脚边，就在脚下。我听见有人在那里说话，不过，仿佛是从最深的地方传上来的。他抱怨说，我被抬高，远离了他们，所以不想活了。后来，我正思想内在气场时（这气场严格来说应被称作基路伯的气场），便是在该气场中写这些东西的；我能明白为何不仅“轮辋”被归于基路伯，而且他们还有四张脸，即“狮子的脸”、“人的脸”、“鹰的脸”（和“牛的脸”）（以西结书1:10），即：“狮子的脸”是由于它的力量延伸至低层气场或最末层天堂，因为它按适当次序将其联结起来，否则必裂成碎片；“人的脸”是由于内层人才是人，确切地说，该气场与内层人有关；我们所拥有的那种思维仅仅属于内层人；这种思维反过来被更内层的气场所掌管。“鹰的脸”是由于基路伯的气场高高上升在人的觉知或理解力的感觉所在的气场之上。“牛的脸”被省略了，后来以西结书首次（10:14）提到“基路伯的脸”，因为那时他才明白，原来这三张脸都归于基路伯。（1747年11月20日）
255. About the very inward Realm, and about Cherubs
When I was brought into thoughts about how the very inward and innermost angels influence human minds, and was reflecting that they do so in an imperceptible manner, being in the realm of the very beginning points of human thought, consequently in a like realm of mental imagery or depiction, which is imperceptible (such an imperceptibility must be the plane proper to thoughts) - while I was pondering on these matters, then I was given from the mercy of God the Messiah to sense a gentle kind of turning motion overhead, into which I later even seemed to be raised up, or which enfolded my thoughts. At the first sensation, when I was not yet in it, it was like the turning motion of a soft cloud settling down, and it was said that this can be called "the Cherubs," to whom "wheels" are ascribed [Ezekiel 1:9, 10] on account of that turning motion. After this, that field encompassed me, and I experienced a great calmness. The last heaven, in which I had been previously, was below me, and in fact, at my feet and below the feet. There I heard someone speaking, but as if out of the lowest place, complaining that I had been raised up away from them, and that therefore he did not want to live.
When I was later thinking about the very inward realm, which must as yet be called strictly "cherubic" and in which realm I am while writing these things, I am able to understand not only why wheels, but also why four faces, were ascribed to them [Ezekiel 1:10], i.e. "of a lion, of a man, of an eagle" - namely: "that of a lion," because of its strength [extending] into the lower realm, or last heaven, for it holds that in proper order, otherwise it would fall to pieces; "the face of a human," because the very inward person, to which this realm properly relates, is "human" - the kind of thought we have pertains merely to the inward person, which in turn is governed by the very inward realm [see 10:14], because then he understood that it was the cherub to whom three faces were being ascribed. 1747, the 20th day of November (old calendar).
255. CONCERNING THE MORE INTERIOR SPHERE, AND CONCERNING THE CHERUBIM
When I was led to the thought of how the more interior and inmost angels inflowed into human minds, and I was considering that they did so in a manner imperceptible, because they are in the sphere of the beginnings of human thoughts, consequently in a like sphere of imagination or representation, which is imperceptible, such a plane of thoughts necessarily being imperceptible - while these things were being turned over in my mind, I was by the mercy of God Messiah given to perceive above the head, a kind of soft volution into which I was afterwards raised, as it were, or which enveloped my thoughts. My first perception, when I was not as yet there, was as though there was the revolving of a soft cloud pressing downwards, and it was said that this can be called the Cherubim, and that from that revolving motion, wheels were attributed to them. 1Afterwards that sphere enveloped me. I was then in great tranquillity. The ultimate heaven in which I had been before, was beneath me, and indeed at my feet and under them. I heard someone speaking there, but as though from a very deep place. He was complaining that I had been taken away from them, and that thus he did not want to live. Afterwards when I was thinking about that more interior sphere, in which also I am writing these things (which is still most appropriately called a cherubic sphere), I could know, not only why "wheels" were attributed to the cherubim, but also why they had four faces, the face of a lion", "of a man", "of an eagle" [and "of an ox"] [Ezekiel i 10 ], namely, [of a "lion"] from its strength in the lower sphere, or ultimate heaven, for it holds that in its order, otherwise it would fall to pieces: "the face of a man", because the more interior man, to which this sphere properly answers, is man; the thought which we have is of the interior man only, which thought is thus governed by the more interior sphere. That there was "the face of an eagle" is because that cherubic sphere ascends high above the sphere in which is man's perception, or sensitivity of the understanding. "The face of an ox", is omitted; afterwards the "face of the cherub" is mentioned by Ezekiel in the first place for he then understood that it was the cherub, to which three faces were attributed. [Ezekiel x 14.] 1747, Nov. 20, o.s.
Footnotes:
1. Crossed out: "and thus four faces were allotted to them by Ezekiel".
255. De Sphaera intimiori, et de Cherubis
Quum in cogitationes perducerer, quomodo angeli intimiores ac intimi influerent in mentes humanas, ac volverem, quod imperceptibili modo, quia in sphaera principiorum cogitationis humanae sunt, proinde in simili sphaera imaginationis, seu repraesentationis, quae imperceptibilis est tale 1
imperceptibile esse debet planum cogitationum-quum 2
ea volverentur, tunc 3
percipere ex Dei Messiae misericordia mihi 4
dabatur volutionem quandam mollem, super caput, in quam etiam postea quasi sublatus, seu quae cogitationes meas involvebat; prima perceptio, quando nondum ibi eram, fuit tanquam volutio nubis lenis incumbentis, ac dicebatur quod hoc dici potest Cherubi, et quod iis attribuantur "rotae" [Ezech. X: 9-10, 10] a volutione ista, postea ea sphaera involvebat me, tunc eram in multa tranquillitate, coelum ultimum, in quo prius fueram 5
, infra me erat, et quidem ad pedes et sub pedibus, ubi audiebam loquentem, sed tanquam ex loco infimo, [is] conquerebatur quod ab iis sublatus fuerim, et quod sic vivere non vellet; quum postea cogitaretur de intimiore sphaera, quae proprie cherubina adhuc vocanda, in qua etiam haec scribo, scire possum non solum cur rotae iis attribuerentur, sed etiam cur facies quatuor [Ezech. I: 10-], nempe "Leonis, hominis, aquilae": nempe ["leonis"] 6
a fortitudine in sphaeram inferiorem seu coelum ultimum continet enim id in suo ordine, aliter dilaberetur; "hominis facies," quia intimior homo, cui haec sphaera proprie respondet, est homo cogitatio 7
, quam habemus, est modo interioris hominis, quae sic regitur ab intimiori sphaera; quod "facies aquilae" quia alte ascendit super sphaeram, in qua hominis perceptio seu intellectus sensitivus; quod "bovis facies" sit omissum est [et] postea [X: [14] ab Ezechele nominatur "facies cherubi" in primo loco, quia tunc intelligebat quod esset cherubus, cui tres facies attribuerentur. 1747, die 20 Nov. st. v.
Footnotes:
1. The Manuscript has est, tale
2. The Manuscript has cogitationum; quum
3. in J.F.I. Tafel's edition tum
4. The Manuscript has misericordia, mihi
5. The Manuscript has fuerum
6. in J.F.I. Tafel's edition [leonis]
7. The Manuscript has homo, cogitatio