185.在此，我补充以下记事。记事一：
灵界也有类似自然界那样的气候带。这个世界上的事物无不在另一个世界拥有自己的对应物，只是它们的起源不同。在自然界，不同季节取决于太阳距离赤道的远近；而在灵界，它们则取决于意愿的情感，以及由此产生的理解力的思维距离真爱与正信的远近。灵界的一切事物都与这二者（即爱与信）相对应。灵界的寒冷地带与自然界的差不多，在那里也会看到冰天雪地，以及结冰的湖面和厚厚的积雪。到那里生活的人，是那些在世时因懒于思考属灵事物，同时懒于做有价值的事而使自己的认知休眠之人。这类人被称为“北方灵人”。
有一次，我很想到这些北方灵人所在的寒冷地带的某个地区去看看，于是在灵里被带往北方一个地区，那里遍地都是积雪，水都结了冰。那天正好是主日，我看到了那里的人（即灵人），个头和我们世人差不多。因为天气寒冷，他们头上戴着狮子皮，狮子皮的脸正好适合他们的脸；身上穿的豹皮将身前身后，直到腰间都包裹起来；脚穿直达小腿的熊皮靴。我还看到许多人驾着马车；其中一些人的马车雕刻了类似龙的雕像，龙角向前凸出。拉车的小马尾巴都被剪短了，跑起来就像骇人的野兽，驾车人手握缰绳，不断吆喝催促它们奔跑。最后，我看见这群人涌向一座教堂。我一直没发现这个教堂，因为它被积雪埋得太深了。教堂的看门人将积雪铲到两边，为前来的礼拜者挖出一条通道。他们下了马车，便走进教堂。
我也被允许进到教堂里面观看。只见里面点着很多灯盏和灯笼。祭坛是用碎石砌的，后面挂着一块刻有铭文的牌匾，上写：“圣三一，父、子、圣灵，他们本质是一位神，但位格有三。”最后，站在祭坛旁边的祭司向着后面的牌匾拜了三拜，然后手拿一本书走上讲坛，开始传讲圣三一。“何等伟大的奥秘啊！”他大声叫道：“至高神自永恒就育有一子，并通过祂发出圣灵，这三者凭其本质而结合，凭其属性，即分配、救赎和活动而分开！但若我等凭理性看待这些事，我们的视力就会变得模糊，一个斑点就会来到它面前，就好像用裸眼直视太阳的人眼前出现的黑斑一样。所以，我的听众们哪，在这个问题上，要让我们的认知服从信仰。”
之后，他又喊叫说：“我们神圣的信仰是何等伟大的奥秘啊！这信告诉我们，父神分配儿子的公义，并派出圣灵凭那分配实现称义的奖赏。简单来说，这些奖赏就是赫罪、更新、重生和得救。对于圣灵的流注和行动，人和化为盐柱的罗得妻子一样毫无感觉。他也意识不到圣灵在他里面的存在和状态，就像鱼在海里那样。但，我的朋友们哪，我们的信里面藏有珍宝，这些珍宝被包裹和隐藏得如此深，以至于一顶点也看不到。所以，在这方面，也让我们使认知服从信仰的指示。”
深深叹了几口气后，他继续喊叫说：“拣选的奥秘何等伟大啊！神照自己的美意，出于纯粹的恩典将祂所赐的信分配给谁，谁就成为选民之一。并且祂愿意给谁就给谁，愿意什么时候给就什么时候给。当这信正往人里面浇灌时，他就像一根木桩，但浇灌完毕后，他就变得像一棵树。诚然，那树（就代表意义而言，它就是我们的信仰）上挂有果子，也就是好行为；但那果子并非树的一部分，因此那树的价值不在果子上。然而，尽管它是神秘的真理，不过听上去象是异端，所以我的弟兄们，就让我们始终使认知服从这信的指示吧。”
过了一会儿（期间他似乎试图回想什么），他继续说：“我从大量奥秘中再选一个，那就是：人在属灵的事上没有一丁点自由意志。我们这个系统的领袖和扞卫者们说，按照他们的神学原则，在关乎信仰和得救的事上，尤其被称为属灵的事上，人没有能力去意愿、思考或理解任何事，甚至也没有能力预备自己，或使自己致力于获得这些事物。至于我本人，我认为人和鹦鹉、喜鹊或乌鸦一样，没有能力通过理性思考这些事，也没有能力通过思维谈论它们。所以，在属灵的事上，人其实就是一头驴，只在属世的事上是个人。我的朋友们，在这方面和在其它方面一样，要防止认知搅扰你们的理性，就让我们始终使认知服从信仰的指示吧。我们的神学就是个无底洞，你若将自己的理性视线投向它，就会象失事的船只那样沉没并消失。不过，请听好：尽管如此，我们仍被福音光照，这光在我们头顶上的高处闪耀；然而，要当心那光造成的疼痛！所幸的是，我们的头发和头盖骨挡住了，没让那光穿透我们认知的深处。”
演讲结束后，他从讲坛上下来，在祭坛旁边说了几句祷告的话，便结束了这次讲道。我靠近一些正一起交谈的灵人，其中就包括这位牧师。这些人围着他说：“我们为你所作的如此伟大、富有智慧的讲道送上永恒的感谢。”我问他们：“你们确定听明白了吗？”他们回答说：“我们竖起耳朵仔细听了每个字，不过，你为何问我们听明白了没有？认知不是很愚钝，无法明白这些事吗？”对此，那位牧师补充说：“因为你们听了，但不明白，你们就有福了，会因此拥有救恩。”
后来，我与那位牧师交谈，问他有没有学位，他说他取得过硕士学位。于是，我说：“先生，我听了你传扬的奥秘。你若知道它们，却对其中的内容一无所知，等于什么也不知道。因为它们就像上了三把锁的箱子，你若不用认知打开看看，就不会知道里面的东西是有价值的，还是无价值的，甚或是危险的。说不定如以赛亚书（59:5）所描述的，它们就是蛇蛋和蜘蛛网呢！”那位牧师闻言狠狠瞪了我一眼；礼拜的人陆续离开，上了马车，因悖论而醉倒，因空洞的话语而稀里糊涂，在有关信的一切事物和得救的方法上陷入黑暗。
185. 在此, 我再講講幾個親身的經歷。
第一個經歷:
像物質世界那樣, 心靈世界也有氣候帶。這個世界沒有的, 那個世界也沒有。只是它們的源頭不相同。在物質世界, 不同的氣候取決於太陽與赤道的距離遠近。而在心靈世界, 則取決於與愛相關的意志,由此產生的認知與真正的義信之間的遠近程度。心靈世界中的一切都和義信相關。
在心靈世界的寒帶, 你會看到與物質世界寒帶類似的情形。在那裡, 會見天冰天雪地, 結冰的湖面,厚厚的積雪。來到這裡生活的人們, 是那些在世時因懶於思考屬靈事物而使思想休眠之人, 同時也懶得去踐行有用的服務。他們被稱為"北方靈"。
[2]有一次, 我想去看看寒帶, 那些北方靈生活的地方。於是我在靈裡被帶往北方, 到了一個冰天雪地的地方, 水面都結了冰。
正好是主日, 我看到那裡的人們個頭與世人差不多。因為天氣寒冷, 他們頭上戴著獅皮,蓋著臉; 身體前後直到腰間穿著豹皮; 腿腳穿著熊皮。我還看到他們許多人駕著馬車。其中一些馬車雕成龍的形狀,龍角朝向前方。這些馬車被幾匹斬斷尾巴的小馬拉著。它們跑起來就像一些駭人的野獸, 駕車人要緊握韁繩, 不時催促馬兒奔跑。
最終, 我看到他們都集在一座教堂前, 那教堂因被深雪掩蓋, 幾乎看不到。不過, 教堂的看門人將教堂面前的積雪鏟到兩邊, 挖出一條通道, 讓禮拜者可以進入。他們出了馬車, 走進教堂。
[3]我也被允許進到教堂裡面。發現裡麵點著燈盞和燈籠。聖壇是用方石堆砌的, 聖壇的後上方懸掛著一塊牌匾, 上面寫道:"聖三一, 父,子,聖靈, 本質是一位上帝, 但位格有三。"
然後, 站在聖壇旁邊的祭司, 向著後面的牌匾跪拜三巡, 手持一本書走向講臺, 開始傳揚聖三一之道。
"何等大的奧秘啊！"他大聲叫道:"至高的上帝從永遠生有一子, 並通過祂產生聖靈, 三者本質合為一, 但職能分為三, 那就是歸算,救贖和行動！倘若我等以自己的聰明試圖明白, 我們的視力就會衰弱,如同污點阻擋視線, 如同直視太陽。因此, 我的聽眾們哪, 將自己的理性降服在信心的指引之下吧。"
[4]之後, 他再次喊叫說:"何等神聖之信, 多麼大的奧妙啊！如此之信告訴我們, 父上帝將祂兒子的義歸算給我們, 並差遣聖靈去分發這稱義的獎賞——就是赫罪,更新,重生和得救。人對聖靈的影響和行動毫無感覺, 如同羅得妻子轉身後變成的鹽柱。對祂的同在與狀態也毫無察覺, 如同魚在海中一般。但是, 我們朋友們哪, 我們的信心之中藏有寶貝, 收藏得如此完美, 以至我等看不到一點外露之物。因此, 在這方面, 我們當將我等的聰明順服于信心之下。"
[5]吸了幾口氣後, 他繼續喊叫說:"成為選民的過程又是何等的奧妙啊！當上帝將此信心歸算給我們, 於是我們成為選民之一。按祂的自由揀選和完全的恩典, 將這信賜給一切祂想給之人。當人接受這樣的注入時, 如同一根木樁, 但之後則變成一棵樹了。然而, 儘管有好行為作為果子掛在樹上, 用來代表我們的信, 然而它們並不是樹的一部分, 所以樹的價值不是取決於它的果子。我的弟兄姊妹們啊, 這樣說聽起來好像與我們的宗教不一致, 然而這是個奧秘的真理, 對此, 我等也應將自己的聰明順服在信心之下。"
