364. ⑴主以其全部的圣爱、全部的圣智，因而全部的神性生命流入每个人。我们在创世记中读到，人是照着神的形像和样式造的，神将生气吹在他鼻孔里（创世记1:27；2:7）。这样的描述意味着人并非生命本身，只是生命的器官而已。神无法创造像祂自己的另一人；若可以，就会有和人一样多的神。祂也无法创造生命，就象光也无法被创造一样。但是，祂能将人造为接受生命的形式，就象祂将眼睛造为接受光的形式一样。神过去不能，现在也不能分割自己的本质，因为它是一体不分的。因此，既然唯独神是生命，那么毫无疑问，神用自己的生命赋予每个人生命。若没有这生命的赐予，人的肉体如同海绵，骨头如同骷髅，人就象因着钟摆或弹簧而不停来回摆动的挂钟一样没有任何生命可言。既如此，也可知，神以其全部神性生命，即以其全部圣爱与圣智流入每个人。这二者（圣爱与圣智）构成祂的神性生命（参看39，40节）；神性是不可分割的。
然而，神以其全部神性生命流入的方式有点类似于尘世太阳的流入方式，我们可以此作为参照在某种程度上进行理解。尘世太阳以其全部本质，也就是热与光，流入一切树、灌木、鲜花，一切石头，无论普通的还是珍贵的，以使每一个物体都能从这普遍的流注中汲取自己那一份；但这太阳不会自己的光和热分开，然后给这个一部分，给那个另一部分。天堂的太阳也是同样的道理，它放射如同热的圣爱和如同光的圣智。这二者流入人的心智，就象尘世太阳的热和光流入人体一样，照着其形式的性质而赋予人生命；各自的形式从普遍的流注中汲取自己所需。主以下这些话是适用于此：
你们的父叫日头照好人，也照歹人；降雨给义人，也给不义的人。（马太福音5:45）
而且，主是全在的，并以其全部本质在祂所在之处。祂不可能从这本质中取出点什么，以至于给这个人一部分，给那个人另一部分，而是将其整个赐下，使人能汲取一点或更多。祂还说，祂与那些遵守祂诫命之人同住，凡信的都在祂里面，祂也在他们里面。总之，神充满万有，每个人皆从这丰盛中汲取自己的份。普遍的事物，如大气和海洋也是如此。大气在最小之物和最大之物上是一样的；它不会将自己的一部分分给人去呼吸，另一部分则分给鸟儿去飞翔，再分一部分给船上的风帆，又分一部分给风车的风扇；而是它们每一个皆从这大气那里取出自己那一份，足够自己使用。盛满粮食的粮仓同样如此；主人每天从中取出自己的口粮，而非这粮仓分配粮食。
364. (1)主以祂全部的聖仁,全部的聖智以及祂全部的神性生命流注入每一個人。
在『創世記』中我們讀到, 人是照著上帝的形像和樣式造的, 上帝將生命之氣吹入人的鼻孔(創世記1:27; 2:7)。這樣的描述意味著人並非生命本身, 只是接收生命的器官而已。上帝無法造出另一個自己。倘若可以, 人有多少, 便可造出多少個上帝。上帝也造不出生命, 也造不出光。但是祂能造人成為接收生命的形式, 正如祂造眼睛成為接收光的形式。上帝也無法將自己的本質分開, 祂的本質是不可分割的整體。因此唯獨上帝是生命, 於是毫無疑問地得出:上帝運用祂自己的生命帶給每個人生命。若不是祂帶來生命, 人的肉體如同海綿,人的骨骼如同骷髏而已。沒有生命, 就如同一座鐘, 因著重力慣性或彈簧使鐘擺搖動而已。由此事實也可看出, 上帝以全部的神性生命(也就是全部的聖仁與聖智)注入到每個人之中。(聖仁與聖智構成神性生命, 參看之前39-40節)。神性不可分割。
[2]另外, 上帝如何以祂的神性生命流注人裡面, 我們可以參照世上的太陽如何以它的本質(熱與光)流注到每棵樹木花草和每塊石頭(無論是寶貴的還是平庸的)。各一個體從注入的總體汲取自己的那一份。太陽並不會將熱與光分開, 給這個一部分, 給那個另一部分。
天國之中的太陽也是如此, 這太陽散發聖仁如熱, 發出聖智如光。二者流注到人的思想, 就像世間太陽的熱與光流注到人的身體, 照著各自形式的性質不同來賜人生命。各樣的形式從總體的流注中汲取自己所需。
主所說的以下話適用於此:你們的父叫太陽照好人, 也照歹人; 降雨給稱人, 也給不義之人(馬太福音5:45)。
[3]主是全在的, 祂所在之處, 都是以祂的全部本質呈現。祂不可能從這本質中拿出點什麼, 以致於給一部分這個人, 給另一部分那個人, 而是全部賜予, 讓人可以汲取一點或者很多。祂還說, 祂與那些遵守祂誡命之人同住, 還說真信者在祂裡面,祂也在他們裡面。簡言之, 上帝充滿于萬有之中, 只是每一個體從這個圓滿之中汲取所需。
大氣,海洋, 甚至宇宙萬有皆是如此。例如空氣, 不會將自己的某個方面分配給人來呼吸, 另一部分給鳥兒飛翔, 再一方面給船隻揚帆, 或供風磨轉動; 而是各自從空氣取其所需並加以運用。
這也好比盛滿麥子的糧倉, 主人每天從中取所需口糧, 而非糧倉來分配口糧給人。
364. (a) The Lord flows into everyone with all his divine love, all his divine wisdom, and all his divine life. In the Book of Creation, we read that we were created in the image of God and that God breathed the breath of life into our nostrils (Genesis 1:27; 2:7). This means that we are not life, we are merely organs that receive life. God could not create another being like himself. If he could have done so, there would be as many gods as there are people. God could not create life or light either. God could, however, create people as forms that receive life, just as he created the eye as a form that receives light. God could not and still cannot divide his own essence - it is an indivisible oneness. Therefore since God alone is life, it follows without a doubt that God uses his life to bring us all to life. Without being brought to life, we would all have flesh that was no more than a sponge and bones that were no more than a skeleton. We would have no more life than a clock that moves because of its pendulum and a weight or a spring. Given this fact, it also follows that God flows into every human being with all his divine life, that is, with all his divine love and divine wisdom. (For these two things constituting his divine life, see above, 39-40). Divinity is indivisible.
[2] Furthermore, we can understand how God flows in with all his divine life just as we understand that the sun in our world flows with all its essence (heat and light) into every tree, every bush, and every flower, and even into every stone, both precious and common. Every object draws its own share from the general inflow. The sun does not divide up its heat and light and give part of it to this thing and another part to that one.
