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《天堂与地狱》 第183节

(简释本,2022)

二十一、天使的住地和住所



  183、由于天堂里有诸多社群,而且天使像世人一样生活,所以他们也有住所,这些住所因各人生命的状态而异。对于处在较高尊贵状态的天使,住所宏伟壮丽;处在较低状态的天使,住所则不太宏伟壮丽。我多次与天使谈论天堂里的住所,告诉他们说,如今几乎没有人相信天使有家和住所:有些是因为没有亲眼看见它们,有些是因为不知道天使是人;有些人则以为天使的天堂就是他们肉眼所见的周围的天空,看似空空如也,又猜想天使是虚无缥缈的形式,于是便断定天使住在以太中。此外,他们不能理解在灵界有诸如尘世中的事物,因为他们对属灵的事物一无所知。

  [2]天使说,他们知到这种无知如今在世上盛行。可令他们吃惊讶是,这种无知竟主要在教会内,而且更多地发生在知识分子身上,而不是在那些被他们称为简单的人身上。天使还说,人们可以从圣经中知道天使是人,因为曾被看见的天使都被看作是人。主也将自己披上完全的人身,以同样的方式出现。既然天使是人,那么应该知道,他们有家和住所,而不是像那些无知的人所认为的那样(天使称之为荒谬)在空中飞来飞去。{注1}他们虽被称为灵人,却不是风。人们若独立思考,不受他们获得的关于天使和灵人的观念的影响(这发生在他们没有不断质疑和有意识地思考这些是否是真的时),他们也能明白这一点。因为每个人都有一种普遍的想法:天使是人的形式,拥有被称为天堂住宅的住所,比世上的住宅要壮丽得多。但是,当质疑它是否真实成为思想的中心对象时,这个出于天堂流注的普遍想法就会立刻化为乌有。这主要发生在有学问的人身上,他们用自己的聪明为自己封闭了天堂和天堂之光的通道。{注2}

  [3]对于人死后生命的信仰,也是这样的情形。当人谈论它,同时不去想灵魂的学术概念或灵魂与肉体重新结合的教义,他会相信自己死后仍像人一样活着,若是好人,就会在天使当中,那时还会看到壮丽的景象,感受到喜乐。然而,一旦他将思维转向灵魂与肉体重新结合的教义,或转向关于灵魂的某些假说,他就开始怀疑刚才的一切是否是真的、灵魂是否真的是这样,于是,他先前的想法就烟消云散了。

{注1}:【英125】这里强调的是在物质的空气中无形体的飞行或漂浮(比较第264节)。在其他地方,史威登堡描绘了天使虽然没有翅膀,但有飞行的能力(2:1134:5;比较启示录8:1314:6)。

{注2}:【英126】史威登堡经常告诫人们不要用学习和自我生成的智力能来判定命题的真实性。另一方面,他经常提出可以识别命题真实性的理性标准。他对学习的警告和对使用理性的鼓励都源于他的基本信念,即所有罪的起源(正如创世记3:1-13中亚当吃“分别善恶树上的果子”所象征的那样)是由人“不相信主或圣经,而是相信自己”构成的(231)。也就是说,他坚持认为,如果人们相信主或圣经,他们的推理是由主引导的,以识别什么是好的,什么是真实的;但如果他们只相信自己,他们的推理就会使他们陷入自私或世俗的错误。另见上文关于“流入”的注释【英20】。

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(一滴水译本,2020)

183. 二十一, 天使的家和住所

由于天堂里有各个社群, 天使作为人在那里生活, 所以他们也有家和住所; 这些住所照各人的生命状态而各不相同. 对尊贵天使来说, 它们宏伟壮丽; 对低级天使来说, 则不太宏伟壮丽. 我经常与天使谈论天堂里的住所, 并告诉他们说, 如今几乎没有人相信天使有家和住所; 有的因未曾亲眼看见它们; 有的因不知天使是人; 有的则以为天使天堂就是他们用肉眼所看见周围的天空, 并且由于天空看似空空如也, 又以为天使是虚无缥缈的形式, 于是便断定他们住在以太中. 此外, 他们不理解灵界如何会有诸如自然界中的那类事物, 因为他们对属灵之物一无所知.

天使回答说, 他们意识到如今这种无知在世上盛行; 可令他们吃惊的是, 这种无知竟主要存在于教会, 并且在那些有学问的人当中比在那些被他们视为简单的人当中还盛行. 天使还说, 人们原本能从圣言知道, 天使是人, 因为曾被看见的天使都显为人. 主也是如此, 因为祂完全披上人身. 人们也原本能知道, 天使因是人, 故有住所和家, 而不是在空中飞来飞去; 他们虽被称为灵, 却不是风, 如某些人出于被天使称之为疯狂的无知所认为的那样. 人们在思想天使和灵人时, 若能走出先入为主的成见, 别总是质疑并有意识地推敲事情是否是真的, 也能明白这一点. 因为人人都有一种普遍观念, 即: 天使处于人的形式, 拥有被称为天府(mansions of heaven)的家, 这天府远比世上的住所壮丽得多. 不过, 天使说, 从天堂流入的这种普遍观念一旦变成意识关注的中心, 并面临事情是否是真的这样的质疑, 就会立刻化为乌有. 这种情形尤其出现在学者当中, 他们利用自己的聪明向自己关闭天堂, 以及天堂之光的通道.

关于人死后生命的信仰差不多也是这样. 当人谈论它, 同时不从灵魂的学术概念或灵魂与肉体重新联结的教义去思想时, 他相信自己死后仍像人一样活着, 若生活良善就会在天使当中, 那时还会看到壮丽的景象, 并体验到极乐. 可一旦他将思维转向与肉体重新联结的教义, 或转向关于灵魂的某些假说, 进而开始琢磨灵魂是否真是这样子, 这一切是不是真的, 他先前的观念就烟消云散了.

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(思想者译本,2015)

183. 天人的居所

天國既由社群組成, 且像世人一樣共同生活, 那麼他們也有居家之所。這取決於各人的生命狀態。對於高層的天人, 其居所華美莊嚴, 層次較低的則次之。

有時我與天人談論這個話題, 我說今天罕有人相信天人也有居所。有的因未曾親見, 有的因不瞭解天人是人, 有的以為天國就是眼所能見的天空。由於天空看似空空如也, 又因以為天人是氣的形態, 他們遂相信天人是住在空中。再者, 他們無法理解心靈界有著與物質界相似的事物, 因為他們對心靈世界一無所知。

天人說, 他們知道當今世界對心靈世界一無所知。奇怪的是, 這種無知在教會更為顯著, 而且那些有學問的比頭腦簡單的還無知。天人還說, 人們本該從聖言得知天人是人, 因為天人顯現時皆是人的模樣, 而且我們的主也取了完全的人性。既然天人是人, 他們自然也有房子和居所, 並非在空中飛來飛去。雖稱為"靈,"他們卻非一陣清風, 像一些無知者(天人稱之為愚癡)所認為的。再者, 他們若能跳出先入為主的成見, 放下執著, 也能明白這個事實。因為人人皆有一種"常識,"直覺天人是人的形態, 有居家之所, 而且天上的居所比地上的要壯麗得多。可是人們一旦落入意識, 源于天國之流的常識就失落了。特別是那些自以為有智慧的學者, 把天國和天國之光的通道都給閉塞了。

對於死後生命的信念, 情況與之相似。人們在談論的時候, 只要不想起學者論及靈魂或靈魂與肉體複合的教義, 皆相信人死後依然是活生生的人, 且相信行為良善者將進入天人當中, 看見莊嚴壯麗的景象, 經歷生命層次的提升。可是一旦他們落入靈魂與肉體複合的教義或其它有關靈魂的假說, 便開始產生懷疑, 先前的信念就煙消雲散了。


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Heaven and Hell #183 (NCE, 2000)

183. Angels' Homes and Houses

Since there are communities in heaven, with people living there the way we do, they too have homes; and these vary depending on the state of the life of each individual. They are splendid for people who are especially deserving and less splendid for people who are of lower rank.

At times, I have talked with angels about homes in heaven, telling them that nowadays hardly anyone would believe that they have homes and houses - some because they do not see them, some because they do not realize that angels are people, some because they believe that the angelic heaven is the sky they see about them with their eyes. Since this appears to be empty and they think that angels are ethereal forms, they come to the conclusion that angels live in the ether. Further, they do not grasp the fact that the same kinds of thing exist in the spiritual world as in the natural, because they know nothing about the spiritual.