[6]停了一會, 他站在那裡, 似乎在回想什麼東西。於是, 他繼續說:"在這浩瀚的奧妙之中, 我還有一點想與大家分享。那就是:人在屬靈事物上沒有一丁點的自由選擇。神學領袖和支持者們在神學著作上也指出:關於信和得救——我們稱之為屬靈之事, 人無法去意志,思考或認知什麼, 甚至不能自行準備和做什么獲得這些。因此, 我可以直說, 人們不能靠自身對這些屬靈之事進行理性地思考, 或去說三道四, 除非像那鸚鵡,喜鵲或烏鴉一般。對屬靈之事, 我等確實如驢一般無知, 人只能知道屬世事物。夥伴們, 為了不讓你們的理性思維錯亂, 我們還是將自己的理性順服于信心之下吧。
"我們的神學, 你看, 就是個無底洞。如果讓你的智力投入觀看, 你將會如同沉船那樣被吞沒, 直至滅亡。但是, 請聽好:儘管我們被福音光照, 在頭上方高處照耀我們。不過, 小心受傷！感謝頭上的頭髮和腦殼的頭蓋骨阻擋和防止那光透進我們認知的深處。"
[7]講完道後, 他從講臺下來, 在聖壇旁獻上禱告後, 然後結束了崇拜。
之後, 我看見一堆人在討論什麼, 我走上前去; 那祭司也在場。有人對祭司說:"如此壯觀的講道, 充滿了智慧之語, 真是萬分感謝！"
我問他:"你明白了什麼？"
"我全場都豎起耳朵來仔細聽每一個字, "他回答:"但你為何問我是否明白呢？人的聰明不是無法明白這些道理嗎？"
祭司聽到了, 加上一句:"因為你們聽了, 但不明白, 你們有福了, 會因此得救。"
[8]然後, 我與那祭司交談。我問他是否有學位, 他回答說有博士學位。於是我說:"博士, 我聽了你傳揚的奧秘。如果你知道這些奧秘, 但卻不知道其中所含內容, 其實什麼都不知道。於是, 奧秘就只不過像上了三把鎖的寶箱, 除非你打開往裡看——需要利用你的認知力, 你就不知道裡面裝的是有用還是無用之物, 又或危險之物。它們可能是蛇蛋和蜘蛛網, 如『以賽亞書』五十九章第五節所描述的那樣。"
祭司聽了, 狠狠地瞪了我一眼。
崇拜者們陸續走出教堂, 上了馬車。關於信仰的所有方面, 以及如何被得拯救, 他們得到的還是似是而非, 聽到的還是毫無意義的表達, 仍舊在黑暗中摸索。
185. To these points I will add the following memorable occurrences.
The first memorable occurrence. The spiritual world has climatic zones just like the physical world - there is nothing in this world that is not also in that one. Yet the zones in each have different origins. In the physical world, climatic zones are determined by the distance of the sun from the equator. In the spiritual world, climatic zones are determined by how far the feelings in our will and the consequent thoughts in our intellect are from true love and true faith. All things in the spiritual world relate to love and faith.
In the frigid zones in the spiritual world you see the same type of conditions you see in the frigid zones in the physical world. In that part of the spiritual world you see ground that is frozen solid and bodies of water frozen solid, with snowdrifts on them. The people who move to that area are people who had put their intellect to sleep in this world by giving it no energy for spiritual thinking; as a result they had no energy for doing anything useful either. They are called the spirits of the north.
[2] On one occasion a longing came over me to see a region in the frigid zone where the spirits of the north live. Therefore I was led in the spirit to the north all the way to an area where the ground was completely covered in snow and all forms of water were frozen solid.
It was a Sunday. I noticed that the people (meaning spirits) were about as tall as people in the world. Because of the cold, they wore a lions skin on their head with the lions mouth over their mouth. They wore leopard skins over their bodies, front and back, down to their thighs. They wore a bearskin on their feet and lower legs.
I saw many of them riding in carriages. Some were riding in carriages carved in the form of a dragon with horns sticking out in front. The carriages were being drawn by small horses whose tails were cut off. The horses were charging around like terrifying wild animals. The driver, holding the reins in his hands, was constantly goading and forcing the horses on their way.
After a while I saw that the crowds were flocking to a church that I had not noticed because it was buried in snow. The church caretakers were heaving the snow aside, digging out access for the arriving worshipers. The worshipers got out of their carriages and entered the church.
[3] I too was allowed to go in and see the church building from the inside. It was lit with a great many lamps and lanterns. The altar was made out of a hewn stone. Behind it hung a plaque with an inscription: The divine Trinity, the Father, Son, and Holy Spirit, who are essentially one God but personally three.
A priest was standing next to the altar. After kneeling three times before the plaque above it, he eventually ascended the stairs into the pulpit with a book in his hand.
The first topic of his sermon was the divine Trinity. He cried out, "What a great mystery! God most high bore a Son from eternity and through him brought forth the Holy Spirit. The three of them are connected by their essence but separate in their tasks: assigning, redeeming, and putting into effect. But if we let our reason examine these points, our sight will be blinded. We will develop a blind spot like people who stare straight at the naked sun. Therefore, my listeners, on these points we should hold our intellect under obedience to faith. "
[4] Then he cried out again and said, "What a great mystery our holy faith is! We believe that God the Father assigns the Son's justice and sends the Holy Spirit, who then uses the assigned justice to work the benefits of justification, which are, briefly, forgiving sins, renewing, regenerating, and saving. Yet of the Holy Spirit's inflowing or action we have no more awareness than did Lots wife after she turned into a statue of salt. About its indwelling or condition we have no more awareness than a fish in the sea. My friends, a treasure lies in our faith, yet it is so well hidden that not a particle of it shows. Therefore in this respect also we should hold our intellect under obedience to faith. "
[5] After sighing a few times, he cried out once more and said, "What a great mystery is the process of becoming chosen people! We become chosen when God assigns the faith to us. He assigns that faith with free choice and pure grace to whomever he wants whenever he wants to. We are like a log of wood as he pours it in, but we become like a tree afterward. Pieces of fruit, which are good works, do indeed hang from that tree (which is a symbol for our faith), but they are not integral to it. The value of the tree is not based on its fruit. My brothers and sisters, because this sounds like it contradicts our religion yet is a mystical truth, here again we should hold our intellect under obedience to faith. "
[6] Then after quite a delay while he stood as if he were drawing some further point out of his memory, he went on to say, "From a mountain of mysteries I will choose just one more. Spiritually speaking we don't have a speck of free choice. As the top hierarchy and leaders of our order state in their handbooks of theological principles, we are unable to will, think, or understand anything in the arenas of faith and salvation, which are specifically labeled as spiritual. We are even incapable of adapting and applying ourselves to learning about faith and salvation. Therefore I myself would say that on our own were incapable of drawing on reason to think about faith and salvation, and of drawing on thought to babble about it, except like a parrot, a magpie, or a raven. Spiritually speaking we are actually donkeys. Only physically are we human. But, my colleagues, before your reasoning faculty becomes uncomfortable, let's hold the intellect under obedience to faith as we've done in relation to other issues.
