29.⑵神是无限，因为祂在世界，因而在空间和时间产生之前就已存在。尘世有时间和空间，但在灵界，时间和空间仅仅是表象，而非实际存在。时间和空间被引入这两个世界，是为了区分此事物和彼事物，大和小、多和少，因而区分数量，以及质量；还能使身体感官区分自己的物体，也使精神感官区分自己的物体，从而能感受、思考和选择。尘世的时间是通过地球围绕地轴的旋转，以及旋转的球体沿着黄道的各个点行进被引入的。这些运动看似由太阳造成，因为它是整个水陆球体表面热和光的源头。由此产生一日晨、午、暮、晚四时和一年春、夏、秋、冬四季的划分。一日的划分是根据明和暗，四季的划分是根据热和冷。尘世的空间则通过地球被塑为球体，且充满各种物质，其各部分彼此有别并延伸而被引入的。但灵界没有物质空间和相应的时间，那里只有时间和空间的表象。这些表象因那里的灵人和天使心智状态的不同而不同。因此，那里的时间和空间取决于他们意愿的情感和他们理解力的思维。但从他们恒常依赖其状态的意义上说，这些表象是真的。
关于死后灵魂、因而天使与灵人的状态，普遍的观点是：他们不占任何地方，因而不在时空之中。由于这样的观点，死后的灵魂被认为位于不确定的某处；而灵人和天使被认为纯粹是风的气息，这风的气息则被视为以太、空气、呼吸，或风；但实际上，他们是实质的人，象活在时空中的世人那样生活，如刚才所说，这时空取决于他们心智的状态。若非如此，也就是说，若没有时空，灵魂所流入并天使和灵人所居的整个宇宙就能穿过针眼，或集中于一根头发的发尖。若那里没有实质的延伸，这是有可能的。但由于那里有实质的延伸，所以天使彼此分开、独立居住，甚至比活在物质空间中的世人分得还清楚。然而，灵界的时间并未被划分为日、周、月、年，因为那里的属灵太阳并不看似日升日落，也不看似从东移到西，而是固定在东方，就在天顶和地平线之间当中的一个点上。灵界也有空间，因为灵界万物是实质的，而这些事物在尘世是物质的。关于这个主题，我会在本章创世那一部分（75－80节）详细说明。
综上所述，可以理解空间和时间如何使这两个世界（即尘世和灵界）的万物成为有限；因此，世人无论在肉体还是在灵魂，都是有限的，天使和灵人也一样。由此可以得出以下结论：神是无限的，也就是说，不是有限的；因为祂自己作为宇宙的创造者、形成者、作成者，将有限赋予万物；祂成就这一切是藉着祂的太阳，祂就居于这太阳当中，由神性本质构成的这太阳象一个气场那样从祂发出。有限进程的开始就在于并来自这太阳，但有限会延伸到自然界的最表层之物；因此，神本身是无限的，因为祂是非被造的。然而，无限在人看来如同不存在，因为人是有限的，并通过有限之物来思考。所以，若粘附于人思维的有限概念不除去，他会觉得剩下的东西等于没有。但真相却是：神是全然无限；与无限相比，人凭自己什么都不是，或说就是虚无。
29.(2)上帝是無限, 祂在世界之先, 因而在空間和時間出現之先。
在物質世界有空間和時間, 然而在心靈世界這些僅以表面現象存在, 而非實際存在。時間和空間被引進這些世界, 為的是分別事物彼此不同, 大與小,多與少, 因而區分數量不同,性質不同。也能從身體感官上區別世界中的物體, 以及精神感官區別它們。因而能被影響, 能去思考和選擇。
世上的時間是按地球圍繞地軸的旋轉, 以及旋轉的球體沿著黃道帶點到點的行進來確定。太陽看起來當為這樣的變化負責, 因為它是整個球體表面的光熱的來源。這樣產生了一天的時間, 有早晨,中午,黃昏,夜晚; 以及春,夏,秋,冬四季。一天的時間變動而有光暗的變化, 一年的季節變更而有冷熱的變化。世界的空間是因著地球被造成球形, 並以各樣物質填充其中。各部分盡不相同, 並彼此延展。
然而在心靈世界, 並無物質的空間和相對應的時間, 在那裡只是時間和空間的表象。表象的不同, 取決於那裡的靈和天人思想的狀態。因此那裡的時間和空間與他們意志喜好保持一致, 因而與他們的認知一致。不過這些表象是真的, 為了使它們保持常態地符合這些狀態。
[2]關於死後靈魂狀態, 也就是對天人與靈的認識, 一般的看法是:他們不佔據任何地方, 因而不在時間和空間之中。由於這樣的觀點, 死後的靈被認為位於不確定的某處。有時靈和天人被認為是如同吹出的氣, 想像靈和天人如同空氣,呼吸或風。但實際上, 他們是實質的人, 如同世間之人, 他們一起生活在時間和空間之中。如果他們不是生活在空間和時間裡, 那麼靈進入這個天人和靈居住的心靈世界, 就可以穿過針眼, 或聚集於發尖。如同人在世界居住, 天人在心靈世界仍是分開,獨自居住, 而且彼此劃分更加明顯。然而在那裡, 時間並不分為天,周,月和年, 因為那裡的太陽並不顯為升落。也不顯為從東到西移動, 而是恒久停在東方, 處在地平線與正上方之間居中的位置。在那裡也有空間, 因為那個世界的萬物都是自然界之物的實質。關於這點在以後論及創世那部分會詳細述說。
[3]從這些, 可以理解空間和時間如何促使兩界(物質世界和心靈世界)的萬物成為有限。因此人不論是肉體還是靈魂都是有限的, 天人和靈也是如此。由此可總結出, 上帝是無限的, 也就不是有限的, 因為祂自己作為宇宙的創造者,形成者,製作者, 賦予有限給萬物。祂藉著天國太陽來作工, 祂在這太陽中間, 從祂發出的神性本質構成這太陽。在這太陽,並由這太陽, 成為無限向有限推進的起點, 如此逐步推進到物質世界最外在的事物。所以上帝其本身是無限的, 因為祂是非被造的。然而人是有限的, 並且藉著有限之物來思維。對人而言, 無限看起來如同虛無。因此, 倘若依附於思想中的有限概念被移走, 思想中就什麼沒有了。然而, 真相卻是:上帝是全然無限; 人與無限相比之下什麼都不是, 或者說是虛無。