[2] Angels have told me that they were aware that this kind of ignorance was prevalent in the world nowadays and, remarkably enough, mainly within the church, and more among the intellectuals there than among the ones labeled simple. They have also said that people could know from the Word that angels are people because the ones that have been seen have been seen as people. So too was the Lord, who took on his full humanity. People could then realize that since angels are people, they have houses and homes and do not fly around in the air, that even though they are called "spirits" they are not breezes, as the ignorance (which angels call insanity) of some would have it. They could also grasp this if when they thought about angels and spirits they would step outside their preconceptions, which happens when they are not constantly questioning and consciously pondering whether this is so. Everyone actually has a general notion that angels are in human form and that they have homes that are called heavenly dwellings, which are more splendid than earthly houses. But this general notion (which comes from an inflow from heaven), the angels said, promptly collapses into nothing when it becomes the center of conscious attention and is faced with the question whether it is so. This happens particularly among scholars who have used their self-generated intelligence to shut off from themselves both heaven and the passage of light from it.

[3] Much the same happens in regard to faith in our life after death. People who talk about it without thinking at the same time from scholarly concepts of the soul or the doctrine of reunion with our physical bodies believe that after death we will live as people - among angels if we have lived well - and that then we will see magnificent sights and experience raptures. But the moment they focus on the doctrine of reunion with our bodies or some hypothesis about "the soul," and therefore begin to wonder whether the soul is really like this, whether it is all true, their former notion vanishes.

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Heaven and Hell #183 (Harley, 1958)

183. THE DWELLINGS AND HOMES OF ANGELS

As there are societies in heaven and the angels live as men they have also dwellings and these differ in accordance with each one's state of life. They are magnificent for those in a higher state of dignity and less magnificent for those in a lower state. I have several times talked with angels about the dwellings in heaven, saying that scarcely anyone at this day would believe that they have dwellings and homes, some because they do not see them, some because they do not know that angels are men, and some because they believe that the angelic heaven is the heaven which is seen around them with their eyes and as this appears empty and they suppose that angels are ethereal forms, they conclude that they live in the ether. Moreover, they do not comprehend that there are in the spiritual world such things as are in the natural world, because they know nothing about what is spiritual.

[2] The angels said that they know that such ignorance prevails at this day in the world, and, to their surprise, chiefly within the Church, and more with the intelligent there than with those whom they call simple. They said further that it may be known from the Word that angels are men, since those who have been seen have been seen as men. Also the Lord Who took upon Himself the whole Human appeared in like manner. It may be known also that, as angels are men, they have homes and dwellings, and do not fly about in the air as some think in their ignorance which the angels call insanity, and that although called spirits they are not winds. This they said may be apprehended if only men will think independently of their acquired notions about angels and spirits as they do when the question of whether it is so is not being investigated or directly considered. For everyone has a general idea that angels are in the human form, and that they have dwellings which are called heavenly habitations and that these surpass earthly habitations in magnificence. But this general idea which is from an influx of heaven is instantly annihilated when the question whether it is so is made the central object of thought. This occurs chiefly with the learned who by their self-intelligence have closed up heaven for themselves and the way of light therefrom.

[3] The same is true of the belief in the life of man after death. When one speaks of it, not thinking at the same time about the soul from worldly learning or from the doctrine of its reunion with the body, he believes that after death he is to live as a man, among angels if he has lived well, and that he will then see magnificent things and perceive joys. But as soon as he turns his thoughts to the doctrine of reunion with the body, or to his theory about the soul, and the question whether the soul be such, and thus whether this can be true, then his former idea is dissipated.

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Heaven and Hell #183 (Ager, 1900)

183. THE PLACES OF ABODE AND DWELLINGS OF ANGELS.

As there are societies in heaven and the angels live as men, they have also places of abode, and these differ in accordance with each one's state of life. They are magnificent for those in higher dignity, and less magnificent for those in lower condition. I have frequently talked with angels about the places of abode in heaven, saying that scarcely any one will believe at the present day that they have places of abode and dwellings; some because they do not see them, some because they do not know that angels are men, and some because they believe that the angelic heaven is the heaven that they see with their eyes around them, and as this appears empty and they suppose that angels are ethereal forms, they conclude that they live in ether. Moreover, they do not comprehend how there can be such things in the spiritual world as there are in the natural world, because they know nothing about the spiritual.

[2] The angels replied that they are aware that such ignorance prevails at this day in the world, and to their astonishment, chiefly within the church, and more with the intelligent than with those whom they call simple. They said also that it might be known from the Word that angels are men, since those that have been seen have been seen as men; and the Lord, who took all His Human with Him, appeared in like manner. It might be known also that as angels are men they have dwellings and places of abode, and do not fly about in air, as some think in their ignorance, which the angels call insanity, and that although they are called spirits they are not winds. This they said might be apprehended if men would only think independently of their acquired notions about angels and spirits, as they do when they are not bringing into question and submitting to direct thought whether it is so. For everyone has a general idea that angels are in the human form, and have homes which are called the mansions of heaven, which surpass in magnificence earthly dwellings; but this general idea, which flows in from heaven, at once falls to nothing when it is brought under direct scrutiny and inquiry whether it is so, as happens especially with the learned, who by their own intelligence have closed up heaven to themselves and the entrance of heavenly light.

[3] The like is true of the belief in the life of man after death. When one speaks of it, not thinking at the same time about the soul from the light of worldly learning or from the doctrine of its reunion with the body, he believes that after death he is to live as a man, and among angels if he has lived well, and that he will then see magnificent things and perceive joys; but as soon as he turns his thoughts to the doctrine of reunion with the body, or to his theory about the soul, and the question arises whether the soul be such, and thus whether this can be true, his former idea is dissipated.

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De Coelo et de Inferno #183 (original Latin)

183. [XXI.] DE HABITATIONIBUS ET MANSIONIBUS ANGELORUM.

Quoniam in caelo societates sunt, et vivunt sicut homines, ideo etiam illis sunt habitationes, et illae quoque variae secundum statum vitae cujusvis magnificae illis qui in digniori statu sunt, et minus magnificae illis qui in inferiori. De habitationibus in caelo aliquoties cum angelis locutus sum et dixi, quod hodie vix aliquis crediturus sit, quod habitacula et mansiones illis sint quidam ex causa quia non vident illa quidam quia non sciunt quod angeli homines sint quidam quia credunt quod caelum angelicum sit caelum quod spectatur oculis circum illos, quod quia inane apparet, et putant quod angeli sint formae aetherae, concludunt quod in aethere vivant: praeterea, quod in mundo spirituali sint talia quae in mundo naturali, non capiunt, quia nihil sciunt de spirituali.


[2] Angeli dixerunt quod sciant quod talis ignorantia regnet hodie in mundo, et, quod mirati, maxime intra ecclesiam; ac ibi plus apud intelligentes, quam apud illos quos vocant simplices: dixerunt porro, quod scire possint ex Verbo quod angeli homines sint, quoniam, qui visi sunt, ut homines visi sunt; similiter Dominus, qui omne Humanum suum Secum assumpsit; et quia homines sunt, quod mansiones et habitacula illis sint, et non, secundum quorundam inscitiam, quam vocabant insaniam, volitent in aere, seu quod venti tametsi vocantur spiritus: et quod hoc capere possint, modo extra sua principia de angelis et spiritibus capta cogitent, quod fit cum non in quaestionem et sub cogitationem directam mittunt, num ita sit; est enim cuivis idea communis, quod angeli sint in humana forma, et quod illis sint domicilia, quae vocant habitacula caeli, quae magnifica prae habitaculis terrae sed quod idea haec communis, quae est ex influxu caeli, illico in nihilum cadat, cum mittitur sub intuitionem in medio et cogitationem, num ita sit, quod fit imprimis apud eruditos qui per propriam intelligentiam praecluserunt sibi caelum et viam lucis inde.


[3] Similiter fit cum fide de vita hominis post mortem qui loquitur de illa, et non cogitat simul ex eruditione de anima, aut ex doctrina de reunitione corporis, credit quod post mortem victurus sit homo, et inter angelos si bene vixit, et quod tunc visurus sit magnifica, et percepturus gaudia sed ut primum spectat ad doctrinale de reunitione corporis, aut ad hypotheticum de anima, et obvenit cogitatio num anima talis sit, et sic num ita sit, dissipatur ejus prior idea.


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