"Our theology, you see, is a bottomless pit. If you let your intellect look into it, you'll be shipwrecked and swallowed up, and you'll perish. Now hear me well - we are still nonetheless in the very light of the Gospel that shines high above our heads. Watch out for the pain, though, [that the light can cause]! Thankfully, the hairs on our head and the bones in our skull block and prevent that light from penetrating the private space of our intellect. "
[7] After he finished his remarks, he came down from the pulpit and offered votive prayers at the altar, and the worship service came to an end.
Afterward I went over to a group of people who were talking together. The priest was there also. The people standing there said to the priest, "We wish to express our undying gratitude to you for a sermon that was both magnificent and rich in wisdom.
I asked them, "Did you understand anything?"
"We took it all in with open ears," they answered. "But why do you ask whether we understood it? Isn't the intellect too stupid to understand these topics?"
To what they had said the priest added, "Because you heard and did not understand, you are blessed, since you have salvation as a result. "
[8] Later on I talked to the priest. I asked whether he had a post-graduate degree. He answered, "I have a masters degree. "
Then I said, "Sir, I heard you preaching mysteries. If you know of those mysteries but you don't know what they contain, you don't know anything. The mysteries are then just like a treasure chest bolted shut with three locks. Unless you open it up and look inside, which would require your intellect, you don't know whether the things inside are precious, worthless, or toxic. They could be the eggs of a poisonous snake and the webs of spiders, as Isaiah describes in chapter 59, verse 5. "
At that, the priest glared at me severely.
The worshipers went out and climbed aboard their carriages, drunk on paradoxes, knocked senseless by meaningless expressions, and wrapped in darkness regarding all aspects of faith and the means of being saved.
185. Here I shall add some more experiences, of which this is the first.
The spiritual world contains climatic zones similar to those in the natural world. There is nothing in this world which does not have its counterpart in the other, but their origins are different. In the natural world the varying seasons depend upon how far the sun is from the equator; in the spiritual world they depend upon how remote the affections of the will, and so the thoughts of the understanding, are from true love and true faith. Everything there corresponds to these two.
The cold zones of the spiritual world look much like the cold zones in the natural world. There are stretches of frozen land to be seen there, frozen lakes and a covering of snow. The people who come and live there are those who in the world had put their understanding to sleep through being too lazy to think about spiritual matters, and at the same time too lazy to do anything useful. These are called boreal 1 spirits.
[2] I once had a wish to see a district in the cold zone, where these boreal spirits live. So I was taken in the spirit northwards, to an area where all the ground was snow-covered and all the water frozen over. It was Sunday, and I saw the people, or spirits, of the same physique as people on earth; but on account of the cold they had lions' skins on their heads, with the face fitting over their faces; their bodies both front and back down to the loins were covered with leopards' skins, their legs and feet with bears' skins. I also saw many of them riding in carriages; some of them were in carriages carved to resemble dragons with their horns projecting forwards. These carriages were pulled by small horses with docked tails. They ran like terrifying wild beasts, and the driver holding the reins in his hands constantly drove them on and yelled at them to run. Eventually I saw that the crowds were converging on a church, which was so deep in snow it was invisible. But the guardians of the church were clearing away the snow and digging out a way in for the worshippers as they arrived. They got out of their carriages and entered the church.
[3] I was also allowed to see the inside of the church. It was plentifully lit with lamps and lanterns. The altar was of ashlar, and behind it was hung up a board, on which was written: 'The Divine Trinity, Father, Son and Holy Spirit, who are in essence one God, but three in person.'
At length the priest who was standing by the altar, after three genuflexions towards the board behind it, climbed into the pulpit holding a book in his hand, and began to preach about the Divine Trinity. 'How great a mystery it is,' he cried, 'that God in the highest fathered a Son from eternity, and through Him produced the Holy Spirit, the three of whom linked themselves by essence, but divided themselves by properties, that is, imputation, redemption and activity! But if we consider these things by the use of reason, our sight grows dim and a blot obscures our vision, such as affects anyone who gazes directly at the sun. Therefore, my listeners, in this respect let us keep the understanding subject to the dictates of faith.'
[4] After this he gave another cry and said: 'How great a mystery is our holy faith! This tells us that God the Father imputes the righteousness of the Son, and sends the Holy Spirit to effect by that imputation the rewards of justification. These are briefly the forgiveness of sins, renewal, regeneration and salvation. A person knows no more about the influence and action of the Holy Spirit than the pillar of salt into which Lot's wife was turned. Nor is he any more aware of His presence and state within him than a fish is in the sea. But, my friends, within our faith lies hidden a treasure, so hedged about and concealed that not a scrap of it is to be seen. Therefore in respect to this too let us keep the understanding subject to the dictates of faith.'
[5] He heaved a few sighs, and then cried out again, saying: 'How great a mystery is election! Anyone becomes one of the elect to whom God imputes the faith which of His free choice and purely of His grace He pours into any He wishes, whenever He wishes. When he receives the infusion the person is like a bare tree-trunk, but afterwards he becomes like a tree. But although the fruits, which are good deeds, hang from that tree, which may be taken to represent our faith, still they do not form part of it, so that the tree's value does not depend upon its fruit. However, since this, for all it is a mystic truth, has a heterodox ring to it, let us, my brethren, keep the understanding subject to the dictates of this faith.'
[6] After an interval, during which he stood as if trying to recall something from his memory, he went on to say: 'From the heap of mysteries I will extract just one more. This is that a person in spiritual matters has not a grain of free will. The leaders and champions of our rule say in their theological canons that in matters which concern faith and salvation, what are especially called spiritual matters, a person cannot will, think or understand anything, nor even prepare and devote himself to acquiring these things. So I hold for my part that a person cannot for his part on these subjects think rationally, or speak thoughtfully otherwise than a parrot, magpie or crow. So in spiritual matters he is truly a donkey, and only human in natural matters. But in this, my colleagues, as in other respects, to prevent the understanding attacking your reason, let us keep it subject to the dictates of faith. Our theology is a bottomless pit, and if you plunge your intellectual gaze into it, you will sink and perish in the wreck. But please listen to this: we are none the less enlightened by the Gospel, which shines out high above our heads; yet how painfully would it hurt, did not our hair and the bones of our skull keep it out and prevent it from penetrating into the chamber of our understanding.'
[7] At the end of this speech he came down from the pulpit, said a few prayers at the altar, and brought the service to an end. Then I went up to a group of people, including the priest, who were talking together. The people around said to the priest: 'You have our undying thanks for such a magnificent sermon, so full of wisdom.' Then I said to them: 'Surely you did not understand anything of it?' 'We strained our ears to catch every word,' they answered. 'But why do you ask whether we understood it? Are not such things likely to amaze the understanding?' The priest on hearing this added: 'Because you have heard and have not understood, you are blessed, for that is the source of your salvation.'
[8] Subsequently I talked with the priest and asked him if he had a degree; he replied that he held a master's degree. Then I said: 'Master, I have listened to you preaching of mysteries. If you know of them, but nothing of what they contain, you know nothing. For they are merely like bookcases locked with three bolts; and unless you open them and look inside, which will require the use of the understanding, you do not know whether the contents are valuable, worthless or dangerous. They may be snakes' eggs and spiders' webs, as described in Isaiah (Isaiah 59:5).'
When I said this, the priest gave me a black look, and the worshippers went off and got into their carriages, drunk with paradoxes, stupefied with inanities and plunged in thick darkness as regards everything conducive to faith and instrumental for salvation.
Footnotes:
1. Or 'of the north wind'.
185. To this shall be added the following Memorable Relations. First:
In the spiritual world there are climates and zones just as in the natural world. Nothing exists in this world that does not also exist in that; yet in origin they differ. In the natural world climates vary according to the distance of the sun from the equator; in the spiritual world they vary according to the distances of the will's affections and the consequent thought of the understanding from true love and true faith; for of these latter all things in that world are correspondences.
In the frigid zones of the spiritual world things appear similar to those in the frigid zones of the natural world; lands and waters alike are bound in ice with snow upon them. Those come hither and dwell here who in the world had lulled their understanding to sleep by their indolence in thinking of spiritual things, and who were consequently indolent in doing anything useful. Such are called boreal spirits.
[2] On one occasion I had a strong desire to see some region of the frigid zone where these boreal spirits dwell. I was therefore conducted in spirit northward to a region where the whole earth appeared to be covered with snow and all the water frozen. It was the Sabbath day; and I saw men, that is, spirits similar in stature to the men of our world, with their heads, owing to the cold, covered with lions' skins, the mouth of the skin fitted to their own; while before and behind and down to the loins their bodies were clad with leopard skins and their feet with bear skin. I also saw many riding in chariots, and some in chariots carved in the form of a dragon with the horns projecting forward. The chariots were drawn by small horses with their tails clipped, which ran like frightful wild creatures, the driver holding tight the reins and continually speeding and whipping them to a run.
At length I saw that the crowds were flocking towards a temple, which was invisible because it was buried in snow; but the caretakers of the temple were shoveling away the snow and digging a path for the coming worshipers, who descended and entered.
[3] I was permitted to see the inside of the temple. It was lighted with an abundance of lamps and torches. There was an altar of hewn stone, behind which hung a tablet with the inscription, The Divine Trinity, Father, Son, and Holy Spirit, who are essentially one God, but personally three.
At length a priest who stood at the altar, after kneeling thrice before the tablet, went up into the pulpit with a book in his hand and began a discourse on the Divine trinity. "O how great the mystery," he exclaimed, "that God in the highest begot a Son from eternity, and through Him sent forth the Holy Spirit, the three conjoining themselves by their essence but dividing themselves by their properties, which are imputation, redemption, and operation! But if we look upon these things from reason our vision grows obscure, and a spot comes before it such as appears before the eye of one who fixes his gaze upon the naked sun. Therefore, my hearers, in this matter let us keep the understanding under obedience to faith."
[4] Again he exclaimed, "O how great a mystery is our holy faith, that God the Father imputes the righteousness of His Son and sends the Holy Spirit, who from that imputed righteousness works out the evidences of justification! These in brief are forgiveness of sins, renovation, regeneration, and salvation, of the influx of action of which a man is no more conscious than the statue of salt into which Lot's wife was turned; and of the indwelling or the state of which he is no more conscious than a fish in the sea. But, my friends, in this faith there lies a treasure so enclosed and hidden that not a particle of it can be seen; therefore in this matter also let us keep the understanding under obedience to faith."
[5] After some deep sighs he again exclaimed, "O how great is the mystery of election! He becomes one of the elect to whom God imputes that faith, which He imparts, at His good pleasure and out of pure grace, to whomsoever He wills and when He wills, and while it is being poured into him man is like a stock, but when this has been done he becomes like a tree. It is true that there are fruits, that is, good works, hanging upon the tree (which in a representative sense is our faith); but the fruit does not cling to it, and therefore the worth of the tree is not in the fruit. Yet as this sounds heterodox, although it is a mystical verity, let us, my brethren, keep the understanding under obedience to faith in it."
[6] Then again, after a brief pause, standing as if he would produce something further from his memory, he continued, "From the mass of mysteries I will present one more, namely, that in spiritual things man has not a grain of free-will. For the primates and rulers of our order say in their theological canons that in matters pertaining to faith and salvation, which are especially called spiritual, man has no ability to will, think or understand anything, nor even adapt or apply himself to their reception. Therefore of myself I say, that a man is no better able than a parrot or a magpie or a raven to think about these things from reason and talk about them from thought; so that in spiritual things man is in fact an ass, and only in natural things is he a man. But, my friends, lest this should annoy your reason, let us in this as in the others keep the understanding under obedience to faith. For our theology is a bottomless abyss, and if you let your intellectual vision down into it you will be overwhelmed, and will perish as by shipwreck. And yet keep this in mind: we are none the less in the true light of the Gospel, which is shining far above our heads; but sad to say, the hairs of our heads and the bones of our skulls stand in the way and keep the light from penetrating the recesses of our understanding."
[7] Having said this he came down from the pulpit; and when he had offered a prayer at the altar and the service was over I approached some who were talking together, among whom was the priest; and those standing around him said, "We give you everlasting thanks for a discourse so magnificent and so rich in wisdom."
But I said to them, "Did you understand anything?"
And they answered, "We took in everything with full ears; but why do you ask whether we understand? Is not the understanding benumbed by such matters?"
And to this the priest added, "Forasmuch as you have heard and have not understood you are blessed, for thereby you have salvation."
[8] Afterwards I talked with the priest and asked him whether he had a degree. He answered, "I am a laureled Master."
I then said, "Master, I have heard you preaching mysteries; if you know of the mysteries but know nothing that they contain, you know nothing; for they are like chests locked with triple bolts; and unless you open them and look inside, which must be done by the understanding, you do not know whether the contents are precious or whether they are worthless, or are hurtful. They may contain vipers' eggs or spiders' webs, according to the description in Isaiah" (59:5).
At this the priest looked at me grimly; and the worshipers withdrew and entered their chariots, drunken with paradoxes, muddled with empty words, and enveloped in darkness respecting all things of faith and the means of salvation.
185. MEMORABILIA
To the above will be added the following Memorabilia. The first is this. In the spiritual world there are climates and zones just as in the natural world, there being nothing in the latter world that does not exist also in the former: but they differ in origin. In the natural world varieties of climate depend upon the distance of the sun from the equator; but in the spiritual world they vary according to the distance of the affections of the will and the resulting thoughts of the understanding from true love and faith; for of these all things in the spiritual world are correspondences. In the frigid zones in the spiritual world things appear similar to those in the frigid zones of the natural world. The ground there seems to be frozen, the waters also, and wow appears to cover all things. Those come there and settle down who in the natural world lulled their understanding to sleep by their indolence in thinking on spiritual matters, and who consequently were too indolent to perform any uses; they are called northern spirits.
[2] I once had a strong desire to see some district in the frigid zone where these northern spirits dwell, and accordingly I was conducted in spirit towards the north, to a region where all the land appeared covered with snow, and all the water frozen. It was the Sabbath day, and I saw a number of men, that is, spirits similar in stature to men in the natural world. On account of the cold they had their heads covered with lion skins, the animals' faces over their own, while their bodies, back and front down to the loins, were covered with leopard skins, and their feet with bear skins. I saw also many riding in chariots, some of which were carved in the shape of a dragon with horns projecting forwards. These were drawn by small horses, which had their tails docked, galloping furiously like wild beasts, while the drivers, holding the reins in their hands, continually urged them on their course. I then saw that they were flocking to a temple, which had not been visible because it was covered with snow; but the keepers of the temple were clearing the snow away, digging out an entrance for the worshippers as they arrived; and they, dismounting, made their way in.
[3] I was then permitted to view the inside of the church, which was brilliantly lit with lamps and candles. The altar was of hewn stone, and behind it hung a tablet with this inscription: "THE DIVINE TRINITY, FATHER, SON AND HOLY SPIRIT, WHO ARE IN ESSENCE ONE GOD, BUT IN PERSON THREE." Presently a priest who was standing at the altar, after kneeling three times before the tablet ascended the pulpit with a book in his hand, and began his sermon by speaking of the Divine Trinity: "Oh, how great a mystery, that God in the Highest should have begotten a Son from eternity and by Him should have brought forth the Holy Spirit, three that are united by essence but separated by their properties of imputation, redemption and operation! If, however, we look into these things and use our reason, our vision is dimmed, and a darkness rises before it like that before the eye when one gazes on the unshaded sun. Therefore, my hearers, on this subject let us keep our understanding in obedience to faith."
[4] Continuing he said: "Oh, how great a mystery is our holy faith, which affirms that God the Father imputes the righteousness of His Son, and sends the Holy Spirit, who, because of that imputed righteousness, sets in operation the pledges of justification, which in brief are the remission of sins, renewal, regeneration and salvation. A man, however, knows no more of the influx and working of justification than does the pillar of salt into which Lot's wife was turned, nor does he know any more of its indwelling or state than a fish in the sea. But, my friends, there is a treasure hid in this faith, so fenced in and hidden away that not a particle of it can be seen. Therefore on this subject also let us keep our understanding in obedience to faith."
[5] He sighed and again continued: "Oh, how great a mystery is election! He becomes one of the elect to whom God imputes this faith, which, of free determination and pure grace he infuses into whomsoever, and whenever, He pleases. When this is taking place, a man is like a stock; but after it has taken place, he becomes like a tree. The fruits, however, which are good works, hang indeed from that tree, which in a representative sense is our faith, but still they do not essentially belong to it. Therefore the value of that tree is not in its fruit. As this, however, sounds like heterodoxy, and yet is a mystical truth, let us, my brethren, keep our understanding in obedience to this faith."
[6] Then after a short pause, hesitating as if he were recalling something else from his memory, he went on: "From the store of mysteries I will produce still one more, namely, that a man has not a grain of Free Will in spiritual things. For our leaders and priestly rulers in the Church in their theological canons declare that in matters of faith and salvation, which are properly called spiritual, a man has no power to will, think, understand, or even to accommodate and apply himself to receive them. Therefore I, speaking for myself, say that a man of himself has no more power to think rationally and talk sensibly on such matters than a parrot, a magpie or a raven; consequently that a man in spiritual matters is truly an ass, and a man only in natural things. But, my friends, lest this subject should trouble your reason, let us, as in the case of the others, keep our understanding in obedience to faith. For our theology is a bottomless abyss; if you try to fathom it in the light of your understanding you will be overwhelmed and perish like a shipwrecked mariner. However, hear what I say. We are nevertheless in the very light of the Gospel, which shines aloft over our heads; but, alas! the hair of our heads and the bones of our skulls block its way and prevent it from penetrating into the inner chamber of our understanding."
[7] When he had thus spoken, he descended from the pulpit, and after he had offered up a prayer at the altar, the service was at an end. I then approached some of the congregation who were conversing together. Among them was the priest, and those standing around him were saying: "We are eternally grateful to you for such a magnificent sermon, so replete with wisdom." But I said to them: "Did you understand any of it?" They replied, "We took it all in with all our ears; but why do you ask if we understood it? Is not the understanding numb in relation to such subjects?" At these words the priest said: "Blessed are ye because hearing ye have not understood; for in this way ye have salvation."
[8] Afterwards I spoke to the priest and asked him whether he had taken a degree. He replied: "I am a Master of Arts." I then said: "Well, Master, I heard you preaching mysteries; but if you only know them as such, and do not know anything of their inner content, you know nothing; for they are like boxes fastened with a triple lock; and if you do not open them and look in, which can only be done by means of the understanding, you do not know whether they contain things of value or things of no value, or even hurtful things. They may contain asp's eggs, or spider's webs, according to the description in Isaiah 59:5. On my saying this, the priest looked at me with a scowl on his face, and the worshipers departed, and mounted their chariots, intoxicated with paradoxes, infatuated with empty words and enveloped with darkness in all things relating to faith and the means of salvation.
185. His adjungentur haec MEMORABILIA. PRIMUM hoc: In Mundo spirituali sunt aeque Climata et Zonae sicut in Mundo naturali; non datur quicquam in hoc quod non etiam in 1 illo; sed differunt origine; in Mundo naturali sunt varietates Climatum secundum distantias Solis ab Aequatore; in Mundo spirituali sunt illae secundum distantias affectionum voluntatis et inde cogitationum intellectus a vero amore et vera fide; horum correspondentiae sunt omnia ibi. In Zonis frigidis in Mundo Spirituali apparent similia quae in Zonis frigidis in Mundo naturali; apparent ibi Terrae constrictae gelu, similiter aquae, et quoque nives super illis. Veniunt illuc et habitant ibi, qui in Mundo obsopiverunt intellectum ex inertia cogitandi de spiritualibus, et simul inde in inertia faciendi aliquos usus, fuerunt: vocantur Spiritus boreales.
[2] Quondam me incessit cupido videndi aliquam Regionem in Zona frigida, ubi boreales illi erant; et ideo in spiritu perductus sum in Septentrionem, usque ad tractum, ubi omnis terra apparuit nive obtecta, et omnis aqua glacie obstricta; erat dies Sabbathi, et vidi homines, hoc est, spiritus similis staturae in qua sunt homines Mundi; sed propter frigus induti erant quoad Caput pelle leonis, cujus os applicatum erat ori illorum, quoad Corpus autem ab antica et postica parte usque super lumbos tecti erant pellibus pardorum, et quoad Pedes pelle ex ursis; et quoque vidi plures vectos curribus, ac quosdam in curribus exsculptis in forma draconis, cujus cornua protensa erant antrorsum; trahebantur currus illi a parvis equis, a quibus caudae abscissae erant; currebant sicut terribiles ferae, ac vector tenens lora palmis illos jugiter impellebat et urgebat in cursum: vidi denique quod turbae confluerent ad Templum, quod quia nive obtectum non visum erat, at Templi custodes emoliebantur nivem, et per effossionem parabant introitum advenis cultoribus; qui descenderunt et intraverunt.
[3] Datum mihi etiam est videre Templum ab intra; erat illuminatum lampadibus et lucernis in copia; Altare ibi ex lapide secto erat, post quod appensa erat Tabula, super qua scriptum erat, TRINITAS DIVINA, PATER, FILIUS ET SPIRITUS SANCTUS, QUI ESSENTIALITER UNUS DEUS SUNT, SED PERSONALITER TRES. Tandem Sacerdos ad Altare stans, postquam ter ad Tabulam Altaris flexerat genua, cum Libro in manu ascendit suggestum, et inchoavit sermonem a Divina Trinitate, et exclamavit, 2 O quantum Mysterium, quod Deus in Altissimo genuerit Filium ab aeterno, et per Illum eduxerit Spiritum Sanctum, qui Tres conjunxerunt se per Essentiam, at sejunxerunt se per proprietates, quae sunt Imputatio, Redemptio et Operatio; sed si haec intuemur ratione, caligat visus, et ante illum fit macula, sicut ante oculum ejus qui intuitum figit in nudo Sole; quare, mi Auditores, quoad hoc captemus intellectum sub obedientia fidei.
[4] Post haec, iterum exclamavit, dicens, O quantum Mysterium est Sancta Fides nostra, quae haec est, quod Deus Pater imputet justitiam Filii, et mittat Spiritum Sanctum, qui ex illa imputata operatur auctoramenta Justificationis, quae in summa sunt remissio peccatorum, innovatio, regeneratio, et salvatio; de cujus influxu seu actu homo non scit plus quam statua salis in quam versa est uxor Lothi, et de cujus inhabitatione seu statu non plus scit quam piscis in mari; sed mi amici, latet thesaurus in illa, ita circumseptus et reconditus ut non pateat mica ejus; quare quoad illam etiam captemus intellectum sub obedientia fidei.
[5] Post aliqua suspiria iterum exclamavit, dicens, O quantum mysterium est Electio; Electus fit cui Deus imputat fidem illam, quam ex libero placito et ex pura gratia infundit cuicunque vult et quando vult, et homo est sicut truncus cum infunditur, sed fit sicut arbor cum infusa est; verum fructus, qui sunt bona opera, quidem pendent ex arbore illa, quae in sensu repraesentativo est fides nostra, sed non usque cohaerent, quare arboris istius pretium non est ex fructu; sed quia hoc sonat sicut heterodoxon, et tamen est veritas mystica, mi Fratres, captemus intellectum sub obedientia fidei hujus.
[6] Et porro post aliquam intercapedinem, stans sicut adhuc aliquid ex memoria extraheret, continuavit dicens; ex acervo Mysteriorum depromam adhuc unum, quod est, quod homini in spiritualibus non sit granum Liberi arbitrii; dicunt enim Primates et Antistites Reguli nostri, in Theologicis suis Canonibus, quod homo in illis quae fidei et salutis sunt, quae in specie vocantur spiritualia, non possit quicquam velle, cogitare, intelligere, et ne quidem ad illa haurienda se accommodare et applicare, quare ego dico ex me, quod homo ex se de illis non aliter possit ex ratione cogitare, et ex cogitatione garrire, quam sicut psittacus, pica aut corvus, ita quod homo in spiritualibus sit vere asinus, et in naturalibus solum homo; sed mi Consocii, in hoc, ne infestet rationem vestram, ut in caeteris, captemus intellectum sub obedientia fidei; est enim Theologia nostra abyssus absque 3 fundo, in quam si immittis intellectus visum, immergeris et peribis naufragus; at usque audite, sumus nihilominus in ipsa luce Evangelii, quae alte supra capita nostra fulget; sed proh dolor, capillitia nostra, et ossa calvariae nostrae, inhibent et arcent, ne illa penetret in conclave intellectus nostri.
[7] His dictis descendit, et postquam ad Altare votiva precatus est, et finitus est Cultus, accessi ad aliquos loquentes inter se, ubi etiam Sacerdos, cui circumstantes dixerunt, gratias tibi immortales agimus propter tam magnificum ac uberem sapientia sermonem; sed tunc dixi illis, num aliquid intellexistis, et responderunt, captavimus omnia plenis auribus, sed cur quaeris Numeri intellexerimus; stupetne intellectus in talibus; et Sacerdos illis dictis addidit hoc, quia audivistis et non intellexistis, beati estis, quoniam inde vobis salus.
[8] Postea loquutus sum cum Sacerdote, et quaesivi, Numeri illi esset laurea; respondit, sum laureatus Magister, et tunc dixi, Magister, audivi te concionantem Mysteria; si illa scis et non aliquid quod continent, nihil scis; sunt enim illa modo sicut scrinia tribus seris occlusa, quae nisi aperis et introspicis, quod fiet per intellectum, nescis Numeri inibi sint pretiosa, vel Numeri vilipensa, vel num noxia; possunt esse ova aspidis, et telae araneae, secundum descriptionem apud Esajam 59:5 his dictis Sacerdos torvo vultu me aspexit; et Cultores recesserunt, et ascenderunt suos currus, inebriati paradoxis, infatuati inanitatibus et circumfusi caligine in omnibus rebus fidei et mediis salutis.
Footnotes: