387# 第三则可记之事：
那两位天使离开我的视线之后，我看见右侧有一座园林，其中有橄榄树、无花果树、月桂树与棕榈树，皆按对应关系依次排列。我向那里望去，看见天使与灵在树间行走交谈；这时，有一位天使灵回望着我。所谓天使灵，是指那些在灵界中正被预备进入天堂者。
他从那座园林来到我这里，说：“你愿意同我到我们的乐园去吗？在那里你将听见并看见奇妙之事。”
我便同他前往。于是他说：“你所看见的这些人——因为人数甚多——都在对真理的爱中，并由此在智慧之光中。这里还有一座宫殿，我们称之为智慧之殿；但凡自以为大有智慧者，不能看见它；自以为智慧已足者，更不能看见；至于自以为智慧出于自己者，尤不能看见。其原因在于，他们并不因爱真正智慧而接受天堂之光。真正的智慧乃是：人由天堂之光看见，自己所知道、所理解、所具有的智慧，相比于自己不知道、不理解、不具有智慧之事，正如一滴水之于海洋，因而几乎算不得什么。凡在这乐园中的人，若由内在的知觉与眼见承认自己相较而言所知极少，便能看见那智慧之殿；因为唯有心智中的内在之光能使人看见它，而外在之光若无内在之光，则不能。”
【2】我因屡次思想此事，并由知识，继而由知觉，最终由内在之光，承认人所具有的智慧何其微少，于是，看哪，我得以看见那殿。其形制奇妙异常。它高高升于地面之上，呈四方形；墙壁为水晶，屋顶为透明碧玉，优雅地拱起；基座由各种宝石构成。登殿的台阶由磨光的雪花石制成。台阶两旁显现如母狮偕幼狮的形象。
我于是询问是否可以进入；有人说可以。因此我登阶而上。进入之后，我看见仿佛有基路伯在屋顶之下飞翔，但旋即消失。所行走的地面为香柏木；全殿因屋顶与墙壁皆透明，乃按光的形态构筑而成。
【3】那位天使灵与我一同进入。我便向他述说我从两位天使那里所听见的，关于爱与智慧、仁义与信仰之事。他于是说：“他们难道没有谈到第三者吗？”我说：“第三者是什么？”他回答说：“乃是用之善。爱与智慧若无用之善，便不成其为物；它们只是观念性的存在，非到在用中，不能成为实在。因为爱、智慧与用，三者不可分离；若被分离，则三者无一成其为物。爱离开智慧，不成其为物；但爱在智慧中被形成为某物；而它被形成所趋向的这个某物，就是用。因此，当爱借智慧而在用中时，它才真实存在，因为它实际存在。三者全然如目的、原因与结果：目的若不借原因而在结果中，便不成其为物；若这三者之一被解散，则一切皆被解散，而成为如同虚无。
【4】“仁义、信仰与行为亦是如此：仁义离开信仰，不成其为物；信仰离开仁义，也不成其为物；仁义与信仰若无行为，亦不成其为物。但在行为中，二者便成为某物；且其所成之物，正与行为之用相应。情感、思想与运作亦然；意志、理智与行动亦然。因为意志若无理智，如眼无视觉；二者若无行动，则如心智无身体。此理在这殿中可以清楚看见，因为我们此处所在之光，乃是照明心智内层之光。
【5】“若非三重合一，则无完整与完全；此理几何学亦有所教示。线若不成为面，便不成其为物；面若不成为体，亦不成其为物。因此，一者须被引入另一者，方能存在；而它们在第三者中共同存在。此理如何，在一切受造之物的总体与细节中亦然；这些有限之物，都在第三者中得以终成。因此，圣言中‘三’表示完整而彻底。既然如此，我不能不惊讶：竟有人自称唯有信仰，有人自称唯有仁义，又有人自称唯有行为；然而一者离开另一者，或一者与另一者合在一起却离开第三者，皆不成其为物。”
【6】于是我问：“人能否有仁义与信仰，却仍无行为？人能否在对某事的爱与思想中，却不在其实行中？”天使回答我说：“除非仅在观念上，否则不能；真实地说，不能。人必仍在实行的努力或意愿中；而意愿或努力本身就是行为，因为它是趋向行动的持续努力；当外在条件给予确定时，便成为外在行为。因此，努力与意愿作为内在行为，为一切智者所接受，也为上帝所接受，完全如同外在行为；只要在有机会实行时并不缺失。”
387# 记事三：
当这两位天使从视线中消失时，我看到右边有一个园子，里面有橄榄树、无花果树、月桂树和棕榈树，是照着它们的对应关系按顺序来种植的。当我朝那边望去时，我看到天使和灵人在这些树木中间散步和交谈；有一位天使灵看着我。那些正在灵人界为天堂做准备的人被称为天使灵。这个灵人离开园子向我走来，说：“你愿意和我一起去我们的乐园吗？你会听到、看到奇妙的事。”于是，我就和他同去，他对我说：“你所看到的这些人（因为那里有许多人）都处于对真理的爱，因而处于智慧之光。这里还有一座宫殿，我们称之为智慧圣殿；但那些自以为智慧的人都看不见它，更不用说那些自以为足够智慧的人，尤其那些以为其智慧源于自我的人。原因在于，这些人没有处于出于对真正智慧的爱而接受天堂之光的状态。真正的智慧在于一个人在天堂之光中看到，他所知道、理解并拥有智慧的东西，与他所不知道、不理解，也没有智慧的东西相比，就像大海里的一滴水，因而几乎什么都不是。凡在这个美丽乐园里，出于感知和内在视觉承认自己的智慧相对来说如此之少的人，都会看到这座智慧圣殿；因为使他能看到这殿的，正是心智中的内在之光，而不是没有内在之光的外在之光。”
由于我经常想，情况必是这样，首先出于知识，然后出于感知，最后出于内在之光承认，人的智慧如此之少，所以现在我被恩准看到这座圣殿。圣殿的形式美妙绝伦；它高耸于地面之上，方方正正，墙是水晶的，殿顶是透明碧玉的，呈优雅的拱形，其根基是各样宝石的。通向它的台阶是抛光大理石的，台阶两侧有狮子及其幼狮的浮雕。然后我问可否进入，被告知可以；于是，我拾级而上。当我进去时，我看到基路伯状的形式在殿顶下飞翔，但很快就消失不见了。我们走的地板是香柏木的；整座圣殿因殿顶和墙壁的透明而被建造为光的形式，或说作为光的代表而被建造。
