8、在天堂，人人都明白、相信甚至感知，没有丝毫的良善是自己所愿所行的，也没有丝毫的真理是自己所思所信的，一切都是出于神性，因而是出于主。出于他们自己的良善和真理并非良善和真理，因为没有来自神性的生命在里面。高层｛注1｝天堂的天使还清楚地察觉、感受到流注，他们接受得越多，就越觉得自己看上去是在天堂中，因为接受得越多，他们越发地进入爱和信中、进入聪明和智慧之光中，结果就越发地进入天堂的喜乐中。既然这一切都是由从主发出的神性产生的，天使们在其中拥有自己的天堂，那么很明显，创造天堂的是主的神性，而不是天使及其自我中的一切。｛注2｝
这就是为何在圣经中天堂被称为主的“居所”和“祂的宝座”；又为何把住在天堂里的人说成是“在主里”。｛注3｝下文会解释神性是怎样从主发出并充满天堂。｛注4｝
｛注1｝：【英28】史威登堡经常将“最高”等同于“至内在”或“中央”，将“最低”等同于“至外在”或“最外部”。进一步的讨论，请参阅下文28节注释【英45】。【中】中文习惯分内在和外在两大部分，而在史威登堡的观念中，内在和外在都是分层级的。对于涉及到内在的部分，有内在、内层、至（最）内在、至（最）内层、最高等表述；对于涉及到外在部分，有外在、外层、最外在、最外层、最低、终极、终端、结束等表述。
｛注2｝：天堂的天使承认一切的良善都出于主，无一出于自己。主住在他们之内、（属于）祂自己的事物里面，而不在他们的自我中（9338，10125，10151，10157）。因此，在圣经中，“天使”表示属于主的事物（1925，2821，3093，4085，8192，10528）。由于天使从主接受神性，他们也被称为“神”（4295，4402，7268，7873，8301，8192）。主是一切良善和真理的源头，因而，一切平安、爱、慈仁、信源自主（1614，2016，2751，2882，2883，2891，2892，2904）；祂也是一切智慧和聪明的源头（109，112，121，124）。【中】天使的自我是指天使自己所拥有的一切。
｛注3｝：在天堂里的人被称为在主里（3637，3638）。
｛注4｝：【英29】见下文第139-140节。
------------
8. 在天堂, 人人都知道, 相信, 甚至发觉, 他凭自己不会意愿并行出一丝良善; 凭自己也不会思考并相信一丝真理; 而是靠着神性, 因而靠着主; 并且出于他自己的良善与真理并非良善与真理, 因为它们没有来自神性的任何生命在里面. 至内层天堂的天使还清楚觉察, 感受到流注; 他们越接受它, 就越觉得自己似乎在天堂, 因为他们越处于爱和信, 以及聪明和智慧之光, 并由此而来的天堂喜乐. 由于所有这些状态都从主的神性发出, 处于这些状态的天使便拥有自己的天堂, 故显而易见, 构成天堂的, 是主的神性, 而非出于适合他们自己之物的天使. 这就是为何在圣言中, 天堂被称为主的“居所”和祂的“宝座”, 又为何说那些在天堂里的人在主里面. 下文会说到, 神性以哪种方式从主发出并充满天堂.
注: 天堂天使承认一切良善皆出于主, 丝毫不出于他们自己, 主在他们里面住在祂自己里面, 而非他们自己里面(天国的奥秘 9338, 10125, 10151, 10157节). 因此, 在圣言中, “天使或使者”表示主的某种事物(天国的奥秘 1925, 2821, 3039, 4085, 8192, 10528节). 此外, 天使凭从主接受神性而被称为“神”(天国的奥秘 4295, 4402, 7268, 7873, 8192, 8301节). 同样, 系良善的一切良善, 系真理的一切真理, 因而一切平安, 爱, 仁, 信, 都来自主(天国的奥秘 1614, 2016, 2751, 2882, 2883, 2891, 2892, 2904节). 一切智慧和聪明也来自主(天国的奥秘 109, 112, 121, 124节). 可以说那些在天堂里的人就在主里面(天国的奥秘 3637, 3638节).
------------
8. 天國中的任何一位都知道, 相信, 甚至感知到:他們所意志和所践行之善與所思所信之理, 無絲毫出於自我;一切從上帝, 也就是由主而來。從自我所出的一切善與理並非善與理, 因為自我之中並無生命, 生命由主而來。內層天(也就是第三層天)的天人能清楚地察覺和感受到善與理的流入, 接受的越多, 他們就越在天國中, 因為他們就越被仁與信所吸引, 也越發沐浴于聰明與智慧的光明之中, 結果也就越享受天國之樂。我們一旦看到這一切的特性都來自於主之神性, 就能明白是主之神性, 而非天人形成天國。
這就是為何在聖言中天國被稱為主的"居所"和祂的"寶座,"也是為何活在天國之中就是在主裡面。後面我會解釋神性是如何從主發出並充滿天國。
8. Everyone in the heavens knows, believes, and even perceives that nothing good is intended and done by the self and that nothing true is thought and believed by the self. Everything comes from the Divine, which means from the Lord. Anything good and true from the self is not good or true, because there is no life from the Divine within it. Angels of the central heaven perceive and feel the inflow distinctly. The more they accept, the more they seem to be in heaven, because they are more fully absorbed in love and faith, in the light of intelligence and wisdom, and in the heavenly joy that results. Once we see that all these qualities emanate from the Lord's divine nature, we can see that the Lord's divine nature makes heaven. It is not anything the angels do with a sense of ownership. 1
This is why in the Word heaven is called the Lord's dwelling and his throne. It is why the people who live there are described as being "in the Lord." 2We will explain later how the divine emanates from the Lord and fills heaven.
Footnotes:
1. Angels recognize that everything good comes from the Lord and nothing from themselves, and that the Lord dwells within them in what is his own and not in anything that they can claim as their own: 9338, 10125, 10151, 10157. Consequently, "angels" in the Word mean something that belongs to the Lord: 1925, 2821, 3093, 4085, 8192, 10528. Because of their acceptance of the Divine from the Lord, angels are called gods: 4295, 4402, 7268, 7873, 8301, 8192. In fact, the Lord is the source of everything that is really good and everything that is really true - of all peace, love, thoughtfulness, and faith: 1614, 2016, 2751, 2882-2883, 2891-2892, 2904. He is also the source of all wisdom and intelligence: 109, 112, 121, 124.
2. People in heaven are described as being in the Lord: 3637-3638.
------------
8. Everyone in the heavens knows, believes and even perceives that he wills and does nothing good from himself; and that he thinks and believes nothing of truth from himself; but from the Divine, thus from the Lord, and that the good and truth which are from himself are not good and truth because they have no life from the Divine in them. The angels of the inmost heaven also clearly perceive and feel the influx, and the more of it they receive, the more they seem to themselves to be in heaven, because the more are they in love and faith and in the light of intelligence and wisdom and in heavenly joy therefrom. Since all those [states] proceed from the Divine of the Lord and in these the angels have their heaven, it is clear that it is the Divine of the Lord that makes heaven, and not the angels from anything of their proprium. 1This is the reason heaven in the Word is termed the "dwelling-place" of the Lord and "His throne" and why those who are there are said to be in the Lord. 2The manner in which the Divine proceeds from the Lord and fills heaven will be told in what follows.
Footnotes:
1. The angels of heaven acknowledge all good to be from the Lord, and nothing from themselves, and the Lord dwells in His own with them and not in their proprium (Arcana Coelestia 9338, 10125, 10151, 10157).
Therefore in the Word by "angels" something of the Lord is meant (Arcana Coelestia 1925, 2821, 3039, 4085, 8192, 10528).
Furthermore, angels are called "gods" from the reception of the Divine from the Lord (Arcana Coelestia 4295, 4402, 7268, 7873, 8192, 8301).
Again, all good that is good, and all truth that is truth, consequently all peace, love, charity, and faith, are from the Lord (Arcana Coelestia 1614, 2016, 2751, 2882-2883, 2891-2892, 2904).
Also all wisdom and intelligence (109, 112, 121, 124).
2. The Latin word proprium means "what is one's own". Swedenborg uses it in a secial sense involving "what is of the self".
------------
8. Everyone in the heavens knows and believes and even perceives that he wills and does nothing of good from himself, and that he thinks and believes nothing of truth from himself, but only from the Divine, thus from the Lord; also that good from himself is not good, and truth from himself is not truth, because these have in them no life from the Divine. Moreover, the angels of the inmost heaven clearly perceive and feel the influx, and the more of it they receive the more they seem to themselves to be in heaven, because the more are they in love and faith and in the light of intelligence and wisdom, and in heavenly joy therefrom; and since all these go forth from the Divine of the Lord, and in these the angels have their heaven, it is clear that it is the Divine of the Lord, and not the angels from anything properly their own that makes heaven. 1This is why heaven is called in the Word the "dwelling-place" of the Lord and "His throne," and those who are there are said to be in the Lord. 2But in what manner the Divine goes forth from the Lord and fills heaven will be told in what follows.
Footnotes:
------------
8. Unusquisque in caelis scit et credit, immo percipit, quod nihil boni ex se velit et faciat, et nihil veri ex se cogitet et credat, sed ex Divino, ita ex Domino; et quod bonum et verum quae a semet non sint bonum et verum, quia eis non vita a Divino inest. Angeli intimi caeli etiam clare percipiunt, et sentiunt influxum, et quantum recipiunt tantum videntur sibi in caelo esse, quia tantum in amore et fide, et tantum in luce intelligentiae et sapientiae, et in gaudio caelesti inde: quoniam omnia illa procedunt a Divino Domini, et in illis est caelum angelis, patet quod Divinum Domini faciat caelum, et non angeli ex aliquo proprio suo. 1Inde est quod caelum in Verbo dicatur "Habitaculum Domini," ac "Thronus Ipsius;" et quod illi qui ibi dicantur in Domino esse. 2Quomodo autem Divinum procedit a Domino, ac implet caelum, in sequentibus dicetur.
Footnotes: