361.对信主，同时仁爱邻舍之人而言，属灵的在属世的里面，结果，他们里面的属世自我变得透明。一旦意识到这一点，人就会明白，属世自我越透明，人在属灵的事上就越智慧，因而在属世的事上也越智慧。因为当他思考、阅读或听闻某事时，心里就能明白这事是不是真的。他的这种直觉来自主，主是流入其理解力高层的属灵之热和光的源头。
人的信与仁越属灵，他就越远离自我，不再关注自己、回报或酬劳，而只以感知信之真理和实践爱之善行为乐。这灵性越增长，这快乐就越变成幸福；这是他救恩的源头，也就是所谓的永生。此时，人所处的状态好比世上最漂亮、最美丽的景象；事实上，在圣言中，它就是用这些东西来描绘的。如，它被比作果树和果园，开满鲜花的草地，宝石，美味，婚礼，以及节日和庆典。
相反，当属世的在属灵的里面，因而人的内在是一个魔鬼，而外在却象天使时，他好比躺在名贵镀金木棺材里的死人；还好比穿着人的衣服、乘坐在豪华马车里的骷髅；又好比建得如戴安娜神庙的坟墓里的尸体；他的内在可被描绘为洞穴中的一窝毒蛇，而他的外在就象色彩斑斓的蝴蝶，将污秽的卵产在好树的叶子上，从而毁坏果子。这样的内在好比老鹰，而外在好比鸽子，他们的信和仁好比老鹰追逐逃跑的鸽子，最终鸽子疲惫了，于是老鹰就俯冲下来，将它吞食了。
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361. 對主有信,對鄰舍有義之人, 屬靈在他的屬世自我的裡面, 結果他的屬世自我變得透明。這屬世自我越透明, 對屬靈之事就越有智慧。對屬世之事也越來越有智慧, 因為當他思考,閱讀或聽到某些事時, 自己能在內心明白是真是假。這樣臨到他的感知由主而來, 祂是屬靈之光熱的源頭, 這光熱流入到他認知的較高層級。
[2]一個人的信與義越是屬靈, 他越遠離自私, 不再只關注自己,回報或獎賞, 而是以感知真理和踐行善舉為樂(理與信相關, 善與義相關)。當這人的屬靈成份越是增長, 這樣的快樂就變得越是幸福。這樣的過程便是拯救的來源, 被稱為永生。
人的如此狀態好比世上最美麗動人的景象。事實上, 在聖言中就是這樣比方的。例如, 好比碩果累累的果樹, 到處是果樹的園子, 開滿鮮花的草地, 還好比寶石,佳餚。這樣的狀態還好比婚禮與節日,以及相關的慶典。
[3]相反, 也就是人的屬世自我在屬靈的裡面, 人因而內心是魔鬼, 外在如天人, 他就好比一個死人躺在由名貴木材製成的鍍金棺材中。他還好比一具髑髏穿著衣裳, 像人一樣坐在一輛華貴的馬車中環遊。也好比一具墳墓中的死屍, 墳墓造得如同皇陵。實際上, 他的內在狀態如同一窩毒蛇, 而外表卻像色彩斑斕的蝴蝶; 卻把它們污穢的卵產在結好果子的樹上, 最後將果實荒廢耗盡。這樣的內在狀態還好比一隻鷹, 外在狀態卻如同一隻鴿子; 於是此人的信與義就如同鷹飛在一隻想逃脫的鴿子上空, 最後鴿子疲憊了, 於是這只鷹飛沖而下逮住鴿子並將它吞食。
主,義與信成為一, 正如人的生命,意志與認知為一; 如果分開, 各自崩潰如同珍珠碎為粉末
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361. People who have faith in the Lord and goodwill toward their neighbor have spirituality within their earthly self, and as a result their earthly self becomes translucent. Once we realize this, we can see that the more translucent their earthly self becomes, the more wisdom they have about spiritual things. They also have more wisdom about earthly things, because as they are thinking, reading, or hearing about something, they see inside themselves whether it is true or not. This is an awareness they have from the Lord as spiritual light and heat flow down from him into the higher sphere of their intellect.
[2] The more spiritual our faith and our goodwill become, the more we are drawn away from our self-centeredness. We do not focus on ourselves, on payment, or on reward; we focus only on the pleasure of perceiving truths that relate to faith and doing good actions that relate to love. The more our spirituality increases, the more blissful that pleasure becomes. This process is the source of our salvation, which is called eternal life.
This human state is comparable to the things that are most beautiful and most pleasant in our world. In fact, it is compared with them in the Word. It is compared to fruit-bearing trees, and the gardens in which they stand; flowering fields; precious stones; and exquisite food. This state is also compared to weddings and the festivities and celebrations that follow them.
[3] When this state is upside-down, however - that is, when an earthly self lies within our spirituality, and therefore we are inwardly devils although we are outwardly angels - then our state is comparable to a dead person in a coffin made out of precious, gilded wood. This state is also like a skeleton dressed up in someone's clothes riding around in a magnificent carriage. It is like a corpse in a tomb that is built like the temple of Diana. Our inner self can be pictured as a mass of snakes in a cave, while our outer self is like butterflies whose wings are tinged with colors of every kind; yet these butterflies glue their polluted eggs to the leaves of productive trees, with the result that the fruit is consumed. In this state our inner self could be compared to a hawk, and our outer self to a dove: our faith and goodwill are like a hawk flying over a fleeing dove that eventually becomes worn out; then the hawk flies down and devours it.
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361. When therefore it is appreciated that the spiritual is within the natural in the case of those who are in faith in the Lord and at the same time charity towards the neighbour, and that this makes their natural diaphanous, it follows that a person is to that extent wise in spiritual matters, and consequently also in natural matters. For when he thinks or reads or hears anything, he sees inwardly in himself whether it is the truth or not. This perception comes to him from the Lord, who is the source of the spiritual light and heat flowing into the upper level of his understanding.
[2] In so far as a person's faith and charity become spiritual, so far is he withdrawn from the self and does not have in view himself, a reward or recompense, but only the delight of perceiving the truths which make up faith and of performing the good actions which make up love. In so far as that spirituality is increased, so far does that delight become blessedness; this is the source of his salvation, which is what is called everlasting life. The state a person is then in can be compared with the loveliest and most beautiful sights in the world; indeed it is compared with these in the Word. For instance, it is compared with fruit-trees and gardens full of them, with flowery meadows, with precious stones, with delicious food, and with weddings, as well as festivities and celebrations.
[3] In the opposite case, however, that is, when the natural is within the spiritual, and the person is consequently inwardly a devil, though outwardly like an angel, then he can be compared with a dead man in a casket of costly and gilded wood. He can also be compared with a skeleton dressed up in clothes like a person and riding in a splendid carriage; and also with a corpse in a tomb built like the temple of Diana. 1 In fact his internal state can be represented as like a knot of snakes in a pit, but his external state as like butterflies with wings displaying every sort of colour, but which stick their filthy eggs on the leaves of useful trees, so that their fruit is eaten up. In fact, their internal can be compared with a hawk, and their external with a dove; then the person's faith and charity are like the hawk flying above a dove which is trying to get away, and at length it tires, whereupon the hawk pounces and devours it.
Footnotes:
1. A reference to the celebrated temple of Diana or Artemis at Ephesus, one of the wonders of the ancient world.
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361. When it is thus known that the spiritual is inwardly in the natural in those who are in faith in the Lord, and at the same time in charity toward the neighbor, and consequently the natural in them is transparent, it follows that to the same extent man is wise in spiritual things, and therefrom in natural things; for when he thinks about or hears or reads anything, he sees interiorly within himself whether it is the truth or not. This he perceives from the Lord, from whom spiritual light and heat flow into the higher sphere of his understanding.
[2] So far as faith and charity in man become spiritual, he is withdrawn from his own, and ceases to look to himself or to reward or remuneration, and looks solely to the delight in perceiving the truths of faith and doing the good works of love; and so far as this spirituality increases, that delight becomes blessedness. From this is man's salvation, which is called eternal life. This state of man may be compared with the most beautiful and charming things in the world, and in the Word is compared with them, as for instance, with fruitful trees and the gardens in which they are, with flowery fields, with precious stones, with delicacies, with nuptials and their festivities and rejoicings.
[3] But when the reverse is the case, that is to say, when the natural is inwardly in the spiritual, and consequently the man in his internals is a devil, but in his externals is like an angel, he may be compared to a dead man in a coffin of costly and gilded wood; he may also be compared to a skeleton adorned with clothing like a man, and drawn about in a magnificent carriage; or to a corpse in a sepulchre built like the temple of Diana; and his internal may be pictured even as a nest of serpents in a cavern, and his external as butterflies whose wings are tinted with all kinds of colors, but which nevertheless stick foul eggs to the leaves of useful trees, and so destroy the fruit. Or the internal of such may be compared to a hawk, and their external to a dove, and their faith and charity to a hawk pursuing a fleeing dove, which at length he wearies and then darts upon and devours.
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361. When, therefore, it is known that the spiritual is within the natural with those who have faith in the Lord, and who are also in charity towards their neighbor, and that their natural is consequently translucent, it follows that a man is proportionately wise in spiritual things and hence also in natural things; for when he considers, or reads, or hears anything, he sees interiorly within himself whether it is truth or not. This perception is from the Lord, from whom spiritual light and heat flow into the higher sphere of his understanding.
[2] So far as faith and charity in a man become spiritual, he is withdrawn from his proprium; and he regards neither himself, nor reward, nor recompense, but only the delight of perceiving the truth of faith, and of doing the good of charity. As this spirituality increases, this delight becomes for him blessedness. From this is man's salvation, which is called eternal life. This state of a man may be compared to the most beautiful and pleasant things on earth; and it is so compared in the Word, for example, to fruit-bearing trees and to the gardens in which they grow, to fields full of flowers, to precious stones, to delicacies, and also marriages, festivities and rejoicings.
[3] However, when the reverse is the case, that is, when the natural is interiorly within the spiritual, and man as to his internals is consequently a devil, although as to his externals like an angel, he may be compared to a dead man in a coffin of costly wood overlaid with gold; to a skeleton dressed up in robes like a man, borne along in a splendid coach; or to a corpse laid in a sepulchre built like the temple of Diana. 1 Indeed, the internal of such a man may be represented by a nest of serpents in a cave, but his external by butterflies with wings of every color, which fasten their obnoxious eggs to the leaves of useful trees, to the destruction of their fruits. Nay, his internal man may be compared to a hawk and his external to a dove, and his faith and charity to the flight of the hawk over the fleeing dove, which it wears out at last, and then swoops down upon her and devours her.
Footnotes:
1. Diana, sister of Apollo, goddess of the chase.
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361. Dum itaque scitur, quod spirituale sit intus in naturali apud illos qui in fide sunt in Dominum, et simul in Charitate erga proximum, et quod inde Naturale apud illos sit diaphanum, sequitur, quod homo tantum in spiritualibus sapiat, et quoque inde tantum in naturalibus, videt enim intus in se dum cogitat aut aliquid legit et audit, Numeri veritas sit vel non; percipit hoc ex Domino, a quo lux et calor spiritualis in intellectus ejus sphaeram superiorem influit.
[2] Quantum apud hominem Fides et Charitas fiunt spirituales, tantum ille abstrahitur a proprio, et non spectat se, mercedem et remunerationem, sed solummodo jucundum percipiendi Vera fidei, et faciendi bona amoris; et quantum spiritualitas illa augetur, tantum illud jucundum fit beatum; ex hoc est salus ejus, quae vocatur vita aeterna. Hic status hominis comparari potest cum pulcherrimis et amaenissimis in Mundo, et quoque cum illis in Verbo comparatur, sicut cum fructiferis Arboribus, cumque Hortis in quibus illae; cum Campis floriferis; cum Lapidibus pretiosis; cumque Cupediis; et quoque cum Nuptiis, et tunc Festivitatibus et Laetificationibus.
[3] Quando autem inversum est, scilicet dum Naturale est intus in Spirituali, et inde homo in Internis suis est Diabolus, et in Externis sicut Angelus, tunc comparari potest cum Mortuo in loculo ex pretioso ligno et aurato: comparari etiam potest cum Sceleto ornato vestibus sicut homo, et vecto in Curru magnifico; et quoque cum Cadavere in sepulchro aedificato sicut Templum Dianae: imo Internum ejus simile potest sisti glomo serpentum in caverna, at Externum ejus papilionibus, quorum alae sunt tinctae coloribus omnis generis, qui tamen spurca ova agglutinant foliis arborum usus, ex quibus fructus illarum consumuntur. Imo Internum illorum comparari potest cum Accipitre, et Externum eorum cum Columba, et ejus Fides et Charitas cum Accipitris volatu supra columbam fugientem, quam demum delassat, et tunc involat et devorat.