360# 前文已言：信仰在人之初始乃是属世的；人怎样趋近主，信仰便怎样成为属灵；仁义亦然。然而，属世的信仰与仁义，和属灵的信仰与仁义之间究有何别，迄今尚无人真正知晓；故此一重大奥秘必须揭明。
有两个世界：自然世界与灵性世界；二者各有其太阳，并且从各自的太阳发出热与光。然而，从灵性世界之太阳所发出的热与光，其自身内有生命；此生命来自主，因为主在那太阳的中心。至于从自然世界之太阳所发出的热与光，其自身内并无生命，而是服事前二者，作为其接受器皿；正如工具因服事于主因，而使主因得以推进至人那里。因此必须知道：从灵性世界之太阳而来的热与光，乃一切属灵事物所由以存在者；它们本身亦是属灵的，因为灵与生命在其中。至于从自然世界之太阳而来的热与光，则是一切属世事物所由以存在者；这些事物就其自身而观，并无灵与生命。
【2】既然信仰属于光，仁义属于热，则可明见：人在何等程度上处于从灵性世界之太阳所发出的光与热中，便在何等程度上处于属灵的信仰与仁义中；而人在何等程度上处于从自然世界之太阳所发出的光与热中，便在何等程度上处于属世的信仰与仁义中。由此可知，正如属灵之光在属世之光之内，如在其接受器皿或匣鞘之中；属灵之热亦同样在属世之热之内；照样，属灵信仰也在属世信仰之内，属灵仁义也在属世仁义之内。而这一切，乃照人从自然世界进向灵性世界的程度而成就；人怎样信主，便怎样进前；因为主就是光、道路、真理、生命，正如祂自己所教导的。
【3】既然如此，便可明见：当人处于属灵信仰之中时，也同时处于属世信仰之中；因为如前所言，属灵信仰在属世信仰之内。又因信仰属于光，故由这种内在植入可知：人的属世性便成为近乎透明之物；并且照其与仁义结合的情形，呈现美丽的色彩。其故在于：仁义发红，信仰发白；仁义因属灵之火的火焰而发红，信仰则因由此而出的光辉而发白。
反之，若属灵之物不在属世之物之内，而是属世之物在属灵之物之内，情形便全然相反；这发生在那些拒斥信仰与仁义的人身上。对他们而言，其心智之内在——亦即当他们独处而任凭自己思想时所在之处——乃属地狱；他们也从地狱而思想，虽其自身并不知晓。至于其心智之外在——即他们在世与同伴交谈时由此而说话者——则仿佛是属灵的；但此外在却充满着地狱中那类污秽之物。因此，他们乃在地狱之中；因为相较于前述之人，他们处于一种颠倒的状态。
360# 前面说明，对人来说，信仰一开始是属世的，随着人接近主，它就变成属灵的；仁爱也是如此。但至今没有人知道属世的信仰和仁爱与属灵的信仰和仁爱之间的区别。因此，这个重大奥秘必须被揭开。有两个世界，一个自然界，一个灵界。这两个世界各有一轮太阳，每个太阳都发出热和光。但来自灵界太阳的热和光有生命在里面；这生命来自主，主在这太阳中间。而来自自然界太阳的热和光没有任何生命在里面，只充当了接受前一种热和光的容器，并将这些热和光传给世人，就像工具因总是服从于主因一样。因此，必须明白，一切属灵事物都来自灵界太阳的热和光。这些热和光是属灵的，因为它们包含灵和生命在自己里面；而一切属世事物都来自自然界太阳的热和光，这些热和光就本身而言，没有灵和生命。
既然信仰属于光，仁爱属于热，那么很明显，只要人处于从灵界的太阳发出的光和热，他就处于属灵的信仰和仁爱；但只要他处于从自然界的太阳发出的光和热，他就处于属世的信仰和仁爱。由此明显可知，属灵的光和热怎样从内在在属世的光和热里面，就像在它们的的容器和仓库里面，属灵的信仰和仁爱就怎样从内在在属世的信仰和仁爱里面。属灵信仰和仁爱的这种流注在人从自然界前进到灵界的程度上而发生；只要他相信主，他就会取得这种进步，主是光本身，是道路、真理和生命，如祂自己所教导的。
既然如此，那么很明显，当人处于属灵信仰时，他也处于属世信仰。因为如刚才所述，属灵信仰从内在在属世信仰里面。此外，既然信仰属于光，那么可推知，通过属灵信仰的植入，人的属世层可以说变得透明，并照着信仰与仁爱结合的性质而获得美丽的色彩。这是因为仁爱是红色的，信仰是闪亮的白色；仁爱因属灵之火的火焰而发红，信仰因由此而来的光的光辉而发白。当属灵层不从内在在属世层里面，而是属世层从内在在属灵层里面时，相反的情况就会发生；这种情况就发生在那些弃绝信仰和仁爱的人身上。对他们来说，当他们独自思考时，他们所处的心智内在是地狱的，他们也从地狱思考，尽管他们没有意识到这一点。他们在世上出于他们心智的外在与同伴交谈，而他们心智的外在表面上是属灵的，但却充满了地狱的不洁之物。因此，他们在地狱里，因为与前者相比，他们处于一种颠倒的状态。
360. In the preceding sections, I stated that our faith starts out as something earthly, but as we move toward the Lord it becomes spiritual; and the same applies to our goodwill. No one yet knows the difference, however, between earthly and spiritual faith and goodwill. This great mystery needs to be disclosed.
