365. ⑵祂同样以信与仁的全部本质流入每个人。这一点从前一个命题可推知，因为圣智的生命是信的本质，圣爱的生命是仁的本质。因此，当主以自己特有的属性，即圣智与圣爱临在时，祂也以一切构成信的真理和一切构成仁的良善临在。因为信是指人通过主所觉所思所言的一切真理；而仁则是指人通过主被感染，因而所愿所行的一切良善。
前面说过，从显为太阳的主放射出的圣爱被天使感觉为热，由此放射出的圣智被感觉为光。凡思维不能越过表象的人，都以为这热纯粹是热，这光也纯粹是光，就象我们尘世太阳放射的热和光那样。但是，显为太阳的光放射的热和光里面包含主里面的一切无限可能，热包含其爱的一切无限可能，光包含其智慧的一切无限可能。因此，它们还包含无限构成仁的一切良善和无限构成信的一切真理。原因在于，这太阳本身以其热和光的形式而无处不在；它是围绕主最紧密、从祂的圣爱和圣智放射出的一个圆；因为如前面频繁所述，主就在那太阳的最中心（参看24，29，35，39，41，49，63，66，75，76，360节）。
所有这一切清楚表明，没有任何东西能阻碍人从主（因为祂是全在的）汲取一切构成仁之善和一切构成信之真。只要想想天堂天使的爱和智慧就能明显可知，这些事物决不受限；他们通过主所拥有的爱和智慧无法形容，远远超出世人的理解范畴，而且还能增长到永恒。主放射的热和光包含无限的可能性，即使它们被感知为简单的热和光。这一点可通过尘世的各种现象来说明。例如，人的嗓音和说话的语气听上去只是一道简单的声音，然而天使却能从中觉察出它里面有构成这个人之爱的一切情感，还能说出是哪种情感及其品质。这些事物就隐藏在声音内，人甚至也能通过和他说话之人的语气在某种程度上发觉这一点：如，语气中有没有蔑视、讽刺或仇恨，又如，有没有仁爱、慈善、喜悦或其它情感。注视别人的眼神中也隐藏着类似事物。
这一点也可通过大花园或开满鲜花的草地发出的芳香来说明。这香味是由成千上万种不同气味组成的，然而它们却被感知为一种。很多其它事物也是如此，表面上它们显为一体，但本质上多种多样。好感和反感无非是心智所发的情感；它们照着相似性吸引别人，照着相异性造成反感。尽管这些感觉数不胜数，无法被身体感官察觉，但它们仍被灵魂的感觉器官感知为一体；在灵界，一切结合和联系的产生皆取决于它们。我阐述这一切是为了说明前面有关主所放射的属灵之光包含全部智慧和全部信的内容；还为了说明，理解力之所以能利用分析的方法明白和领悟理性事物，所凭借的就是这光，就象眼睛能看到和发觉自然事物的对称性一样。
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365. (2)主以信與義的全部本質流注入每一個人。
從上述的觀點可得出此點, 因為信的本質由聖智而來, 義的本質從聖仁而來。因此, 當主以祂自己特有的屬性(也就是聖智與聖仁)呈現時, 祂也以全部的真理(構成信)及全部的良善(構成義)來呈現。因為信意味著人所感知,思考與說出的,由主而來的一切真理。義則表示驅動人,令人願意並去行動的,由主而來的一切良善。
[2]如上所述, 從作為太陽的主發出的聖仁, 被天人感知如熱, 源自聖仁的聖智被感知如光。只看表面現象的人們會猜想, 之前所說的熱只是熱, 光只是光, 無異於世間太陽所發之熱與光。然而, 從主(作為太陽)發出的熱與光裡面包含著主裡面的一切無限可能。其中熱包含著祂的仁愛之無限可能, 光包含祂的智慧之無限可能。因此, 它們還包含構成義的一切良善, 以及構成信的一切真理, 直到無限的程度。原因在於, 這屬靈的太陽以其熱與光的形式無處不在。這太陽最近距離地環繞著主, 散出了祂的熱, 同進發出祂的光。(之前多次說過, 主在那太陽當中。請參看24, 29, 35, 39, 41, 49, 63, 66, 75-76, 360節。)
[2]這些陳述清楚地表明:沒有什麼能阻擋人們從主那裡得到關於義的一切良善以及關於信的一切真理, 因為祂全在。從天人由主得來的仁愛與智慧可以證明, 天人擁有的仁愛與智慧無法描述, 超出世人的想像範圍, 並且還在永遠增加。
從主散發的熱與光中蘊藏著無限可能之事, 儘管它們只是被感知為簡單的熱與光, 這個事實可用地上的各種現象來解釋。例如, 人的發音與言語聽起來只是簡單的聲音, 然而天人聽到時, 能從中感受到此人的一切感受, 並能列舉和形容每一種感受。事實上, 這些事情隱藏在聲音裡, 人在某種程度上可以從他們談論自己的言語中領會。例如, 是不是藐視, 或嘲笑, 或憎恨之音？又或是不是慈愛,善意,愉悅, 還是其它感覺。當我們看著某人時, 也能察覺出一些隱藏在可見印象之中的類似事情。
[4]這樣的現象還可比作一個大花園中氣味,或者開滿鮮花的大片草地發出的芳香。它們發出的芬芳味道由數千甚至數萬種不同的成分組成; 然而它們被感覺為一種印象。許多其他的現象也類似, 它們從外表看起來是個一個整體, 內部卻是各式各樣。
吸引或排斥的情感並非別的什麼, 只不過是從思想而出的喜好而已。這樣的情感吸引有類似情感的人, 排斥不同情感之人。儘管這些情感無數, 且不能被身體的感官察覺, 能被靈魂的感覺能力作為一個整體來感知。心靈世界中, 一切聯繫與交往都是以此為基礎。
我引入這些比較, 是為了闡明之前所提到的屬靈之光, 也就是由主發主,包含所有智慧與真理的光; 並說明, 是這樣的光令到人的認知力能用分析的方式來看見和感知理性的事物, 就像人們的眼睛能看見和感受自然事物的相應部分。
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365. (b) Therefore the Lord flows into everyone with the entire essence of faith and goodwill. This follows from the previous point, since the essence of faith is life from divine wisdom and the essence of goodwill is life from divine love. Therefore, since the Lord is present along with these things that belong to him (namely, divine wisdom and divine love), he is also present along with all the true perceptions related to faith and all the good actions related to goodwill. "Faith" means all the truth from the Lord that we perceive, think, and speak. "Goodwill" means all the goodness from the Lord which moves us and which we then intend and do.
[2] As I said just above, the divine love that emanates from the Lord as a sun is perceived by the angels as heat, and the divine wisdom from that love is perceived as light. Someone who does not think beyond appearances might surmise that the heat I just mentioned is mere heat and that the light is mere light, like the heat and light that emanate from the sun in our world. In fact, the heat and light that emanate from the Lord as a sun hold in their core all the infinities that are in the Lord. That heat holds all the infinities of his love and that light holds all the infinities of his wisdom. Therefore they also hold an infinity that includes everything good related to goodwill and everything true related to faith. The reason for this is that the spiritual sun is present everywhere that its heat and light are present. That sun is a sphere that immediately surrounds the Lord, radiating from his divine love together with his divine wisdom. (As I have noted a number of times before [24, 29, 35, 39, 41, 49, 63, 66, 75-76, 360], the Lord is within that sun.)
[3] These facts make it clear that nothing stands in the way of our being able to draw from the Lord everything good that relates to goodwill and everything true that relates to faith, since he is omnipresent. An example showing that nothing stands in the way is the love and the wisdom that heavens angels have from the Lord. The angels' love and wisdom are beyond words and incomprehensible to our earthly self; they are also capable of increasing to eternity.
The fact that there are infinite things in the heat and light that emanate from the Lord, although they are perceived as simple heat and light, can be illustrated by various phenomena on earth. For example, we hear the tone of someone's voice in speech as a noncomposite sound, yet when angels hear it they perceive in it all that person's feelings, and can list and describe each one. We too can sense to some extent that there are qualities that lie within a voice when we listen to people talking to us. We can tell if there is contempt, ridicule, or hatred, or else goodwill, benevolence, cheerfulness, or other feelings behind what they say. Similar things lie hidden in the visual impression we receive when we look at someone.
[4] This phenomenon can also be illustrated by the fragrances in an ample garden or in a vast field full of flowers. The sweet smell given off by those plants consists of thousands and even tens of thousands of different elements; yet they are sensed as one impression. It is similar with many other things that appear on the outside as something uniform but are inwardly complex.
The source of human attraction and repulsion is feelings that emanate from people's minds. These feelings attract others who have similar feelings and repel others who do not. Although these emanations are countless and are not picked up by any physical sensation, they are perceived by the sensation of our soul as a single thing. In the spiritual world, all connections and associations are formed on the basis of them.
