70.人越照秩序生活，就越通过神性全在而在神里面，因为神是全在。祂在其神性秩序里面，可以说就是在自己里面，因为祂就是秩序，如前所示（52－53节）。由于人被造为神性秩序的形式，故神存在于他里面，但只有他照着神性秩序生活，才能全在于他里面。若他不照神性秩序生活，神仍在他里面，但只在他的最高区域内，赋予他理解真理和意愿良善的能力，即赋予他理解力的本能和去爱的倾向。但是，人越违背秩序生活，就越关闭其心智或灵的较低区域，从而越阻止神降下来，并以其临在充满这些较低区域。所以，神在他里面，而他却不在神里面。在天上，一个普遍规则是，神在每个人里面，无论善恶，但人却不在神里面，除非他照秩序生活。因为主说，祂愿意人在祂里面，祂在人里面（约翰福音15:4）。
人凭借符合秩序的生活而在神里面，因为神全在于整个宇宙及其每一部分，在各自的最深层，这些最深层都处在秩序中。然而，在那些违背秩序的事物（它们完全是那些最深层之外的事物）里面，神通过与它们相争并且不断努力将它们带回秩序而全在。因此，人越允许自己被带回秩序，神就越全在于他的整个存在中，因而越在他里面，他也越在神里面。神离开人，就象经由其热和光的太阳离开大地一样不可能。但世上的物体只有接受如春夏时太阳所放射的热和光才能感受到太阳的能力。
这种类比也适用于神性全在。人越处于属灵之热，同时处于属灵之光，也就是说，越拥有爱之善和智之真，就越服从秩序。不过，属灵的热和光不同于属世的热和光。属世之热在冬天会从大地及其物体中消退，而属世之光则在夜里消退，因为地球凭其自转和围绕太阳的公转产生季节和时间。而属灵的热和光则不然，因为神凭借祂的太阳提供热和光，并且不象尘世太阳那样发生改变。人使自己转离，好比大地转离太阳。当转离智之真时，他好比夜里转离太阳的大地；当转离爱之善时，则好比冬天转离太阳的大地。这就是灵界太阳所产生的结果和服务（或用）与尘世太阳所产生的结果和服务（或用）之间的对应关系。
70. 因為上帝的全在, 我們越是遵循聖規而活時, 就越在上帝之中了。因為上帝的全在, 祂無所不在地顯現在祂的聖規中, 祂就是聖規本身(第52-53節)。又因為我們作為聖規的形式而被造, 因此上帝在我們裡面。不過, 這樣的真實必須以我們遵循聖規而活為前提。如果我們不遵循聖規而活, 上帝仍在我們之中, 不過僅僅在我們裡面最高的那部分之中, 讓我們明白真理與尋求良善成為可能, 也就是, 給我們有認知的能力和意志的傾向。然而, 在生活的道路上, 我們越是背向聖規而行, 就越阻擋上帝降到我們思想或靈的更低層級, 並阻止上帝以祂的同在充滿其中。結果就是, 上帝在我們裡面, 但我們不在上帝裡面。
天國之中有個普遍認識:不論善惡, 上帝在我們所有之中, 但我們並不在上帝之中, 除非我們在生活之路上跟從聖規而行。主說, 祂願我們在祂裡面,祂在我們裡面(約翰福音15:4)。
[2]當我們在生活之路上遵從聖規而行, 我們就在上帝裡面。上帝最深層地全在於宇宙以及其中的萬物之中, 因為在聖規之中是指在事物的最深層次。與聖規相背的事物全都在那最深層之外。在最深層之外, 上帝的全在的表現形式為持續與違背聖規之事物的鬥爭,以及使其歸回聖規的不斷努力。我們越是允許自己被恢復到聖規之中, 上帝與我們每個的同在就越完全。最終到達一個更大的程度, 就是上帝在我們裡面,我們在上帝裡面。
同太陽不會從我們地球缺席一樣, 上帝不可以從我們缺席。然而, 地球上的生物, 並非一直感受到太陽的能力。要感受這能力, 熱與光兩個必須都被接收, 如同在春夏季。[3]這樣的情形也適用于上帝的全在。我們越是與聖規融洽, 我們就越能接收屬靈之熱與光, 或者說, 越接收仁之善與智之真。
然而, 屬靈的熱與光不像物質的熱與光。在冬季, 太陽提供給地球以及其中物體的熱量逐漸減少。在夜間, 光量逐漸減少。會發生這些, 是因為地球的自轉和軌道運行造成了季節和時間。而屬靈的熱與光並不按此方式活動。藉著祂的太陽以及太陽的熱與光, 上帝一直顯現,從未改變, 就像我們星系中的太陽所表現的那樣。是我們自己轉離上帝, 就像地球轉離太陽。當我們轉離智慧之真理時, 就好比在夜間地球背向太陽。當我們轉離仁愛之良善時, 就好比在冬天地球背向太陽。物質世界太陽的作用和影響以這樣的方式對應於心靈世界的太陽。
70. The more we follow the divine design in the way we live, the more fully we are in God because of God's omnipresence. Because God is omnipresent he is intrinsically present, so to speak, everywhere in his divine design, in the sense that he is the divine design, as we showed above [52-53]. Now, because we have been created as forms of the divine design, God is in us. But this is true only to the extent that we fully follow the divine design in the way we live. When we do not follow that design in the way we live, God is still in us, but is only in the highest parts of us, making it possible for us to understand what is true and intend what is good. That is, he gives us a capacity to understand and an inclination to love. The more we go against the divine design in the way we live, however, the more we bar the lower levels of our minds or spirits and prevent God from descending into them and filling them with his presence. As a result, God is in us but we are not in God.
There is a common saying in heaven: God is in all of us, the evil as well as the good, but we are not in God unless we follow the divine design in the way we live. The Lord says that he wants us to be in him and him to be in us (John 15:4).
[2] When we follow the divine design in the way we live we are in God, because God is omnipresent in the universe and in everything within it at the inmost level, since things on the inmost level are in the divine design. Things that go against the divine design are all outside that inmost level. On the outer levels God's omnipresence takes the form of an ongoing struggle with things that are against the divine design, and a constant effort to restore them to the divine design. The more we allow ourselves to be restored to the divine design, the more thoroughly present God is in each of us; consequently to a greater extent God is in us and we are in God.