There are two worlds, the physical world and the spiritual world. Each world has a sun. From each sun emanates heat and light. The heat and light from the sun of the spiritual world have an intrinsic life in them from the Lord, who is within that sun. The heat and light from the sun of the physical world, on the other hand, have no intrinsic life in them. Instead they serve as vessels for the two higher forms of heat and light (as instrumental causes usually do for their principal causes) and serve to convey that higher heat and light to people.
It is important to realize, therefore, that the heat and light from the sun in the spiritual world are the source of all that is spiritual. That heat and that light are themselves spiritual as well, because they have spirit and life within them. The heat and light from the sun in the physical world are the source of all physical things. Physical things in and of themselves have no spirit or life.
[2] Now, since faith relates to light and goodwill to heat, clearly if we are in the light and heat that emanate from the sun of the spiritual world, we have a faith and a goodwill that are spiritual. If we are limited to the heat and light that emanate from the sun of the physical world, we are limited to a faith and a goodwill that are earthly.
As spiritual light lies within physical light as if it was in its own vessel or container, and spiritual heat lies within physical heat in the same way, it follows that spiritual faith lies within earthly faith, and spiritual goodwill within earthly goodwill. The two come together with every step we take as we progress from the physical world into the spiritual world. We make this progress as we believe in the Lord, who is the light itself, the way, the truth, and the life, as he himself teaches.
[3] Since this is the case, when we have spiritual faith we clearly also have earthly faith, in that spiritual faith lies within earthly faith, as I just said. And because faith relates to light, it follows that when spiritual faith comes into us our earthly self becomes translucent, so to speak. Our earthly self also becomes beautifully colored, depending on how united our faith is to goodwill. The reason it takes on colors is that goodwill is a glowing red and faith is a shining white. Goodwill glows red with the flame of spiritual fire, and faith shines white with the brilliance of the light from that fire.
Just the opposite happens, however, if we do not have spirituality in our earthly self, but instead have something earthly in our spirituality. This is what happens to people who reject faith and goodwill. For these people, the inner level of the mind, where they go when they are left to their own thinking, is hellish. In fact, although they do not realize it, their thinking comes from hell. The outer level of their mind, from which they operate when they are talking to their friends in the world, may be spiritual in a way, but it is also riddled with things that are like the filthiness of hell. These people are in fact in hell, in the sense that they are in a state that is upside-down compared to the state of the people we were talking about before.
360. I stated before that faith present in a person is to begin with natural, and as he comes closer to the Lord it becomes spiritual, and the same with charity. But no one yet knows the distinction between natural and spiritual faith and charity. So this important fact so far unknown must be revealed.
There are two worlds, the natural and the spiritual. Both of them have a sun, and either sun is the source of heat and light. But the heat and light from the sun of the spiritual world have life in them; their life comes from the Lord, who is in the midst of that sun. Heat and light from the sun of the natural world, however, have no life in them, but serve as receivers for the two previous kinds of heat and light (as is commonly the relationship of instrumental causes to leading causes) so as to transmit them to mankind. So it must be known that the heat and light from the sun of the spiritual world are the source of everything spiritual. The heat and light too are spiritual, because they contain spirit and life. But the heat and light from the sun of the natural world are the source of everything natural, and these are, taken by themselves, devoid of spirit and life.
[2] Now since faith is related to light and charity to heat, it is clear that in so far as a person is in the light and heat radiated by the sun of the spiritual world, so far is he in spiritual faith and charity. But in so far as he is in the light and heat radiated by the sun of the natural world, so far is he in natural faith and charity. From these considerations it is evident that just as spiritual light is contained within natural light, as it were in its container or repository, and likewise spiritual heat is contained within natural heat, so too is spiritual faith contained within natural faith, and likewise spiritual charity within natural charity. This happens in step with a person's progress from the natural to the spiritual world; and this progress is dependent upon belief in the Lord, who is light itself, the way, truth and life, as He Himself teaches us.
[3] This being so, it is clear that when a person is in spiritual faith, he is also then in natural faith; for spiritual faith is, as has been said, contained within natural faith. And since faith relates to light, it follows that by being so inserted one in the other, the person's natural becomes as it were diaphanous, and that, according to the way it is linked with charity, it acquires beautiful colouring. The reason is that charity shines with a reddish glow, faith with a brilliant white light. It is the flame of spiritual fire which makes charity glow red, and the brilliance of light produced by it which makes faith shine white. The opposite happens if the spiritual is not within the natural, but the natural is within the spiritual, as happens with people who reject faith and charity. In their case the internal of their mind, which controls them when they are left to their own thoughts, is hellish; and they actually derive their thoughts from hell, although they are unaware of this. The external of their mind, however, which controls their conversation with companions in the world, looks as if it were spiritual, but is crammed with the sort of filth found in hell. Consequently these people are actually in hell, being in the opposite state to those described before.
360. It has been said above that faith in its beginning in man is natural, and that as man draws near to the Lord it becomes spiritual; so also with charity. But no one has known, as yet, the distinction that exists between natural and spiritual faith and charity. This great arcanum must therefore be disclosed. There are two worlds, a natural and a spiritual; and in each world there is a sun, and from each sun heat and light go forth; but the heat and light from the sun of the spiritual world have life within them; this life is from the Lord who is the midst of that sun; while the heat and light from the sun of the natural world have nothing of life in them; they simply serve the former heat and light as receptacles for the conveying of these to man, as instrumental causes always subserve their principal causes. It must be understood, therefore, that all things spiritual are from the heat and light of the sun of the spiritual world. These are spiritual because they contain in them spirit and life; while all things natural are from the heat and light of the sun of the natural world, which viewed in themselves are without spirit and life.
[2] Since then faith is a matter of light, and charity of heat, it is plain that so far as a man is in the heat and light that go forth from the sun of the spiritual world, he is in spiritual faith and charity; while so far as he is in the light and heat that go forth from the sun of the natural world, he is in natural faith and charity. Evidently, therefore, as spiritual light is inwardly in natural light as in its receptacle or casket, and spiritual heat in like manner within natural heat, so also is spiritual faith inwardly in natural faith, and spiritual charity inwardly in natural charity; and this is effected in the degree that man advances from the natural to the spiritual world; and this he does so far as he believes in the Lord who is light itself, the way, the truth, and the life, as He Himself teaches.
[3] This being so, it is clear that when man is in spiritual faith, he is also in natural faith. For as just said, spiritual faith is inwardly in natural faith; and as faith is a matter of light, it follows that by that implanting of spiritual faith man's natural becomes, as it were, transparent, and according to the nature of its conjunction with charity, beautifully colored. This is because charity is ruddy and faith shining white; charity is ruddy from the flame of spiritual fire, and faith shining white from the splendor of the light therefrom. The contrary happens when the spiritual is not inwardly in the natural, but the natural inwardly in the spiritual; which is the case with men who reject faith and charity. With such the internal of their mind, in which they are when left to their own thoughts, is infernal, and they think from hell, although they do not know it; while the external of the mind of such, from which they converse with their companions in the world, is in a manner spiritual, but it is filled full of such unclean things as are in hell; consequently they are in hell, for compared with the former class they are in an inverted state.
360. It was stated above that faith in its beginning with man is natural, and that it becomes spiritual as he approaches the Lord; and the same was said of charity; but as no one has hitherto known the difference between natural and spiritual faith and charity, this important matter will now be disclosed. There are two worlds, the natural and the spiritual, in each of which there is a sun, and from each sun there proceed heat and light. The heat and light from the Sun of the spiritual world have life within them, and their life is from the Lord, who is in the midst of that Sun; while the heat and light from the sun of the natural world have no life in them, but they are as instrumental causes in relation to principal causes in receiving and transmitting to men the heat and light of the spiritual Sun. Accordingly it should be known that the heat and light from the Sun of the spiritual world are the origin from which all spiritual things are derived. They themselves are spiritual, for spirit and life are within them. On the other hand, the heat and light from the sun of the natural world are the origin from which all natural things are derived; and, these regarded in themselves, are devoid of spirit and life.
[2] Now, since faith is of light, and charity of heat, it is evident that so far as a man is in the light and heat proceeding from the Sun of the spiritual world, he is in spiritual faith and charity; but that, so far as he is in the light and heat proceeding from the sun of the natural world, he is in natural faith and charity. From this it is evident that as spiritual light and heat are inwardly within natural light and heat, as in their receptacle and repository, so spiritual faith and charity are inwardly within natural faith and charity. This influx of spiritual faith and charity takes place in the degree that man progresses from the natural to the spiritual world; and this he does as he believes on the Lord, who, as He Himself teaches, is Light itself, the Way, the Truth, and the Life.
[3] This being so, it is evident that, when a man is in spiritual faith, he is also in natural faith; for, as was stated, spiritual faith is within natural faith. Moreover, since faith is of light, it follows that by the influx of spiritual light, the natural of man becomes, as it were, translucent, and according to the nature of the union of faith and charity, it acquires a beautiful coloring; for charity glows red from the flame of spiritual fire, and faith gleams white from the splendor of the light issuing from it. The contrary happens if the spiritual is not within the natural, but the natural is inwardly within the spiritual. This takes place with men who reject faith and charity; with them the internal of their mind, in which they are when left to their own thoughts, is infernal; and they also think from hell, although they do not know this. However, the external of their mind, from which they converse with their associates in the world, is apparently spiritual, but still it is filled with the unclean things of hell. They are therefore in hell, for they are in an inverted state compared with the former, or spiritually minded.
360. In antecedentibus dictum est, quod Fides in principio apud hominem sit naturalis, et quod sicut homo accedit ad Dominum, fiat spiritualis, similiter Charitas; sed nemo adhuc novit discrimen quod est inter Fidem et Charitatem naturalem et spiritualem, quare hoc magnum Arcanum detegendum est. Sunt duo Mundi, Naturalis et Spiritualis, et in utroque Mundo est Sol, et ex utroque Sole procedit Calor et Lux, sed Calor et Lux e Sole Mundi spiritualis in se vitam habent; vita illis est a Domino qui in medio illius Solis est; at Calor et Lux e Sole Mundi naturalis nihil vitae in se habent, sed inserviunt duobus prioribus pro receptaculis, sicut solent causae instrumentales suis principalibus, ad promotionem illorum ad homines; sciendum itaque est, quod Calor et Lux e Sole Mundi spiritualis sint ex quibus sunt omnia spiritualia, sunt etiam spirituales, quia spiritus et vita illis insunt, at Calor et Lux e Sole Mundi naturalis sunt ex quibus omnia naturalia sunt, quae in se spectata sunt absque spiritu et vita.
[2] Nunc quia Fides est lucis, et Charitas est caloris, patet, quod quantum homo est in Luce et Calore procedentibus e Sole Mundi spiritualis, tantum sit in Fide et Charitate spirituali, at quod quantum est in Luce et calore procedentibus e Sole Mundi naturalis, tantum sit in Fide et Charitate naturali. Ex his constat, quod sicut Lux Spiritualis est intus in Luce naturali ut in suo receptaculo aut in sua theca, et similiter Calor spiritualis intus in Calore naturali, ita quoque Fides spiritualis intus in Fide naturali sit, et similiter Charitas spiritualis intus in Charitate naturali; et hoc fit eo gradu, quo homo progreditur e Mundo naturali in Mundum spiritualem, et progreditur sicut credit in Dominum, qui est ipsa Lux, Via, Veritas, et Vita, ut Ipse docet.
[3] Quoniam ita est, patet, quod quando homo est in Fide spirituali, tunc etiam sit in Fide naturali, est enim, ut dictum est, Fides spiritualis intus in Fide naturali, et quia Fides est lucis, sequitur, quod per illam insertionem, Naturale hominis fiat sicut diaphanum, et quod qualiter conjungitur cum charitate, fiat pulchre coloratum; causa est, quia Charitas rubet, et Fides candet; Charitas rubet ex flamma ignis spiritualis, et Fides candet ex splendore 1 lucis inde. Contrarium evenit, si Spirituale non intus est in Naturali, sed Naturale intus in Spirituali; hoc fit apud homines, qui rejiciunt fidem et charitatem; apud hos Internum mentis eorum, in quo sunt quando sibi relicti cogitant, est infernale, et quoque ex Inferno cogitant, tametsi id nesciunt; at Externum mentis illorum, ex quo loquuntur cum consociis in Mundo, est sicut spirituale, sed hoc refertum est talibus immundis, qualia sunt in Inferno; quare hi sunt in Inferno; sunt enim in statu inverso respective ad priores illos.
Footnotes:
1. Prima editio: spendore.