105.主不得不经经历这两种状态，即倒空的状态和荣耀的状态。因为朝向合一的发展只有这条途径，别无它法。这符合神序，神序是不可改变的。这神序就是，人当调整自己以接受神，预备自己成为神所进入并居住的器皿和居所，如同居于祂的圣殿。人必须凭自己这样做，然而又必须承认这是靠着主。他必须承认这一点，因为他感觉不到神的临在和运作，尽管神以最亲密的临在在人里面运作一切爱之善和一切信之真。若要变得属灵而非属世，人人都要且必须照这秩序发展。主同样照秩序发展，以使祂的属世人变成神性。正因如此，祂向父祷告，行父的旨意，将祂的所行所言全都归于父，并且在十字架上宣称：我的神，我的神，为什么离弃我？（马太福音27:46；马可福音15:34）
因为在这种状态下，神似乎不在场。但这种状态过后，另一种状态就到来了，这就是与神结合的状态。在这种状态下，人的行为和以前一样，但如今是通过神这样做的。他也无需象以前那样将自己所愿所行的一切良善，所思所言的一切真理尽都归于神，因为这种承认已刻写在他心里，因而内化于他的一切言行中。主以同样的方式将自己与祂的父合一，父也将自己与祂合一。总之，主荣耀了祂的人性，也就是说，将它变成神性，其方式和祂重生人，也就是使人变得属灵的方式一样。
凡从属世变得属灵之人都会经历这两种状态，并通过第一种状态进入第二种状态，因而从这个世界进入天堂。这一点等到自由意愿（463－508节）、仁（392－462节）与信（336－391节）、以及改造和重生（571－625节）那几章再予以充分说明。我只在此说明，在第一种状态，也就是所谓的改造状态，人有充分的自由照其觉知的理性行事；在第二种状态，也就是重生的状态，他同样有充分的自由；但此时他通过主所赋予他的一种新的爱和新智慧意愿、行动、思考和言谈。因为在第一种状态下，觉知是主角，意愿是配角；而在第二种状态下，意愿是主角，觉知是配角。不过，觉知仍通过意愿行动，而非意愿通过觉知行动。善与真、仁与信并内在人与外在人等的结合，都是以这种方式进行的。
105. 主必須經歷這兩種狀態:被倒空的狀態和被榮耀的狀態。因為除非如此, 別無它法可以成就聯合。因為這是遵循聖規, 聖規不可改變。
聖規要求我們每個人也當調整自己, 為接受上帝作好準備, 將自己準備成一個器皿或住處, 如同上帝自己的殿, 來迎接上帝降臨。我們需要自行準備, 不過要承認這樣的準備源自於上帝。我們必須如此承認, 乃是因為我們感覺不到上帝的臨格和祂的作為, 儘管一切仁之善的在我們裡面的產生, 以及我們擁有的一切信之理, 都是來自上帝暗中的臨格與作為。這就是我們遵循的聖規, 也必須要遵循, 藉此從屬世成為屬靈。
主必須通過同樣的過程, 使祂屬世的人身成為神性。這就是為何祂向父禱告, 為何祂行父的旨意, 為何將一切所行所言歸於父, 為何在十字架說:"我的上帝, 我的上帝, 禰為何離棄我？"(馬太福音27:46;馬可福音15:34)這樣的狀態下, 上帝看起來並不在場。
在這狀態之後, 進入另一個狀態, 就是與上帝聯合的狀態。在這樣的狀態下, 我們基本上做同樣的事情, 不過現在已與上帝同工了。我們無需像之前那樣, 將所有我們所願所行之善和所思所言之理都歸功給上帝; 因為這樣的認可, 如今已刻寫在我們心上, 在我們一切所行所言的裡面了。
以同樣的方式, 主自己與祂的父聯合,父自己與主聯合。簡言之, 主榮耀祂的人, 也就是使其成為神性。正如祂以同樣方式來更新我們, 也就是使我們成為屬靈。
在之後的幾章——關於自由選擇(第463-508節), 義(392-462), 信(336-391), 改造與更新(571-625), 將詳盡描述三件事:所有人從屬世到屬靈的過程都要經歷這兩個狀態。經過第一個狀態, 方可被帶入第二個狀態; 這就是如何由地到天的過程。在這裡我只是想說, 人在第一個狀態,也就是被改造的狀態, 因著智力中的理性功能, 我們有充分的自由來左右自己的行為。在第二個狀態, 也就是被重生的狀態, 人有同樣的自由, 只是從此我們的所願,所行,所思,所言都在上帝所賜一種全新之仁和全新之智的影響下。
在第一種狀態下, 認知扮演帶領的角色, 而意志則扮演支持的角色。而在第二種狀態下, 意志扮演帶領的角色, 認知扮演支持的角色; 儘管此時仍是憑著源自意志的認知而行, 並非意志通過認知而行。這同樣適用於善與理,義與信,內在人與外在人的關係。
105. The reason why the Lord experienced these two states, the state of being emptied out and the state of being glorified, is that no other method of achieving union could possibly exist. Only this method follows the divine design, and the divine design cannot be changed.
The divine design is that we arrange ourselves for receiving God and prepare ourselves as a vessel and a dwelling place where God can enter and live as if we were his own temple. We have to do this preparation by ourselves, yet we have to acknowledge that the preparation comes from God. This acknowledgment is needed because we do not feel the presence or the actions of God, even though God is in fact intimately present and brings about every good love and every true belief we have. This is the divine design we follow, and have to follow, to go from being earthly to being spiritual.
The Lord had to go through the same process to make his earthly human manifestation divine. This is why he prayed to the Father. This is why he did the Father's will. This is why he attributed everything he did and said to the Father. This is why he said on the cross, "My God, my God, why have you abandoned me?" [Matthew 27:46; Mark 15:34]. In this state God appears to be absent.
After this state comes a second one, the state of being in a partnership with God. In this second state we do basically the same things, but now we do them with God. We no longer need to attribute to God everything good that we intend and do and everything true that we think and say in the same way as we used to, because now this acknowledgment is written on our heart. It is inside everything we do and everything we say.
In this same way, the Lord united himself to his Father and the Father united himself to the Lord. In a nutshell, the Lord glorified his human nature (meaning that he made it divine) in the same way that he regenerates us (meaning that he makes us spiritual).
The chapters on free choice [463-508], goodwill [392-462], faith [336-391], and reformation and regeneration [571-625] below will fully demonstrate three things: that all people who go from being earthly to being spiritual go through these two states; that they are brought to the second state through the first; and that this is how they move from this world to heaven. Here I will say only that in the first state, [also] called the state of being reformed, we have complete freedom to direct our actions with the faculty of reasoning that we have in our intellect. In the second state, the state of being regenerated, we have the same freedom but we intend, act, think, and speak with a new love and a new intelligence that come from the Lord.
In the first state our intellect plays the lead role while our will plays a supporting role. In the second state our will plays the leading role while our intellect plays a supporting role, although it is still the intellect that acts in connection with the will, not the will that acts through the intellect.
The same process applies to the joining of goodness and truth, the joining of goodwill and faith, and the joining of the inner and the outer self.
105. The Lord had to undergo these two states of exinanition and glorification because progress towards union is not possible by any other way, since it is in accordance with Divine order, and this is immutable. Divine order requires that a person should adjust himself to receive God, and prepare himself as a receiver and dwelling-place for God to enter into and live as in His temple. This a person must do of himself while still acknowledging that it is from God. He must make this acknowledgment, because he does not feel the presence and working of God, although it is God who by His intimate presence performs all the good of love and all the truth of faith in a person. Every person must and will advance in accordance with this order, if he is to become spiritual instead of natural. The Lord advanced in the same way in order to make His natural human Divine; it was for this reason that He prayed to the Father, did His will, attributed to Him all that He did and said, and on the cross uttered the words 'My God, my God, why are you abandoning me?' For in that state God appears to be absent. But after this state comes another, which is a state of being linked with God. In this state a man behaves in the same way, but then does so from God; nor does he then need, as he did previously, to attribute to God all the good which he wills and does, and all the truth which he thinks and speaks, because this acknowledgment is written on his heart, and consequently is inwardly in every action he does and every word he utters. In the same way the Lord united Himself with His Father, and the Father united Himself with Him; in short, the Lord glorified His Human, that is, made it Divine, in just the same way as He regenerates a person, that is, makes him spiritual.
[2] Every person who becomes spiritual instead of natural passes through two states, the first of which leads to the second, and so from the world to heaven, as will be fully proved in the chapters on free will, charity and faith, reformation and regeneration. All I shall say here is that in the first state, that called reformation, a person has full freedom to act as his understanding argues; and in the second, the state of regeneration, he has the same freedom, but he then wills and acts, thinks and speaks under the influence of a new love and a new intelligence, which are given him by the Lord. For in the first state the understanding plays the leading role and the will the second, in the second state the will plays the leading role and the understanding the second. But still it is the understanding which acts from the will, not the will which acts by means of the understanding. The linking of good and truth, charity and faith, and the internal and external man, takes place in exactly the same way.
105. These two states, of exinanition and of glorification, belonged to the Lord because there is no other possible way of attaining to union, this being in accordance with Divine order, which is immutable. The Divine order is that man should set himself in order for the reception of God and prepare himself to be a receptacle and abode into which God may enter and in which, as in His temple, God may dwell. From himself man must do this, and yet must acknowledge that it is from God. This he must acknowledge because he does not feel the presence and operation of God, although God in closest presence operates all the good of love and all the truth of faith in man. Every man progresses and must progress in accordance with this order, if from being natural he is to become spiritual. In like manner it was necessary for the Lord to progress, in order to make Divine His natural human. This is why He prayed to the Father, did the Father's will, ascribed to Him all that He did and said, and why He exclaimed upon the cross, "My God, My God, why hast Thou forsaken Me?" For in this state God seems to be absent; but after this state comes another, which is the state of conjunction with God; in which state man acts as before, but now from God; but he does not now need, as before, to ascribe to God every good that he wills and does, and every truth that he thinks and speaks, because this is written upon his heart, and thus is inwardly in all his actions and words. In like manner did the Lord unite Himself to His Father, and the Father to Himself. In a word, He glorified His Human, that is, made it Divine, in the same manner in which He regenerates man, that is, makes him spiritual.
That every man who from being natural becomes spiritual passes through two states, entering through the first into the second, and thus from the world into heaven, will be fully shown in the chapters on Free Will, on Charity and Faith, and on Reformation and Regeneration. Here let it be noticed only that in the first state, which is called the state of reformation, man has complete freedom to act according to the rationality of his understanding: and in the second, which is the state of regeneration, he has the same freedom; but he now wills and acts, and thinks and speaks, from a new love and a new intelligence, which are from the Lord. For in the first state the understanding takes the chief part and the will the second; while in the following state the will takes the chief part, and the understanding the second; nevertheless, the understanding now acts from the will, and not the will through the understanding. The conjunction of good and truth, of charity and faith, and of the internal and external, is effected in the same way.
105. The Lord passed through these two states of exinanition and glorification because progress to union was not otherwise possible, since this was according to Divine order, which is unchangeable. Divine order requires that a man should prepare himself for the reception of God, and make himself a receptacle and habitation into which God may enter and dwell as in His own temple. This a man must do as from himself, but still he must acknowledge that it is from God. He must acknowledge this because he does not feel God's presence and operation, although it is God who in closest presence with man causes to function in him all the good of love and all the truth of faith. According to this order every man progresses and must progress that from being natural he may become spiritual. In like manner the Lord progressed that He might make His natural Human Divine. Therefore He prayed to the Father, did His will, ascribed to Him all that He did and said, and cried out on the cross, "My God, My God, why hast thou forsaken me?" For in this state God appears to be absent. After this state, however, there comes another, the state of conjunction with God, in which man acts as before, but now from God; nor is it necessary for him now, as before, to ascribe to God all the good which he wills and does, and all the truth which he thinks and speaks, because this acknowledgment is inscribed upon his heart, and is consequently within his every word and deed. In a similar way the Lord united Himself to His Father, and His Father to Him. In short, the Lord glorified His Human, that is, made it Divine, just as He regenerates a man, that is, makes him spiritual.