天使灵与我一起进去，我把我从两位天使那里听到的关于爱和智慧、仁爱和信仰的话告诉了他。然后，天使对我说：“他们没有谈到第三个吗？”“什么第三个？”我问。他回答说：“功用的良善。没有功用的良善，爱和智慧什么都不是，只是理想实体，只有当它们存在于功用中时，它们才成为现实。爱、智慧和功用是三样不可分割的东西；若分开，它们什么都不是。爱没有智慧什么都不是，而是通过智慧取得一种形式，即功用，或说它在智慧中为某种东西取得形式，它为之取得形式的这种东西就是功用；因此，当爱通过智慧而在功用中，或以功用来表达时，它就真实存在了，因为它实际上存在了。爱、智慧和功用就像目的，原因和结果；目的什么都不是，除非它通过原因而在结果中；如果这三者中的任何一个消失或被摧毁，那么整个就都消失或被摧毁，变得一无所有，什么都不会留下。
“仁爱、信仰和作为或行为也是如此。没有信仰的仁爱什么都不是，没有仁爱的信仰什么都不是，没有作为或行为的仁爱和信仰什么都不是；但它们在作为或行为中，或当以作为或行为来表达时，就会照着这些作为或行为的功用而成为某种事物。情感、思维和运作也是如此；意愿、理解力和行动同样如此；因为没有理解力的意愿，就像没有视觉的眼睛；没有行动的意愿和理解力，就像没有身体的心智。情况就是这样，这一点在这座圣殿中是显而易见的，因为这里的光光照心智的内层。
“几何学也教导说，没有什么东西是完整和完美的，除非它是三维一体；因为一条线什么都不是，除非它变成一个平面；一个平面什么都不是，除非它变成一个立体；因此，第一个维度必须扩展成第二个维度，以便这两个维度可以存在，它们共存于第三个维度中。这适用于一切受造物，无论总体还是细节；它们终止于第三种形式或第三个阶段。正因如此，在圣言中，数字三表示完整和整体之物。既然如此，我不禁感到诧异，有些人只信奉信仰，有些人只信奉仁爱，有些人只信奉作为或行为；而事实上，唯独它们中的任何一个，或没有第三个的任何两个都没有真实的存在，或说没有第二个的第一个，或没有第三个的第一个和第二个，什么都不是。”
然后我问：“难道一个人不可以有仁爱和信仰，却没有作为或行为吗？难道一个人不可以有对某事的爱，也思想它，却不去实现它吗？”天使灵回答我说：“他可以，但只是理想上或理论上可以，实际上或在现实中不可以。他必须处在行动的努力或意愿中，或说必须努力或意愿去做；意愿或努力本质上是行动，因为它是一种行动的持续努力；当它抵达它的终端时，或说当行动的机会出现时，它就变成外在上的行动。因此，努力和意愿作为内在的行动而被一切智者接受，因为它们被神接受，就好像它们是外在行动，只要当机会出现时，它们不会落空。”
387. The third memorable occurrence. After those two angels passed out of my sight, I noticed a garden to my right. It had olive trees, fig trees, laurels, and palm trees planted in an arrangement based on their correspondences. I looked into the garden and saw angels and spirits walking and talking among the trees.
Just then an angelic spirit looked back at me. ("Angelic spirits" is the term for people in the world of spirits who are being prepared for heaven.) The angelic spirit left the garden, walked up to me, and said, "Do you want to come with me into our paradise? You will see and hear amazing things!"
I went along. The angelic spirit said to me, "The people you see here - and there were many of them - all have a love for truth and have the light of wisdom as a result. There is a magnificent building here that we call the Temple of Wisdom. Yet people are unable to see it if they believe they have a significant amount of wisdom; they are even less able to see it if they believe they have a sufficient amount of wisdom; and they are the least able to see it if they believe their wisdom originates in themselves.
"The reason is that people like this lack the love for real wisdom that would make them receptive to the light of heaven. Real wisdom consists in our seeing in the light of heaven that what we know, understand, and have wisdom about is like a drop compared to the ocean of what we do not know, do not understand, and are not wise about. It is hardly anything at all.
"All the people in this garden paradise who acknowledge on the basis of inner perception and vision that they have relatively little wisdom can see the Temple of Wisdom. The human mind's inner light lets people see it; but the mind's outer light without any inner light does not. "
[2] I had often thought about this myself. At first through book-learning, later through my own perception of it, and finally because I saw it in an inner light, I had come to acknowledge that we have very little wisdom. Therefore I was granted ability to see the temple.
It had an amazing form: it stood extremely high above the earth; square; walls made of crystal; a roof made of translucent jasper elegantly arched; a foundation made of different types of precious stone. There were steps of polished alabaster so that people could go up into the temple. At the sides of the steps there were images of lions with their cubs.
Then I asked whether it was all right to go in. I was told that it was all right, so I went up the stairs. As I went in, I saw something like angel guardians flying near the ceiling, but they soon disappeared. The floor I was walking on was made of cedar. With its translucent roof and walls, the whole temple was built to be a form of light.
[3] The angelic spirit came in with me. I mentioned what I had heard from the two angels about love and wisdom, and goodwill and faith. The angelic spirit said, "Did they not also mention a third element?"
"What third element?" I asked.
The angelic spirit answered, "Good, useful action. Love and wisdom without good, useful action are nothing. They are only conceptual entities. They do not become real until they exist in usefulness.
"Love, wisdom, and usefulness are three things that cannot be separated. If they are separated, none of them is anything. Love is nothing without wisdom, but in wisdom it is formed for something; the something that love is formed for is usefulness. Therefore when love exists in usefulness through the help of wisdom, it really exists, because it becomes actual.