29. 2. God is infinite because he existed before the world, before space and time came into being. The physical world has time and space. The spiritual world, on the other hand, lacks actual time and space, although it does have apparent time and space.
Time and space were introduced into both worlds for the sake of distinguishing one thing from another, large from small, many from few - one quantity from another, and one quality from another. Time and space allow our bodily senses to discern the objects they are sensing; and they allow our mental senses to discern the objects they are sensing - to be affected, to think, and to choose.
Units of time were introduced into our physical world by the spinning of the earth on its axis and its orbit from point to point along the zodiac. (The sun, the source of heat and light for this whole globe of lands and seas, only seems to be the cause of these cycles.) The result is the times of day: morning, afternoon, evening, and night; and the seasons of the year: spring, summer, fall, and winter. The times of day vary from light to dark; the seasons of the year vary from hot to cold.
Units of space are part of our physical world because the earth was formed into a globe composed of substances whose elements are differentiated from each other and also extended.
In the spiritual world, there are no physical units of space or corresponding units of time. Yet there appear to be. Apparent space and time follow the different states of mind that spirits and angels go through there. The units of spiritual time and space match the desires of their will and the resulting thoughts in their intellect. Apparent space and time, then, are real - they are predictably determined by one's state of mind.
[2] The general opinion on the state of souls after death, as well as of angels and spirits, is that they have no extension - they are not in space or time. This has led to the saying about souls after death that they are in limbo, and that spirits and angels are ghosts, which are thought of as ether, air, breath, or wind.
In fact, souls after death are substantial people who live together like people in the physical world, only with units of space and time that are determined by their states of mind. If the spiritual universe - destination of souls and home of angels and spirits - lacked its own space and time then it could be passed through the eye of a needle or compressed onto the tip of a single hair. This would be possible if there were no substantial extension there. Since there is substantial extension there, however, angels live among each other with clear and distinct boundaries, in fact with even clearer boundaries than people on earth do, where there is material extension.
Time in the spiritual world is not marked by days, weeks, months, and years, because the sun there does not seem to rise and set or to swing across the sky. It stands still in the east, halfway between the horizon and the point directly overhead. Because everything that is physical in our world is substantial in the spiritual world, there are units of space there. I will say more on this topic in the part of this chapter that deals with creation [75-80].
[3] From what I have just said, you can see that there are space and time limitations on each and every thing in both worlds; and that people have limitations not only to their bodies but even to their souls. The same goes for spirits and angels.
From all the above we can draw the conclusion that God is infinite or without limits As Creator, Shaper, and Maker of the universe, he gave everything a limit or a boundary. He did so by means of the sun that surrounds him. That sun consists of the divine essence that goes out as a sphere around him. In that sun and from it, the first limitedness occurs. Things are increasingly limited the closer they are to the lowest level of nature in the world. Since God was not created, in himself he is without limits, or infinite.
What is infinite may seem to us to be nothing, because we are finite and limited, and we base our thinking on things that are limited. If the limitations in our thought were taken away, we would see whatever was left as nothing. Yet the truth is that God is infinitely everything; of ourselves, we are relatively nothing.
29. (ii) GOD IS INFINITE, BECAUSE HE EXISTED BEFORE THE WORLD DID, AND THUS BEFORE SPACE AND TIME CAME INTO EXISTENCE.
The natural world contains time and space, but the spiritual world does not really, though it appears to do so. The reason why time and space were introduced into the cosmos was to distinguish one thing from another, the great from the small, much from little; thus to distinguish one quantity from another and by that means one quality from another; and so that by them the bodily senses could distinguish its objects, and the mental senses its objects, and thus feel emotion, think and exercise choice. Time came into the natural world by the rotation of the earth on its axis, and the travelling of these rotations from point to point along the zodiac. The sun appears to be responsible for these variations, since it is the source of heat and light throughout the whole surface of the globe. This causes the times of day, morning, noon, evening and night, as well as the seasons of the year, spring, summer, autumn and winter. The times of day cause variation between light and darkness, the seasons of the year between heat and cold. Space was introduced into the natural world by the earth being rolled into a ball and filled with matter, the parts of which are mutually distinct and have extension. The spiritual world does not possess material space and time corresponding to it. But there appear to be space and time there, the appearances answering to the differences of state affecting the minds of spirits and angels there. Time and space there are therefore determined by the affections of their wills and the thoughts of their understandings; but these appearances are real in the sense that they are consistently dependent upon their states.
[2] The general opinion about the condition of souls after death, and hence of angels and spirits, is that they are not in any place and therefore not in space and time. This idea leads to the saying that souls after death are in Pu or Where 1 , that spirits and angels are breaths of wind, not to be thought of as different from the ether, the air, breath or wind. The truth is that they are persons possessing substance, and among themselves they lead lives like those of people in the natural world on the basis of space and time, which as I have said are controlled by their mental states. If it were not so, that is to say, in the absence of space and time, that universe in which souls arrive and where angels and spirits live, could be pulled through the eye of a needle or be compressed to fit on one end of a hair. This would be possible if there were not an extent of substance there. But since there is, angels live in separate groups apart from one another, more distant in fact than people on earth who have material space between them. But periods of time there are not divided into days, weeks, months and years, because the sun there does not appear to rise and set, nor to travel across the sky, but remains motionless in the east halfway between the zenith and the horizon. They have space because everything which in the natural world is material is in that world substantial. But I shall have more to say on this topic in the part of this chapter devoted to Creation [75-80].