It is no more possible for God to be absent from us than it is for the sun (through its heat and light) to be absent from our earth. The living things on earth, however, do not always feel the sun's power. To feel it, they have to receive both the heat and the light that radiate from the sun, as they do in spring and summer.
[3] This situation is applicable to God's omnipresence as well. The more we are in harmony with the divine design, the more spiritual heat and light, or to put it another way, the more of love's goodness and wisdom's true perspective we have.
Spiritual heat and light are not, however, like physical heat and light. During the winters, the amount of physical heat available to the world and the objects in it diminishes. During the nights, the amount of light diminishes. This happens because the earth makes units of time with its rotations and its orbit. Spiritual heat and light do not behave the same way. Through his sun and its heat and light God is always present and does not go through changes the way the sun of our solar system appears to do. We ourselves turn away from God much the way the earth turns away from the sun. When we turn away from wisdom's true perspective we are like the earth turning away from the sun by night. When we turn away from the goodness of love we are like the earth turning away from the sun in winter. The useful effects of the sun in the physical world correspond in this way to the useful effects of the sun in the spiritual world.
70. The reason why a person is by Divine omnipresence in God to the extent that he lives in accordance with order, is that God is omnipresent and where He is present in His Divine Order, He is so to speak in Himself, since, as shown before, He is order. Now since man has been created to be a form for the Divine Order, God is present in him, but fully only to the extent that he lives in accordance with the Divine order. If he does not live in accordance with the Divine order, God is still present in him, but in his highest regions, giving him the ability to understand truth and will good, that is, giving him the faculty of understanding and the inclination to love. But in so far as he lives contrary to order, so far does he close up the lower regions of his mind or spirit, and thus prevent God from coming down and filling the lower regions with His presence. So God is present in him, but he is not in God. It is the general rule in heaven that God is present in every person, evil as well as good, but a person is not in God unless he lives in accordance with order. For the Lord says that He wills that a person should be in Him and He in the person (John 15:4).
[2] The reason why a person is in God if he lives in accordance with order is that God is omnipresent in the universe, and in every part of it, in the inmost of each, since these are in order. But in parts which are contrary to order, which are only those outside the inmost, God is omnipresent by a continual struggle with them as He strives continually to bring them into order. For this reason in so far as a person allows himself to be brought into order, so far is God omnipresent in his whole being, and consequently so far is God in him and he in God. The absence of God from man is no more possible than the absence of the sun, by way of its heat and light, from the earth. But objects on earth are only affected by its influence to the extent that they receive the heat and light radiated by the sun, which happens in spring and summer.
