34.神性的无限在人里面如同在自己的形像中。这从圣言中明显可知，我们在那里读到：
神说，我们要照着我们的形像，按着我们的样式造人。神就照着自己的形像造人，乃是照着祂的形像造男造女。（创世记1:26，27）
由此可知，人是能接受神的器官，并且作为一个器官，它的性能取决于它的接受能力。人的心智使得人成为人，并决定了他在何等程度上成为人，它照着这三个层级被划分为三个区域。最高层天堂的天使所在的属天区域在第一层；中间天堂的天使所在的属灵区域在第二层；最低层天堂的天使所在的属世区域在第三层。
照着这三个层级被划分的人的心智是神性流注的容器。然而，神性流注不会超出人预备道路或打开门的程度。若人预备道路或打开门的程度达到最高层或属天层，那他就真正成为神的形像了，死后会成为最高层天堂的天使。但若他预备道路或打开门的程度只达到中间层或属灵层，他也会成为神的形像，但不那么完美，死后会成为中层天堂的天使。但若人预备道路或打开门的程度仅达到最低层或属世层，那么如果他真正虔诚地承认并敬拜神，那他会在最低程度上成为神的形像，死后成为最低层天堂的天使。
然而，若他不承认神，不真正虔诚地敬拜祂，他就脱去了神的形像，变得象动物，只享有理解因而说话的能力。然后，若他关闭与属天的最高层相对应的最高属世层，那么他的爱变得象地上的走兽。若他关闭了与中间属灵层相对应的中间属世层，他的爱就变得象狐狸，其理解力视觉变得象夜鸟。但是，若他也关闭了最低的属世层的属灵部分，他的爱就变得象野兽，其对真理的理解力变得象条鱼。
神性生命通过来自天使天堂的太阳的流注驱使人类行动，它好比世间太阳之光照射透明物体。在最高层接受生命的方式就象光射入钻石；在第二层接受生命的方式就象光射入水晶；在最低层接受生命的方式则好比光射入玻璃或透明膜。但是，若最低层的属灵部分完全关闭，也就是否认神、敬拜撒旦时的情形，从神接受生命的方式就象光落到世上的黑色或不透明的物体上，如腐烂的木头、或沼泽地、或粪堆等等。这时，人就变成属灵的死尸。
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34. 神性的無限在人之中尤如在其形像之中, 可從聖言中明顯看到, 我們讀到, 上帝說:"我們要照著我們的形像, 按著我們的樣式造人。"上帝就照著自己的形像造人, 乃是照著祂的形像造男造女(創世記1:26-27)。
由此可知, 人是上帝的接受器, 照著接受上帝的程度如何來決定這人如何。讓人成為人的是人的思想。思想按照三個層次而形成三個區域:第三層, 也是最高層天國天人的, 其思想是屬天的; 第二層, 也是中間層天國天人的, 其思想是屬靈的; 第一層, 也是最底層天國天人的, 其思想是屬世的。
[2]按著這三個層次構成的思想, 是神性流注的容器。然而, 神性流注不會超出人預備的道路或所開之門。倘若人所預備的道路或所開之門達到第三層或屬天層, 這人就真正成了上帝的形像了, 死後就成為最高層天國的天人。倘若人所預備的道路或所開之門只達到中間層或屬靈層, 他成為上帝的形像, 但沒有那麼完全, 死後成為中間層天國的天人。倘若人所預備的路或所開之門只達到最低層或屬世層, 如果人承認上帝並虔誠敬拜祂, 也成為上帝的形像(只是在最低層次上), 死後成為最底層天國的天人。但是, 倘若人不承認上帝,並不實際虔誠地敬拜祂, 這人就脫掉了上帝的形像,變得如同動物。與動物相比, 只是享有思考的能力,因而能說話而已。
[3]神性生命藉著心靈世界的太陽光熱的照射來驅動人類, 好比世間太陽之光照射透明物體。對生命接受的最高層級, 就像光射入一鑽石; 對生命接受的第二層, 就像光射入水晶; 對生命接受的最底層, 好比光射入玻璃。但是, 當這些層次被完全關閉時, 就是否定上帝,敬拜撒旦, 對源自上帝生命的接受就如同光射入一些不透光之物, 例如腐爛的木頭,或沼澤地,或糞肥等等, 人就變成屬靈的死屍。
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34. In people, the Infinite Divine is present the way something is present in an image of itself. The Word shows this, when we read the following:
Finally God said, "Let us make human beings in our image, according to our likeness. " Therefore God created human beings in his own image; in the image of God he created them. (Genesis 1:26-27)
From this statement it follows that human beings are organisms that are open to God, and organisms whose quality depends on their response.