[3] The foregoing account should enable it to be grasped that everything in either world is bounded by space and time, and human beings are therefore not only in body but also in soul finite; and so equally are angels and spirits. From all of these facts the conclusion can be drawn that God is infinite, that is, not bounded. For He as the Creator, Former and Maker of the universe bounded all things, and this He did by means of His Sun, in the midst of which He resides, consisting of the Divine Essence, which issues from Him like a sphere. Therein and thence is the beginning of bounding; but in its progress it extends to the ultimate forms of Nature. It follows that He in Himself is infinite, because He is not created. The infinite, however, appears to man as non-existent, because man is bounded and thinks by means of bounded ideas. Therefore if the bounding which is inseparable from his thought were removed, he would perceive the residue as nonexistent. The truth, however, is that God is infinitely all, and man comparatively is of himself nothing.
Footnotes:
1. Pu is the Greek word for 'Where?', which is at once explained by the Latin translation.
29. (2) God is Infinite because He was before the world was, thus before spaces and times arose. In the natural world there are spaces and times; but in the spiritual world these exist only apparently, and not actually. Time and space were introduced into these worlds for the purpose of distinguishing one thing from another, the great from the small, the many from the few, thus quantity from quantity, and so quality from quality; also to enable the bodily senses to distinguish between their objects, and the mental senses between theirs, and thereby to be affected, and to think and choose. In the natural world times were established by the rotation of the earth on its axis, and by the progression of these rotations from point to point along the zodiac, these movements being made apparently by the sun, from which the whole terraqueous globe derives its heat and light. From this come the divisions of the day, morning, noon, evening, and night; and the seasons of the year, spring, summer, autumn, and winter-the divisions of the day according to light and darkness, and the seasons of the year according to heat and cold. In the natural world spaces were established by earth's being formed into a globe, and filled with various kinds of matter; with its parts distinguished one from another, and also extended. But in the spiritual world there are no material spaces with corresponding times; but there are appearances of time and space; and these appearances vary according to differences of state in the minds of the spirits and angels there; thus times and spaces there conform to the affections of their wills, and the consequent thoughts of their understandings. But these appearances are real in that they are constant according to these states.
[2] The common opinion about the state of souls after death, and therefore also about angels and spirits, is that they do not occupy any extension, and consequently are not in space and time. Owing to this idea souls after death are said to be in an indefinite somewhere, and spirits and angels are said to be mere puffs of air, which can be thought of only as ether, air, breath, or wind is thought of; when in fact they are substantial men, and like men in the natural world live together in spaces and in times, which, as just said, are determined in accordance with the states of their minds. If it were otherwise, that is, if they were without space and time, that universe into which souls are flowing, and in which angels and spirits dwell, might be passed through the eye of a needle, or be concentrated upon the end of a single hair. This would be possible if there were no substantial extension there; but as there is, angels dwell together as separately and distinctly as men who dwell in material extension, and even more distinctly. Nevertheless, times there are not divided into days, weeks, months, and years, since there the spiritual sun does not appear to rise and set, nor to move from east to west, but remains stationary in the east at a point midway between the zenith and the horizon. There are spaces there, because all things in that world are substantial which in the natural world are material. But this point will be further considered in the section of this chapter where Creation is treated of.
[3] From all this it can be comprehended how spaces and times render each thing and all things in both worlds finite; and therefore men are finite not only in body but also in soul, and likewise angels and spirits. The conclusion to be drawn from all this is that God is infinite, that is, not finite; since He Himself, as the Creator, Former, and Maker of the universe, gave finiteness to all things; and this He did by means of His sun, in the midst of which He is, and which is constituted of the Divine essence that goes forth from Him as a sphere. There, and from that, is the first of the finiting process, and its progress reaches even to the outmost things of the world's nature; consequently in Himself God is infinite because He is uncreated. To man, nevertheless, because he is finite, and thinks from things finite, the infinite seems to be nothing; and therefore he feels that if the finite which adheres to his thought should be taken away, what would be left would amount to nothing. And yet the truth is that God is infinitely all; and man of himself in comparison is nothing.
29. (2) GOD IS INFINITE, BECAUSE HE WAS BEFORE THE WORLD, AND THUS BEFORE SPACE AND TIME AROSE.
In the natural world there are times and spaces, whereas in the spiritual world these do not exist actually, but still they appear to exist. The reason why space and time were introduced into the material universe was that one thing might be distinguished from another, large from small, many from few, thus quantity from quantity and quality from quality; and that by their means the bodily senses might be able to distinguish their objects and the senses of the mind theirs, and might thus be stimulated, and exercise thought and judgment. Time came into being in the natural world with the rotation of the earth round its axis, and with the progression of those rotations from point to point in its orbit, these changes being apparently caused by the sun from which the whole terraqueous globe receives its heat and light. Thence arose the times of the day, morning, noon, evening and night; and also those of the year, namely spring, summer, autumn and winter; the times of the day according to light and darkness, and those of the year according to heat and cold. On the other hand space was introduced into the natural world when the earth was formed into a globe and filled with material substances, the various parts of which are distinct from one another, and at the same time are subject to extension.
In the spiritual world, however, there are no material spaces with corresponding times, but yet there are appearances of them; and these appearances are according to the different states in which are the minds of the spirits and angels there. Thus times and spaces there are in conformity with the affections of their will, and consequently with the thoughts of their understanding: but still these appearances are real, for they are constant according to their states.
[2] The common opinion regarding the state of souls after death, and also of angels and spirits, is that they are not in any state in which there is anything of extension, and therefore not in space and time. Hence it is said that souls after death are somewhere, 1 which cannot be defined, and that spirits and angels are merely breath, and only to be thought of as ether, air, vapour or wind; when nevertheless they are substantial men, living together as men do in the natural world, in space and in time, which, as was observed, depend upon the states of their mind. If it were not so, that is, if space and time did not exist there, that universe, into which are gathered the souls of men, and where angels and spirits dwell, could be drawn through the eye of a needle or be concentrated on the tip of a single hair. This would be possible if there was no extension of substance there; but since there is this extension angels live together separately and distinctly, in fact, more distinctly than men with whom there is extension of matter. However, time there is not divided into days, weeks, months and years, for the Sun does not appear to rise and set, nor to travel round, but it remains stationary in the East, midway between the zenith and the horizon. There is space also in that world because all things there are substantial, just as in the natural world they are material; but more will be said on this subject in the section of this chapter on Creation.
[3] From what has been said it may be understood that space and time put limits to all things in general and in particular in both worlds, and consequently that men as well as angels and spirits are finite, not only as to their bodies but also as to their souls. From all these considerations it may be concluded that God is Infinite, that is, not finite, because He, as the Creator, the Former and the Maker of the universe, made all things finite; and this He did by means of His Sun, in the midst of which He is, and which consists of His Divine Essence, that proceeds from Him as a sphere. It is there and from there that finiteness begins, but its progression extends to the last things in the natural world. It follows therefore that God is Infinite in Himself, because He is uncreated. The reason why the infinite appears as nothing to man is that he is finite, and thinks from what is finite, so that if the finite, which adheres to his thought, were taken away, he would imagine that nothing would be left; whereas the truth is that God is infinitely All, and man, in respect to himself, is nothing.
Footnotes:
1. Pu, Greek pou, where?, somewhere, whereabouts, abode.
29. II. QUOD DEUS, QUONIAM ANTE MUNDUM FUIT, ITA ANTEQUAM SPATIA ET TEMPORA ORTA SUNT, INFINITUS SIT. In Mundo naturali sunt Tempora et Spatia, at vero in Mundo Spirituali non ita actualiter, sed usque apparenter: quod Tempora et Spatia in Mundos introducta sint, erat causa, ut distingueretur unum ab altero, magnum a parvo, multum a pauco, ita quantum a quanto, et sic quale a quali; et quod per illa sensus corporis possent distinguere sua objecta, et sensus mentis sua, et sic affici, cogitare ac eligere. Tempora in Mundum naturalem inducta sunt, per quod Tellus circum axem suum rotet, et quod rotationes illae a statione ad stationem secundum zodiacum pergant, et quod hae vicissitudines appareant fieri a Sole, a quo est Universo Orbi terraqueo suus calor et sua lux; inde tempora Diei, quae sunt mane, meridies, vespera et nox; et tempora Anni, quae sunt ver, aestas, autumnus, et hyems; tempora Dierum pro luce et tenebris, et tempora Annorum pro calore et frigore. Spatia autem in Mundum naturalem introducta sunt, per quod Tellus conglomerata sit in Orbem, et impleta materiis, quarum partes inter se distinctae sunt, ac simul extensae. In Mundo spirituali autem non sunt Spatia materialia, et Tempora illis correspondentia, sed usque sunt apparentiae illorum, et apparentiae sunt secundum discrimina statuum, in quibus sunt Mentes spirituum et angelorum ibi, quare Tempora et Spatia ibi se conformant cum affectionibus voluntatis et inde cogitationibus intellectus illorum; sed apparentiae illae sunt reales, quia constantes secundum status illorum.
[2] Communis opinio de Statu Animarum post mortem, et inde quoque Angelorum et Spirituum, est, quod non sint in aliquo Extenso, proinde non in Spatio et Tempore, ex qua idea dicitur de animabus post mortem, quod sint in Pu seu Ubi, et quod Spiritus et Angeli sint Pneumata, de quibus non aliud cogitatur, quam sicut de aethere, aere, halitu aut vento; cum tamen sunt substantiales homines, ac inter se vivunt sicut homines Mundi naturalis super Spatiis et in Temporibus, quae, ut dictum est, determinata sunt secundum status mentium illorum; si aliter foret, hoc est, absque illis, potuisset Universum illud, in quod alluunt Animae, et ubi commorantur Angeli et Spiritus, per foramen 1 acus traduci, aut super uno apice capilli concentrari; quod possibile foret, si non Extensum substantiale ibi foret; at quoniam hoc ibi est, ideo Angeli inter se tam discrete et distincte, imo distinctius, habitant, quam homines, quibus est Extensum materiale, inter se. Sed tempora ibi non distincta sunt in Dies, Septimanas, Menses et Annos, quia Sol ibi non apparet oriri et occidere, nec circumferri, sed manet status in Oriente in Gradu medio inter Zenith et Horizontem: et Spatia illis sunt, quia omnia in illo Mundo substantialia, quae in Mundo naturali materialia, sunt: sed de his plura in Lemmate hujus Capitis de Creatione, dicentur.
[3] Ex supradictis comprehendi potest, quod Spatia et Tempora finiant omnia et singula, quae in utroque Mundo sunt, et inde quod homines non modo quoad corpora, sed etiam quoad 2 animas, finiti sint, pariter Angeli et Spiritus. Ex his omnibus concludi potest, quod Deus 3 Infinitus sit, hoc est, non finitus, quia Ipse, ut Creator, Formator et Factor Universi, finivit omnia, et finivit illa per suum Solem, in cujus medio est, qui ex Divina Essentia, quae ex Ipso sicut Sphaera exit, consistit; ibi et inde est primum finitionis; at progressivum ejus vadit usque ad ultima in natura Mundi; quod Ipse in se Infinitus sit, quia Increatus, sequitur. Ast infinitum apparet homini sicut non aliquid, ex causa, quia homo finitus est, et ex finitis cogitat, quare si finitum, quod adhaeret cogitationi ejus, auferretur, perciperet sicut residuum non esset aliquid; veritas tamen est, quod Deus sit infinite omne, et quod homo respective non aliquid ex se.
Footnotes: