214. 聖理在文字意義中, 是在其完全,神聖和能力之中
聖理(神性真理)在文字意義中, 是在其完全,神聖和能力之中, 因為在文字意義之先的意義或更內在的意義(也就是屬靈和屬天意義)同時呈現於屬世或文字意義之中, 如210, 212節所述。不過, 要解釋一下它們以何種方式同時呈現于文字意義之中。
在天國和人間, 存在兩種次序:連續和同步。連續的情形, 指自上至下,一個接一個。然而, 同步的情形, 指從內到外,一個接一個。連續的次序就像一個圓柱, 從頂端到底部逐級延伸。而同步的次序則如同眾多連貫的同心圓環(一環套一環)構成的物體, 從中央到外部表面。
[2]現在務必解釋一下, 連續的次序如何在最底層轉變為同步的次序。或者說, 連續次序的最高層次如何轉變成同步次序的最內在部分, 連續次序的最底層次如何轉變為同步次序的最外在部分。這好比將一個梯狀上升的圓柱物體壓成一個扁平的物體。於是, 同步次序就產生於連續次序, 物質世界任何事物和心靈世界一切事物都可以這樣。無論在哪裡, 凡物都有基本,中間和外在三部分, 開始部分通過中間延展並達至外在部分。不過有必要知道, 純度的不同會影響每一種次序的產生。
[3]現在我們將此現象應用到聖言上, 屬天,屬靈和屬世的影響從主那裡按著連續的次序發出, 在最後的層次上轉為同步次序。這就是聖言的屬天和屬靈意義如何呈現於其屬世意義中。一旦能理解這點, 就能理解聖言的屬世意義如何成為屬靈和屬天意義的容器,基礎和支撐。同樣, 也能明白聖善與聖理在聖言文字意義中擁有完全,神聖和能力。
由此可證明, 聖言在其文字意義之中是真正的聖言, 在其中是靈和生命。正如主所說:"我對你們所說的話, 就是靈,就是生命"(約翰福音6:63)。主以屬世的意義說出祂的話。
沒有屬世意義, 屬天和屬靈意義並非聖言, 就如同沒有身體的靈和生命, 如同沒有根基的宮殿(如第213節所說)。
214. 4. In the Literal Meaning of the Word,
Divine Truth Exists in Its Completeness, Holiness, and Power
In the literal meaning, the Word exists in its completeness, holiness, and power because, as I said above in 210, 212, the two prior or deeper meanings called the spiritual and the heavenly meanings are together in the earthly or literal meaning. I will say some more about how they come together.
Both in heaven and on earth there is a sequential arrangement and there is a simultaneous arrangement. In a sequential arrangement, one thing comes after another from the highest level down to the lowest. In a simultaneous arrangement, however, one thing is beside another from inmost to outermost. A sequential arrangement is like a column with levels that form steps from top to bottom. A simultaneous arrangement is like a collapsed object with larger and larger cylinders from the center to the outermost surface.
Now I will say how a sequential arrangement turns eventually into a simultaneous arrangement. It happens in the following way: the highest parts of a sequential arrangement become the innermost parts of a simultaneous arrangement, and the lowest parts of a sequential arrangement become the outermost parts of a simultaneous arrangement. It is like the column of steps collapsing to become a coherent flat surface. This is how something simultaneous is formed out of a succession.
This is how it is for everything in the physical world and everything in the spiritual world. Everywhere there is a primary component, a middle component, and an outermost component. The primary component extends and goes out through its middle component toward its outermost component. It is essential to understand, however, that there are different degrees of purity that affect how each arrangement comes about.
[2] Now for the Word. A heavenly influence, a spiritual influence, and an earthly influence emanate from the Lord in a sequential arrangement. On the outermost level, however, they are in a simultaneous arrangement, meaning that the Word's heavenly and spiritual meanings are together inside its earthly meaning. Once you comprehend this, you can see how the Word's earthly meaning is the foundation, container, and structural support for its spiritual and heavenly meanings. You can also see how divine goodness and divine truth have completeness, holiness, and power in the Word's literal meaning.
As all this makes clear, the Word in its literal meaning is truly the Word. Within it there is spirit and life. As the Lord says, "The words that I speak to you are spirit and are life" (John 6:63). The Lord spoke his words with an earthly meaning.
The heavenly and spiritual meanings are not the Word without the earthly meaning. They are like spirit and life without a body. As I said before (213), they are also like a palace without a foundation.