[3] This comparison can be applied to the omnipresence of God. A person is so far in spiritual heat and at the same time spiritual light, that is, in possession of the good of love and the truths of wisdom, as he is subject to order. But spiritual heat and light differ from natural heat and light. In wintertime natural heat is lost by the earth and things on it, and natural light is lost at nighttime, because the earth by its rotation and orbit around the sun causes the seasons and times of day. This does not happen with spiritual heat and light, for God is present supplying both by means of His sun, and this does not change as the natural sun appears to do. It is the person himself who turns away as the earth turns away from the sun, and when he turns away from the truths of wisdom, he can be compared to the earth turning away from the sun during the night; when he turns away from the kinds of good of love he is like the earth turning away from the sun during the winter. Such is the correspondence between the effects and services performed by the sun of the spiritual world and those performed by the sun of the natural world.
70. From the Divine omnipresence man is in God to the extent that he lives in accordance with order, for the reason that God is omnipresent; and where God is in His Divine order, there He is as in Himself, because He is order, as has been shown above. Since, then, man was created a form of Divine order, God is in him-fully in him-to the extent that he is living in accordance with Divine order. Nevertheless, God is in him if he is not living in accordance with Divine order, but only in the highest regions in him, thereby giving him the ability to understand what is true and to will what is good; that is, giving him the faculty of understanding and the inclination to love. But so far as man lives contrary to order he shuts up the lower regions of his mind or spirit, and thus prevents God's descending and filling these lower regions with His presence; consequently, while God is in him he is not in God. It is a general canon in heaven that God is in every man, the evil and the good alike; but that man is not in God unless he lives in accordance with order; for the Lord says:
That it is His will that man should be in Him and He in man (John 15:4).
[2] Man is in God by means of a life in accordance with order, because God is omnipresent in the universe and in each and all things of it in their inmosts, for these inmosts are in order. But in those things that are contrary to order (which are solely those that are outside of the inmosts) God is omnipresent by a continual striving with them, and by a continual effort to bring them back to order. Thus it is that so far as man permits himself to be brought back to order, God is omnipresent in the whole of him, and consequently to the same extent God is in him and he is in God. The absence of God from man is no more possible than the absence of the sun from the earth through its heat and light. But earthly objects are affected by the sun's power only so far as they receive the heat and light that go forth from that sun, as in spring time and summer time.
[3] This is applicable to the Divine omnipresence in this way, that so far as man is in order he is in spiritual heat and also in spiritual light; that is, in the good of love and the truth of wisdom. But spiritual heat and light are unlike natural heat and light, in that natural heat recedes from the earth and its objects in winter, and natural light at night; and this takes place because the earth by its diurnal and annual motions produces these periods. But with spiritual heat and light it is not so; since God through His sun is present with both heat and light, and does not undergo changes, as the sun of the world apparently does. Man turns himself away comparatively as the earth turns away from the sun; and when he turns away from the truths of wisdom he is like the earth when turned from its sun at night; and when he turns away from the goods of love he is like the earth when turned from its sun in winter. Such is the correspondence between the effects and uses from the sun of the spiritual world, and the effects and uses from the sun of the natural world.
70. Man is in God from the Divine omnipresence so far as he lives according to order, because God is omnipresent, and wherever He is in His own Divine order there He is, as it were, in Himself, because He is order itself, as was shown above. Since man was created a form of Divine order, God is in him; but so far as a man lives according to Divine order, God is fully in him. If, however, he does not live according to Divine order, God is still in him, but in the highest regions of his soul, affording him the power to understand what is true and to will what is good, that is, the ability to understand and the inclination to love. But so far as a man lives contrary to order, he closes the lower regions of his mind or spirit, and prevents God from coming down and filling those lower regions with His presence; thus God is in him, but he is not in God. It is a general law in heaven that God is in every man, evil as well as good, but that a man is not in God unless he lives according to order. For the Lord says:
He wills that man should be in Him, and that He should be in man. John 15:4.
