387.记事三：
当两位天使从我的视线消失后，我发现右边有座园子，里面有橄榄树、无花果树、月桂和棕榈树，照着各自的对应关系井然有序地种植。我往园中望去，只见到天使和精灵在树丛中边散步边交谈。这时，其中一位天使灵（在精灵界中为天堂做准备的精灵叫做天使灵）回头看见我，便出了园子向我走来，说：“你愿和我一同进入公园吗？你会看到、听到奇妙的事。”于是，我便和他同去，然后他对我说：“你看到的这些人（他们有很多人）都是渴慕真理的人，因而处在智慧之光中。这里还有一座宫殿，我们称之为智慧圣殿。不过，凡自认为很聪明的人都看不见它，更不用说自认为足够智慧的人，尤其认为凭自己而有智慧的人。原因在于，这些人缺乏对真智慧的热爱，这爱能使他们接受天堂之光。真正的智慧就是人凭天堂之光认识到：与他不知道的东西相比，他的知识、聪明和智慧就如同海洋中的一滴水，因而几乎为零。在这个乐园中的每个人凭理解力和视见发自内心承认他的智慧极其渺小，故能看到这座智慧圣殿。因为正是人心智中的内在之光，而非没有内在的外在之光使他看到这殿。”
由于我经常这样思想，很自然地先从知识、然后从理解力、最后从内在之光承认人的智慧极其贫乏，所以我蒙恩忽然看到这殿。其外观美妙绝伦：它高耸于地面之上，呈四方形，墙是水晶的，优雅的拱状殿顶是透明碧玉的，殿基是各样宝石的。升向它的台阶是抛光的大理石做的。台阶两侧有狮子及其幼狮的雕像。于是我询问可否进入，得到允许后，我拾级而上。当我进到里面时，只见如同基路伯的形像在殿顶下飞行，不过，很快就消失了。我们行走的地板是香柏木的，整座殿，从透明的殿顶到墙体，都是照着接受光的形式建造的。
有位天使灵同我进来，我向他重述了之前从两位天使那里听来的有关爱与智慧、仁与信的谈话内容。然后，他说：“他们没提及第三个吗？”“什么第三个？”我问。“就是善用（the good of use），”他说。“没有善用，爱和智慧什么也不是，纯粹是抽象概念罢了。只有存在于用中，它们才变得真实。因为爱、智慧和用是不可分割的三样事物，否则，其中任何一个都什么也不是。离了智慧，爱什么也不是，它为了某个目的而在智慧中成形，又为了这个目的而在用中成形。所以，当爱藉着智慧付诸于用时，它就有了实际的存在，因为它在行为中得以实现。这三者很象目的，原因和结果；目的若不藉着原因而实现于结果，什么也不是。若取走三者中的任何一个，整体就会化为乌有，仿佛从来不曾存在过。
“仁、信和行为是一样的。无信之仁什么也不是，无仁之信亦如此；没有行为的仁与信同样如此；但它们在行为中就会成为某个事物；该事物的性质取决于行为中的用。情感、思维和表现是这样，意愿、理解力和行动也是这样。意愿脱离理解力，就像眼睛没了视觉功能；二者脱离行为，就像心智脱离身体。这一真理清楚可见于这圣殿，因为我们在此所享有的光会启发心智的内层。
“几何学也证明，除非是三维一体，否则就没有完整和完美的事物。因为线若不成为平面，就什么也不是，而平面若不成为立体，同样什么也不是。所以为了它们得以存在，一个必须扩展成另一个；它们共存于第三个。这个原理适用于一切受造物，它们终止于第三者。正因如此，数字三在圣言中表示完整和完全。既如此，我就纳闷有些人声称只认唯信，有些人只认唯仁，有些人则只认行为。而事实上，一个离了另一个什么也不是，二者一起却没有第三个，同样什么都不是。”
不过，这时，我提出一个问题：“人不可以有仁有信却不行出来吗？人不可以热衷于某事，也去思想它，却不做出来吗？”天使灵回答我说：“这是不可能的，除非是理论上；这不会实实在在发生；他必须处于行动的努力和意愿中；意愿或努力本质上就是行动，因为它是行动的持续努力；当被导向一个目标而外显时，它就变成一个行动。因此，努力和意愿作为一种内在行动被一切智者接受，因为它被神接受，并且只要一有机会，就采取行动，它完全就象是外在行动。
387. 第三個經歷:
當這二位天人離開我的視線, 我看見右面有座園子, 裡面有橄欖樹,無花果樹,月桂和棕櫚樹, 照著各自的對應關係井然有序地種植。我往園中望去, 見到天人和靈在裡面邊散步邊交談。
當時, 有一位屬天靈(指在靈界中正準備進天國的靈)往後望見我, 便離開園子向我走來, 說:"你想進園子與我們一起嗎？你將看見並聽到奇妙之事。"
我隨之而入。那位靈對我說:"你看到的這些人都是渴慕真理之人, 因而在智慧之光中。這裡有一座宮殿, 我們稱之為智慧聖殿。然而, 人若認為自己是智者, 便看不見這殿; 認為自己足夠聰明的也是如此, 認為憑自己便有智慧者更是看不見這殿。因為這些人缺乏對真智慧的熱愛, 這愛能使他們接收天國之光。真正的智慧, 是一個人藉著天國之光看出:他所知道的,認知的,擁有的智慧, 與他未知的,不能認知的,未擁有的智慧相比, 如果一滴水與海洋相比, 事實上什麼都不是。
"在此園中的每一位, 藉著他們裡面的感知與視覺, 承認他們自己的智慧相比起來是如此渺小, 便能見到這座智慧聖殿。是人思想中的內在之光令人看得見這殿, 而非思想之外的外在之光。"
[2]我常常思考這些, 先通過學習書本知識, 然後通過自己的感悟, 最後內在之光令我承認人的智慧是如此不足, 於是我被允許看到這座殿。
這殿的外形非凡:高處在地面之上, 四方, 水晶牆體, 通透碧玉所造的優雅弓型屋頂, 各種寶石砌的根基。有臺階由下向上引人進殿, 臺階由打磨了的雪花石膏建造; 在臺階兩側有幼獅伴獅子的雕像。
於是我詢問可否進入。在被告知可以後, 我順臺階而上。當我進入時, 看見一些如同基路伯在屋頂下飛行, 但很快就消失了。腳踏的地面是由香柏木板鋪成。透明屋頂和牆體, 整個殿被建成接收光的形式。
[3]有位屬天靈與我一同進來, 我向他重述了之前兩位天人關於仁愛與智慧,以及義與信的談話內容。然後, 他說:"他們沒提及第三個內容？""什麼第三個？"我問。
這位屬天靈回答:"良善的,有用的行為。若無良善,有用的行為, 仁愛與智慧如同虛無; 就只是抽象的概念而已。它們只有在轉變為用處時, 才變得真實。
"仁愛,智慧,有用(仁,智,用), 三者組成不可分割的整體。倘或被分割, 其中任何一個都什麼也不是。沒有智慧, 仁愛什麼也不是; 在智慧中, 是為了某些目的; 所為之目的就是用處。因此, 當仁愛在智慧的相助下存在于用處之中時, 才是真正的存在, 因為它轉變成行為了。
"這三者好比目的,方法與結果。目的若不利用方法變為結果, 什麼也不是。將三者中的任何一個拿走, 其它的都會消失, 如同從未發生過一樣。
[4]"義,信,行同樣如此。義若無信, 什麼也不是; 信若無義, 也是如此; 義與信若沒有行為, 同樣什麼也不是。只有在行為這一形式中, 義與信才成為某個事物, 此事物的性質取決於行為的用處如何。
"情感,思維與表現也是如此; 意志,認知與行動也是同樣。意志若無認知, 就像眼睛沒有視力; 沒有行動的意志與認知, 就像沒有身體的思想。這個真相可在這殿中清楚見到, 因為我們身在其中的光啟發思想的內在領域。
[5]"幾何學也可以證明, 若非擁有三的屬性, 沒有什麼事物是完整和完全的。因為, 除非成為平面, 線無意義; 若非成為三維立體, 平面亦無意義。因此, 為了存在, 一維擴展到二維; 二維體現在三維之中。
"這個原理適合於每一個和所有被造之物; 它們都以第三個階段為終結。這就是為何聖言中的"三"表示完整與完全之意。
"鑒於這個原因, 我不得不驚訝於一些人聲稱"唯信", 有些人聲稱"唯義", 還有些人相信"唯獨善行"。然而事實上, 一個缺乏另一個, 就沒什麼意義, 二者一起卻沒有第三個, 同樣什麼都不是。
[6]然而, 我有個問題:"一個人不可以有義有信卻不行出來嗎？人不可能有意志與思維卻什麼都不做嗎？
"這只能在理論上發生, "這位屬天靈回答我:"卻不能在現實中發生。他仍然會力求與渴望去行出來, 這樣的意志或努力其本身就是行動, 因為它是朝向行動的持續衝動, 當遇到適合的環境就會變為外顯的行為。因此, 每一位智者都會接受:驅使或意志的內在行為與表現在外的行為完全是一回事, 當機會出現時就自然表現在外了。
387. The third memorable occurrence. After those two angels passed out of my sight, I noticed a garden to my right. It had olive trees, fig trees, laurels, and palm trees planted in an arrangement based on their correspondences. I looked into the garden and saw angels and spirits walking and talking among the trees.
Just then an angelic spirit looked back at me. ("Angelic spirits" is the term for people in the world of spirits who are being prepared for heaven.) The angelic spirit left the garden, walked up to me, and said, "Do you want to come with me into our paradise? You will see and hear amazing things!"
I went along. The angelic spirit said to me, "The people you see here - and there were many of them - all have a love for truth and have the light of wisdom as a result. There is a magnificent building here that we call the Temple of Wisdom. Yet people are unable to see it if they believe they have a significant amount of wisdom; they are even less able to see it if they believe they have a sufficient amount of wisdom; and they are the least able to see it if they believe their wisdom originates in themselves.
"The reason is that people like this lack the love for real wisdom that would make them receptive to the light of heaven. Real wisdom consists in our seeing in the light of heaven that what we know, understand, and have wisdom about is like a drop compared to the ocean of what we do not know, do not understand, and are not wise about. It is hardly anything at all.
"All the people in this garden paradise who acknowledge on the basis of inner perception and vision that they have relatively little wisdom can see the Temple of Wisdom. The human mind's inner light lets people see it; but the mind's outer light without any inner light does not. "
[2] I had often thought about this myself. At first through book-learning, later through my own perception of it, and finally because I saw it in an inner light, I had come to acknowledge that we have very little wisdom. Therefore I was granted ability to see the temple.
It had an amazing form: it stood extremely high above the earth; square; walls made of crystal; a roof made of translucent jasper elegantly arched; a foundation made of different types of precious stone. There were steps of polished alabaster so that people could go up into the temple. At the sides of the steps there were images of lions with their cubs.
Then I asked whether it was all right to go in. I was told that it was all right, so I went up the stairs. As I went in, I saw something like angel guardians flying near the ceiling, but they soon disappeared. The floor I was walking on was made of cedar. With its translucent roof and walls, the whole temple was built to be a form of light.
[3] The angelic spirit came in with me. I mentioned what I had heard from the two angels about love and wisdom, and goodwill and faith. The angelic spirit said, "Did they not also mention a third element?"
"What third element?" I asked.
The angelic spirit answered, "Good, useful action. Love and wisdom without good, useful action are nothing. They are only conceptual entities. They do not become real until they exist in usefulness.
"Love, wisdom, and usefulness are three things that cannot be separated. If they are separated, none of them is anything. Love is nothing without wisdom, but in wisdom it is formed for something; the something that love is formed for is usefulness. Therefore when love exists in usefulness through the help of wisdom, it really exists, because it becomes actual.
"These three are just like purpose, means, and result. The purpose is nothing unless means exist to bring about results. If one of the three dissipates, each of the others dissipates and becomes more or less nothing.
[4] "The same is true for goodwill, faith, and good actions. Goodwill is nothing without faith. Faith is nothing without goodwill. Goodwill and faith are nothing without good actions, but in the form of good actions they become something, depending on how useful those good actions are.
"The same is true for feeling, thought, and work; and also for will, intellect, and action. The will without the intellect is like an eye that cannot see. The will and the intellect together without action are like a mind without a body.
"The truth of this is clearly visible in this temple, because the light we are in enlightens the inner realms of the mind.
[5] "Geometry, too, teaches that nothing is whole and complete unless it has a threefold nature. A line is nothing unless it becomes an area, and an area is nothing unless it becomes a three-dimensional body. Therefore the first dimension is expanded into the second in order to exist, and the two become embodied in the third dimension.
"This same principle applies to each and every created thing. All of them culminate in a third stage. This is why 'three' in the Word means whole and complete.
"For this reason I cannot help feeling amazed that some people claim they believe in faith alone, others in goodwill alone, and still others in good actions alone. Yet the first element is nothing without the second, and both of these are nothing without the third. "
[6] Then I asked, "Isn't it possible for people to have goodwill and faith and yet not have good actions? Isn't it possible for people to have a desire and a thought, and yet do nothing?
"That could happen only in theory," the angel answered. "It could not happen in reality. For these things to exist even theoretically, the people would have to maintain a drive or a will to do something. Will or drive is actually a form of action, since it is a constant striving to act, which under the right circumstances becomes an external action. Therefore all wise people take the internal actions of a drive or will to be entirely the same as external actions (because that is how God takes them), provided the drive or will continues when an opportunity to act presents itself. "
387. The third experience.
When the two angels were out of sight, I saw a garden on the right containing olives, figs laurels and palm-trees, planted in order in accordance with their correspondences. As I looked in that direction I saw angels and spirits walking among the trees in conversation. One of the angelic spirits then looked back and saw me. (Angelic spirits is what those in the world of spirits are called who are being prepared for heaven.) He came out of the garden to me and said: 'Would you like to come with me into our park? You will hear and see wonders.'
So I went with him, and then he said to me: 'These whom you see' (for there were many of them) 'are all in possession of the love of truth, and thus in the light of wisdom. There is also here a palace, which we call the Temple of Wisdom; but no one can see it who thinks himself very wise, much less one who thinks he is wise enough, even less one who thinks he is wise on his own account. The reason is that these people do not have a love of genuine wisdom to enable them to receive the light of heaven. Genuine wisdom is when a person sees by the light of heaven that what his knowledge, intelligence and wisdom embrace compared with what they do not are as a drop of water is to the ocean, consequently virtually nothing. Everyone in this parkland garden, who by perception and sight acknowledges within himself that his wisdom is comparatively so small, can see the Temple of Wisdom. For it is the internal light in a person's mind, not the external light without the internal, which allows him to see it.'
[2] Now because I had often thought this, and knowledge, then perception and finally internal light led me to acknowledge that man's wisdom is so scanty, I was suddenly allowed to see the temple. Its form was remarkable. It stood up high above the ground, four-square, with walls of crystal, a roof of translucent jasper elegantly arched, the substructure of various precious stones. There were steps leading up to it of polished alabaster, and at the sides of the steps figures of lions with cubs. Then I asked whether I might go inside, and I was told I might. So I went up, and when I got inside I saw what looked like cherubs flying beneath the roof, but they quickly vanished. The floor on which I was walking was made of cedar planks, and the whole temple with its translucent roof and walls was built as a form for light to play upon.
[3] The angelic spirit came in with me, and I repeated to him what I had heard from the two angels about love and wisdom, and about charity and faith. Then he said: 'Did they not also talk about the third?' 'What third?' I said.
'It is the good of use,' he replied. 'Love and wisdom without the good of use are nothing; they are mere mental abstractions, which are only realised, when they are employed in use. Love, wisdom and use make an inseparable group of three. If they are separated, none of them is anything. Love is nothing without wisdom, but in wisdom it is formed to some purpose; and the purpose to which it is formed is use. Therefore when love by means of wisdom is put to use, it actually exists, because it is realised in action. These three are exactly like end, cause and effect; the end is nothing unless by means of the cause it is realised in the effect. Take one of the three away, and the whole falls to pieces and becomes as if it had never been.
[4] 'It is much the same with charity, faith and deeds. Charity without faith is nothing, nor is faith without charity, nor are charity and faith without deeds; but in deeds they are something, and the nature of that something is determined by the use the deeds serve. It is much the same with affection, thought and performance; and it is much the same with will, understanding and action. For will without understanding is like the eye without the power of sight, and either of them without action is like the mind without the body. The truth of this can be clearly seen in this temple, because the light we enjoy here is the light which enlightens the interiors of the mind.
[5] 'Geometry too proves that there is nothing complete and perfect unless it is triple. For a line is nothing unless it becomes an area, nor is an area anything unless it becomes a solid. So one must be multiplied by the other for them to come into existence; and they come into existence jointly in the third. Just as in this case, so it is with every single created thing; they reach their end in the third term. This now is why three in the Word means complete and utterly. In view of this I cannot help being surprised at some people professing belief in faith alone, some in charity alone, and some in deeds alone, when in fact one without the other is nothing, and so are one together with another but without the third.'
[6] But then I put the question: 'Cannot a person have charity and faith and still do no deeds? Could a person not be fond of something and think about it, and yet not do it?' The angelic spirit 1 replied to me: 'This is impossible, except as a mental abstraction; it cannot actually happen. He will still be striving and wanting to do it; and the will or effort is in itself an act, because it is a continuing impulse to action, and it becomes an act when externalised by being directed towards an object. Therefore effort and will, as an internal act, is accepted by every wise man, because it is accepted by God, exactly as if it were an external act, provided there is no failure to act when the opportunity arises.'
Footnotes:
1. The Latin has here 'angel', but cf. Apocalypse Revealed 875, 8.
387. Third Memorable Relation:
When these two angels were out of sight, I saw a garden on the right, in which there were olive trees, fig trees, laurels, and palms, arranged in order in accord with their correspondences. I looked thitherward, and among the trees I saw angels and spirits walking and talking; and one angelic spirit looked at me. Those are called angelic spirits who are being prepared in the world of spirits for heaven. This spirit came to me from the garden and said, "Come with me into our paradise, you shall hear and see wonderful things."
I went with him and he said to me, "These whom you see," for there were many others, "are all in the love of truth, and from that in the light of wisdom. And there is a palace here, which we call the Temple of Wisdom; but no one can see it who believes himself to be very wise, still less one who believes that he is wise enough, and less yet one who believes himself to be wise from himself. This is because such are not in a state to receive the light of heaven from a love of genuine wisdom. It is genuine wisdom for a man to see from the light of heaven that what he knows, understands, and is wise in, is so little in comparison with what he does not know and understand, and in which he is not wise, as to be like a drop to the ocean, consequently as almost nothing. Everyone who is in this paradisal garden, and who acknowledges both from perception and from seeing it in himself that his wisdom is relatively so slight, sees that Temple of Wisdom; for it is the inner light in man's mind that enables him to see it, and not the outer light apart from the inner."
[2] So because I had often thought, and had cause to acknowledge, first from knowledge, then from perception, and finally from inner light, that man has so little wisdom, behold, it was granted me to see that temple. In form it was wonderful. It was elevated high above the ground; it was four-square, with walls of crystal, a gracefully-arched roof of transparent jasper; and a substructure of various precious stones. The steps for ascent into it were of polished alabaster. At the sides of the steps there appeared figures of lions and their whelps.
I then asked if it was allowable to enter, and was told that it was. I therefore ascended the steps, and as I entered I saw cherub-like forms flying under the roof, but soon vanishing. The floor on which we walked was of cedar, and the whole temple, from the transparency of the roof and walls, was built to be a form of light.