[2] The human mind - the source and determiner of our humanness - has been formed into three areas to match three levels. On the first level the human mind is heavenly; angels of the highest heaven are on that level. On the second level it is spiritual; angels of the middle heaven are on that level. On the third level it is earthly; angels of the lowest heaven are on that level.
Organized as it is to accommodate these three levels, the human mind is a vessel for receiving divine inflow. Yet what is divine does not flow in beyond our smoothing of the way [Isaiah 40:4] or our opening of the door [Revelation 3:20]. If we smooth the way and open the door all the way to the highest level, the heavenly one, then we truly become an image of God. After death we will become an angel of the highest heaven. If we smooth the way or open the door only to the middle or spiritual level, then we still become an image of God, but one that is not as complete. After death we will become angels of the middle heaven. But if we smooth the way or open the door only to the lowest or earthly level, then we become an image of God at the lowest level, provided we acknowledge God and worship him with acts of devotion. After death we will become angels of the lowest heaven.
If we do not acknowledge God and do not worship him with acts of devotion, we divest ourselves of the image of God and become like one type of animal or another, except for the fact that we still enjoy the ability to understand and therefore to speak. If under those circumstances we close our highest earthly level, which corresponds to the highest heavenly level, we become like farm animals in what we love. If we close our middle earthly level, which corresponds to the middle spiritual level, we become like foxes in what we love, and like birds that come out in the evening, as far as our intellectual discernment goes. If we close even our lowest earthly level to its spiritual counterpart, we become like wild animals in what we love and like fish in our understanding of truth.
[3] Divine life flows in from the sun of the angelic heaven and energizes us much the way light from our sun flows into a transparent object. Our highest level receives life the way light flows into a diamond; our second level receives life the way light flows into a crystal; our lowest level receives life the way light flows into translucent glass or parchment.
If the lowest degree is totally closed spiritually, as happens when we deny the existence of God and worship Satan, life flows into us from God much the way light flows into opaque things on earth: rotten wood, swamp sod, dung, and so on. At that stage we become spiritual cadavers.
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34. The Divine Infinite is present in human beings as in images of itself, as is evident from the Word, where we read:
At length God said, Let us make man in our image, after our likeness; so God created man in His own image, in the image of God He created him, Genesis 1:26-27 From this it follows that a human being is an organ capable of receiving God, and that its capability as an organ depends upon its capacity to receive. The human mind, which determines that a human being is human and how far he is so, is organised into three zones in accordance with the three degrees. In the first degree is the celestial zone, in which are the angels of the highest heaven; in the second degree is the spiritual zone in which are the angels of the middle heaven; and in the third degree is the natural zone in which are the angels of the lowest heaven.
[2] The human mind, organised as it is according to those three degrees, is a means of receiving Divine influence, but the Divine influence does not penetrate further than the extent to which a person clears the way or opens the door. If he does so up to the highest or celestial degree, then a person truly becomes an image of God, and after his death an angel of the highest heaven. But if he clears the way or opens the door only to the middle or spiritual degree, then although he becomes an image of God it is not to such a pitch of perfection, and after his death he becomes an angel of the middle heaven. But if he clears the way or opens the door only to the lowest or natural degree, then if he acknowledges God and worships Him with true piety, he becomes an image of God in the lowest degree, and after his death becomes an angel of the lowest heaven.
[3] If, however, he does not acknowledge God and worship Him with true piety, he puts off the image of God and becomes like an animal, apart from possessing the faculty of understanding and therefore of speech. If he then shuts off the highest natural degree, which corresponds to the highest celestial, he becomes so far as love is concerned like an animal. If he shuts off the middle natural degree, which corresponds to the middle spiritual, he becomes so far as love is concerned like a fox, and as far as the sight of the understanding is concerned like a nocturnal bird. But if he also shuts off the spiritual part of the lowest natural degree, he becomes so far as love is concerned like a savage beast, and as far as his understanding of truth is concerned like a fish.
[4] Divine Life, which by radiation from the sun of the heaven of angels makes human beings act, can be compared with the light from the sun of this world and its radiation affecting a diaphanous object. The way life is received in the highest degree is like light striking a diamond; in the second degree like light striking a crystal, and in the lowest degree like light striking glass or a transparent membrane. But if the spiritual part of this degree is totally shut off, which happens when the existence of God is denied and Satan is worshipped, the way life from God is received is like light falling upon dark objects on earth, such as rotten wood or a lump of mud or dung, and so on. For then a person becomes a spiritual corpse.
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34. That the infinite Divine is in men as in its images is evident from the Word, where we read:
And God said, Let us make man in Our image, after Our likeness. So God created man into His own image, into the image of God created He him (Genesis 1:26, 27).
From this it follows that man is an organic form recipient of God, and is an organic form that is in accordance with the kind of reception. The human mind, which makes man to be man, and in accordance with which man is man, is formed into three regions in accordance with the three degrees; in the first degree, in which also are the angels of the highest heaven, the mind is celestial; in the second degree, in which are the angels of the middle heaven, it is spiritual; and in the third degree, in which are the angels of the lowest heaven, it is natural.
[2] The human mind, organized in accordance with these three degrees, is a receptacle of Divine influx; nevertheless, the Divine flows into it no further than man prepares the way or opens the door. If man does this as far as to the highest or celestial degree he becomes truly an image of God, and after death an angel of the highest heaven; but if he prepares the way or opens the door only to the middle or spiritual degree, he becomes an image of God, but not in the same perfection; and after death he becomes an angel of the middle heaven. But if man prepares the way or opens the door only to the lowest or natural degree, in case he acknowledges God and worships Him with actual piety he becomes an image of God in the lowest degree, and after death an angel of the lowest heaven. But if man does not acknowledge God and does not worship Him with actual piety he puts off the image of God and becomes like some animal, except that he enjoys the faculty of understanding, and consequently of speech; and if he then closes up the highest natural degree, which corresponds to the highest celestial, he becomes as to his loves like a beast of the earth; and if he closes up the middle natural degree, which corresponds to the middle spiritual degree, he becomes in his love like a fox, and in his Intellectual Vision like a bird of night; while if he also closes up the lowest natural degree in its relation to his spiritual he becomes in his love like a wild beast, and in his understanding of truth like a fish
[3] The Divine life that actuates man by means of the influx from the sun of the angelic heaven may be compared to light from the world's sun and its influx into a transparent object-the reception of life in the highest degree to the influx of light into a diamond; the reception of life in the second degree to the influx of light into a crystal; and the reception of life in the lowest degree to the influx of light into glass or a transparent membrane; but when this degree in relation to his spiritual is wholly closed up, which is the case when God is denied and Satan is worshiped, the reception of life from God may be compared to the influx of light into the opaque things of the earth, as rotten wood, or marshy ground, or dung, and so on, for the man then becomes a spiritual corpse.
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34. That the Infinite Divine is in men, as in its images, is evident from the Word, where it is written:
"And God said, Let us make man in our image, after our likeness... So God created man in His own image, in the image of God created He him" Genesis 1:26-27; from which it follows that man is an organ recipient of God, and that he is an organ according to the quality of his reception. The human mind, from which and according to which man is man, is formed into three regions according to three degrees. In the first degree it is celestial, in which are the angels of the highest heaven. In the second degree it is spiritual, in which are the angels of the middle heaven, and in the third degree it is natural, in which are the angels of the lowest heaven.
[2] The human mind, organized according to these three degrees, is a receptacle of Divine influx; but the Divine flows in only as far as a man prepares the way, or opens the door. If he does this to the highest or celestial degree, then the man becomes truly an image of God, and after death, an angel of the highest heaven; but if he prepares the way, or opens the door, only to the middle or spiritual degree, then the man becomes indeed an image of God, but not so perfectly, and after death he becomes an angel of the middle heaven; but if he prepares the way, or opens the door, only to the lowest or natural degree, then the man, if he acknowledges God and worships Him with real piety, becomes an image of God in the lowest degree, and after death becomes an angel of the lowest heaven. If, however, he does not acknowledge God, and does not worship Him with real piety, he puts off the image of God, and becomes like some animal, except that he still enjoys the faculty of understanding, and thence of speech. If he then closes the highest natural degree, which corresponds to the highest celestial, he becomes, as to his love, like a beast of the earth; but if he closes the middle natural degree, which corresponds to the middle spiritual, he becomes as to his love, like a fox, and as to his intellectual sight, like a nocturnal bird; but if he also closes the lowest natural degree with respect to what is spiritual there, he becomes, as to his love, as a wild beast, and as to his understanding of truth, like a fish.