It will be fully proved in the chapters on Free Will, on Charity and Faith, and on Reformation and Regeneration that every man who, from being natural becomes spiritual, passes through two states, that he enters through the first into the second, and so from the world enters into heaven. We shall merely observe here that in the first state, which is called the state of reformation, the man is at full liberty to act according to the rationality of his understanding; and that in the second, which is the state of regeneration, he is also in the same liberty, but now wills and acts, thinks and speaks from a new love and a new intelligence from the Lord. For in the first state his understanding plays the first part, and his will the second; but in the latter state the will plays the first part and the understanding the second; but still the understanding acts from the will, and not the will [directed] by the understanding. 1 The union of good and truth, of charity and faith, and of the internal and external man is likewise effected in the same way.
Footnotes:
1. ...and not the will [directed] by the understanding, non autem voluntas per intellectum. Per has the force not so much as of "through" or "by means of," as of "at the direction of."
105. Quod bini illi status, Exinanitionis et Glorificationis, fuerint Domino, fuit causa, quia non alia progressio ad Unionem dabilis est, quoniam est secundum Divinum Ordinem, qui immutabilis est; Divinus Ordo est, ut homo disponat se ad receptionem Dei, ac paret se receptaculum et habitaculum, in quod Deus ingrediatur, ac ut in suo Templo habitet; hoc faciet homo a seipso, sed usque agnoscet quod sit a Deo; hoc agnoscet, quia non sentit praesentiam et operationem Dei, tametsi Deus omne bonum amoris et omne verum fidei apud hominem praesentissime operatur: secundum hunc Ordinem progreditur et progressurus est omnis homo, ut a naturali fiat spiritualis: similiter Dominus, ut Humanum Naturale suum Divinum faceret; inde est, quod oraverit ad Patrem, quod fecerit Voluntatem Ipsius, quod omnia, quae operatus et loquutus est, Ipsi attribuerit, et quod super cruce dixerit, Deus mi, Deus mi, cur derelinquis Me; in hoc enim statu Deus apparet absens: at post hunc statum venit alter, qui est status Conjunctionis cum Deo; in hoc agit homo similiter, sed tunc ex Deo, nec tunc opus habet, ut similiter sicut prius, tribuat Deo omne bonum quod vult et agit, et omne verum quod cogitat et loquitur, quia hoc inscriptum est cordi ejus, et inde est intus in omni actione et loquela ejus. Similiter Dominus se univit suo Patri, et Pater Se Ipsi: verbo, Dominus glorificavit suum Humanum, hoc est, Divinum illud fecit, quemadmodum Dominus regenerat hominem, hoc est, illum spiritualem facit.
[2] Quod quisque homo, qui a naturali fit spiritualis, binos status subeat, et quod per primum intret in alterum, et sic e Mundo ad Coelum, in Capitibus de LIBERO ARBITRIO, de CHARITATE ET FIDE, et de REFORMATIONE ET REGENERATIONE, plene demonstrabitur; hic solum, quod in Primo statu, qui vocatur Reformationis, homo sit in plena libertate agendi secundum Rationale intellectus sui, et quod in secundo, qui est status Regenerationis, sit quoque in simili libertate, sed quod tunc velit et agat, ac cogitet et loquatur ex novo amore et nova intelligentia, quae sunt a Domino; in primo enim statu Intellectus agit primas partes et voluntas secundas, in altero agit voluntas primas ac intellectus secundas, at usque intellectus a voluntate, non autem voluntas per intellectum; conjunctio boni et veri, charitatis et fidei, ac interni et externi hominis, non aliter fit.