二、上帝的普遍流注赋予人对独一上帝的内在认知
8# 上帝的普遍性流注进入人的灵魂，使人本能地知道有上帝，且上帝是独一的。
上帝向人的流注真实存在，这一点已由全人类的共同认知所显明：一切本身为善、存在于人里面并由人所行出的善，都唯独来自上帝。一切仁义与一切信仰，也都是如此。因为经上记着：
若不是从天上赐的，人就不能得什么。（约3:27）
耶稣还说：“离了我，你们就不能作什么。”（约15:5）也就是说，行不出属于仁义与信仰的任何事。
这流注之所以进入人的灵魂，是因为灵魂是人的至内在和至高之处。上帝的流注首先进入这至内在之处，再由此降下灵魂之下的各个部分，照着各部分的领受程度赋予其生命。
信仰的真理固然是通过听觉流入，植入灵魂之下的理智层面；但人借着这些真理只是被预备好，得以通过灵魂领受从上帝而来的流注。预备的程度如何，领受的程度便如何，属世的信仰也随之相应地转变为灵性的信仰。
【2】上帝进入人灵魂的流注，之所以能使人知道上帝是独一的，是因为神性在其整体与每一个细节中，都是上帝本身；并且一切神性都联结为一个不可分割的整体，因此祂必然会将独一上帝的观念浇灌在人的灵魂之中。这一观念会随着人被上帝提升到天堂之光中而日益坚固。身处天堂之光中的天使，甚至无法强迫自己说出 “上帝们” 一词；甚至他们说话的语调，也会在每句话的结尾自然归于 “一”。这无非是因为有流注进入他们的灵魂，使他们确知上帝是独一的。
【3】尽管 “上帝是独一的” 这一观念已流注进所有人的灵魂，但许多人仍将祂的神性割裂为多个同质的位格。其原因在于：当这流注向下传递时，会落入与之不相称的形式之中，被形式本身所扭曲 —— 正如自然界三大领域中的一切物体所发生的情形一样。使一切走兽存活的上帝，与使人存活的上帝，本是同一位；但领受的形式使走兽成为走兽，使人成为人。当人将自己的心智塑造成走兽的样式时，亦是如此。
从太阳发出的同一股流注进入每一棵树，却因各树的本性形态而产生不同果效。进入葡萄树的流注与进入荆棘的流注本是相同的；但倘若将荆棘嫁接在葡萄树上，流注便会被扭曲，转而顺着荆棘的本性运行。
【4】矿物界的物体也是如此。同一道光既照进石灰石，也照进钻石；它在钻石中晶莹透亮，在石灰石中却浑浊晦暗。
人的心智亦是如此，其内在的灵性形式会改变流注的形态，而这形式完全取决于人对上帝的信仰，以及由此而来的生命状态。对独一上帝的信仰，能使这些形式变得晶莹透亮，如天使一般；而对多神的信仰 —— 这与无神论几乎毫无二致 —— 则会使它们变得浑浊晦暗，如野兽一般。
8# （2）有一个普遍流注从神发出，并流入人们的灵魂，即：有一位神，祂是一。有一个从神进入人的流注，这一点从普遍的承认明显看出来，即：本身为良善，存在于人里面并由他所行的一切良善都来自神；一切仁爱和一切信仰也都来自神。因为我们读到：
若不是从天上赐给人的，他就不能得什么。（约翰福音3:27）
耶稣说：
离了我，你们就不能做什么。（约翰福音15:5）
也就是说，不能做属于仁爱和信仰的任何事。这流注进入人们的灵魂，因为灵魂是人的至内在和至高的部分，来自神的流注进入那里，又从那里降至下面的事物，或更低的部分，并照着接受而赋予它们生命。诚然，要构成信仰的真理通过听流入，并以这种方式被植入灵魂下面的心智。但通过这些真理，人只是被预备接受从神那里经由灵魂而来的流注；这种预备如何，接受就如何，属世信仰转化为属灵信仰也如何。
从神进入人们灵魂的这种流注激发这种观念：神是一，因为神性的一切，在总体和细节上都是神。由于神性的一切，或整个神性都连贯为一体，所以它必然在人里面激发一神观；随着人被神提升到天堂之光中，这种观念会日益得到强化。因为天使们在自己的光中无法强迫自己说出“诸神”这个词。甚至他们在说话时，在每句话的末尾都以节奏的一体或一个音符而结束；这完全是因为神是一的流注进入他们的灵魂。
尽管神是一的这种流注进入人们的灵魂，但仍有很多人认为神的神性被分成了拥有相同本质的几个位格；其原因在于，当这种流注下降时，它滑入了与它不对应或不匹配的形式，流注照着接受它的形式而各不相同，正如发生在自然界三个王国的一切臣民身上的情形。将生命赋予人和一切动物的神也一样；但正是接受者的形式决定了动物成为一个动物，人成为一个人。当人赋予他的心智以动物的形式时，同样的事会发生在他身上。从太阳进入各种树木的流注也是如此，只是这流注照着每种树的形式而不同；流入葡萄树的与流入荆棘的，是一样的；但如果一根荆棘被嫁接到一棵葡萄树上，那么流注就会倒转过来，或说发生变化，并照着荆棘的形式流动或行进。
这同样适用于矿物王国的臣民。流入石灰石的光和流入钻石的是一样的；但它在钻石中会传播，是透明的，但在石灰石中会熄灭，是不透明的。人类心智则照着它们的形式而经历变化，这些形式照着对神的信仰，同时照着来自祂的生命而从内在变成属灵的；它们因信仰一位神而变得透明，如天使一般；相反，它们因信仰数位神而变得黑暗，如野兽一般，信仰数位神与不信仰神几乎没有区别。
8. 2. The recognition that God exists and that there is one God flows universally from God into human souls. There is an inflow from God into us. This is obvious from everyone's ready admission that everything good that is truly good and that exists in us and is done by us is from God. The same admission applies to everything related to goodwill and faith. For we read, We cannot receive anything unless it is given to us from heaven (John 3:27). And Jesus said, Without me you cannot do anything (John 15:5), meaning anything having to do with goodwill and faith.
This inflow comes into our souls because the soul is the inmost and highest part of us. The inflow from God reaches that part first and then comes down into the things below and enlivens them, depending on our openness to what flows in. Of course, truths that will become part of our faith do indeed flow in through our hearing and are implanted in our mind, which is below the soul; but all these truths do is prepare us to accept what flows in from God through our soul. The quality of that preparation determines the quality of our acceptance and of the transformation of our earthly faith into spiritual faith.
[2] The notion that there is one God flows into our souls from God because everything that is divine, as a whole and in every detail, is God. And because everything that is divine is integrated into a unity, it cannot help but inspire in us the idea of one God. This idea grows ever stronger as God lifts us into the light of heaven. In angelic light, the angels cannot force themselves to say "gods. " In fact, every phrase of their speech ends rhythmically on a single beat, a phenomenon that arises from no other cause than the notion inflowing into their souls that there is one God.
[3] Now, even though the idea of one God flows into all our souls, many of us think nonetheless that God's divinity has been divided among many gods who share the same essence. This is because as that inflow comes down it takes forms that do not correspond to one another, and the forms themselves cause variation. This variation also occurs in every entity in the three kingdoms of nature. The same God who gives life to us gives life to every animal, so it is the form on the receiving end that makes the animal an animal and the human a human. A comparable variation happens when humans render their minds beastly. The sun flows the same way into every tree; the difference in trees is a result of each one's form. The sun flows the same way into a grapevine as into a thorn bush, but if a thorn branch is grafted onto a grapevine, the inflow is changed and adapts to the form of the thorn branch.
[4] A similar thing happens to the things in the mineral kingdom. The light that flows into a diamond and into a piece of limestone is the same; but in one it shines through while in the other it is darkened.
Our minds are varied according to their forms, which are inwardly spiritual depending on our faith in God and also on our life from God. These forms become translucent and angelic when we believe in one God, but become opaque and beastly when we believe in many gods, which is virtually the same as not believing in God.
8. (ii) THERE IS A GENERAL FEELING EMANATING FROM GOD AND FLOWING INTO MEN'S SOULS THAT THERE IS A GOD, AND THAT HE IS ONE.
God influences man, as is evident from what everyone admits, that God is the source of every good thing which is good in itself and is present in man and done by him. The same is true of the whole of charity and the whole of faith. For we read:
A man cannot take anything unless it is given him from heaven, John 3:27.
and Jesus said:
Without me you can do nothing, John 15:5.
That is to say, nothing of charity and nothing of faith, The reason there is this inflow into the souls of men is that the soul is man's inmost and highest part; the Divine influence enters there and from there descends to the lower parts, giving them life so far as it is accepted. Admittedly the truths destined to create faith are received through the hearing and are thus implanted in the mind, that is, at a lower level than the soul. But these truths only create the conditions which allow a man to be acted upon by God through his soul. The extent to which truths are accepted depends upon this conditioning, and his natural faith is in proportion transformed into a spiritual faith.