I have mentioned these things to illustrate what I said before about the spiritual light that emanates from the Lord. It contains all things related to wisdom and all things related to faith. It is this light that enables our intellect to see and perceive the objects of reason in an analytical way, just as our eye sees and perceives earthly objects in a proportional way.
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365. (ii) The Lord flows in likewise in the case of every person with the whole essence of faith and charity.
This follows from the previous proposition, since the life of Divine wisdom is the essence of faith, and the life of Divine love is the essence of charity. Therefore, when the Lord is present with His own particular attributes, namely Divine wisdom and Divine love, He is also present with all the truths which make up faith and all the kinds of good which make up charity. For faith means every truth which the Lord enables a person to perceive, think and speak, and charity means every kind of good for which the Lord inspires an affection, and which the person consequently wills and does.
[2] I said above that the Divine love which radiates from the Lord as a sun is felt by the angels as heat, and the Divine wisdom from the same source is perceived as light. Anyone who is unable to pass beyond appearances in his thinking might hold the view that that heat is nothing but heat, and that light is nothing but light, such as are the heat and light radiated by the sun of our world. But the heat and light radiated by the Lord as a sun contain within themselves all the infinite possibilities in the Lord, the heat containing all the infinite possibilities of His love, the light all the infinite possibilities of His wisdom. Thus they also contain to an infinite degree all the good which makes up charity and all the truth which makes up faith. The reason is that that very sun is everywhere present in the form of its heat and light; and that sun is a circle most closely surrounding the Lord, and emanating from His Divine love and at the same time from His Divine wisdom. For, as has been said a number of times before, the Lord is in the midst of that sun.
[3] These statements now show plainly that there cannot be anything lacking to prevent a person drawing from the Lord, since He is omnipresent, all the good which makes up charity and all the truth which makes up faith. The fact that nothing of this is lacking is evident from a consideration of the love and wisdom of the angels of heaven; these they have from the Lord, and they are beyond description, passing the comprehension of a natural person, and they are capable of being increased for ever.
The infinite possibilities contained in the heat and light radiated by the Lord, even though they are perceived as simply heat and light, can be illustrated by various phenomena of the natural world. For instance, the sound of a person's voice and speech is heard as a simple sound, yet the angels on hearing it perceive in it all the affections which make up the person's love, and they also show which affections and of what kind they are. The fact that these things lie hidden within the sound one can even to some extent grasp from the sound of someone talking: for instance, whether it has in it a ring of contempt, or mockery, or hatred; and equally whether it has a ring of charity, good will, or cheerfulness, or other affections. The look the eye has when gazing at someone has something similar hidden in it.
[4] Another illustration might be the scents of a large garden, or the scents from broad expanses of flowering meadows. The fragrant odour they exhale is composed of thousands and myriads of various scents, yet they are still perceived as one. It is similar with many other things which, uniform as they appear externally, are still inwardly multifarious.
Sympathetic or antipathetic feelings are nothing but affections given off from the mind; they attract another the more strongly the more they resemble his, and repel him the more they differ from his. Although these feelings are countless and not felt by any bodily sense, they are still perceived by the sensory organs of the soul as one; and it is these which determine who are linked together and associated in the spiritual world. I have brought in these comparisons in order to illustrate what was said above about the spiritual light radiated by the Lord containing the whole of wisdom and the whole of faith; and to show that this is the light which allows the understanding to see and submit to analysis rational arguments, just as the eye sees and estimates the proportions of natural objects.
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365. (2) Consequently the Lord with the whole essence of faith and charity, flows into every man. This follows from the previous proposition, since the life of the Divine wisdom is the essence of faith, and the life of the Divine love is the essence of charity; therefore when the Lord is present with these, which are properly His, namely, the Divine wisdom and Divine love, He is also present with all the truths belonging to faith, and all the goods belonging to charity; for faith includes every truth that a man perceives from the Lord and thinks and speaks; and charity every good by which man is affected from the Lord, and which he consequently wills and does.
[2] It has been said above that Divine love, which goes forth from the Lord as a sun, is perceived by the angels as heat, and the Divine wisdom therefrom, as light; and one who does not think beyond the appearance might imagine this heat to be mere heat and this light to be mere light, like the heat and light that go forth from the sun of our world. But the heat and light that go forth from the Lord as a sun, contain in their bosom all the infinities that are in the Lord - the heat all the infinities of His love, and the light all the infinities of His wisdom, thus also to infinity all the good pertaining to charity and all the truth pertaining to faith. This is because that sun is itself everywhere present in its heat and light; it is the circle most closely surrounding the Lord, emanating both from His Divine love and from His Divine wisdom; for, as frequently stated before, the Lord is in the midst of that sun.
[3] All this now makes clear that there is nothing to restrict the capacity of man to take from the Lord (since He is omnipresent) all the good belonging to charity and all the truth belonging to faith. That these are in no way restricted is made evident by the love and wisdom that the angels of heaven possess from the Lord, in that these are ineffable, and to a natural man incomprehensible, and are also capable of being increased to eternity. That infinite things are included in the heat and light that go forth from the Lord, although they are perceived simply as heat and light, may be illustrated by various things in the natural world; as for example, the sound of a man's voice and speech is heard merely as a simple sound; and yet when the angels hear it, they perceive therein all the affections of his love, and what they are and their quality are made manifest. That these things are hidden within the sound of the voice, even man can in some measure perceive from the tone of one who is speaking to him: as whether there is contempt or sarcasm or hatred in it, as also whether there is charity, benevolence, gladness, or other affections in it. Like things are hidden in the beam of the eye, when it looks at another.
[4] This may be illustrated also by the fragrances arising from a large garden, or from extended plains covered with flowers. The fragrant odor exhaled therefrom consists of thousands and even myriads of different odors, yet they are perceived as one. The same is true of many other things, which although extrinsically they appear uniform, yet intrinsically they are manifold. Sympathies and antipathies are no other than exhalations of affections from the mind, which attract another according to similitudes, and cause aversion according to dissimilitudes; and these, although innumerable and unperceived by any bodily sense, are nevertheless perceived by the sense of the soul as one, and in the spiritual world all conjunctions and consociations are effected in agreement with them. All this has been set forth to illustrate what has been said above about the spiritual light that goes forth from the Lord, that in it reside all things of wisdom, and therefore all things of faith; and that it is that light whereby the understanding analytically sees and perceives rational things, as the eye sees and perceives natural things symmetrically.
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365. (2) Consequently the Lord, with all the essence of faith and charity, enters by influx into every man. This follows from the former proposition. The life of Divine Wisdom is the essence of faith, and the life of Divine Love is the essence of charity. Therefore, when the Lord is present with what are properly His own, namely, Divine Wisdom and Divine Love, He is also present with all the truths of faith and all the goods of charity. For by faith is meant all the truth which a man perceives, thinks and speaks from the Lord, and by charity all the good by which he is affected by the Lord, thus which he wills and does.
[2] It was stated above that the Divine Love which proceeds from the Lord as the Sun is perceived by the angels as heat, and the Divine Wisdom therefrom as light. One who does not think beyond the appearance might suppose that this heat and light are unveiled, like the heat and light from the sun of this world; but the heat and light proceeding from the Lord as a Sun contain within them all the infinities which are in the Lord. The heat contains all the infinities of His Love, and the light all the infinities of His Wisdom, thus also in infinity all the good of charity and all the truth of faith. This is because that Sun itself is present everywhere in its heat and light. It is the innermost sphere encompassing the Lord, and emanating from His Divine Love and Divine Wisdom together; for, as has been frequently stated above, the Lord is in the midst of that Sun.
[3] From this it is clear that there is nothing on the Lord's part, because He is omnipresent, to prevent the possibility of man's receiving all the good of charity 1 and all the truth of faith. That this is so is evident from the love and wisdom which the angels of heaven receive from the Lord. Their love and wisdom are ineffable, and incomprehensible to the natural man, and capable of increase to eternity.
Infinite things are contained in the heat and light which proceed from the Lord, although they are perceived as if they were the simple phenomena of heat and light. This may be illustrated by various examples taken from the natural world, as for instance: the sound of a man's voice and speech is heard only as a simple sound yet when the angels hear it they perceive in it all the affections of his love, and they also detect their nature and quality. That such things are latent in the sound a man may gather in some measure from the tone of any one conversing with him, for he can notice whether there is present contempt, or sarcasm, or hatred, or on the other hand, love, benevolence, or joy, or other affections. Much of the same nature be present in a glance of the eye, when one person looks at another.
[4] Further illustration may be afforded by the fragrance from a spacious garden and extensive flower-covered fields. The fragrance they breathe forth may consist of myriads of different odors, which are yet perceived as one. It is the same with many other things which outwardly appear as one, but inwardly are manifold. Thus sympathy and antipathy are only emanations from the mind of affections which attract or repel according to their reception. Although these emanations, so different in their nature, are innumerable, and are not felt by any bodily sense, yet they are perceived as one by the sense of the soul; and according to them all conjunctions and associations in the spiritual world are effected. These instances have been brought forward to illustrate what was said above concerning the spiritual light which proceeds from the Lord. It has within it all that pertains to wisdom, and thus to faith; and it is the light from which the understanding sees and perceives rational things analytically, as the eye sees natural things symmetrically.
Footnotes:
1. quod nihil deesse possit, quin home ex Domino, quia omnipraesens est, possit desumere omne bonum quod charitatis est. Ex in this context means "as far as... is concerned." A is usually used with verbs of receiving to denote the source.
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365. II. PROINDE QUOD DOMINUS CUM OMNI ESSENTIA FIDEI ET CHARITATIS APUD OMNEM HOMINEM INFLUAT: hoc sequitur ex Theoremate priori, quoniam Vita Divinae Sapientiae est Essentia fidei, et Vita Divini Amoris est Essentia charitatis, quare cum Dominus praesens est cum illis quae proprie Ipsius sunt, quae sunt Divina Sapientia et Divinus Amor, etiam praesens est cum omnibus veris quae Fidei sunt, et cum omnibus bonis quae Charitatis; per Fidem enim intelligitur omne Verum quod homo a Domino percipit, cogitat, et loquitur, et per Charitatem intelligitur omne bonum, quo a Domino afficitur, et quod inde vult et facit.
[2] Supra dictum est, quod Divinus Amor, qui procedit a Domino ut Sole, percipiatur ab Angelis ut Calor, et quod Divina Sapientia inde ut Lux; at qui non ultra apparentiam cogitat, potest opinari, quod Calor ille sit nudus Calor, et quod Lux illa sit nuda Lux, quales sunt Calor et Lux procedentes a Sole nostri Mundi; sed Calor et Lux procedentes a Domino ut Sole, in sinu suo continent omnes Infinitates, quae in Domino sunt, Calor omnes Infinitates amoris Ipsius, et Lux omnes Infinitates sapientiae Ipsius, ita quoque in Infinitate omne bonum quod Charitatis est, et omne Verum quod fidei est; causa est, quia ipse ille Sol praesens est ubivis in suo calore et in sua luce, et Sol ille est Circulus proximus ambiens Dominum, emanans ex Divino Ipsius Amore et simul ex Divina Ipsius sapientia, nam ut supra aliquoties dictum est, Dominus est in medio illius Solis.
[3] Ex his nunc patet quod nihil deesse possit, quin homo ex Domino, quia omnipraesens est, possit desumere omne bonum quod charitatis est, et omne Verum quod fidei est. Quod non aliquid ex illis desit, constat ex amore et sapientia Angelorum coeli, quae illis a Domino sunt, quod sint ineffabiles, et naturali homini incomprehensibiles, et quoque multiplicabiles in aeternum. Quod Infinita insint Calori et Luci, quae procedunt a Domino, tametsi appercipiuntur ut simpliciter calor et lux, illustrari potest per varia in Mundo naturali, ut per haec; Sonus vocis et loquelae hominis auditur modo sicut simplex sonus, et tamen Angeli dum audiunt illum, percipiunt in illo omnes amoris ejus affectiones, et quoque manifestant quae et quales sunt; quod illa intus in sono lateant, homo etiam aliquatenus ex sono loquentis secum potest percipere, sicut Numeri inibi sit contemtus, aut subsannatio, aut odium, tum etiam Numeri inibi sit Charitas, benevolentia, aut laetitia, vel aliae affectiones; similia latent in radiis oculi, dum aspectat aliquem.
[4] Illustrari etiam potest per fragrantias ex amplifico Horto, et per fragrantias ex campis extensis floriferis; fragrans 1 Odor ex illis exspiratus consistit ex millibus et myriadibus variis, et usque sentiuntur ut unum: simile est cum multis aliis, quae tametsi extrinsecus apparent uniformia, usque intrinsecus sunt multiplicia; sympathiae et antipathiae non aliud sunt, quam exhalationes affectionum ex mentibus, quae afficiunt alterum secundum similitudines, ac aversationi sunt secundum dissimilitudines; haec tametsi innumera sunt, et non sentiuntur aliquo sensu corporis, usque percipiuntur sensu animae ut unum, et secundum illas fiunt omnes conjunctiones et consociationes in Mundo spirituali. Haec allata sunt, ut illustrentur illa, quae supra dicta sunt de Spirituali Luce quae procedit a Domino, quod illi omnia sapientiae, et inde omnia fidei insint, et quod illa Lux sit, ex qua Intellectus videt et percipit analytice rationalia, sicut oculus videt et percipit symmetrice naturalia.
Footnotes:
1. Prima editio: fragnans.