SS38.在天堂和世界，我们都会发现一种连续次序和一种同步次序。在连续次序中，一个事物取代并跟随另一个事物，从最高直到最低。但在同步次序中，一个事物紧挨着另一个事物，从最内直到最外。连续次序就像一根从上到下有连续部分的圆柱；而同步次序则像一根从中心到表面形成一系列同心圆的圆柱。接下来我需要解释一下连续次序如何在最外层成为同步次序的。其方式是这样：连续次序的最高事物成为同步次序的最内在事物，连续次序的最低事物成为同步次序的最外在事物。相对而言，就好像有连续部分的圆柱下沉，在一个平面上变成一个连接体。
这就是连续次序如何变成同步次序，它适用于自然界的一切事物，无论总体还是细节，也适用于灵界的一切事物，因为处处都有一个最初目的，一个居间目的和一个最后目的，最初目的通过中间目的延伸到它的最后目的。这同样适用于圣言。属天之物、属灵之物和属世之物按连续次序从主发出，它们在最后一层存在于同步次序中；圣言的属天和属灵意义正是以这种方式一起或同步在它的属世意义中。一旦明白这一点，就能看出圣言的属世意义，就是字义，如何是它的属灵和属天意义的基础、容器和支撑；圣言字义中的神性良善和神性真理又如何存在于它们的完全、神圣和能力之中。
38. In heaven and in the world we find sequential arrangement and simultaneous arrangement. In sequential arrangement, one thing replaces and follows another, from the highest to the lowest. In simultaneous arrangement, though, one thing adjoins another, from the innermost to the outermost. The sequential arrangement is like a column with steps from top to bottom, while the simultaneous arrangement is like a composite object that forms a series of concentric circles [that radiate] from its center to its outer surfaces.
Next I need to explain how the sequential arrangement comes to be a simultaneous arrangement on the outermost level. It comes about like this. The highest elements of the sequential arrangement become the innermost elements of the simultaneous arrangement, and the lowest elements of the sequential arrangement become the outermost elements of the simultaneous arrangement. It is as though the column of steps collapsed and became a tightly fitted body on one level.
[2] That is how the sequential becomes the simultaneous; and this holds for absolutely everything in the earthly world and absolutely everything in the spiritual world, since there is something first, something intermediate, and something last everywhere, and what is first stretches toward its final form, passing through what is intermediate to reach it.
Now for the Word. What is heavenly, what is spiritual, and what is earthly emanate from the Lord sequentially, and they exist on the last level in a simultaneous arrangement. This means that now the heavenly and spiritual meanings of the Word are together within its earthly meaning.
Once this is grasped, we can see how the earthly meaning of the Word, which is its literal meaning, is the foundation, container, and support of its spiritual and heavenly meanings, and how divine goodness and divine truth are present in their fullness, holiness, and power in the literal meaning of the Word.
38. We find in heaven and in the world sequential order and concurrent order. In sequential order one element follows and succeeds another, from the highest of them to the lowest. In concurrent order, however, one element is adjacent to another, from the inmost of them to the outmost.
Sequential order is like a column with vertical elements from highest to lowest, while concurrent order is like a coherent whole with concentric rings from the center to the surface.
We will now say how sequential order becomes, in the lowest element, concurrent order. It happens in this way: The highest elements in sequential order become the inmost ones in concurrent order, and the lowest elements in sequential order become the outmost ones in concurrent order. It is comparatively like a sinking column of vertical elements becoming a unified mass on a single plane.
[2] In this way concurrent order is formed from a sequential one, and this is the case in each and every constituent of the natural world, and in each and every constituent of the spiritual world. For everywhere we find a first element, an intermediate element, and a final element. And the first element proceeds and progresses through the intermediate element to its final element.
Now in application to the Word: Its celestial, spiritual and natural constituents emanate from the Lord in sequential order, and in the final ones are present in concurrent order. Thus the Word’s celestial and spiritual senses are then present at the same time in its natural sense.
When this is understood, it can be seen how the Word’s natural sense, namely its literal sense, is the foundation, containing vessel, and buttress of its spiritual and celestial senses. It can be seen, too, how Divine goodness and Divine truth are present in the Word’s literal sense in their fullness, in their holiness, and in their power.
38. In heaven and in the world there are two kinds of order, a successive and a simultaneous order; in successive order one thing succeeds and follows after another, from the highest to the lowest; but in simultaneous order one thing exists side by side with another, from what is inmost to what is outmost. Successive order is like a column with steps from highest to lowest; while simultaneous order is like a work coherent in concentric circles from the centre even to the last surface. We will now state how successive order becomes in the ultimate or last form simultaneous order. It becomes so in this manner. The highest things of successive order become the inmost of simultaneous order, and the lowest things of successive order become the outmost of simultaneous order, just as if a column of steps were to sink down and form a coherent body in a plane.
[2] Thus, the simultaneous is formed from the successive; and this is so in all things both in the natural and in the spiritual world, in general and in particular. For everywhere there is a first, a middle and a last, the first passing through the middle and proceeding to the last.
Apply this now to the Word. The celestial, the spiritual and the natural proceed from the Lord in successive order, and in the ultimate or last form they are in simultaneous order; thus, then, the celestial and the spiritual senses of the Word are simultaneously in its natural sense. When this is understood it may be seen how the natural sense of the word, which is the sense of the Letter, is the basis, the containant and the support of its spiritual and celestial senses; and also how the Divine Good and the Divine Truth are, in the sense of the Letter of the Word, in their fulness, their sanctity and their power.
38. There are in heaven and in this world a successive order and a simultaneous order. In successive order one thing succeeds and follows another from highest to lowest; but in simultaneous order one thing is next to another from inmost to outmost. Successive order is like a column with successive parts from the top to the bottom; but simultaneous order is like a connected structure with successive circumferences from center to surface. It shall now be told how successive order becomes simultaneous order in the ultimate. It is in this way: The highest things of successive order become the inmost ones of simultaneous order, and the lowest things of successive order become the outermost ones of simultaneous order. Comparatively speaking it is as if the column of successive parts were to sink down and become a connected body in a plane.
[2] Thus is the simultaneous formed from the successive, and this in all things both in general and in particular of the natural world, and also of the spiritual world; for everywhere there is a first, a middle, and an ultimate, and the first aims at and goes through the middle to its ultimate. Apply this to the Word. The celestial, the spiritual, and the natural proceed from the Lord in successive order, and in the ultimate are in simultaneous order; and it is in this way that the celestial and spiritual senses of the Word are simultaneous in its natural sense. When this is comprehended, it may be seen how the natural sense of the Word, which is the sense of the letter, is the basis, containant, and support of its spiritual and celestial senses; and how in the sense of the letter of the Word Divine good and Divine truth are in their fullness, in their holiness, and in their power.
38. Datur in caelo et in mundo ordo successivus et ordo simultaneus. In ordine successivo succedit et sequitur unum post alterum, a supremis usque ad infima; in ordine autem simultaneo est unum juxta alterum, ab intimis usque ad extima. Ordo successivus est sicut columna cum gradibus a summo ad imum; at ordo simultaneus est sicut opus cohaerens cum peripheriis a centro ad superficiem. Nunc dicetur quomodo ordo successivus fit in ultimo ordo simultaneus. Fit hoc modo: suprema ordinis successivi fiunt intima ordinis simultanei, ac infima ordinis successivi fiunt extima ordinis simultanei; est comparative sicut columna graduum subsidens fit corpus cohaerens in plano. Ita formatur simultaneum a successivo, et hoc in omnibus et singulis mundi naturalis, et in omnibus et singulis mundi spiritualis; nam ubivis est primum, medium et ultimum, ac primum per medium tendit et vadit ad suum ultimum. Nunc ad Verbum: caeleste, spirituale, et naturale, procedunt a Domino in ordine successivo, et in ultimo sunt in ordine simultaneo; ita nunc sensus caelestis et spiritualis Verbi sunt in sensu ejus naturali simul. Dum hoc comprehenditur, videri potest quomodo sensus naturalis Verbi, qui est sensus litterae ejus, est basis, continens et firmamentum sensus spiritualis et caelestis ejus; tum quomodo Divinum Bonum et Divinum Verum in sensu litterae Verbi est in suo pleno, in suo sancto, et in sua potentia.