174、⑸表面上看，人于外在被主引领和教导，似乎是他在被自己引领和教导。这一切发生于人的外在，而非内在。没有人知道主如何于人的内在引领和教导他，就像没有人知道灵魂如何运作，使得眼睛能看见，耳朵能听见，口舌能说话，心脏能泵血，肺脏能呼吸，胃能消化，肝胰能调节，肾脏能分泌，以及其它不计其数的事一样。这些事没有进入人的意识和感觉。主在心智的内在物质和形式中所做的事也是这样，而这些事更是无限多。主在这一领域的运作没有向人显明，但无数效果，以及产生这些效果的一些原因是显而易见的。这些就是人与主同在于其中的外在；由于外在与内在构成一体，事实上，它们连贯于一个系列，所以主只能根据通过人自己的努力而于外在所实现的安排而在内在作出安排。
众所周知，表面上看，人貌似凭自己思考、意愿、说话和行动；人人都能看出，没有这种表象，人不会有意愿或理解力，因而不会有情感或思维，也不会接受来自主的任何良善和真理。既然如此，那么可推知，没有这种表象，就没有关于神的理性概念，也没有仁和信，因而没有改造和重生，从而没有救赎。由此清楚可知，主将这种表象赐给人，是为了所有这些功用，尤其是为了人可以有接受和回应的能力，主由此可以与人结合，以及人与主结合；人通过这种结合能活到永远。这就是此处所理解的表象的含义。
174. (5) A person is led and taught by the Lord in outward respects to all appearance as though of himself. This is the case in outward respects, but not in inward ones. No one knows how the Lord leads and teaches a person in his internal elements, as no one knows how the soul operates to enable the eye to see, the ear to hear, the tongue and mouth to speak, the heart to circulate the blood, the lungs to breathe, the stomach to digest, the liver and pancreas to regulate, the kidneys to secrete, and countless other things. These operations do not come to a person's perception and sensation. The same is the case with the operations the Lord performs in the interior substances and forms of the mind, operations which are infinitely more in number.
The Lord's operations in these interior elements are not apparent to a person. However, their effects, of which there are many, are apparent, and so are some of the causes of the effects. These effects are outward manifestations in which the person is present together with the Lord. And because the outward manifestations are inseparable from the internal operations, inasmuch as they are connected in a single successive series, therefore an operation in a person's internal elements can be directed by the Lord only in accordance with one directed by the agency of the person in its outward manifestations.
[2] Everyone knows that a person thinks, wills, speaks and acts to all appearance as though of himself, and everyone can see that without that appearance a person would have no will and intellect, thus no affection and thought, and would be incapable of receiving any goodness and truth from the Lord. This being the case, it follows that without that appearance there would be no concept of God, no charity and faith, and so no reformation and regeneration, thus no salvation. It is apparent from this that the Lord has granted that appearance to mankind for the sake of all these useful ends, and especially to make possible a receptivity and reciprocity on mankind's part, which enables the Lord to be conjoined with a person, and a person with the Lord, so that as a result of that conjunction the person may live to eternity.
This is the appearance that is meant here.
174. 5. Outwardly, we are led and taught by the Lord to all appearances as though we were leading and teaching ourselves. This happens outwardly but not inwardly. No one knows how the Lord is leading and teaching us inwardly, just as no one knows how the soul is working so that the eye can see and the ear can hear, the tongue and mouth can speak, the heart can impel the blood, the lungs can breathe, the stomach can digest, the liver and pancreas can organize, the kidneys can make separations, and countless other processes. These do not reach our notice and sensation. The same holds for the things that the Lord is doing in the inner substances and forms of our minds, which are infinitely more numerous. The Lord's workings in this realm are imperceptible to us, but their many very real effects are perceptible and so are some of the causes of those effects. These are the outward events where we are present with the Lord; and since outward things are united to inner ones, being connected in a single sequence, we cannot be inwardly organized by the Lord except to the extent that outward matters are set in order through our own efforts.
[2] Everyone knows that we think, intend, speak, and act with every appearance of autonomy, and everyone can see that if it were not for this appearance we would have no volition and discernment. We would therefore have no motivation and thought and no acceptance of anything good and true from the Lord. This means that without this appearance we would have no acknowledgment of God, no charity and faith, no consequent reformation and regeneration, and therefore no salvation.
We can see from this that this appearance is granted us by the Lord for all these functions, especially so that there may be something receptive and responsive within us through which the Lord can be united to us and we can be united to the Lord, and that by virtue of this union we can live forever. That is the appearance that is meant here.
174. V. MAN IS LED AND TAUGHT BY THE LORD IN EXTERNALS TO ALL APPEARANCE AS OF HIMSELF. This takes place in man's externals but not in his internals. No one knows how the Lord leads and teaches man in his internals just as no one knows how the soul operates to cause the eye to see, the ear to hear, the tongue and mouth to speak, the heart to keep the blood in motion, the lungs to breathe, the stomach to digest, the liver and the pancreas to distribute, the kidneys to secrete, and countless other things. These things do not come within man's perception and sensation. The same is true of what is done by the Lord in the interior substances and forms of the mind, which are infinitely more numerous. The Lord's operations in these are not apparent to man; but many of their effects are apparent, as well as some of the causes producing the effects. These are the externals in which man and the Lord are together; and as externals make one with internals, for they cohere in one series, therefore no disposition in the internals can be made by the Lord except in accordance with the disposition in the externals that is made through the agency of man.
[2] Everyone knows that man thinks, wills, speaks and acts to all appearance as of himself, and everyone can see that without this appearance man would have no will and understanding, and thus no affection and thought, and also no reception of any good and truth from the Lord. This being so, it follows that without this appearance there would be no rational conception of God, no charity and no faith, consequently no reformation and regeneration, and therefore no salvation. From these considerations it is clear that this appearance is given to man by the Lord for the sake of all these uses; and especially that he might have the power to receive and to reciprocate, whereby the Lord may be conjoined to man and man to the Lord; and that man through this conjunction may live for ever. This is the meaning of appearance to be understood here.
174. (5) In externals man is led and taught by the Lord in all appearance as if by himself. This takes place in man's externals, but not in internals. How the Lord leads and teaches man in his internals no one knows, as no one knows how the soul operates to cause the eye to see, the ear to hear, the tongue and mouth to speak, the heart to move the blood, the lungs to breathe, the stomach to digest, the liver and pancreas to assort, the kidneys to secrete, and countless other things. These things do not come to man's perception and sensation. The same is true of what is done by the Lord in the interior substances and forms of the mind, which are infinitely more numerous; the Lord's operations in these are not manifest to man. But the effects, which are numerous, are manifest, as well as some of the causes producing the effects. These are the externals wherein man and the Lord are together. And because externals make one with internals (for they cohere in one series), the Lord can arrange things in internals only in accordance with the disposition that is effected by means of man in the externals.
[2] Every one knows that man thinks, wills, speaks, and acts to all appearance as if from himself; and every one can see that without this appearance man would have no will or understanding, thus no affection or thought, also no reception of any good and truth from the Lord. This being so, it follows that without this appearance there would be no knowledge of God, no charity or faith, and consequently no reformation or regeneration, and therefore no salvation. From all this it is clear that this appearance is given to man by the Lord for the sake of all these uses, and chiefly that man may have the ability to receive and to reciprocate, whereby the Lord may be conjoined with him and he with the Lord, and that through this conjunction man may live forever. This is the appearance here meant.
174. V. Quod homo a Domino in externis ducatur et doceatur 1in omni apparentia sicut a semet: hoc fit in externis ejus, non autem in internis; non aliquis scit quomodo Dominus ducit et docet hominem in internis ejus, sicut non scit quomodo anima operatur ut oculus videat, auris audiat, lingua et os loquatur, cor agat sanguinem, pulmo respiret, ventriculus digerat, hepar et pancreas disponant, renes secernant, et innumera alia; haec non ad perceptionem et sensationem hominis veniunt; similiter illa quae a Domino fiunt in substantiis et formis interioribus mentis; haec infinite plura sunt: operationes Domini in illis non apparent homini; at ipsi effectus apparent, qui sunt multi, et quoque aliquae causae effectuum; hi sunt externa, in quibus homo una cum Domino est; et quia externa unum faciunt cum internis, nam cohaerent in una serie, ideo non potest aliter disponi in internis a Domino, quam secundum id quod in externis disponitur medio homine.
[2] Quod homo cogitet, velit, loquatur et faciat in omni apparentia sicut a se, quisque novit, et quod absque ea apparentia nulla homini voluntas et intellectus, ita nulla affectio et cogitatio foret, et quoque nulla receptio alicujus boni et veri a Domino, quisque potest videre; quoniam ita est, sequitur quod absque 2illa apparentia nulla foret cognitio Dei, nulla charitas et fides, et inde nulla reformatio et regeneratio, ita nulla salvatio; ex quibus patet, quod illa apparentia data sit homini a Domino propter omnes illos usus; ac praecipue ut ei receptivum et reciprocum esset, per quae Dominus possit conjungi homini, et homo Domino, ac ut homo per conjunctionem illam vivat in aeternum. Haec apparentia est, quae hic intelligitur.
Footnotes:
1 Prima editio: doceaur
2 Prima editio: absqne