[3] The angelic spirit entered with me, and I told him what I had heard from the two angels about love and wisdom, and about charity and faith The angel said, "Did they not also speak of a third?"
"What third?" I asked.
He replied, "The good of use. Love and wisdom apart from good of use are not anything; they are merely ideal entities, and they only become real when they exist in use; for love, wisdom, and use are three things that cannot be separated; if separated, neither of them is anything. Apart from wisdom love is nothing; but in wisdom it takes form for something; and that something for which it takes form is use; thus when love, by means of wisdom, is in use, it really is, because it actually exists. These are precisely like end, cause and effect; the end is nothing unless it is in effect through the cause; if either of these three passes away, the whole passes away and becomes as nothing.
[4] Also it is the same with charity, faith, and works. Apart from faith charity is nothing, neither is faith anything apart from charity, nor charity and faith anything apart from works; but in works they are something, and such a something as is the use of the works. It is the same with affection, thought, and operation; and the same with will, understanding, and action; for will apart from understanding is like an eye apart from sight, and both apart from action are like the mind apart from the body. That this is so can be clearly seen in this temple, because the light in which we are here is a light that enlightens the mind's interiors.
[5] That there is nothing complete and perfect unless it is a trine, geometry also teaches; for a line is nothing unless it becomes a surface, nor is a surface anything unless it becomes a solid; therefore one must pass into the other in order that they may have existence; and they have coexistence in the third. As it is in this, so it is also in each and all created things; they are terminated in a third. And it is from this that the number three signifies in the Word what is complete and whole. This being so, I could not but wonder that some professed to believe in faith alone, some in charity alone, and some in works alone, when yet one apart from the second, or both together apart from the third, are nothing."
[6] But I then asked, "Cannot a man have charity and faith, and yet not works? Cannot a man have a love for something, and give thought to it, and yet not be in the performance of it?" The angel answered me, "He cannot really, but only ideally; he must be in the endeavor or will to do; and the will or endeavor is the act in essence, because it is a continual effort to act; and when its termination is reached it becomes act in externals. Therefore endeavor and will, as the internal act, are accepted by every wise man, because they are accepted by God, precisely as the external act, provided there is no failure when opportunity offers."
387. The third experience. When these two angels were out of sight, I noticed a garden on my right in which were olive and fig trees, laurels and palms, planted in order according to correspondences. As I looked towards them I saw angels and spirits walking and conversing together among the trees. Then an angelic spirit observed me. (Those who in the world of spirits are being prepared for heaven are called angelic spirits.) He came out of the garden to me and said, "Would you like to come with me into our pleasure-ground? You will hear and see some wonderful things." So I went with him, and then he said to me, "Those whom you see (for there were many there) are all in the love of truth, and are consequently in the light of wisdom. There is a palace here which we call the Temple of Wisdom; but no one can see it who fancies himself to be very wise, still less can he who believes that he is already sufficiently wise, and least of all he who imagines that his wisdom is self-derived. The reason is that they are not in a state to receive the light of heaven from the love of genuine wisdom. Genuine wisdom consists in a man's seeing, by the light of heaven, that the knowledge, intelligence and wisdom which he has, is but a drop in the ocean compared with what he has not; in fact that it scarcely amounts to anything. Every one in this beautiful garden, who acknowledges from clear perception and interior vision that he has so little wisdom comparatively, sees this Temple of Wisdom; for it is the interior light in the mind which enables a man to see it, and not the exterior light alone."
[2] As I had often thought that such must be the case, and first from knowledge, then from perception, and finally from interior light, had acknowledged that man's wisdom amounted to so little, it was now granted me to see this temple. Its form was wonderful; it rose to a great height above the ground level, four-square, with walls of crystal, its roof of transparent jasper, gracefully arched, and its foundations of various precious stones. The steps leading up to it were of polished alabaster, and at the sides of the steps were figures of lions with their cubs. I then asked whether I might be allowed to enter; and when I was informed that I might, I ascended the steps. As I entered I saw cherub-like forms flying beneath the roof, but presently vanishing from sight. The floor on which we walked was of cedar, and the whole temple, owing to the transparence of the roof and walls, was built as a representation of light.
[3] The angelic spirit entered with me, and I related to him what I had heard from the two angels concerning love and wisdom, and charity and faith. He then said to me, "Did they not speak also of a third?" "What third?" I asked. He replied, "The good of use. Love and wisdom without the good of use are nothing; they are only ideal entities, and do not become realities until they exist in use. Love, wisdom and use are three things which cannot be separated; if separated, they are nothing. Love is nothing without wisdom; but by means of wisdom it assumes a form, which is use; therefore, when love by means of wisdom is expressed in use, then it really is, because then it actually exists. Love, wisdom and use are like end, cause and effect; the end is nothing unless it is in the effect by means of the cause; and if one of these three is destroyed, the whole is destroyed, and nothing remains.
[4] It is the same with charity, faith and works. Charity without faith is nothing, faith without charity is nothing, and charity and faith without works are nothing; but when expressed in works they become something according to the use of those works. It is the same with affection, thought and operation; and with will, understanding and action; for will without understanding is like the eye without sight, and both without action are like the mind without the body. That this is so is clearly evident in this temple, because the light here illumines the interiors of the mind.
[5] Geometry also teaches that nothing can be complete or perfect, unless it is a trine; for a line is nothing unless it becomes an area, and an area is nothing unless it becomes a solid; therefore the first must be multiplied into the second in order to give them existence, and in the third they exist together. The same is true of all created things, both in general and in particular; their existence is completed in a third form. This is why in the Word the number three signifies what is complete and perfect. Since this is so, I could not but wonder that some profess a belief in faith alone, some in charity alone, and some in works alone; for one of them alone, or any two of them without the third have no real existence."
[6] Then I asked: "Is it not possible for a man to have charity and faith, and yet to be without works? Can a man not have the desire, and may he not think out how to do something, and yet not proceed to accomplish it?" The angel replied: "He can, but only ideally, and not in reality. Even then he must endeavour or will to act; and will or endeavour is in itself an act, because it is a continual striving towards action, and this results in outward act as the opportunity to act presents itself. Therefore, endeavor or will, being as it were an inward act, is accepted by every wise man, because it is accepted by God, just as if it were an outward act, provided it does not fail when opportunity arises."
387. TERTIUM MEMORABILE.
Postquam duo illi Angeli extra meum conspectum erant, vidi quendam Hortum a latere dextro, ubi erant oleae, ficus, laurus et palmae, in ordine secundum correspondentias positae: illuc prospexi, et inter arbores vidi Angelos et Spiritus vadentes et colloquentes: et tunc ad me respexit unus Spiritus angelicus; Spiritus Angelici vocantur, qui in Mundo spirituum praeparantur ad Coelum; ille ab Horto illo ad me venit, et dixit, vis mecum venire in nostrum Paradisum, ac auditurus et visurus es mirabilia; et abivi cum illo, et tunc dixit mihi, hi quos vides, erant enim plures, sunt omnes in amore veri, et inde in luce sapientiae; est quoque hic Palatium, quod vocamus TEMPLUM SAPIENTIAE, sed illud non aliquis videre potest, qui credit se multum sapere, minus qui credit se satis sapere, et adhuc minus qui credit se sapere ex se; causa est, quia illi non in receptione lucis Coeli ex amore genuinae sapientiae sunt; genuina sapientia est, quod homo e luce Coeli videat, quod quae scit, intelligit, et sapit, tam parum sint respective ad illa quae non scit, intelligit, et sapit, sicut est gutta ad Oceanum, 1 consequenter vix aliquid: omnis qui in hoc Horto paradisiaco est, et ex perceptione ac visu in se agnoscit, quod tam parum sapiat respective, is videt illud TEMPLUM SAPIENTIAE, nam lux interior in mente hominis dat id videre, non autem lux exterior ejus absque illa.
[2] Nunc quia ego illud saepius cogitavi, et ex scientia, et dein ex perceptione, et demum ex luce interiore, agnovi, quod homo tam parum sapiat, ecce datum est mihi videre illud 2 Templum. Erat quoad formam mirabile; erat valde elevatum supra humum, quadrangulare, parietes ex chrystallo, tectum ex jaspide pellucido eleganter arcuatum, substructio ex vario Lapide pretioso; erant gradus per quos in illud ascendebatur, ex alabastro polito; ad latera graduum apparebant sicut leones cum catulis. Et tunc quaesivi, Numeri liceat intrare, et dictum est quod liceat, quare ascendi, et cum intravi, vidi sicut Cherubos volantes sub tecto, sed mox evanescentes: Solum, super quo ambulatur, ex cedris erat, et totum Templum ex pellucentia tecti et parietum, exstructum fuit ad formam lucis.
[3] Intrabat mecum Spiritus Angelicus, cui retuli quae audiveram ex duobus Angelis de AMORE et SAPIENTIA, et de Charitate et Fide, et tunc dixit, annon etiam loquuti sunt de Tertio quid tertium dixi; respondit, est BONUM USUS; Amor et Sapientia absque Bono usus non sunt aliquid; sunt modo Entia idealia, nec fiunt realia, priusquam sunt in Usu; sunt enim Amor, Sapientia et Usus, tria, quae non separari possunt; si separantur, neutrum est aliquid; non est Amor aliquid absque Sapientia, sed in Sapientia formatur ad aliquid; hoc aliquid, ad quod formatur est Usus, quare cum amor per sapientiam in usu est, tunc realiter est, quia actualiter existit; sunt prorsus sicut finis, causa et effectus; finis non est aliquid, nisi per causam sit in effectu; si solvitur unum ex illis tribus, solvitur omne, et fit sicut nihil.
[4] Simile etiam est cum Charitate, Fide, et Operibus; Charitas absque fide non est aliquid, nec Fides absque charitate, neque Charitas et Fides absque Operibus, at in Operibus sunt aliquid, et tale aliquid, quale est Operum Usus. Simile est cum Affectione, Cogitatione et Operatione, et simile est cum Voluntate, Intellectu et Actione, nam Voluntas absque intellectu, est sicut oculus absque visu, ac uterque absque actione est sicut mens absque corpore; quod ita sit, clare videri potest in hoc Templo, quia Lux, in qua hic sumus, est Lux illustrans mentis interiora.
[5] Quod non detur completum et perfectum, nisi sit Trinum, etiam docet Geometria, non enim est Linea aliquid, nisi fiat Area, nec est Area aliquid, nisi fiat Corpus, quare ducetur unum in alterum, ut existant, et coexistunt in Tertio. Sicut est in hoc, etiam est in omnibus et singulis creatis, quae finita sunt in Tertio. Inde nunc est, quod TRIA in Verbo significent completum et prorsus. Quoniam ita est, non potui non mirari, quod quidam profiteantur Solam Fidem, quidam Solam Charitatem, quidam Sola Opera, cum tamen unum absque altero, atque unum et simul alterum absque tertio, non est aliquid.
[6] Sed tunc quaesivi, potestne homo Charitatem et Fidem habere, et usque non Opera; potestne homo esse in dilectione et in cogitatione de aliqua re, et tamen non in operatione ejus, et respondit mihi Angelus, 3 non potest nisi modo idealiter, at non realiter; erit usque in conatu aut voluntate ad operandum, ac voluntas seu conatus est actus in se, quia est continuus nisus ad agendum, qui fit actus in externis accedente determinatione; quare conatus et voluntas, sicut actus internus, acceptatur ab omni sapiente, quia acceptatur a Deo, prorsus sicut actus externus; modo non deficiat, quando datur copia.
Footnotes:
1. Prima editio: Ocearum.
2. Prima editio: illad.
3. Nisi legeris Spiritus angelicus, sic in margine exemplaris scriptoris et Apocalypsis Revelata 875[8].