[2] Man is in God by a life according to order, because God is omnipresent in the inmost parts of the universe and everything therein, for these are in order. In those things, however, which are contrary to order, as is the case with those things alone which are outside the inmost parts, God is omnipresent, continually striving with them in the constant effort to reduce them to order. Therefore so far as a man suffers himself to be brought into order, God is omnipresent in his whole being, and consequently God is in him and he is in God. The absence of God from a man is no more possible than the absence from the earth of the sun with its heat and light. Earthly objects, however, do not enjoy the full influence of the sun except when they receive its heat and light in springtime and summer.
[3] These considerations may be applied to the Divine omnipresence, because a man is in spiritual heat and at the same time in spiritual light, that is, in the good of love and in the truths of wisdom, only in so far as he is in order. However, spiritual heat and light differ from natural heat and light, for natural heat departs from the earth and its objects in winter, and natural light withdraws during the night in consequence of the earth's rotation round its own axis and its revolution round the sun; but it is not so with spiritual heat and light, for God is present with every one by means of His Sun, which does not change as the sun of this world appears to do. It is man who turns himself away as the earth turns from its sun; and when he turns away from the truths of wisdom he is like the earth turned away from the sun at night, but as he turns from the good of love he is like the earth turned away from the sun in winter. From this comparison may be seen the correspondence existing between the effects and uses of the Sun of the spiritual world and those of the sun of the natural world.
70. Quod homo tantum in Deo ex Divina Omnipraesentia sit, quantum secundum ordinem vivit, est quia Deus Omnipraesens est, et quia ubi in Divino suo ordine est, ibi est sicut in Se, quia Ipse est Ordo, ut supra ostensum est: nunc quia homo creatus est forma Divini Ordinis, est Deus in illo; verum quantum homo vivit secundum Divinum Ordinem plene; at si non vivit secundum Divinum Ordinem, est usque Deus in illo, sed in supremis ejus, ac dat ut possit intelligere verum et velle bonum, hoc est, dat ei facultatem ad intelligendum et inclinationem ad amandum; at quantum homo contra ordinem vivit, tantum occludit inferiora mentis seu spiritus sui, et sic inhibet ne Deus descendat, ac impleat inferiora ejus praesentia sua, inde est Deus in illo, sed ille non in Deo: communis canon est in Coelo, quod Deus sit in omni homine tam malo quam bono, sed quod homo non sit in Deo, nisi vivat secundum ordinem; Dominus enim dicit, quod velit ut homo sit in Ipso, et Ipse in homine, Johannes 15:4.
[2] Quod homo per vitam secundum ordinem sit in Deo, est quia Deus omnipraesens est in Universo inque omnibus et singulis ejus, in intimis illorum, haec enim sunt in ordine, at in illis quae sunt contra ordinem, quae solum sunt illa quae extra intima sunt, Deus est Omnipraesens per continuam luctationem cum illis, et per continuum nisum redigendi in ordinem; quamobrem quantum homo sinit se redigi in ordinem, tantum Deus in toto ejus omnipraesens est, consequenter tantum est Deus in illo, et ille in Deo. Absentia Dei ab homine non plus dabilis est, quam absentia Solis per calorem et lucem 1 a tellure; at hujus objecta non sunt in virtute ejus, nisi quantum recipiunt illa duo procedentia ab illo Sole, quod fit tempore veris et aestatis:
[3] haec ita applicari possunt Dei Omnipraesentiae; quod homo tantum sit in calore spirituali et simul in luce spirituali, hoc est, in bono amoris et in veris sapientiae, quantum in ordine est; sed calor et lux spiritualis, non sunt sicut calor et lux naturalis, nam calor naturalis recedit a Tellure et ejus objectis temporibus hyemis, et lux recedit temporibus noctis, et hoc fit quia Tellus per circum rotationes et circumlationes suas facit illa tempora; sed calor spiritualis et lux spiritualis non ita, Deus enim per suum Solem praesens cum utroque est, et non vices agit, sicut apparenter Sol mundi; ipse homo se avertit comparative sicut Tellus a suo Sole, et cum se avertit a veris sapientiae, est sicut tellus a suo Sole temporibus noctis, et cum homo se avertit a bonis amoris, est sicut tellus a suo Sole temporibus hyemis; talis correspondentia est inter effectus et usus e Sole Mundi spiritualis, et inter effectus et usus e Sole Mundi naturalis.
Footnotes:
1. Prima editio: lurem.