8.⑵从神发出的一种普遍感觉被注入到人类灵魂中，即存在一位神，祂是一。神的流注进入人里面，这从人们所公认的信条明显可知，即本为良善、存在于人里面并由他所行出的一切善事都来自神。全部的仁和全部的信也一样。因为我们读到：
若不是从天上赐的，人就不能得什么。（约翰福音3:27）
耶稣说：
离了我，你们就不能做什么。（约翰福音15:5）
也就是说，行不出属于仁与信的任何事。这流注进入人的灵魂，因为灵魂是人至内在和至高的部位；神的流注进入灵魂，并从那里降至较低部位，根据接受程度而赋予它们生命。诚然，要构成信的真理通过聆听流进来，并因此被植入在灵魂之下的心智中。但凭借这些真理，人只是预备接受从神那里经由灵魂而来的流注；预备的程度如何，接受的程度就如何，属世之信转化为属灵之信的程度亦如何。
有这样一种流注从神进入人的灵魂，即神是一。神性的一切，无论最普遍的，还是最细微的，都是神。由于全部神性凝聚为一，所以它必然在人里面启示一位神的观念。随着人被神提升至天堂之光，这种观念会日益强化。天使因自己的光而无法迫使自己说出“诸神”这个词。也正因如此，他们说话时，每句话的结尾都以一个单音符结束。
尽管神是一的观念被注入到所有人的灵魂中，但仍有很多人认为神的神性被分成了拥有相同本质的数份。这是因为所流入的这种观念在下降的过程中落入了与它不相匹配的形式中，是形式本身造成了这种变化，如发生在自然界三个王国的一切事物中的情形。赋予人生命和赋予一切动物生命的神是一样的；但接受者的形式决定了动物成为动物，人成为人。当人使自己的心智变成动物的形式时，同样的事会发生在人身上。太阳的流注进入各种树的情形也一样，它的效果因每种树的形式而各不相同；流入葡萄树的东西和流入荆棘的一样；不过，若荆棘被嫁接到葡萄枝上，这流注就会倒转过来，照着荆棘的样式行进。
矿物王国也有类似现象。照在石灰石上的光和照在钻石上的一样；但它照在钻石上会闪闪发光，而照在石灰石上则被熄灭。人的心智照其形式而经历各种变化，这些形式根据对神的信，连同它们从神接受的生命而从内在成为属灵的。信一位神会使心智的形式变得透明，如天使一般，相反，信多神则会使它们变得黑暗，如野兽一般。信多神和不信神差别不大。
8. (2)上帝存在,且只有一位, 這樣的公認普遍注入到人類的靈魂之中。
真理源自上帝, 注入到人裡面。人們普遍認同, 一切存在於人裡面,由人行出的善, 或者一切的義與信都源於上帝。我們讀到:若不是從天上賜的, 人就不能得什麼。(約翰福音3:27)並且耶穌說:離了我, 你們就不能做什麼(約翰福音15:5); 也就是不能行義與信之事。
這樣從上帝而來的注入進到人的靈魂, 靈魂是人的至深和至高部分。從上帝而來的注入進到這裡, 並由此往下進入以下的部分, 照著它們接受的狀況來啟動它們。關於信的真理是通過聆聽而流進來的, 然後灌輸在記性與認知之中, 也就是在靈魂以下部分。然而人藉著這些真理,作好準備來接受由上帝而來的注入, 經由靈魂往下澆注。準備的程度如何, 接受的程度便如何, 信仰從屬世到屬靈轉化程度也就如何。
[2]上帝只有一位, 這樣的注入由上帝進到人的靈魂。所有神性的事情, 總體的也好, 具體的也罷, 都是上帝。並且因為全部的神性凝聚為一, 因此在人裡面只會啟示一位上帝的信念。當人的思想被上帝提升到天國之光中, 這樣的信念會日漸強化。天人在天國之光中, 甚至無法強迫自己說出"上帝們"或"幾位上帝"之類的詞。因為由上帝注入的真理流入到他們的靈魂, 此真理就是:上帝只有一位。
[3]儘管由上帝注入真理到人靈魂, 還是有很多人會認為上帝的神性被分開為共用同一本質的若干部分。因為由上帝而來的注入往下灌輸時, 會落入到不同的形式之中; 接受它的形式不同, 結果也就多式多樣。例如, 這些多樣性會發生在自然界三個王國(動物,植物,礦物)的所有事物之中。令人類有生命的上帝, 與讓野獸有生命的上帝是同一位上帝。但接受者的形式各不相同, 令獸成為獸, 人成為人。太陽光也以同樣的方式注入到每種樹裡, 樹種的不同, 在於它們接受的形式不同。注入到葡萄樹的, 同樣會注入到荊棘, 但如果荊棘被嫁接到葡萄枝上, 注入就會轉變成去適合荊棘的形式。
[4]礦物王國的事物也是如此。同樣的光流入到石灰岩和鑽石, 而鑽石會繼續傳遞光芒, 但光到了石灰岩就被止息。對於人的思想, 按照思想的形式不同而不同:信上帝以及有從上帝而來的生命, 思想就變為內在的屬靈, 這樣的思想形式會因著信一位上帝而變得透明,如同天人。反之, 會因為信不止一位上帝而變為黑暗,如同野獸, 即使與相信沒有上帝有所區別, 但區別很小。
8. 2. The recognition that God exists and that there is one God flows universally from God into human souls. There is an inflow from God into us. This is obvious from everyone's ready admission that everything good that is truly good and that exists in us and is done by us is from God. The same admission applies to everything related to goodwill and faith. For we read, We cannot receive anything unless it is given to us from heaven (John 3:27). And Jesus said, Without me you cannot do anything (John 15:5), meaning anything having to do with goodwill and faith.
This inflow comes into our souls because the soul is the inmost and highest part of us. The inflow from God reaches that part first and then comes down into the things below and enlivens them, depending on our openness to what flows in. Of course, truths that will become part of our faith do indeed flow in through our hearing and are implanted in our mind, which is below the soul; but all these truths do is prepare us to accept what flows in from God through our soul. The quality of that preparation determines the quality of our acceptance and of the transformation of our earthly faith into spiritual faith.
[2] The notion that there is one God flows into our souls from God because everything that is divine, as a whole and in every detail, is God. And because everything that is divine is integrated into a unity, it cannot help but inspire in us the idea of one God. This idea grows ever stronger as God lifts us into the light of heaven. In angelic light, the angels cannot force themselves to say "gods. " In fact, every phrase of their speech ends rhythmically on a single beat, a phenomenon that arises from no other cause than the notion inflowing into their souls that there is one God.
[3] Now, even though the idea of one God flows into all our souls, many of us think nonetheless that God's divinity has been divided among many gods who share the same essence. This is because as that inflow comes down it takes forms that do not correspond to one another, and the forms themselves cause variation. This variation also occurs in every entity in the three kingdoms of nature. The same God who gives life to us gives life to every animal, so it is the form on the receiving end that makes the animal an animal and the human a human. A comparable variation happens when humans render their minds beastly. The sun flows the same way into every tree; the difference in trees is a result of each one's form. The sun flows the same way into a grapevine as into a thorn bush, but if a thorn branch is grafted onto a grapevine, the inflow is changed and adapts to the form of the thorn branch.
[4] A similar thing happens to the things in the mineral kingdom. The light that flows into a diamond and into a piece of limestone is the same; but in one it shines through while in the other it is darkened.
Our minds are varied according to their forms, which are inwardly spiritual depending on our faith in God and also on our life from God. These forms become translucent and angelic when we believe in one God, but become opaque and beastly when we believe in many gods, which is virtually the same as not believing in God.
8. (ii) THERE IS A GENERAL FEELING EMANATING FROM GOD AND FLOWING INTO MEN'S SOULS THAT THERE IS A GOD, AND THAT HE IS ONE.
God influences man, as is evident from what everyone admits, that God is the source of every good thing which is good in itself and is present in man and done by him. The same is true of the whole of charity and the whole of faith. For we read:
A man cannot take anything unless it is given him from heaven, John 3:27.
and Jesus said:
Without me you can do nothing, John 15:5.
That is to say, nothing of charity and nothing of faith, The reason there is this inflow into the souls of men is that the soul is man's inmost and highest part; the Divine influence enters there and from there descends to the lower parts, giving them life so far as it is accepted. Admittedly the truths destined to create faith are received through the hearing and are thus implanted in the mind, that is, at a lower level than the soul. But these truths only create the conditions which allow a man to be acted upon by God through his soul. The extent to which truths are accepted depends upon this conditioning, and his natural faith is in proportion transformed into a spiritual faith.
[2] The reason why there is a feeling that God is one emanating from God and entering men's souls is that everything Divine, both understood universally and in particular, is God; and because everything Divine holds together as a single unit, it must inevitably inspire a person with the idea of one God. This feeling is strengthened day by day, as a person is lifted by God into the light of heaven. For angels, in the light they enjoy, cannot force themselves to say 'Gods'. For this reason too when they are speaking the end of every sentence finishes on a single note. This is entirely due to this feeling that God is one entering their Souls.
[3] Although all human beings have this idea of God being one entering their souls, still many of them think that His Divinity is divided into several of the same essence. This is because the inflowing idea as it descends slips into forms which do not match it, and the form itself imposes a variation, just as happens in everything which belongs to the three kingdoms of the natural world. It is the same God who gives life to every animal as to man; but it is the receiving form which determines that an animal is an animal, and a man a man. The same thing can happen to a man, when he gives his mind the form of an animal. Every tree receives the same radiation from the sun, but its results vary depending upon the form of each tree. The radiation falling on a vine is the same as that on a thorn-tree; but if the thorn is grafted on to the vine, the radiation is upset and produces effects dictated by the thorn.
[4] The same happens in the mineral kingdom. The light striking a piece of limestone is the same as that striking a diamond; but in one case it shines through, and in the other it is blacked out. Human minds undergo variation depending on their forms, and these are inwardly spiritual in proportion to their faith in God, and at the same time the amount of life they receive from God. Faith in one God makes them transparent and angelic; but instead they become opaque and bestial as the result of faith in several gods, which is hardly to be distinguished from faith in no God.
8. (2) There is a universal influx from God into the souls of men of the truth that there is a God, and that He is one. That there is an influx from God into man is evident from the universal confession that all good that is in itself good, and that exists in man and is done by him, is from God; in like manner every thing of charity and every thing of faith; for we read:
A man can take nothing except it be given him from heaven (John 3:27);
and Jesus said:
Without Me ye are unable to do anything (John 15:5);
that is, anything that pertains to charity and faith. This influx is into the souls of men because the soul is the inmost and highest part of man, and the influx from God enters into that, and descends therefrom into the things that are below, and vivifies them in accordance with reception. The truths that are to constitute belief flow in, it is true, through the hearing, and are thus implanted in the mind, that is, below the soul. But by means of such truths man is simply made ready to receive the influx from God through the soul; and such as this preparation is, such is the reception, and such the transformation of natural faith into spiritual faith.
[2] There is such an influx from God into the souls of men of the truth that God is one, because everything Divine, regarded most generally as well as most particularly, is God. And as the entire Divine coheres as one, it cannot fail to inspire in man the idea of one God; and this idea is strengthened daily as man is elevated by God into the light of heaven. For the angels in their light cannot force themselves to utter the word "gods." Even their speech closes at the end of every sentence in a oneness of cadence; and there is no other cause of this than the influx into their souls of the truth that God is one.
[3] In spite of this influx into the souls of men of the truth that God is one, there are many who think that the Divinity of God is divided into several possessing the same essence; and the reason of this is that when the influx descends it falls into forms not correspondent, and influx is varied by the form that receives it, as takes place in all the subjects of the three kingdoms of nature. It is the same God who vivifies man and who vivifies every beast; but the recipient form is what causes the beast to be a beast and man to be a man. The same is true of man when he induces on his mind the form of a beast. There is the same influx from the sun into every kind of tree, but the influx differs in accordance with the form of each; that which flows into the vine is the same as that which flows into the thorn; but if a thorn were to be engrafted upon a vine the influx would be inverted and go forth in accordance with the form of the thorn.
[4] The same is true of the subjects of the mineral kingdom; the same light flows into limestone and into the diamond; but in the diamond it is transmitted, while in the limestone it is quenched. In human minds these differences are in accordance with the forms of the mind, which become inwardly spiritual in accordance with faith in God, together with life from God, such forms being made translucent and angelic by a faith in one God, and on the contrary, made dark and bestial by a faith in more than one God, which differs but little from a faith in no God.
8. (2) THERE IS A UNIVERSAL INFLUX FROM GOD INTO THE SOULS OF MEN THAT THERE IS A GOD, AND THAT HE IS ONE.
The existence of an influx from God into man is implied in the general acknowledgment that all good which is in him and which is done by him, if it really is good, is from God; and also that all charity and all faith are from God. For it is written:
"A man can receive nothing, except it be given him from heaven" John 3:27;
and Jesus said:
"Without me ye can do nothing" John 15:5, that is, nothing of charity or of faith. This influx is into the souls of men because the soul is the inmost and highest part of man, and influx from God enters into it, passes thence into what is beneath, and vivifies all according to reception. The truths of which faith will ultimately be formed enter indeed through the hearing, and are in this way implanted in the mind beneath the soul. The immediate effect of these truths, however, is only to dispose a man to receive influx from God through the soul, and his reception of influx is according to his disposition. Thus what would have been merely natural faith becomes transformed into spiritual, that is, real faith.