[2] The reason why there is a feeling that God is one emanating from God and entering men's souls is that everything Divine, both understood universally and in particular, is God; and because everything Divine holds together as a single unit, it must inevitably inspire a person with the idea of one God. This feeling is strengthened day by day, as a person is lifted by God into the light of heaven. For angels, in the light they enjoy, cannot force themselves to say 'Gods'. For this reason too when they are speaking the end of every sentence finishes on a single note. This is entirely due to this feeling that God is one entering their Souls.
[3] Although all human beings have this idea of God being one entering their souls, still many of them think that His Divinity is divided into several of the same essence. This is because the inflowing idea as it descends slips into forms which do not match it, and the form itself imposes a variation, just as happens in everything which belongs to the three kingdoms of the natural world. It is the same God who gives life to every animal as to man; but it is the receiving form which determines that an animal is an animal, and a man a man. The same thing can happen to a man, when he gives his mind the form of an animal. Every tree receives the same radiation from the sun, but its results vary depending upon the form of each tree. The radiation falling on a vine is the same as that on a thorn-tree; but if the thorn is grafted on to the vine, the radiation is upset and produces effects dictated by the thorn.
[4] The same happens in the mineral kingdom. The light striking a piece of limestone is the same as that striking a diamond; but in one case it shines through, and in the other it is blacked out. Human minds undergo variation depending on their forms, and these are inwardly spiritual in proportion to their faith in God, and at the same time the amount of life they receive from God. Faith in one God makes them transparent and angelic; but instead they become opaque and bestial as the result of faith in several gods, which is hardly to be distinguished from faith in no God.
8. (2) There is a universal influx from God into the souls of men of the truth that there is a God, and that He is one. That there is an influx from God into man is evident from the universal confession that all good that is in itself good, and that exists in man and is done by him, is from God; in like manner every thing of charity and every thing of faith; for we read:
A man can take nothing except it be given him from heaven (John 3:27);
and Jesus said:
Without Me ye are unable to do anything (John 15:5);
that is, anything that pertains to charity and faith. This influx is into the souls of men because the soul is the inmost and highest part of man, and the influx from God enters into that, and descends therefrom into the things that are below, and vivifies them in accordance with reception. The truths that are to constitute belief flow in, it is true, through the hearing, and are thus implanted in the mind, that is, below the soul. But by means of such truths man is simply made ready to receive the influx from God through the soul; and such as this preparation is, such is the reception, and such the transformation of natural faith into spiritual faith.
[2] There is such an influx from God into the souls of men of the truth that God is one, because everything Divine, regarded most generally as well as most particularly, is God. And as the entire Divine coheres as one, it cannot fail to inspire in man the idea of one God; and this idea is strengthened daily as man is elevated by God into the light of heaven. For the angels in their light cannot force themselves to utter the word "gods." Even their speech closes at the end of every sentence in a oneness of cadence; and there is no other cause of this than the influx into their souls of the truth that God is one.
[3] In spite of this influx into the souls of men of the truth that God is one, there are many who think that the Divinity of God is divided into several possessing the same essence; and the reason of this is that when the influx descends it falls into forms not correspondent, and influx is varied by the form that receives it, as takes place in all the subjects of the three kingdoms of nature. It is the same God who vivifies man and who vivifies every beast; but the recipient form is what causes the beast to be a beast and man to be a man. The same is true of man when he induces on his mind the form of a beast. There is the same influx from the sun into every kind of tree, but the influx differs in accordance with the form of each; that which flows into the vine is the same as that which flows into the thorn; but if a thorn were to be engrafted upon a vine the influx would be inverted and go forth in accordance with the form of the thorn.
[4] The same is true of the subjects of the mineral kingdom; the same light flows into limestone and into the diamond; but in the diamond it is transmitted, while in the limestone it is quenched. In human minds these differences are in accordance with the forms of the mind, which become inwardly spiritual in accordance with faith in God, together with life from God, such forms being made translucent and angelic by a faith in one God, and on the contrary, made dark and bestial by a faith in more than one God, which differs but little from a faith in no God.
8. (2) THERE IS A UNIVERSAL INFLUX FROM GOD INTO THE SOULS OF MEN THAT THERE IS A GOD, AND THAT HE IS ONE.
The existence of an influx from God into man is implied in the general acknowledgment that all good which is in him and which is done by him, if it really is good, is from God; and also that all charity and all faith are from God. For it is written:
"A man can receive nothing, except it be given him from heaven" John 3:27;
and Jesus said:
"Without me ye can do nothing" John 15:5, that is, nothing of charity or of faith. This influx is into the souls of men because the soul is the inmost and highest part of man, and influx from God enters into it, passes thence into what is beneath, and vivifies all according to reception. The truths of which faith will ultimately be formed enter indeed through the hearing, and are in this way implanted in the mind beneath the soul. The immediate effect of these truths, however, is only to dispose a man to receive influx from God through the soul, and his reception of influx is according to his disposition. Thus what would have been merely natural faith becomes transformed into spiritual, that is, real faith.
[2] This Divine influx into the souls of men inspires the idea that God is one because all that is Divine, in general and in particular, is God; and since all that is Divine forms a consistent unity, it cannot but inspire in man the idea of one God. This idea is confirmed continually as man is raised by Divine influence into the light of heaven. For angels in that light cannot compel themselves to utter the word for "gods." Therefore also in speaking they end every sentence with a uniform accent, a result of the influx into their souls of the unity of God.
[3] Although there is this influx, yet many people think that the Divinity is separated into several Persons of the same Essence, because as this influx descends it enters into forms that do not correspond with it; and influx is varied according to the recipient form. This happens in all the subjects of the three kingdoms of nature. It is the same God who imparts life to man and to beast, but the recipient form renders the life in the one case bestial and in the other human. A similar result follows when a man induces on his mind the form of a beast. The influx from the sun into every plant is the same, but is varied according to the form of each. There is the same influx into the vine as into the thorn; but if a thorn is grafted on a vine, the influx is changed and flows through the graft according to the form of the thorn.
[4] The case is similar with the subjects of the mineral kingdom. The light that flows into the lime-stone and into the diamond is the same: in the one is translucent and opaque in the other. As to human minds, they vary according to their forms. There are those which are inwardly spiritual, fashioned by faith in God and life from Him. They become translucent and angelic through faith in one God. On the other hand those become dark and bestial who believe on several gods, a belief which is but little removed from faith in no God.
8. II. QUOD UNIVERSALIS INFLUXUS A DEO IN ANIMAS HOMINUM SIT, QUOD DEUS SIT, ET QUOD UNUS. Quod influxus sit a Deo in hominem, manifestum est ab omnium confessione, quod omne bonum, quod in se bonum est, et est in homine, et fit ab illo, sit a Deo, similiter omne charitatis et omne fidei, nam legitur, Non potest homo sumere quicquam, nisi sit datum ei e Coelo, Johannes 3:27: et Jesus dixit, Sine Me non potestis facere quicquam, Johannes 15:5, hoc est, non quicquam quod charitatis 1 et quod fidei est. Quod influxus ille sit in animas hominum, est quia anima est intimum et supremum hominis, ac influxus a Deo fit in illud, et inde descendit in illa quae infra sunt, et vivificat illa secundum receptionem: Vera quae fidei erunt, quidem influunt per auditum, et sic menti implantantur, ita infra animam, sed homo per haec vera modo disponitur ad recipiendum influxum a Deo per animam, et qualis dispositio est talis fit receptio, et talis transformatio fidei naturalis in fidem spiritualem.
[2] Quod influxus a Deo in animas hominum sit, quod Deus unus sit, est quia omne Divinum tam universaliter quam singulariter sumptum, est Deus, et quia omne Divinum cohaeret ut unum, non potest non inspirare homini ideam Unius Dei; et haec idea corroboratur indies, sicut homo a Deo elevatur in lucem Coeli; Angeli enim in sua luce non possunt cogere se ad enuntiandum Deos, quare etiam loquela illorum in fine cujusvis sensus terminatur quoad accentum in unum; quod non aliunde est, quam ex influxu in animas illorum, quod Deus unus sit.
[3] Quod tametsi in omnium hominum animas influit quod Deus unus sit, usque multi cogitent quod Divinitas Ejus divisa sit in Plures ejusdem Essentiae, est causa, quod, cum Influxus ille descendit, illabatur in formas non correspondentes, et ipsa forma variat illum, quemadmodum fit in omnibus subjectis trium regnorum naturae; est idem Deus qui vivificat omnem bestiam, 2 qui hominem, sed forma recipiens facit, quod bestia sit bestia et quod homo sit homo; similiter fit cum homine, dum ille menti suae inducit formam bestiae: similis influxus a Sole est in omnem arborem, sed variatur ille secundum cujusvis formam; similis est in vitem, qualis in spinam, sed si spina inoculatur viti, influxus ille invertitur et procedit secundum spinae formam.
[4] Simile fit in subjectis Regni mineralis; 3 lux influens in lapidem calcarium, et in adamantem, est eadem, sed pellucet in hoc, et opacatur in illo. Quod Humanas mentes attinet, illae variantur secundum formas suas, quae intus spirituales sunt secundum fidem in Deum et simul vitam a Deo, et formae illae fiunt pellucidae et Angelicae per fidem in unum Deum, at vicissim fiunt opacae et ferinae per fidem in plures Deos, quae parum discriminatur a fide in nullum Deum.
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