The same thing is true of the sun in heaven - the source from which divine love emanates in the form of heat and divine wisdom in the form of light. Love and wisdom flow into human minds the way heat and light from the worlds sun flow into bodies, bringing them to life depending on the quality of their form. Each form takes what it needs from the general inflow.
What the Lord says applies here:
Your Father makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. (Matthew 5:45)
[3] The Lord is omnipresent; and everywhere he is present, he is present with his entire essence. It is impossible for him to take out some of his essence and give part of it to one person and another part to another. He gives it all. He also gives us the ability to adopt as much as we wish of it, whether a little or a lot. The Lord says that he has a home with those who do his commandments, and that the faithful are in him and he is in them. In a word, all things are full of God. We each take our own portion from that fullness.
This is true of atmospheres and oceans, and also of everything that is universal. The atmosphere is the same on a small and a large scale. It does not limit itself to giving one aspect of itself to someone who is breathing, a second aspect to a bird that is flying, a third aspect to the sails of a ship, and a fourth aspect to the vanes of a windmill. Instead, each thing draws on certain aspects of the atmosphere and applies to itself as much as it needs.
It is the same as a barn full of grain. The owners draw from it the provisions they need for a given day. The barn does not determine what they receive.
364. (i) The Lord flows into every human being with all His Divine love, all His Divine wisdom, and so with all His Divine life.
We read in the Book of Creation that man was created an image of God, and God breathed into his nostrils the breath of life (Genesis 1:27; 2:7). This description means that he is an organ of life, not life itself. For God could not have created another like Himself; if He could have done so, there would be as many gods as there are people. Nor could He create life, just as neither can light be created. But He could create man to be a form for life to act on, just as He created the eye to be a form for light to act on. Nor could God, nor can He, divide His essence, since it is one and indivisible. So since God alone is life, it follows indubitably that God uses His own life to give life to every human being. Without that quickening man would be as regards flesh nothing but a sponge, and as regards bones nothing but a skeleton, no more alive than a clock, which is kept running by a pendulum together with a weight or a spring. Since this is so, it also follows that God flows in with every person with all His Divine life, that is, with all His Divine love and Divine wisdom. These two make up His Divine life (39-40 above); for the Divine cannot be divided.
[2] However, the manner in which God flows in with all His Divine life can be grasped as somewhat resembling the way the sun of the world flows in with all its essence, which is heat and light, into every tree, into every shrub and flower, into every stone, ordinary as well as precious, so that each single object draws its ration from this common inflow; but the sun does not split up its light and heat, giving part to this object and part to that. It is much the same with the sun of heaven, which radiates Divine love as heat and Divine wisdom as light. These two flow into human minds, just as the heat and light of the sun of the world flow into human bodies, giving them life depending on the nature of their form; the form of each takes from the common inflow what it needs. The following saying of the Lord can be applied to this:
Your Father makes His sun rise upon the wicked and the good, and sends rain upon the righteous and the unrighteous, Matthew 5:45.
[3] Also, the Lord is omnipresent, and where He is present, there He is with His whole essence. It is impossible for Him to take anything away from that essence, so as to give a part to one and another part to another, but He gives it in its entirety, enabling a person to take a little or much. He says too that He has His dwelling with those who keep His commandments, and that the faithful are in Him and He is in them. In short, everything is full of God, and from that fulness each takes his own share. Everything held in common is like this, for instance, the atmospheres or the oceans. The atmosphere is the same on the smallest as it is on the largest scale. It does not assign a part of itself to a person's breathing, to a bird's flying, or to the sails of a ship, or the sails of a wind-mill; but each takes from it its own portion and uses for itself as much as is enough. It is also similar with a granary full of wheat; the owner each day takes from it his own rations, and it is not the granary that distributes them.
364. (1) The Lord with all of His Divine love, with all of His Divine wisdom, thus with all of His Divine Life, flows into every man. In the Book of Creation we read:
That man was created an image of God, and that God breathed into his nostrils the breath of lives (Genesis 1:27; 2:7).
This describes man as being not life but only an organ of life. For God could not create another being like Himself; if He could have done so there would be as many gods as there are men. Neither could He create life (just as light cannot be created); but He could create man a form of life, as He created the eye a form of light; neither could or can God divide His essence, for it is one and indivisible. Since, therefore, God alone is life, it follows without question that from His life He gives life to every man, and that man without that life-giving would be in regard to his flesh nothing but a sponge, and in regard to his bones nothing but a skeleton, having no more life in him than a clock, which has its motion from a pendulum together with a weight or spring. This being so it also follows, that God inflows into every man with all of His Divine life, that is with all of His Divine love and Divine wisdom, these two constituting His Divine life (as maybe seen above, n. 39, 49), for the Divine is indivisible.
[2] But how God inflows with the whole of His Divine life, may in some measure be perceived in somewhat the same manner as seeing that the sun of the world with its whole essence, which is heat and light, flows into every tree, every shrub and flower, every stone both common and precious; and that the sun does not distribute its heat and light, dispensing a part to this object and a part to that, but each object draws its own portion from the common influx. The same is true of the sun of heaven, from which Divine love goes forth as heat, and Divine wisdom as light. As the heat and light of the sun flow into human bodies, so do these flow into human minds and vivify them according to the nature of their forms, each form taking what is necessary for itself from the common influx. To this the following words of the Lord are applicable:
Your Father maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust (Matthew 5:45).
[3] Moreover, the Lord is omnipresent; and where He is present, there He is with His whole essence, and it is impossible for Him to withhold some of it and give a part to one and a part to another, but He gives it to all, and to man the ability to take either little or much. He says, moreover, that He makes His abode with those who keep His commandments, also that the faithful are in Him and He in them. In a word, all things are full in God, and from that fulness each one takes his portion. The same is true of general things, as the atmospheres and the oceans. The atmosphere is the same in its least part as in its greatest; it does not apportion a part of itself for man's respiration, another part to the birds to fly in, another to the sails of vessels, and another to the fans of windmills; but each of these takes from the atmosphere in its own portion and applies to itself so much as is sufficient. It is the same again with a storehouse full of grain; from it the possessor daily takes his food; the storehouse does not distribute it.
364. (1) The Lord, with all His Divine Love, and with all His Divine Wisdom, thus with all His Divine Life, enters by influx into every man. In the Book of Genesis it is written,
that man was created an image of God, and that God breathed into his nostrils the breath of lives, Genesis 1:27; 2:7.
By this is meant that man is an organ of life, and not life itself. God could not create another being like Himself; if this has been possible, there would have been as many gods as there are men. Nor could He create life, just as light cannot be created; but He could create man a form adapted to life, as He created the eye a form adapted to light; and God could not divide His Essence, nor can He, for this is one and indivisible. Since, therefore, God alone is life, it follows indubitably that God, from His own life, quickens every man, and that a man, without this quickening, would be a mere sponge as to his flesh, and a mere skeleton as to his bones, with no more life in him than there is in a clock, which is kept in motion by a pendulum, together with a weight or spring. This being the case, it follows also that God enters by influx into every man with all His Divine Life, that is, with all His Divine Love and Divine Wisdom, these two constituting His Divine Life, as may be seen above 39-40; for the Divine is indivisible.
[2] How God thus enters man may be perceived in some measure by considering how the sun of this world, with all its essence consisting of heat and light, enters by influx into every tree, shrub and flower, and into every stone, common as well as precious. Every object takes in its own portion of this general influx, and the sun does not divide up its light and heat, distributing a part here and a part there. So it is with the Sun of heaven, from which proceeds Divine Love as heat, and Divine Wisdom as light. These two enter by influx into the minds of men as the heat and light of the sun of this world enter into their bodies, quickening them according to the quality of the recipient form, and each takes in what it needs from the common influx. In this sense the words of the Lord may be applied:
Your Father "maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" Matthew 5:45.
[3] Moreover, the Lord is omnipresent, and wherever He is, He is there with His whole essence; and it is impossible for Him to take any portion from it, giving a part to one and a part to another. He imparts it as a whole, and affords man an opportunity to take in little or much. He also says that He makes His abode with those who keep His commandments, and the faithful are in Him, and He in them. In short, all things are full of God, and every one takes his portion from that fullness. The case is similar with all things that are common or general, as with the atmospheres and oceans. An atmosphere is of the same character in its least as in its greatest parts; it does not dispense a part of itself for man's respiration, another for the flight of birds, another for the sails of a ship, and another for the arms of a windmill. Each one of these takes from the atmosphere its own portion, and applies what is necessary to its own purposes. It is similar also with a granary full of grain; the owner takes from it his requirements for the day, but the granary does not dispense the corn.
364. I. QUOD DOMINUS CUM OMNI DIVINO SUO AMORE, CUM OMNI DIVINA SUA SAPIENTIA, ITA CUM OMNI DIVINA SUA VITA, INFLUAT APUD OMNEM HOMINEM. In Libro Creationis legitur, quod homo creatus sit Imago Dei, et quod Deus inspiraverit in nares ejus animam vitarum, Genesis 1:27; 2:7, per quae describitur, quod homo sit Organum vitae, et non vita; Deus enim non potuit creare alium sibi similem; si hoc potuisset, forent totidem dii, quot homines; neque potuit creare vitam, sicut nec creari potest lux, sed potuit creare hominem formam vitae, sicut creavit oculum formam lucis; nec potuit neque potest Deus dividere suam essentiam, haec enim est una et individua. Cum itaque Deus Solus est vita, sequitur indubie, quod Deus ex sua Vita vivificet omnem hominem, et quod homo absque illa vivificatione foret quoad Carnem mera spongia, et quoad ossa merum sceleton, cui non plus vitae inesset quam horologio, quod mobile est ex pendulo et simul pondere aut elatere. Cum res talis est, sequitur etiam, quod Deus influat apud quemcunque hominem cum omni Divina sua Vita, hoc est, cum omni suo Divino Amore et Divina sua Sapientia; haec duo faciunt Divinam Ipsius Vitam, videatur supra, 39-40; Divinum enim non potest dividi.
[2] Quomodo autem Deus cum omni sua Divina Vita influit, percipi potest quodammodo simili idea, qua percipitur quod Sol Mundi cum omni sua essentia, quae sunt calor et lux, influat in omnem arborem, inque omnem fruticem et florem, inque omnem lapidem tam vilem quam nobilem, et quod unumquodvis objectum ex communi hoc influxu hauriat suum pensum, et quod Sol non partiatur lucem suam 1 et calorem suum, et dispenset partem ad hoc et partem ad illud. Simile est cum Sole Coeli, ex quo Divinus amor ut calor procedit, et Divina Sapientia ut lux; haec duo in Mentes humanas influunt, sicut calor et lux Solis Mundi in corpora, et vivificat illas secundum qualitatem formae, quarum unaquaevis ex communi influxu desumit suum necessum. His applicabile est hoc, quod Dominus dicit, Pater vester Solem suum exoriri facit super malos et bonos, et pluviam mittit super justos et injustos, Matthaeus 5:45.
[3] Est quoque Dominus omnipraesens, et ubi praesens est, ibi cum tota sua Essentia est, et Ipsi impossibile est aliquid ex illa detrahere, et inde dare uni partem et alteri partem, sed dat illam totam, et homini copiam ut parum aut multum assumat; dicit etiam, quod apud illos, qui praecepta Ipsius faciunt, mansionem habeat, tum quod fideles in Ipso sint, et Ipse in illis: verbo omnia sunt plena Deo, et quisque ex plenitudine illa accipit suam portionem. Simile est cum omni communi, sicut cum Athmosphaeris et Oceanis; Athmosphaera talis est in minimis, qualis in maximis; haec non dispensat partem sui ad respirationem hominis, adque volatum avis, neque ad vela navis, et ad alas molae, sed unumquodvis accipit inde suum demensum, et sibi applicat quantum satis est; simile etiam est sicut cum horreo pleno frumento; ex hoc accipit possessor quotidie suum penu, et horreum non distribuit. 2
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