[2] This Divine influx into the souls of men inspires the idea that God is one because all that is Divine, in general and in particular, is God; and since all that is Divine forms a consistent unity, it cannot but inspire in man the idea of one God. This idea is confirmed continually as man is raised by Divine influence into the light of heaven. For angels in that light cannot compel themselves to utter the word for "gods." Therefore also in speaking they end every sentence with a uniform accent, a result of the influx into their souls of the unity of God.
[3] Although there is this influx, yet many people think that the Divinity is separated into several Persons of the same Essence, because as this influx descends it enters into forms that do not correspond with it; and influx is varied according to the recipient form. This happens in all the subjects of the three kingdoms of nature. It is the same God who imparts life to man and to beast, but the recipient form renders the life in the one case bestial and in the other human. A similar result follows when a man induces on his mind the form of a beast. The influx from the sun into every plant is the same, but is varied according to the form of each. There is the same influx into the vine as into the thorn; but if a thorn is grafted on a vine, the influx is changed and flows through the graft according to the form of the thorn.
[4] The case is similar with the subjects of the mineral kingdom. The light that flows into the lime-stone and into the diamond is the same: in the one is translucent and opaque in the other. As to human minds, they vary according to their forms. There are those which are inwardly spiritual, fashioned by faith in God and life from Him. They become translucent and angelic through faith in one God. On the other hand those become dark and bestial who believe on several gods, a belief which is but little removed from faith in no God.
8. II. QUOD UNIVERSALIS INFLUXUS A DEO IN ANIMAS HOMINUM SIT, QUOD DEUS SIT, ET QUOD UNUS. Quod influxus sit a Deo in hominem, manifestum est ab omnium confessione, quod omne bonum, quod in se bonum est, et est in homine, et fit ab illo, sit a Deo, similiter omne charitatis et omne fidei, nam legitur, Non potest homo sumere quicquam, nisi sit datum ei e Coelo, Johannes 3:27: et Jesus dixit, Sine Me non potestis facere quicquam, Johannes 15:5, hoc est, non quicquam quod charitatis 1 et quod fidei est. Quod influxus ille sit in animas hominum, est quia anima est intimum et supremum hominis, ac influxus a Deo fit in illud, et inde descendit in illa quae infra sunt, et vivificat illa secundum receptionem: Vera quae fidei erunt, quidem influunt per auditum, et sic menti implantantur, ita infra animam, sed homo per haec vera modo disponitur ad recipiendum influxum a Deo per animam, et qualis dispositio est talis fit receptio, et talis transformatio fidei naturalis in fidem spiritualem.
[2] Quod influxus a Deo in animas hominum sit, quod Deus unus sit, est quia omne Divinum tam universaliter quam singulariter sumptum, est Deus, et quia omne Divinum cohaeret ut unum, non potest non inspirare homini ideam Unius Dei; et haec idea corroboratur indies, sicut homo a Deo elevatur in lucem Coeli; Angeli enim in sua luce non possunt cogere se ad enuntiandum Deos, quare etiam loquela illorum in fine cujusvis sensus terminatur quoad accentum in unum; quod non aliunde est, quam ex influxu in animas illorum, quod Deus unus sit.
[3] Quod tametsi in omnium hominum animas influit quod Deus unus sit, usque multi cogitent quod Divinitas Ejus divisa sit in Plures ejusdem Essentiae, est causa, quod, cum Influxus ille descendit, illabatur in formas non correspondentes, et ipsa forma variat illum, quemadmodum fit in omnibus subjectis trium regnorum naturae; est idem Deus qui vivificat omnem bestiam, 2 qui hominem, sed forma recipiens facit, quod bestia sit bestia et quod homo sit homo; similiter fit cum homine, dum ille menti suae inducit formam bestiae: similis influxus a Sole est in omnem arborem, sed variatur ille secundum cujusvis formam; similis est in vitem, qualis in spinam, sed si spina inoculatur viti, influxus ille invertitur et procedit secundum spinae formam.
[4] Simile fit in subjectis Regni mineralis; 3 lux influens in lapidem calcarium, et in adamantem, est eadem, sed pellucet in hoc, et opacatur in illo. Quod Humanas mentes attinet, illae variantur secundum formas suas, quae intus spirituales sunt secundum fidem in Deum et simul vitam a Deo, et formae illae fiunt pellucidae et Angelicae per fidem in unum Deum, at vicissim fiunt opacae et ferinae per fidem in plures Deos, quae parum discriminatur a fide in nullum Deum.
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