"These three are just like purpose, means, and result. The purpose is nothing unless means exist to bring about results. If one of the three dissipates, each of the others dissipates and becomes more or less nothing.
[4] "The same is true for goodwill, faith, and good actions. Goodwill is nothing without faith. Faith is nothing without goodwill. Goodwill and faith are nothing without good actions, but in the form of good actions they become something, depending on how useful those good actions are.
"The same is true for feeling, thought, and work; and also for will, intellect, and action. The will without the intellect is like an eye that cannot see. The will and the intellect together without action are like a mind without a body.
"The truth of this is clearly visible in this temple, because the light we are in enlightens the inner realms of the mind.
[5] "Geometry, too, teaches that nothing is whole and complete unless it has a threefold nature. A line is nothing unless it becomes an area, and an area is nothing unless it becomes a three-dimensional body. Therefore the first dimension is expanded into the second in order to exist, and the two become embodied in the third dimension.
"This same principle applies to each and every created thing. All of them culminate in a third stage. This is why 'three' in the Word means whole and complete.
"For this reason I cannot help feeling amazed that some people claim they believe in faith alone, others in goodwill alone, and still others in good actions alone. Yet the first element is nothing without the second, and both of these are nothing without the third. "
[6] Then I asked, "Isn't it possible for people to have goodwill and faith and yet not have good actions? Isn't it possible for people to have a desire and a thought, and yet do nothing?
"That could happen only in theory," the angel answered. "It could not happen in reality. For these things to exist even theoretically, the people would have to maintain a drive or a will to do something. Will or drive is actually a form of action, since it is a constant striving to act, which under the right circumstances becomes an external action. Therefore all wise people take the internal actions of a drive or will to be entirely the same as external actions (because that is how God takes them), provided the drive or will continues when an opportunity to act presents itself. "
387. The third experience.
When the two angels were out of sight, I saw a garden on the right containing olives, figs laurels and palm-trees, planted in order in accordance with their correspondences. As I looked in that direction I saw angels and spirits walking among the trees in conversation. One of the angelic spirits then looked back and saw me. (Angelic spirits is what those in the world of spirits are called who are being prepared for heaven.) He came out of the garden to me and said: 'Would you like to come with me into our park? You will hear and see wonders.'
So I went with him, and then he said to me: 'These whom you see' (for there were many of them) 'are all in possession of the love of truth, and thus in the light of wisdom. There is also here a palace, which we call the Temple of Wisdom; but no one can see it who thinks himself very wise, much less one who thinks he is wise enough, even less one who thinks he is wise on his own account. The reason is that these people do not have a love of genuine wisdom to enable them to receive the light of heaven. Genuine wisdom is when a person sees by the light of heaven that what his knowledge, intelligence and wisdom embrace compared with what they do not are as a drop of water is to the ocean, consequently virtually nothing. Everyone in this parkland garden, who by perception and sight acknowledges within himself that his wisdom is comparatively so small, can see the Temple of Wisdom. For it is the internal light in a person's mind, not the external light without the internal, which allows him to see it.'
[2] Now because I had often thought this, and knowledge, then perception and finally internal light led me to acknowledge that man's wisdom is so scanty, I was suddenly allowed to see the temple. Its form was remarkable. It stood up high above the ground, four-square, with walls of crystal, a roof of translucent jasper elegantly arched, the substructure of various precious stones. There were steps leading up to it of polished alabaster, and at the sides of the steps figures of lions with cubs. Then I asked whether I might go inside, and I was told I might. So I went up, and when I got inside I saw what looked like cherubs flying beneath the roof, but they quickly vanished. The floor on which I was walking was made of cedar planks, and the whole temple with its translucent roof and walls was built as a form for light to play upon.
[3] The angelic spirit came in with me, and I repeated to him what I had heard from the two angels about love and wisdom, and about charity and faith. Then he said: 'Did they not also talk about the third?' 'What third?' I said.
'It is the good of use,' he replied. 'Love and wisdom without the good of use are nothing; they are mere mental abstractions, which are only realised, when they are employed in use. Love, wisdom and use make an inseparable group of three. If they are separated, none of them is anything. Love is nothing without wisdom, but in wisdom it is formed to some purpose; and the purpose to which it is formed is use. Therefore when love by means of wisdom is put to use, it actually exists, because it is realised in action. These three are exactly like end, cause and effect; the end is nothing unless by means of the cause it is realised in the effect. Take one of the three away, and the whole falls to pieces and becomes as if it had never been.
[4] 'It is much the same with charity, faith and deeds. Charity without faith is nothing, nor is faith without charity, nor are charity and faith without deeds; but in deeds they are something, and the nature of that something is determined by the use the deeds serve. It is much the same with affection, thought and performance; and it is much the same with will, understanding and action. For will without understanding is like the eye without the power of sight, and either of them without action is like the mind without the body. The truth of this can be clearly seen in this temple, because the light we enjoy here is the light which enlightens the interiors of the mind.
[5] 'Geometry too proves that there is nothing complete and perfect unless it is triple. For a line is nothing unless it becomes an area, nor is an area anything unless it becomes a solid. So one must be multiplied by the other for them to come into existence; and they come into existence jointly in the third. Just as in this case, so it is with every single created thing; they reach their end in the third term. This now is why three in the Word means complete and utterly. In view of this I cannot help being surprised at some people professing belief in faith alone, some in charity alone, and some in deeds alone, when in fact one without the other is nothing, and so are one together with another but without the third.'
[6] But then I put the question: 'Cannot a person have charity and faith and still do no deeds? Could a person not be fond of something and think about it, and yet not do it?' The angelic spirit 1 replied to me: 'This is impossible, except as a mental abstraction; it cannot actually happen. He will still be striving and wanting to do it; and the will or effort is in itself an act, because it is a continuing impulse to action, and it becomes an act when externalised by being directed towards an object. Therefore effort and will, as an internal act, is accepted by every wise man, because it is accepted by God, exactly as if it were an external act, provided there is no failure to act when the opportunity arises.'
Footnotes:
1. The Latin has here 'angel', but cf. Apocalypse Revealed 875, 8.
387. Third Memorable Relation:
When these two angels were out of sight, I saw a garden on the right, in which there were olive trees, fig trees, laurels, and palms, arranged in order in accord with their correspondences. I looked thitherward, and among the trees I saw angels and spirits walking and talking; and one angelic spirit looked at me. Those are called angelic spirits who are being prepared in the world of spirits for heaven. This spirit came to me from the garden and said, "Come with me into our paradise, you shall hear and see wonderful things."
I went with him and he said to me, "These whom you see," for there were many others, "are all in the love of truth, and from that in the light of wisdom. And there is a palace here, which we call the Temple of Wisdom; but no one can see it who believes himself to be very wise, still less one who believes that he is wise enough, and less yet one who believes himself to be wise from himself. This is because such are not in a state to receive the light of heaven from a love of genuine wisdom. It is genuine wisdom for a man to see from the light of heaven that what he knows, understands, and is wise in, is so little in comparison with what he does not know and understand, and in which he is not wise, as to be like a drop to the ocean, consequently as almost nothing. Everyone who is in this paradisal garden, and who acknowledges both from perception and from seeing it in himself that his wisdom is relatively so slight, sees that Temple of Wisdom; for it is the inner light in man's mind that enables him to see it, and not the outer light apart from the inner."
[2] So because I had often thought, and had cause to acknowledge, first from knowledge, then from perception, and finally from inner light, that man has so little wisdom, behold, it was granted me to see that temple. In form it was wonderful. It was elevated high above the ground; it was four-square, with walls of crystal, a gracefully-arched roof of transparent jasper; and a substructure of various precious stones. The steps for ascent into it were of polished alabaster. At the sides of the steps there appeared figures of lions and their whelps.
I then asked if it was allowable to enter, and was told that it was. I therefore ascended the steps, and as I entered I saw cherub-like forms flying under the roof, but soon vanishing. The floor on which we walked was of cedar, and the whole temple, from the transparency of the roof and walls, was built to be a form of light.
[3] The angelic spirit entered with me, and I told him what I had heard from the two angels about love and wisdom, and about charity and faith The angel said, "Did they not also speak of a third?"
"What third?" I asked.
He replied, "The good of use. Love and wisdom apart from good of use are not anything; they are merely ideal entities, and they only become real when they exist in use; for love, wisdom, and use are three things that cannot be separated; if separated, neither of them is anything. Apart from wisdom love is nothing; but in wisdom it takes form for something; and that something for which it takes form is use; thus when love, by means of wisdom, is in use, it really is, because it actually exists. These are precisely like end, cause and effect; the end is nothing unless it is in effect through the cause; if either of these three passes away, the whole passes away and becomes as nothing.
[4] Also it is the same with charity, faith, and works. Apart from faith charity is nothing, neither is faith anything apart from charity, nor charity and faith anything apart from works; but in works they are something, and such a something as is the use of the works. It is the same with affection, thought, and operation; and the same with will, understanding, and action; for will apart from understanding is like an eye apart from sight, and both apart from action are like the mind apart from the body. That this is so can be clearly seen in this temple, because the light in which we are here is a light that enlightens the mind's interiors.
[5] That there is nothing complete and perfect unless it is a trine, geometry also teaches; for a line is nothing unless it becomes a surface, nor is a surface anything unless it becomes a solid; therefore one must pass into the other in order that they may have existence; and they have coexistence in the third. As it is in this, so it is also in each and all created things; they are terminated in a third. And it is from this that the number three signifies in the Word what is complete and whole. This being so, I could not but wonder that some professed to believe in faith alone, some in charity alone, and some in works alone, when yet one apart from the second, or both together apart from the third, are nothing."
[6] But I then asked, "Cannot a man have charity and faith, and yet not works? Cannot a man have a love for something, and give thought to it, and yet not be in the performance of it?" The angel answered me, "He cannot really, but only ideally; he must be in the endeavor or will to do; and the will or endeavor is the act in essence, because it is a continual effort to act; and when its termination is reached it becomes act in externals. Therefore endeavor and will, as the internal act, are accepted by every wise man, because they are accepted by God, precisely as the external act, provided there is no failure when opportunity offers."
387. The third experience. When these two angels were out of sight, I noticed a garden on my right in which were olive and fig trees, laurels and palms, planted in order according to correspondences. As I looked towards them I saw angels and spirits walking and conversing together among the trees. Then an angelic spirit observed me. (Those who in the world of spirits are being prepared for heaven are called angelic spirits.) He came out of the garden to me and said, "Would you like to come with me into our pleasure-ground? You will hear and see some wonderful things." So I went with him, and then he said to me, "Those whom you see (for there were many there) are all in the love of truth, and are consequently in the light of wisdom. There is a palace here which we call the Temple of Wisdom; but no one can see it who fancies himself to be very wise, still less can he who believes that he is already sufficiently wise, and least of all he who imagines that his wisdom is self-derived. The reason is that they are not in a state to receive the light of heaven from the love of genuine wisdom. Genuine wisdom consists in a man's seeing, by the light of heaven, that the knowledge, intelligence and wisdom which he has, is but a drop in the ocean compared with what he has not; in fact that it scarcely amounts to anything. Every one in this beautiful garden, who acknowledges from clear perception and interior vision that he has so little wisdom comparatively, sees this Temple of Wisdom; for it is the interior light in the mind which enables a man to see it, and not the exterior light alone."
[2] As I had often thought that such must be the case, and first from knowledge, then from perception, and finally from interior light, had acknowledged that man's wisdom amounted to so little, it was now granted me to see this temple. Its form was wonderful; it rose to a great height above the ground level, four-square, with walls of crystal, its roof of transparent jasper, gracefully arched, and its foundations of various precious stones. The steps leading up to it were of polished alabaster, and at the sides of the steps were figures of lions with their cubs. I then asked whether I might be allowed to enter; and when I was informed that I might, I ascended the steps. As I entered I saw cherub-like forms flying beneath the roof, but presently vanishing from sight. The floor on which we walked was of cedar, and the whole temple, owing to the transparence of the roof and walls, was built as a representation of light.
[3] The angelic spirit entered with me, and I related to him what I had heard from the two angels concerning love and wisdom, and charity and faith. He then said to me, "Did they not speak also of a third?" "What third?" I asked. He replied, "The good of use. Love and wisdom without the good of use are nothing; they are only ideal entities, and do not become realities until they exist in use. Love, wisdom and use are three things which cannot be separated; if separated, they are nothing. Love is nothing without wisdom; but by means of wisdom it assumes a form, which is use; therefore, when love by means of wisdom is expressed in use, then it really is, because then it actually exists. Love, wisdom and use are like end, cause and effect; the end is nothing unless it is in the effect by means of the cause; and if one of these three is destroyed, the whole is destroyed, and nothing remains.
[4] It is the same with charity, faith and works. Charity without faith is nothing, faith without charity is nothing, and charity and faith without works are nothing; but when expressed in works they become something according to the use of those works. It is the same with affection, thought and operation; and with will, understanding and action; for will without understanding is like the eye without sight, and both without action are like the mind without the body. That this is so is clearly evident in this temple, because the light here illumines the interiors of the mind.
[5] Geometry also teaches that nothing can be complete or perfect, unless it is a trine; for a line is nothing unless it becomes an area, and an area is nothing unless it becomes a solid; therefore the first must be multiplied into the second in order to give them existence, and in the third they exist together. The same is true of all created things, both in general and in particular; their existence is completed in a third form. This is why in the Word the number three signifies what is complete and perfect. Since this is so, I could not but wonder that some profess a belief in faith alone, some in charity alone, and some in works alone; for one of them alone, or any two of them without the third have no real existence."
[6] Then I asked: "Is it not possible for a man to have charity and faith, and yet to be without works? Can a man not have the desire, and may he not think out how to do something, and yet not proceed to accomplish it?" The angel replied: "He can, but only ideally, and not in reality. Even then he must endeavour or will to act; and will or endeavour is in itself an act, because it is a continual striving towards action, and this results in outward act as the opportunity to act presents itself. Therefore, endeavor or will, being as it were an inward act, is accepted by every wise man, because it is accepted by God, just as if it were an outward act, provided it does not fail when opportunity arises."
387. TERTIUM MEMORABILE.
Postquam duo illi Angeli extra meum conspectum erant, vidi quendam Hortum a latere dextro, ubi erant oleae, ficus, laurus et palmae, in ordine secundum correspondentias positae: illuc prospexi, et inter arbores vidi Angelos et Spiritus vadentes et colloquentes: et tunc ad me respexit unus Spiritus angelicus; Spiritus Angelici vocantur, qui in Mundo spirituum praeparantur ad Coelum; ille ab Horto illo ad me venit, et dixit, vis mecum venire in nostrum Paradisum, ac auditurus et visurus es mirabilia; et abivi cum illo, et tunc dixit mihi, hi quos vides, erant enim plures, sunt omnes in amore veri, et inde in luce sapientiae; est quoque hic Palatium, quod vocamus TEMPLUM SAPIENTIAE, sed illud non aliquis videre potest, qui credit se multum sapere, minus qui credit se satis sapere, et adhuc minus qui credit se sapere ex se; causa est, quia illi non in receptione lucis Coeli ex amore genuinae sapientiae sunt; genuina sapientia est, quod homo e luce Coeli videat, quod quae scit, intelligit, et sapit, tam parum sint respective ad illa quae non scit, intelligit, et sapit, sicut est gutta ad Oceanum, 1 consequenter vix aliquid: omnis qui in hoc Horto paradisiaco est, et ex perceptione ac visu in se agnoscit, quod tam parum sapiat respective, is videt illud TEMPLUM SAPIENTIAE, nam lux interior in mente hominis dat id videre, non autem lux exterior ejus absque illa.
[2] Nunc quia ego illud saepius cogitavi, et ex scientia, et dein ex perceptione, et demum ex luce interiore, agnovi, quod homo tam parum sapiat, ecce datum est mihi videre illud 2 Templum. Erat quoad formam mirabile; erat valde elevatum supra humum, quadrangulare, parietes ex chrystallo, tectum ex jaspide pellucido eleganter arcuatum, substructio ex vario Lapide pretioso; erant gradus per quos in illud ascendebatur, ex alabastro polito; ad latera graduum apparebant sicut leones cum catulis. Et tunc quaesivi, Numeri liceat intrare, et dictum est quod liceat, quare ascendi, et cum intravi, vidi sicut Cherubos volantes sub tecto, sed mox evanescentes: Solum, super quo ambulatur, ex cedris erat, et totum Templum ex pellucentia tecti et parietum, exstructum fuit ad formam lucis.
[3] Intrabat mecum Spiritus Angelicus, cui retuli quae audiveram ex duobus Angelis de AMORE et SAPIENTIA, et de Charitate et Fide, et tunc dixit, annon etiam loquuti sunt de Tertio quid tertium dixi; respondit, est BONUM USUS; Amor et Sapientia absque Bono usus non sunt aliquid; sunt modo Entia idealia, nec fiunt realia, priusquam sunt in Usu; sunt enim Amor, Sapientia et Usus, tria, quae non separari possunt; si separantur, neutrum est aliquid; non est Amor aliquid absque Sapientia, sed in Sapientia formatur ad aliquid; hoc aliquid, ad quod formatur est Usus, quare cum amor per sapientiam in usu est, tunc realiter est, quia actualiter existit; sunt prorsus sicut finis, causa et effectus; finis non est aliquid, nisi per causam sit in effectu; si solvitur unum ex illis tribus, solvitur omne, et fit sicut nihil.
[4] Simile etiam est cum Charitate, Fide, et Operibus; Charitas absque fide non est aliquid, nec Fides absque charitate, neque Charitas et Fides absque Operibus, at in Operibus sunt aliquid, et tale aliquid, quale est Operum Usus. Simile est cum Affectione, Cogitatione et Operatione, et simile est cum Voluntate, Intellectu et Actione, nam Voluntas absque intellectu, est sicut oculus absque visu, ac uterque absque actione est sicut mens absque corpore; quod ita sit, clare videri potest in hoc Templo, quia Lux, in qua hic sumus, est Lux illustrans mentis interiora.
[5] Quod non detur completum et perfectum, nisi sit Trinum, etiam docet Geometria, non enim est Linea aliquid, nisi fiat Area, nec est Area aliquid, nisi fiat Corpus, quare ducetur unum in alterum, ut existant, et coexistunt in Tertio. Sicut est in hoc, etiam est in omnibus et singulis creatis, quae finita sunt in Tertio. Inde nunc est, quod TRIA in Verbo significent completum et prorsus. Quoniam ita est, non potui non mirari, quod quidam profiteantur Solam Fidem, quidam Solam Charitatem, quidam Sola Opera, cum tamen unum absque altero, atque unum et simul alterum absque tertio, non est aliquid.
[6] Sed tunc quaesivi, potestne homo Charitatem et Fidem habere, et usque non Opera; potestne homo esse in dilectione et in cogitatione de aliqua re, et tamen non in operatione ejus, et respondit mihi Angelus, 3 non potest nisi modo idealiter, at non realiter; erit usque in conatu aut voluntate ad operandum, ac voluntas seu conatus est actus in se, quia est continuus nisus ad agendum, qui fit actus in externis accedente determinatione; quare conatus et voluntas, sicut actus internus, acceptatur ab omni sapiente, quia acceptatur a Deo, prorsus sicut actus externus; modo non deficiat, quando datur copia.
Footnotes:
1. Prima editio: Ocearum.
2. Prima editio: illad.
3. Nisi legeris Spiritus angelicus, sic in margine exemplaris scriptoris et Apocalypsis Revelata 875[8].