214. IV. The Divine truth in the literal sense of the Word is in its fulness, holiness and power.
The Word in its literal sense is in its fulness, holiness and power, because the two prior or interior senses, called the spiritual and celestial senses, are simultaneously present in the natural or literal sense, as stated above (210, 212). But it needs to be explained further in what way they are simultaneously present. In heaven and in the world there exist two kinds of order, successive and simultaneous order. In the case of successive order one comes after and follows the other from highest to lowest; in simultaneous order, however, one is alongside the other from inmost to outermost. Successive order is like a column which spreads out in steps from top to bottom; but simultaneous order is like an object made up of cohering rings from centre to outermost surface.
[2] It must now be explained how at the lowest level successive order becomes simultaneous. It is like this. The highest levels of a successive order become the inmost parts of a simultaneous order, and the lowest levels of a successive order become the outermost parts of a simultaneous order. This can be illustrated by a stepped column subsiding to become a coherent object in a single plane. So the simultaneous is formed from the successive, and this operates in every single thing in the natural world, and in every single thing in the spiritual world. For everywhere there is a first, middle and last, and the first reaches out through the middle and advances towards its last. But it needs to be clearly understood that it is degrees of purity which determine the development of either order.
[3] Now if we apply this to the Word, the celestial, spiritual and natural proceed from the Lord in successive order, and are in simultaneous order at the last level. So that is how the celestial and spiritual senses of the Word are simultaneously present in its natural sense. Once this has been grasped, it can be seen how the natural sense of the Word is the container, basis and support of its spiritual and celestial senses, as well as how Divine good and Divine truth are present in the literal sense of the Word in their fulness, holiness and power. From this it can be established that the Word in its literal sense is the real Word, for it contains in itself spirit and life. This is what the Lord said:
The words which I speak to you are spirit and life, John 6:63.
For the Lord uttered His words in their natural sense. The celestial and spiritual senses without the natural sense are not the Word, for that would be like spirit and life without a body; and they are (as said before in 213) like a palace which has no foundations.
214. IV. IN THE SENSE OF THE LETTER OF THE WORD DIVINE TRUTH IS IN ITS FULNESS, ITS HOLINESS, AND ITS POWER.
In the sense of the letter the Word is in its fullness, its holiness, and its power, because the two prior or interior senses, which are called spiritual and celestial, exist simultaneously in the natural sense which is the sense of the letter (as stated above, n. 210, 212). How they exist simultaneously shall be further explained. In heaven and in the world there is successive order and there is simultaneous order. In successive order one thing succeeds and follows another from the highest down to the lowest; but in simultaneous order one thing stands next to another from inmosts even to outermosts. Successive order is like a column arranged in steps from summit to base; while simultaneous order is like a work coherent with the circumferences from the center even to the outmost surface. I will now explain how successive order becomes simultaneous order in the outmost. It is done as follows: the highest things of successive order become the inmost things of simultaneous order; and the lowest things of successive order become the outermost things of simultaneous order; comparatively as a column arranged in steps when it subsides becomes a body coherent in a plane. Thus is the simultaneous formed from the successive, and this in each and all things both of the natural world and of the spiritual world; for there is everywhere a first, a middle, and a last, and the first tends and passes through the middle to its last. But it must be clearly understood that there are degrees of purity in accordance with which both of these orders are determined.
[2] Now in respect to the Word: the celestial, the spiritual, and the natural go forth from the Lord in successive order; and in the outmost they exist in simultaneous order; and thus the celestial and spiritual senses of the Word exist simultaneously in its natural sense. When this is comprehended it can be seen how the natural sense of the Word is the containant, the basis, and the support of its spiritual and celestial senses; also how the Divine good and truth are in the sense of the letter of the Word in their fullness, their holiness and their power. From all this it is clear that the Word is the real Word in the sense of the letter, for inwardly in this there is spirit and life. This is what the Lord says:
The words that I speak unto you, they are spirit and they are life (John 6:63);
for the words of the Lord were spoken in the natural sense. The celestial and spiritual senses separated from the natural sense are not the Word; for they are like spirit and life without a body, and are like a palace without a foundation (as said above, n. 213).
214. IV. THE DIVINE TRUTH, IN THE SENSE OF THE LETTER OF THE WORD, IS IN ITS FULNESS, ITS SANCTITY, AND ITS POWER.
The Word, in the sense of the Letter, is in its fulness, its sanctity, and its power, because the two prior or interior senses, called the spiritual and the celestial, are simultaneously in the natural sense, which is the sense of the Letter, as was said above,210, 212; but how they are present simultaneously will now be shown at greater length. In heaven and in the world there are two kinds of order, a successive order and a simultaneous order; in successive order one thing succeeds and follows after another, from the highest to the lowest; but in simultaneous order one thing exists side by side with another, from what is inmost to what is outmost. Successive order is like a column with steps from highest to lowest; while simultaneous order is like a work coherent in concentric circles from the centre even to the last surface. We will now state how successive order becomes in the ultimate or last form simultaneous order. The highest things of successive order become the inmost of simultaneous order, and the lowest things of successive order become the outmost of simultaneous order, just as if a column of steps were to sink down and form a coherent body in a plane. Thus the simultaneous is formed from the successive; and this is so in all things both in the natural and in the spiritual world, in general and in particular. For everywhere there is a first, a middle and a last, the first passing through the middle and proceeding to the last. It should, however, be clearly understood that there are degrees of purity, according to which each order is constituted.
Apply this now to the Word. The celestial, the spiritual and the natural proceed from the Lord in successive order, and in the ultimate or last form they are in simultaneous order; thus, then, the celestial and the spiritual senses of the Word are simultaneously in its natural sense. When this is understood it may be seen how the natural sense of the Word is the containant, the basis, and the support of its spiritual and celestial senses; and also how Divine Good and Divine Truth are, in the sense of the Letter of the Word, in their fulness, their sanctity, and their power. From this it may be evident that the Word is the Word itself in its sense of the Letter, for within this there reside spirit and life. This is meant by what the Lord says:
"The words that I speak unto you, they are spirit, and they are life" John 6:63;
for the Lord spoke His words in the natural sense. The celestial and spiritual senses are not the Word, without the natural sense; for so they are like spirit and life without a body; or, as has been said above in213, like a palace which has no foundation.
214. IV. Quod Divinum Verum in Sensu literae Verbi, sit in suo Pleno, in suo Sancto, et in sua Potentia.
Quod Verbum in Sensu literae sit in suo Pleno, in suo Sancto, et in sua Potentia, est quia bini Sensus priores seu interiores, qui vocantur Spiritualis et Coelestis, in Sensu naturali, qui est Sensus literae, sunt simul, ut supra 210 et 212, dictum est; sed quomodo sunt simul, porro dicetur. Datur in Coelo et in Mundo Ordo successivus, et Ordo simultaneus; in Ordine successivo succedit et sequitur unum post alterum, a supremis usque ad infimum; in Ordine autem simultaneo est unum juxta alterum, ab intimis usque ad extima. Ordo successivus est sicut Columna cum gradibus a summo ad imum; at Ordo simultaneus est sicut opus cohaerens cum peripheriis a Centro usque ad ultimam superficiem.
[2] Nunc dicetur, quomodo Ordo successivus fit in Ultimo Ordo simultaneus; fit hoc modo; suprema Ordinis successivi fiunt intima Ordinis simultanei, et infima Ordinis successivi fiunt extima Ordinis simultanei; est comparative sicut Columna graduum subsidens fit Corpus cohaerens in plano. Ita formatur Simultaneum a Successivo, et hoc in omnibus et singulis Mundi naturalis, et in omnibus et singulis Mundi spiritualis, nam ubivis est Primum, Medium et Ultimum, ac Primum per Medium tendit et vadit ad suum Ultimum: sed probe intelligendum est, quod sint puritatis gradus, secundum quos fit uterque Ordo.
[3] Nunc ad Verbum; Coeleste, Spirituale et Naturale, procedunt a Domino in Ordine successivo, et in Ultimo sunt in Ordine simultaneo; ita nunc Sensus coelestis et spiritualis Verbi sunt in Sensu ejus naturali simul. Dum hoc comprehenditur, videri potest, quomodo Sensus naturalis Verbi est continens, basis et firmamentum Sensus spiritualis et coelestis ejus; tum quomodo Divinum bonum et Divinum verum in Sensu literae Verbi est in suo Pleno, in suo Sancto, et in sua Potentia. Ex his constare potest, quod Verbum sit ipsum Verbum in suo Sensu literae, in hoc enim intus est spiritus et vita: hoc est, quod Dominus dicit, Verba, quae Ego loquor vobis, Spiritus et Vita sunt, Johannes 6:63, Dominus enim verba sua in Sensu naturali loquutus est. Sensus coelestis et spiritualis non sunt Verbum absque Sensu naturali, sunt enim sicut spiritus et vita absque corpore; et sunt, ut prius 213, dictum est, sicut Palatium cui non fundamentum.