[3] The Divine Life, which animates man by influx from the Sun of the angelic heaven, may be compared to the light of the sun of this world and its influx into a transparent object. The reception of that life in the highest degree may be compared to the influx of light into a diamond, its reception in the second degree to the influx of light into a crystal, and its reception in the lowest degree to the influx of light into glass or into a transparent membrane. If, however, this degree were to be quite closed with respect to what is spiritual there, as happens when God is denied and satan worshiped, the reception of life from God may be compared to the influx of light into the opaque substances of the earth, such as rotten wood, the putrid vegetation of a marsh, filth, and so on; for man then becomes a spiritual corpse.
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34. Quod Infinitum Divinum sit in hominibus ut in suis imaginibus, constat ex Verbo, ubi legitur hoc, "Tandem dixit Deus, faciamus hominem in Imagine nostra, secundum similitudinem nostram; creavit itaque Deus hominem in Imaginem suam, in imaginem Dei creavit illum," Genesis 1:26-27, ex quibus sequitur, quod homo sit Organum recipiens Dei, et quod sit Organum secundum quale receptionis. Mens humana, ex qua et secundum quam homo est homo, in tres Regiones secundum tres gradus formata est; in Primo gradu est illa coelestis, in quo etiam sunt Angeli supremi Coeli; in Secundo gradu est illa spiritualis, in quo etiam sunt Angeli medii Coeli; et in Tertio gradu est illa naturalis, in quo etiam sunt Angeli ultimi Coeli;
[2] Mens humana secundum tres illos gradus organizata, est receptaculum Divini influxus, sed usque Divinum non ulterius influit, quam sicut homo explanat viam, seu aperit januam; si hoc facit usque ad supremum seu coelestem gradum, tunc homo fit vere imago Dei, et post mortem fit Angelus supremi Coeli; at si explanat viam seu aperit januam modo ad medium seu spiritualem gradum, tunc homo quidem fit imago Dei, sed non in illa perfectione, et post mortem fit Angelus medii Coeli; at si modo explanat viam, seu aperit januam solum ad ultimum seu naturalem gradum, tunc homo, si agnoscit Deum, et Illum pietate actuali colit, fit imago Dei in ultimo gradu, et post mortem fit Angelus ultimi Coeli:
[3] at si non agnoscit Deum, et non colit Illum pietate actuali, exuit imaginem Dei, et fit similis 1 cuidam animali, praeter quod gaudeat facultate intelligendi et inde loquendi; si tunc occludit gradum supremum naturalem, qui correspondet supremo coelesti, fit quoad amorem similis bestiae terrae; at si occludit medium gradum naturalem, qui correspondet medio spirituali, fit quoad amorem sicut vulpis, et quoad visum intellectus sicut avis vesperae; at si etiam ultimum gradum naturalem quoad spirituale ejus occludit, fit quoad amorem sicut fera, et quoad intellectum veri sicut piscis.
[4] Vita Divina, quae per influxum ex Sole Coeli Angelici actuat hominem, comparari potest cum Luce ex Sole Mundi, et cum ejus influxu in objectum diaphanum; receptio vitae in supremo gradu cum influxu lucis in adamantem; receptio vitae in secundo gradu cum influxu lucis in chrystallum, et receptio vitae in ultimo gradu cum influxu lucis in vitrum, aut in membranam transparentem; at si hic gradus quoad ejus spirituale prorsus occluderetur, quod fit dum negatur Deus, et colitur satanas, receptio vitae a Deo comparari potest cum influxu lucis in opaca terrae, ut in lignum putre, aut in cespitem paludis, aut in fimum, et sic porro; fit enim homo tunc cadaver spirituale.
Footnotes:
1. Prima editio: simulis.