The original text of Martinès de Pasqually's influential work, Treatise on the Reintegration of Beings, was written between 1770 and 1772. It was later edited by the noted scholar Robert Amadou, and translated from the French by Johannes Van Dalen through the Grand Heptad in San Jose, California, for inclusion in the monographs of the Traditional Martinist Order. Recently, a team of volunteers reviewed the text and edited the language for readability in English to aid the comprehension of contemporary students. The text's historical significance is profound, and so too is the message it conveys on the spiritual level for the serious woman or man of desire. Before exploring that, it may be helpful to first know how this text came to us.

马丁内斯·德·帕斯夸利（Martinès de Pasqually）这部影响深远的著作《诸存在的重新融合论》（Treatise on the Reintegration of Beings），其原始法文文本写成于 1770 至 1772 年间。后由著名学者罗伯特·阿马杜（Robert Amadou）编订，并由约翰内斯·范·达伦（Johannes Van Dalen）经加利福尼亚州圣何塞的大七合会（Grand Heptad）从法文译出，收入传统马丁主义教团（Traditional Martinist Order）的专题文册之中。近期，一支志愿者团队对文本作了审订，并润饰英文行文，以利当代学人理解。此文本的历史意义极为深远，它在属灵层面向严肃的渴慕之人（man of desire）所传递的讯息亦然。在探讨这一讯息之前，或许有必要先了解此文本如何流传至我们手中。

Around 1754, Martinès de Pasqually founded the Ordre des Élus-Cohen (Order of Elect Priests) so as to have his disciples work toward personal reintegration through the practice of theurgy. This practice relied on complex ceremonial customs aimed at what Pasqually termed the reconciliation of the "minor" man with Divinity.

约在 1754 年，马丁内斯·德·帕斯夸利创立了「选立祭司团」（Ordre des Élus-Cohen，意即“蒙拣选的祭司之团”），使其门徒得以借神工术（theurgy）的修习，朝个人的重新融合（reintegration）迈进。这一修习依凭一套繁复的礼仪规程，其目标即帕斯夸利所称的——使“次者”（minor）之人与神性修和（reconciliation）。

While serving in the French army, Louis-Claude de Saint-Martin met Martinès de Pasqually in 1767. Saint-Martin was accepted into the Ordre des Élus-Cohen in 1768, and later became the personal secretary to Pasqually.

路易-克洛德·德·圣马丁（Louis-Claude de Saint-Martin）在法国军队服役期间，于 1767 年结识了马丁内斯·德·帕斯夸利。圣马丁于 1768 年获接纳进入选立祭司团，后来成为帕斯夸利的私人秘书。

In 1772, before the organization of his Order had been completed, Martinès de Pasqually left France for family business in Saint-Domingue (formerly known as Hispaniola and later known as Haiti) – from whence he never returned. He died there in the city of Port-au-Prince in 1774. After the disappearance of Pasqually, several disciples of the master continued to spread his teachings, each from a unique perspective. Saint-Martin was one of those disciples who had learned from and then subsequently deviated from the theurgic doctrines of Pasqually, transforming Pasqually's theories and some of his practices into the basis of the teachings of the inner path and of mystical prayer that are currently followed by members of the Traditional Martinist Order. Saint-Martin forsook theurgy – "the exterior way" – in favor of the benefits of the "interior way." In fact, he considered theurgy to be dangerous.

1772 年，在其教团的组织尚未完成之际，马丁内斯·德·帕斯夸利因家族事务离开法国，前往圣多明各（Saint-Domingue，旧称伊斯帕尼奥拉岛，后称海地）——自此一去不返。他于 1774 年在太子港（Port-au-Prince）逝世。帕斯夸利失踪后，这位导师的若干门徒各以独特的视角继续传扬他的教导。圣马丁便是其中之一；他师承帕斯夸利，其后却偏离了帕斯夸利的神工术教义，将帕斯夸利的理论及部分修习转化为「内在之路」与「神秘祈祷」之教导的基础——这正是今日传统马丁主义教团成员所遵循的道路。圣马丁舍弃了神工术——即“外在之路”——而取“内在之路”之益。事实上，他视神工术为危险之物。

Thus, contrary to what might be generally thought, Martinism is not a mere extension of the Ordre des Élus-Cohen, and Martinès de Pasqually should not be considered the founder of the Traditional Martinist Order. In his personal diary, Saint-Martin wrote, "It is to my first master Pasqually that I owe my first steps upon the spiritual path, but it is to my second master Böhme that I owe the most significant steps." It should be further noted that Saint-Martin was also not the founder of the Traditional Martinist Order, which was a later development. Instead, the virtues and initiations of Saint-Martin were passed down to modern times through various so-called filiations, a story unto itself.

因此，与一般所想相反，马丁主义并非选立祭司团的单纯延续，马丁内斯·德·帕斯夸利也不应被视为传统马丁主义教团的创立者。圣马丁在其私人日记中写道：“我灵性道路上最初的几步，要归功于我的第一位导师帕斯夸利；但最为重要的几步，则要归功于我的第二位导师伯麦（Böhme）。”还应指出，圣马丁本人亦非传统马丁主义教团的创立者，该教团乃后来之发展。毋宁说，圣马丁的德能与启引（initiations）是经由种种所谓的「传承谱系」（filiations）流传至现代的——这本身又是另一段故事了。

Pasqually wrote this treatise to provide a detailed history of Creation by the Divine, the subsequent Fall of Humanity, and various ascents and descents of Adam and his progeny. It also provides an ideological framework of understanding on which to base his theurgical approach to reintegration.

帕斯夸利撰写此论，旨在详述神性的创造、随之而来的人类堕落，以及亚当（Adam）及其后裔的种种上升与沉沦。它亦提供了一套思想理解的框架，作为其重新融合之神工术进路的根基。

The Martinist Tradition teaches that Adam, after the Fall, had become aware of his error and begged for Divine forgiveness. According to Martinès de Pasqually, God sent Hély, the Cosmic Christ, to grant him this forgiveness and to play the role of Teacher for Humanity.

马丁主义传统教导说，亚当在堕落之后觉察到自己的过错，并恳求神性的宽恕。按马丁内斯·德·帕斯夸利之说，天主差遣了赫利（Hély）——即宇宙性的基督（the Cosmic Christ）——来赐下这宽恕，并担任人类导师的角色。

One of the primary subjects of Martinism is that of Humanity's Fall, and how we can return to the original State of Grace. In order for us to understand how to achieve this state, we must first understand these terms in the Martinist sense. According to Martinès de Pasqually, as described in his Treatise on the Reintegration of Beings, humanity had originally existed in the Supercelestial Immensity with the Divine. A race of celestial beings that had also existed in the Supercelestial Immensity prior to our creation chose to follow their own less-than-perfect path. Humanity was created to assist in returning this "perverse" race to the Divine. However, men and women were themselves corrupted and fell from grace into the state in which we exist today. The goal of humanity is to return to the Supercelestial Immensity, in other words, to "reintegrate with the Divine."

马丁主义的核心主题之一，便是人类的堕落，以及我们如何能重返原初的恩宠之境（State of Grace）。要理解如何达致此境，我们须先按马丁主义的意涵来理解这些术语。按马丁内斯·德·帕斯夸利在其《诸存在的重新融合论》中的描述，人类原初与神性一同存在于「超天界无量」（Supercelestial Immensity）之中。在我们受造之前，另有一族同样存在于超天界无量中的天界存有，选择了循其自身不甚完美的道路而行。人类受造，正是为了协助使这「悖逆」（perverse）之族回归神性。然而，男人与女人自身也遭败坏，从恩宠中堕落，沦入我们今日所处的境况。人类的目标，便是重返超天界无量，换言之，即“与神性重新融合”。

Reintegration, which means to restore to a unified whole that which has been disintegrated or broken into parts, is the objective of all men and women of desire who follow the path of the Traditional Martinist Order, which is also known as "The Path of Renewal and Regeneration," or "The Way of the Heart." It is the path towards the Light, towards Illumination. The disintegration is what Martinists call "The Fall of Humanity," and reintegration then is the ultimate goal of the Martinist quest, and it is the return to the bosom of Omneity.

重新融合（reintegration），意指将那已经分崩离析、裂为部分之物重新恢复为统一的整体；它是所有遵循传统马丁主义教团之道路的渴慕之人（men and women of desire）的目标。此道路又名“更新与重生之路”（The Path of Renewal and Regeneration）或“心之道”（The Way of the Heart），是趋向光、趋向光照（Illumination）之路。那「分崩离析」即马丁主义者所称的“人类的堕落”，而重新融合便是马丁主义追寻的终极目标，亦即重返「全有」（Omneity）的怀抱。

The appellation Omneity has its origin in the Latin root, omnia, which means "all" or "everything." Therefore, in referring to the Divine as the "All," we are asserting a mystical pantheism in our understanding of the Divine. This understanding naturally leads us to the fact that if the Divine is all, then everything – including ourselves – must be a manifestation of Omneity, because, by definition, there can be nothing besides the "All." If we ourselves were not a manifestation of Omneity, then there would be something other than Omneity, and, as a consequence, Omneity would not be the "All." The Divine would be finite, not infinite; It would be limited by what It is not.

「全有」（Omneity）这一称谓源自拉丁词根 omnia，意为“一切”或“万有”。因此，当我们称神性为“全体”（the All）时，我们是在对神性的理解中主张一种神秘的泛神论。此种理解自然导向这一事实：倘若神性即一切，那么万物——包括我们自身——都必然是全有的彰显，因为按定义，“全体”之外不可能有任何他物。倘若我们自身并非全有的彰显，那么便存在着全有以外之物；如此一来，全有便不再是“全体”了；神性便将是有限的，而非无限的；它将被它所不是之物所限定。

Between disintegration and reintegration is regeneration; regeneration is the process of awakening either our dormant faculties or inner abilities, and it is the prelude to reintegration. The two phases of reintegration are those of individual and collective reintegration, wherein one must work out his or her own individual reintegration as a prelude to collective reintegration. From ancient times, we have been instructed to "know thyself"; this axiom is directly related to the process of reintegration.

在分崩离析与重新融合之间，是「重生」（regeneration）；重生是唤醒我们沉睡的官能或内在能力的过程，乃重新融合的序曲。重新融合分为两个阶段，即个体的重新融合与集体的重新融合；人须先成就自身个体的重新融合，以此作为集体重新融合的序曲。自古以来，我们便被训诲要“认识你自己”；这一箴言与重新融合的过程直接相关。

"Reconciliation" is the preliminary stage that each person must cross in his or her evolution towards reintegration, humanity's final stage of collective evolution. In this process, the person lives an important inner experience in which the Christ is met, according to Saint-Martin. The Christ is, in effect, the cosmic intermediary indispensable to the regenerative process. For this reason, the Martinist Tradition speaks of Christ as the "Reconciler."

「修和」（reconciliation）是每个人在迈向重新融合——即人类集体演化的最终阶段——的进程中必须跨越的预备阶段。按圣马丁之说，在此过程中，人会经历一段重要的内在体验，于其中与基督相遇。基督实为重生过程所不可或缺的宇宙性中介。正因如此，马丁主义传统称基督为“修和者”（the Reconciler）。

Pasqually's Treatise, then, is a lesson in the fundamental history of our relationship to the Divine and to each other, which helps our overall comprehension and our ability to approximate the task of reintegration that is before us.

由此可见，帕斯夸利的这部《论》乃是一堂关于我们与神性、并与彼此之关系的根本历史的课程，它有助于我们整体的领悟，也有助于我们去趋近那摆在我们面前的重新融合之任务。

Before time was, God emanated spiritual beings in His divine immensity, for His own glory. These beings had a devotion to fulfill which Divinity had determined by laws, precepts, and eternal commands. They were therefore free and distinct from the Creator, and one cannot deny them the free will with which they emanated without destroying the spiritual and personal faculty, property, and virtue necessary for them to operate precisely within the limits in which they had to exercise their powers. It was actually within these limits where these first spiritual beings had to practice the devotion for which they had been emanated. These first beings could not deny nor ignore the covenant which the Creator had made with them, in giving them the laws, precepts, and commands, since it was upon these covenants alone that their emanation had been based.

在时间存在之前，天主便在祂的神性无量界（divine immensity）中流溢（emanate）出诸属灵存有，以彰显祂自己的荣耀。这些存有各有当尽的虔敬之务，乃神性藉律法、诫命与永恒的命令所规定。因此，它们是自由的，且与造物主有别；人若否认它们随流溢而来的自由意志，便无异于摧毁它们所必需的、用以在其权能所当行使的界限之内精确运作（operate）的那属灵而个别的官能、属性与德能。正是在这些界限之内，这些最初的属灵存有须践行它们因之而被流溢出来的虔敬。这些最初的存有不能否认、也不能漠视造物主与它们所立的盟约——即赐下律法、诫命与命令之约——因为它们的流溢正是单单建基于这些盟约之上。

We may well ask what these first beings were before their divine emanation, whether they existed or not. They did exist within the bosom of Divinity, but without particular distinction of action, thought, and hearing. They could act and feel solely through the will of the superior being who contained them and in whom all was actuated; which is, in fact, a state of non-existence. However, this existence in God is of absolute necessity, since it constitutes the immensity of divine power. God would not be Father and Master of all things if He did not have innate in Him an inexhaustible source of beings that He emanates by His pure will and whenever it pleases Him. It is by this infinite multitude of emanations of spiritual beings outside of Himself that he bears the name of Creator, and that His works are a divine spiritual and temporal animal creation.

我们大可追问：这些最初的存有在其神性流溢之前究竟是什么，它们是否存在。它们确曾存在于神性的怀中，却没有行动、思想与听闻上的个别区分。它们惟有藉那含容它们、并在其中一切得以发动的至高存有之意志，方能行动与感受；而这其实是一种「非存在」之态。然而，这种在天主之内的存在是绝对必要的，因为它构成了神性权能的无量。倘若天主内里没有那源源不竭的存有之泉——任凭祂纯粹的意志、随祂所悦而流溢——祂便不会是万有的父与主。正是藉着这无穷无尽、流溢于祂自身之外的属灵存有，祂才担得起「造物主」之名，祂的作为才成为一种神性的、属灵与属时的、有生命的创造。

The first spirits emanated from the bosom of Divinity were distinguishable by their virtues, their powers, and their names. They occupied the immense divine circumference, commonly called Domination, and which bears its denary number (See the diagram on page 136). That is where every spirit, superior 10, major 8, inferior 7, and minor 3 had to act and operate for the greatest glory of the Creator. Their name, or their number, proves that their emanation really comes from the quadruple divine essence. The names of these four classes of spirits were greater than those we commonly give to the Cherubim, Seraphim, Archangels, and Angels, which were emanated later.

那些从神性怀中流溢而出的最初诸灵，可凭其德能、其权能与其名号加以辨别。它们占据着那广袤的神性周界，此周界通称为「统辖界」（Domination），并带有其十进之数（denary number，参见原书第 136 页图）。正是在此处，每一位灵——上位者（superior）为 10、高位者（major）为 8、下位者（inferior）为 7、次者（minor）为 3——都须为造物主至大的荣耀而行动、运作。它们的名号，或其数字，证明其流溢确乎源于「四重神性本质」（quadruple divine essence）。这四个等级之灵的名号，远大于我们通常加于革鲁宾（Cherubim；和合本：基路伯）、色辣芬（Seraphim；和合本：撒拉弗）、总领天使（Archangels；和合本：天使长）与天使（Angels）之上的名号，后者乃较晚才被流溢出来。

Furthermore, these four first principles of spiritual beings had in them, as we said, a part of the Divine Domination; a superior, major, inferior, and minor power by which they knew all that could exist or be hidden within spiritual beings and which had not yet emerged from the bosom of Divinity. How could they have had knowledge of things, we might ask, which had not yet existed distinctly outside the bosom of the Creator? Because these first superiors, emanated from the first circle, mysteriously called the denary circle, were able to read clearly and with certainty what was happening in Divinity as well as everything contained in it. Let there be no doubt about what I am saying here, being truly convinced that it is for the spirit to read, see, and understand the spirit. These first chiefs had a perfect knowledge of every divine action, since they had been emanated from the bosom of the Creator to see all His divine operations and the manifestation of His glory.

此外，如前所述，这四类属灵存有的本原之中，各含有一份「神性统辖」（Divine Domination）——即上位、高位、下位与次位之权能；藉此权能，它们知晓一切能够存在、或潜藏于属灵存有之内而尚未从神性怀中显露之事。有人或会问：那些尚未在造物主怀外清晰存在之事，它们何以能够知晓？这是因为，这些从第一圈（即奥秘地称为「十进之圈」denary circle 者）流溢而出的最初上位者，能够清晰而确定地读知神性之内所发生的一切，以及其中所含容的万有。对我在此所言，请勿生疑；我确信，惟有灵才能读知、看见并理解灵。这些最初的元首对每一桩神性的行动都有完满的知识，因为它们正是从造物主怀中被流溢出来，以观看祂一切神性的运作及其荣耀的彰显。

Had these spiritual and divine superiors maintained their original state of virtue and divine power after their transgression? Yes they had, by the immutability of the Eternal's decrees, for if the Creator had withdrawn all the virtues and powers that He had placed before them, there would have been no act of life, good, or evil, nor any manifestation of glory, justice, and divine power upon these transgressor spirits. You may well say that the Creator could have foreseen that these first emanated spirits would transgress against His laws, precepts, and commands, and that it then became incumbent upon Him to contain them according to the law. My response to this is that, even if the Creator should have foreseen their conceited ambition, He could not have contained and stopped their criminal thought in any way without depriving them of their particular and innate action, since they had been emanated to act according to their will and as a spiritual secondary cause, in accord with the Creator's design. The Creator takes no part in any spiritual secondary causes, either good or evil, having Himself founded and supported every spiritual being upon immutable laws. In this way, every spiritual being is free to act according to its will and its particular purpose, and we see confirmation of this daily before our very eyes.

这些属灵的、神性的上位者，在其悖逆之后，是否仍保有它们原初的德能与神性权能之态？是的，它们仍保有——因永恒主（the Eternal）的判令不可更易；因为倘若造物主撤去祂置于它们面前的一切德能与权能，那么这些悖逆之灵身上便不会再有任何生命、善或恶的作为，也不会再有荣耀、公义与神性权能的彰显。你或许会说：造物主本可预见这些最初受流溢之灵将违背祂的律法、诫命与命令，因而祂便理应依律法将它们加以约束。我对此的回应是：纵然造物主理当预见它们那自负的野心，祂也断无法以任何方式约束、遏止它们罪恶的思想，否则便会剥夺它们那个别而内具的行动——因为它们被流溢出来，本就是为按其意志、作为一种「属灵的第二因」（spiritual secondary cause）、并依造物主的设计而行动。造物主不参与任何属灵的第二因，无论善恶，因为祂已亲自将每一属灵存有奠立、扶持于不可更易的律法之上。如此，每一属灵存有皆得自由，按其意志与其个别的旨趣而行动；对此，我们每日都在眼前见到印证。

If you were to ask me what the nature of these spirits' transgression was so that the Creator had to use the force of divine law against them, I will answer that these first spirits were only emanated to act as secondary causes, and not in any way to exercise their power upon the primary causes, or upon the action of Divinity itself. Since they were only secondary agents, they should have been jealous only of their secondary powers, virtues, and operations, and not busy themselves with forestalling the Creator's thought in all His divine operations, whether of the past, the present, or the future. Firstly, their crime was to have been willing to condemn the divine eternity; secondly, to have been willing to limit the divine omnipotence in these same operations of creation; and thirdly, to have brought their spiritual thoughts to the point of willing to be creators of third and fourth causes which, they knew, were innate in the omnipotence of the Creator, and which we call the quadruple divine essence.

你若问我：这些灵的悖逆其性质究竟为何，以致造物主不得不对它们动用神性律法之力？我的回答是：这些最初的诸灵被流溢出来，本只为作为「第二因」（secondary causes）而行动，绝不是为对「第一因」（primary causes）、或对神性本身的行动施展其权能。既然它们仅是第二位的施动者，它们本应只珍守其第二位的权能、德能与运作，而不应忙于在造物主一切神性运作——无论过去、现在或将来——之中抢先于祂的思想之前。其罪首先在于：甘愿贬斥神性的永恒；其次在于：甘愿在这些创造的运作之中限制神性的全能；其三在于：将其属灵的思想推至这般地步——竟欲成为「第三因」与「第四因」的创造者，而它们明知这二者本内具于造物主的全能之中，即我们所称的「四重神性本质」。

How could they condemn the divine eternity? By wishing to make the Eternal an emanation equal to their own, looking upon the Creator only as a being like themselves, and that consequently they should produce spiritual creatures who would immediately be subordinated to them, just as they were subordinated to the Creator. This is what we call the principle of spiritual evil, being certain that every ill will conceived by the spirit is always criminal before the Creator, even if the spirit may not have brought it into effective action. It is in punishment of this simple criminal will that the first spirits were precipitated to places of subjection, privation, and impure misery, by the sole power of the Creator, and contrary to their spiritual being, which was simple and pure through their emanation. This will be explained.

它们何以竟能贬斥神性的永恒呢？乃是藉着妄想使永恒主成为一种与它们自身同等的流溢，将造物主仅仅看作一个与它们相似的存有，并由此妄想自己也应产生出属灵的受造物，使之即刻臣属于它们，正如它们臣属于造物主一般。这便是我们所称的「属灵之恶的本原」（the principle of spiritual evil）；须确知：凡由灵所怀的恶意，在造物主面前永远是罪，纵使该灵尚未将其付诸实际的行动。正是为惩罚这单单的罪恶之意志，这些最初的诸灵才单凭造物主的权能，被抛掷至受制、匮乏（privation）与不洁苦境之所——这与它们因流溢而原本单纯、洁净的属灵存有恰恰相反。此点容后详述。

Once these first spirits conceived their criminal thought, the Creator used the force of law upon His immutability by creating this physical universe, apparently of material form, to be the fixed site where these perverse spirits had to act and exercise all their malice in privation. Man, or the minor, who is at the center of the earth's surface today, should not be included in this material creation because man did not have to use any form of this apparent matter, having been emanated and emancipated by the Creator to have dominion over all beings emanated and emancipated before him. The minor was emanated only after this universe was formed by the divine omnipotence, a universe which was to be the abode and the boundary of the first perverse spirits and their evil operations, which will never prevail against the laws that the Creator gave to His universal creation. Man had the same virtues and powers as the first spirits, even though emanated after them. He became their superior and elder by his state of glory and the force of command that he received from the Creator. He knew perfectly the necessity of universal creation; moreover, he knew the usefulness and sanctity of his own spiritual emanation, as well as the glorious form in which he was clothed to act as he willed upon passive and active corporeal forms. It was in this state that he had to manifest all his power, for the glory of the Creator, within universal creation, both general and particular.

一旦这些最初的诸灵萌生了罪恶的思想，造物主便依其不可更易之性、动用律法之力，创造了这个物质的宇宙——其形似为物质之形——使之成为这些悖逆之灵不得不在匮乏中行动、并施展其一切恶意的固定场所。然而，今日处于地表中心的人，亦即「次者」（minor），不应被算入这物质的创造之内；因为人无须使用任何这种表面之物质，他乃是造物主所流溢并解放独立（emancipate）的存有，要统辖一切在他之前受流溢并获释独立的存有。次者乃是在这宇宙藉神性全能形成之后才被流溢出来的；这宇宙本要作为那些最初悖逆之灵及其恶行的居所与界限，而这些恶行永不能胜过造物主赐予其普世创造的律法。人虽在诸灵之后才被流溢，却拥有与最初诸灵相同的德能与权能。他凭其荣耀之态、并凭其从造物主所领受的命令之力，成为它们的上位者与尊长。他完满地知晓普世创造的必要；而且，他也知晓自身属灵流溢的功用与神圣，以及他所披戴、用以随其意志施作于被动与主动之形体之上的那荣耀之形（glorious form）。正是在此态中，他须在普世创造（无论总体的还是个别的）之内，为造物主的荣耀而彰显他全部的权能。

Here we distinguish the universe in three parts with all its faculties of spiritual actions: (1) the universe, an immense circumference in which the general and particular are contained; (2) the earth, or the general part from which emanate all the necessary elements to nourish the particular; and (3) the particular, which is composed of all the inhabitants of the celestial and terrestrial bodies. This is how we will divide universal creation so that our emulator may know and act with full knowledge and distinction in each of the three parts.

在此，我们将宇宙连同其一切属灵行动的官能区分为三个部分：（一）宇宙，一个广袤的周界，总体（the general）与个别（the particular）皆含容于其中；（二）大地，亦即「总体」之部分，一切用以滋养个别的必需元素皆由此流溢；（三）个别，由天体与地体的一切居民所构成。我们将如此划分普世创造，使我们的「效法者」（emulator）得以在这三个部分中各自带着完全的知识与分辨而知晓、行动。

In his first state of glory, Adam was the true emulator of the Creator. As a pure spirit, he openly read divine thoughts and operations. The Creator made him understand the three principles which made up the universe and, to this end, said to him: "Command all active and passive animals and they shall obey you." Adam did as the Creator told him, and thus saw how great his power was. He learned to know with certainty a part of the whole which makes up the universe. This part is what we call the particular, composed of every active and passive being dwelling from the terrestrial surface and its center to the celestial center, mysteriously called Saturnian Heaven.

在其最初的荣耀之态中，亚当是造物主真正的效法者。作为纯粹的灵，他能坦然读知神性的思想与运作。造物主使他明白构成宇宙的三项本原，并为此对他说：“命令一切主动与被动的生灵，它们必听从你。”亚当照造物主所吩咐的去行，由此见到自己的权能何等之大。他得以确切地认识那构成宇宙之整体中的一部分。这一部分即我们所称的「个别」，由居住在从地表及其中心、直至那奥秘地称为「土星天」（Saturnian Heaven）的天界中心之间的一切主动与被动存有所构成。

After this operation, the Creator said to His creature, "Command the earth or the general; it shall obey you," which Adam did. In this manner, he saw how great his power was and he knew with certainty the second part of the whole which makes up the universe. After these two operations, the Creator said to His creature, "Command the whole created universe, and all its spiritual inhabitants shall obey you." Again, Adam carried out the words of the Eternal, and through this third operation he came to know the universal creation.

这一运作之后，造物主对祂的受造物说：“命令大地，即总体，它必听从你。”亚当照行了。如此，他见到自己的权能何等之大，并确切地认识了那构成宇宙之整体中的第二部分。在这两次运作之后，造物主对祂的受造物说：“命令整个受造的宇宙，它一切属灵的居民都必听从你。”亚当再次实行了永恒主之言，藉这第三次运作，他得以认识普世的创造。

Having thus operated and manifested his will according to the will of the Creator, Adam received from Him the august name of God-Man of the universal earth, because a generation from God, not a carnal one, was to descend from him. It should be noted that with the first operation, Adam received the law; with the second he received the precept; and with the third, the command. By these three kinds of operation, we should see clearly not only what the boundaries of Adam's power, virtue, and force were, but also those which God had prescribed to the first perverse spirits.

亚当如此依造物主的意志运作、并彰显了自己的意志之后，便从祂领受了「普世大地之神-人」（God-Man，神人）这一尊贵的名号；因为一个出自天主、而非属肉身的世代，本要从他而出。须注意：第一次运作中，亚当领受了「律法」；第二次中，他领受了「诫命」；第三次中，他领受了「命令」。藉这三类运作，我们不仅应清楚看见亚当之权能、德能与力量的界限何在，也应看见天主为那些最初悖逆之灵所规定的界限何在。

The Creator, having seen that His created being was pleased by the virtue, force and power innate in him, and by which he could act at will, left him to his free will. He had emancipated him in a distinct way from His divine immensity with this freedom, so that His creature might have personal and particular enjoyment, in the present and future, for an impassive eternity, provided, however, that he conduct himself according to the Creator's will.

造物主见祂所造的存有因其内具的、可凭意志而行动的德能、力量与权能而欢悦，便任凭他随其自由意志而行。祂以这份自由，将他以一种独特的方式从祂的神性无量界中解放独立出来，使祂的受造物得以在今世与来世、在一种「无受苦的永恒」（impassive eternity）中享有个人而个别的欢愉——但前提是，他须依造物主的意志行事为人。

Left to his free will, Adam reflected on the great power manifested by his first three operations. He saw his works as being almost as mighty as that of the Creator, but not being able to fathom perfectly on his own those first three operations, nor the Creator's, doubt and trouble started to take hold of him while reflecting on the divine omnipotence which he could read only with the Creator's consent, and according to the Creator's commands. This allowed him to exert power over his domain, before being left to his own free will. Adam's deliberations, as well as the thought that occurred to him, to read into the divine power, did not take long to become known to the first perverse spirits, because as soon as he conceived that thought, one of the principal perverse spirits, which we shall call bad demons, appeared before him, disguised in a most glorious bodily form.

既被任凭于自由意志，亚当便思量起他最初三次运作所彰显的巨大权能。他视自己的作为几乎与造物主的作为同样威能，然而他无法独自完全参透这最初的三次运作，亦无法参透造物主的运作；于是，当他思量那神性的全能（divine omnipotence）——那是他惟有经造物主允准、并依造物主命令方能读知的——疑惑与扰乱便开始攫住了他。正是这权能，使他在被任凭于自身的自由意志之前得以治理其领域。亚当的种种思量，以及他心中所生的、要窥读神性权能的念头，不久便为那些最初的悖逆之灵所知；因为他一萌生那念头，悖逆之灵中的一位首要者——我们将称之为「恶魔」（bad demons）——便伪装成一具极其荣耀的形体，显现在他面前。

Approaching Adam, he said, "What more do you wish to know from the Almighty Creator? Has He not made you His equal by the virtue and omnipotence He has given you? Do according to the innate will in you and operate as the free being that you are, be it on Divinity or upon the whole of universal creation which is at your command. You will then be convinced your power is no different from that of the Creator's. You will come to know that you are not only creator of particular power, but also, as He told you, creator of a generation from God to descend from you. I know all this from the Creator Himself, and it is through Him and in His name that I speak to you."

它走近亚当，说道：“你还想从全能的造物主那里知晓什么呢？祂岂不是已藉所赐你的德能与全能，使你与祂同等了吗？照你里面内具的意志去行，照你本是的自由存有去运作罢——无论是施作于神性，还是施作于那任你号令的整个普世创造。如此，你便会确信：你的权能与造物主的权能并无二致。你将晓得：你不仅是个别权能的创造者，更如祂所告诉你的，是那要从你而出、出自天主之世代的创造者。这一切我都是从造物主本身得知的；我对你所说的话，乃是藉着祂、并奉祂的名而说。”

After this diabolical spirit's speech, Adam behaved as if he were still inactive and felt a violent disturbance rise within him, from which he fell into ecstasy. While in this state, the evil spirit subtly introduced Adam to his diabolical power, and Adam, having returned from his sensual spiritual trance, but having retained the demon's evil impression, resolved to operate the demoniacal science rather than the Creator's divine science, to subjugate every being inferior to himself. He utterly rejected his own divine spiritual thought in order to only use what the evil spirit had suggested.

这魔性之灵说完话后，亚当表现得仿佛仍按兵未动，却觉有一阵剧烈的扰动在他里面升起，由此他陷入了出神（ecstasy）之态。当他在此态中时，那恶灵便狡黠地把它的魔性权能引介给亚当；亚当从那耽于感官的属灵恍惚中回过神来，却仍存留着魔鬼的恶之印记，于是决意去运作「魔性之学」（the demoniacal science），而非造物主的「神性之学」，以制伏一切低于他的存有。他彻底弃绝了自己神性的属灵思想，只去运用那恶灵向他所暗示的。

And so Adam carried out this diabolical thought by making a fourth operation in which he used all the powerful words that the Creator had given him for his first three operations, although he rejected entirely their conventions. He preferred to use the ceremonial and the scheme that the demon had taught him as a way to attack the Creator's immutability. Adam repeated what the first perverse spirits had conceived: to become creators at the expense of the laws that the Eternal had prescribed, laws which were to serve as boundaries in their divine spiritual operations. These first spirits should not have conceived or understood anything in regard to creation, being only creatures of power. Adam should have, no more than they, aspired to this ambition of creating spiritual beings suggested to him by the demon.

于是，亚当便将这魔性的念头付诸实行，作了第四次运作；在其中，他动用了造物主为他最初三次运作所赐的一切大能之言，却又全然弃绝了这些言所附的成规。他宁愿采用魔鬼所教他的那套礼仪与谋划，以此作为攻击造物主之不可更易性的手段。亚当重蹈了那些最初悖逆之灵所曾构想的：以违背永恒主所规定之律法为代价，去成为创造者——而这些律法本是要充作它们神性属灵运作中的界限的。这些最初的诸灵本不该构想或领会任何有关创造之事，因为它们仅是「权能的受造物」。亚当也本不该如它们一般，去贪图魔鬼向他暗示的那创造属灵存有的野心。

We have seen that as soon as these demons, or perverse spirits, had conceived of operating their will of emanation similar to that of the Creator, they were thrown into places of darkness, for a vast length of time, by the immutable Creator's will. This fall and punishment prove to us that the Creator could not be unaware of His creature's thoughts and will. These thoughts and will, good or evil, are brought directly to the attention of the Creator who will accept or reject them. It would be wrong to say, therefore, that evil comes from the Creator, on pretext that everything emanates from Him. Every spiritual being – good, saintly, and perfect – came from the Creator; no evil is nor can be emanated from Him. But if you were to ask from where evil emanates, then I would say that evil is generated by the spirit but not created. Creating is only the work of the Creator and not of the creatures. Bad thoughts are born by the evil spirit, just as good thoughts are born by the good spirit. It is up to man to reject the one and accept the other, according to his free will, which gives him the right to aspire to the rewards of his good deeds and also to deprive himself of his spiritual right for an infinite length of time.

我们已经看到，这些魔鬼，或曰悖逆之灵，一旦构想要运作那与造物主相似的流溢之意志，便立刻被那不可更易的造物主之意志，长久地抛入黑暗之所。这堕落与惩罚向我们证明：造物主不可能不知晓祂受造物的思想与意志。这些思想与意志，无论善恶，都直接呈于造物主的鉴察之前，由祂或纳或拒。因此，若以“万有皆从祂流溢”为借口而说“恶出于造物主”，那便是错的。每一属灵存有——善的、圣的、完全的——皆出于造物主；没有恶从祂流溢，也不可能从祂流溢。然而你若要问：恶究竟从何处流溢？那么我要说：恶是由灵所「生」，而非被「造」。「造」单单是造物主的作为，而非受造物的作为。恶的思想由恶灵所生，正如善的思想由善灵所生。接受其一、弃绝其他，则取决于人，照其自由意志而定；这自由意志赋予他权利去企盼其善行的赏报，也使他能在无穷长的时间里自绝于其属灵的权利。

Evil, I stress again, does not have its origins in the Creator nor in any of its particular creatures. It comes only from the thought of the spirit opposed to the laws, precepts, and commands of the Eternal, thought which the Eternal cannot change in the spirit without destroying its freedom and particular existence, as I have explained before. However, this does not mean that the spirit which generated evil is evil itself, for if the perverse spirits changed their will, their action would also change, and from that moment, there would no longer be a question of evil throughout the expanse of the universe.

我要再次强调：恶的根源既不在造物主，也不在祂任何个别的受造物之中。它仅出于那与永恒主之律法、诫命与命令相对立的灵之思想；而正如我先前所释，永恒主无法在灵里更改这思想，否则便会摧毁其自由与其个别的存在。然而，这并不意味着那生出恶的灵其本身即是恶；因为倘若这些悖逆之灵改变其意志，其行动也将随之改变，自那一刻起，遍及宇宙的广袤之中便再无“恶”这一问题可言。

Are you going to say that this could not happen because God, being immutable in His decrees, condemned those who generated evil to eternal privation? My answer is that it is true the Creator condemned to privation and endless suffering those who profess evil. But I would also point out that when the Creator manifested justice upon His creature, He called Himself Father of boundless mercy. I shall speak more fully of this divine mercy elsewhere. I come back again, however, to the generation of evil caused by the evil will of the spirit, and say that the evil generation of the spirit, being evil thought in effect, is called spiritually bad intellect, in the same way that good thought is spiritually good intellect. It is by these kinds of intellects that good and bad spirits communicate to man and leave upon his consciousness all kinds of impressions, and it is up to him to use his free will to accept or reject them.

你是否会说：这不可能发生，因为天主的判令既不可更易，祂便已将那生出恶者判处永恒的匮乏？我的回答是：造物主确曾将那些信奉恶者判处匮乏与无尽的苦楚，此言不假。但我也要指出：当造物主在祂受造物身上彰显公义之时，祂称自己为「无量慈悲之父」。关于这神性的慈悲，我将于别处更详尽地论述。然而，我还要回到那由灵之恶意志所致的「恶之生发」上来，并要说：灵之恶的生发，其实即是恶的思想，被称为「属灵的恶智识」（spiritually bad intellect），正如善的思想即「属灵的善智识」。正是藉这类「智识」（intellect），善灵与恶灵向人传通，并在他的意识上留下种种印象；而接受抑或弃绝，则取决于他运用其自由意志。

This good or bad insinuation of the spirits we call intellect because these spirits act upon spiritual beings. The perverse spirits are subject to the minors who, by their transgression, have degenerated from their superior power. The good spirits are equally subject to man by the quaternary power, 4, which he received at the time of his emanation. This universal power of man is indicated by the words of the Creator, who said, "I have created everything for you. You have but to command to be obeyed." There is, therefore, no distinction to be made on the obligation that the minor has on how he deals with the good or bad spirits. If man had maintained himself in his state of glory, he would have used the good and true intellect on the demons, just as they made the first minor aware of their bad intellect and still make us experience it daily.

诸灵这种善或恶的潜移暗示，我们称之为「智识」（intellect），因为这些灵是施作于属灵存有之上的。悖逆之灵臣属于诸「次者」（minors）——尽管次者因其悖逆，已从其上位之权能堕落退化。善灵同样臣属于人，乃藉人在流溢之时所领受的「四元之权能」（quaternary power，即 4）。人这普世性的权能，由造物主之言所表明，祂说：“我已为你创造了一切。你只须发令，便必蒙听从。”因此，论到次者当如何对待善灵或恶灵这一本分，并无分别可言。倘若人当初保守住自己荣耀之态，他本可对魔鬼施用那善而真的智识，正如它们曾使首位次者觉知它们的恶智识，并至今仍使我们每日领受之一般。

By the power of command that he had over them, man could restrain them even more in their privation by refusing them all communication, which is illustrated by the inequality of the five fingers of the hand, where the middle finger represents the soul, the thumb the good spirit, the index finger the good intellect, and the two remaining fingers both represent the diabolical spirit and intellect.

凭着他对它们所拥有的命令之权能，人本可拒绝与它们一切的传通，从而把它们更深地约束在其匮乏之中；这一点可由手上五指的不等长来作譬喻：中指代表灵魂，拇指代表善灵，食指代表善智识，其余两指则分别代表那魔性之灵与魔性之智识。

By this illustration, we will easily understand that man had been emanated to always have the bad demon in sight in order to combat and contain him. Man's power was far superior to the demon's because he joined his companion's power and intellect to his own, and by this means could have set three good spiritual powers against two weak demoniacal ones, which could have totally subjugated the teachers of evil and even destroyed evil itself.

藉这一譬喻，我们便容易明白：人被流溢出来，本是为要时时把那恶魔置于眼前，以便与之争战并将其约束。人的权能远胜于魔鬼的权能，因为他把其同伴的权能与智识联于自身；藉此，他本可以三股善的属灵权能对抗两股软弱的魔性权能，从而完全制伏那些教唆作恶者，甚至将恶本身予以摧毁。

It can be seen by all that I have just related that the origin of evil came from no other cause but bad thought followed by the spirit's bad will against divine laws, and not from the spirit directly emanated from the Creator because the possibility of evil has never existed within the Creator. It is born especially in the tendency and will of His creature. Those who claim otherwise do not speak with full knowledge of what is possible and impossible of Divinity. When the Creator chastises His creature, He is called just, and not the author of pestilence to protect His creature from eternal suffering.

从我方才所述的一切可见：恶的起源别无他因，惟在于恶的思想，继之以灵那违背神性律法的恶意志，而非在于那直接从造物主流溢而出的灵——因为恶的可能性从未存在于造物主之内。它尤其生于祂受造物的倾向与意志之中。凡作相反主张者，皆未带着对神性之「可能」与「不可能」的完全知识而言说。当造物主惩戒祂的受造物时，祂被称为公义的，而非降灾之源——祂这样做，是为保守祂的受造物免受永恒的苦楚。

I shall now enter into an explanation of the first man's transgression. It is a repeat of the first emanated perverse spirits' transgression. Although it springs from Adam's own will, it does not originate from his thought in the first instance, for that thought was first suggested to him by these corrupt spirits. But the first man's breach of trust is more considerable than that of the first spirits, in that Adam not only retained an impression of the demons' advice whose bad will he had acquired, but more than that, he proceeded to put all his virtue and divine power to use against the Creator, by operating, at the will of the demons and his own, an act of creation, which the perverse spirits had not had time to accomplish, because their thought and bad will had been anticipated by the Creator who immediately stopped and prevented this operation from taking place.

现在我要进而解释首位之人的悖逆。它是那些最初受流溢之悖逆诸灵之悖逆的重演。它虽出自亚当自身的意志，最初却并非源于他自己的思想，因为那思想最先是由这些败坏之灵向他暗示的。然而首位之人的背信，比那些最初诸灵的背信更为重大；因为亚当不仅存留了魔鬼进言的印象、沾染了它们的恶意志，更有甚者，他还进而把自己一切的德能与神性权能调动起来，去与造物主作对——他按魔鬼的意志、也按自己的意志，行了一桩「创造之举」；而这正是那些悖逆之灵未及完成的，因为它们的思想与恶意志已为造物主所预先料知，祂当即制止并阻拦了那运作的发生。

Why, you may ask, did the Creator not act against the bad will and iniquitous operation of the first man as he had done against the perverse spirits? My answer to that is that man, being the instrument appointed by the Creator to punish the first spirits, received some laws to that effect. The Creator left intact those laws He had given to man, as well as those which were innate in the evil spirit, so that these two beings should operate according to their particular thought and will. The Creator, immutable in His decrees and spiritual gifts, as well as in what He promises and refuses, in the sufferings and rewards that He sends to His creature according to merit, could not stop the force and action of His laws which the evil and minor spirit, or man, had in them, without violating His own immutability. He allowed these two emanated beings to act freely because it is not up to Him to read into temporal secondary causes nor to prevent their action without diminishing His own existence of necessary Being and divine power.

你或许会问：造物主为何没有像对付悖逆之灵那样，去对付首位之人的恶意志与不义之运作呢？我对此的回答是：人既是造物主所指派、用以惩罚最初诸灵的器具，便为此领受了若干律法。造物主使祂赐予人的那些律法，连同那些内具于恶灵之中的律法，都保持完好无损，使这两种存有得以按其各自的思想与意志而运作。造物主在祂的判令与属灵的恩赐上、在祂的应许与拒绝上、在祂按功过降于受造物的苦楚与赏报上，都是不可更易的；祂若不违背自身的不可更易性，便无法遏止那内具于恶灵与次者之灵（即人）之中的律法之力与作为。祂任凭这两种受流溢的存有自由行动，因为窥读属时的第二因、或阻止其行动，本非祂之所宜为——祂若如此，便会减损祂自身作为「必然存有」与神性权能的存在。

If the Creator took some part in secondary causes, He would, of necessity, have to communicate to His creature not only the thought but the will, whether good or bad, or have it conveyed by spiritual agents who would emanate directly from Him, which still amounts to the same thing. If the Creator were to act in this way, it would be correct to say Good and Evil, like the pure and impure, come from God, and then we could no longer consider ourselves as free beings and inclined to worship of our own accord. Let us render complete justice to the Creator, and be more than convinced that there has never been and can never be the slightest chance of evil existing in Him. It is rather from the sole will of the spirit, invested with complete freedom, that evil can emerge.

倘若造物主参与了第二因，那么祂势必不仅要把思想、更要把意志（无论善恶）传通给祂的受造物，或藉那直接从祂流溢而出的属灵使者来传达——而这归根结底是同一回事。造物主若如此行事，那么说“善与恶，正如洁与不洁，皆出于天主”便是正确的了；如此一来，我们便再不能视自己为自由的存有、再不能视自己为出于本心而倾向于敬拜的了。让我们将完全的公义归于造物主，并要确信无疑：祂内里从来不曾、也绝不可能有丝毫恶存在的余地。毋宁说，恶惟独能从那被赋予了完全自由的灵之意志中冒出。

The conclusive proof of what I am saying is this: if it had been possible for the Creator to stop the action of the temporal spiritual secondary causes, He would not have allowed His minor to succumb to the demons' insinuations, having specifically emanated him to be the special instrument of His glorious manifestation against them. Here is another analogy, although there is little point in making it: if you send a deputy to fight your enemies and if it were within your power to make him triumphant, would you let him succumb without succumbing yourself? If, on the other hand, your deputy, in carrying out exactly the orders you gave him, returned triumphant, you would reward him with all your power as a faithful and obedient friend. But if, having strayed from your dictates, he ends up yielding, you would punish him because he had the forces available. And wouldn't you be conquered along with the deputy? No. Only he would be to blame and all your indignation should fall on him, as acts of disloyalty are a disgrace. Furthermore, if your deputy, having received your orders to go into combat against your enemies, joined them instead of attacking and crushing them, and came back to wage battle against you in an endeavor to subject you to them, how would you consider this deputy? You would look upon him as a traitor and keep your guard against him more than ever.

我所言的确凿明证如下：倘若造物主当真能够遏止属时之属灵第二因的作为，祂便不会任凭祂的次者屈服于魔鬼的潜移暗示——因为祂流溢出他，正是要他专作祂对抗诸魔、彰显其荣耀的特殊器具。这里再作一个类比，尽管作此类比意义不大：假如你差遣一名使臣去与你的仇敌作战，而使他得胜本在你的能力之内，你会任凭他败亡而你自己却不败亡吗？反过来，假如你的使臣丝毫不差地执行了你所下的命令、凯旋而归，你便会倾尽全力赏赐他，待他如忠顺之友。但假如他偏离了你的训令、终致屈服，你便会惩罚他，因为他本握有可用之力。难道你会与那使臣一同被征服吗？不会。惟有他当受责备，你一切的义愤都应落在他身上，因为不忠之举乃是耻辱。再者，假如你的使臣领了你的命令去与仇敌交战，却不去攻击、击溃它们，反而投靠了它们，回过头来与你交战，竭力要把你制伏给它们，那么你会怎样看待这名使臣呢？你必视他为叛徒，并比以往任何时候都更要提防他。

Well, this is exactly the first man's transgression against his Creator, and for this reason, as the Scriptures relate, the Lord's angel said, "Let us cast out from here the man who has knowledge of good and evil, for he could interfere in our spiritual functions, and let us take care he does not touch the tree of life so that he might not live forever." (The tree of life is none other than the Creator's spirit, which the minor had unjustly attacked with his allies.) "That he might not live forever" means that he should not live eternally in damned virtue and power like the first diabolical spirits.

这正是首位之人对其造物主的悖逆；正因如此，如圣经所载，上主的天使说：“让我们把这已有善恶知识的人从这里逐出，免得他干涉我们属灵的职司；我们要当心，别让他触到生命之树，免得他永远活着。”（那生命之树，无非就是造物主的灵，正是次者曾联同其同党不义地加以攻击的。）“免得他永远活着”，意即：他不该像那些最初的魔性之灵一样，在受咒诅的德能与权能中永远活着。

Without this punishment, the first man would not have made penitence for his crime nor achieved reconciliation; he would not have had his posterity but would have remained the minor of the diabolical minors whose subordinate he had become. Whereas by his spiritual reconciliation, the Creator gave him back the same virtues and powers that he had had before being unfaithful to divine law. Through this reconciliation he secured all the good and bad powers over every created being for a second time. It was incumbent upon him to use this power with wisdom and moderation, and not to employ his free will again for the pleasure of the Creator's enemies, lest he become forever the tree of evil life.

若无这惩罚，首位之人便不会为其罪行作补赎，也不会达致修和；他便不会有其后裔，反倒会一直作那些魔性次者的次者——他已沦为它们的下属了。然而藉着他属灵的修和，造物主把他在背离神性律法之前所拥有的同样德能与权能归还给他。藉这修和，他第二次握取了对每一受造存有的一切善与恶之权能。他理当以智慧与节制运用此权能，不再为造物主之仇敌的快意而动用其自由意志，免得他永远成为「恶之生命树」（the tree of evil life）。

Let me come back to Adam's transgression. If you knew Adam's wrongdoing and its consequences, you would no longer consider as unjust the sorrow that the Creator has placed upon us at birth and which He decreed reversible for our generations until the end of time. Adam was the last emanation of all creatures, and he was placed in the center of universal creation, both general and specific. He was endowed with a power superior to every emanated being because of the work that he was meant to perform for the Creator; even the angels were subject to his great virtue and powers. It is while reflecting upon such a glorious state that Adam conceived and operated his bad will, in his first glorious resting-place, commonly called earthly paradise and which we mysteriously call land elevated above all direction. This location is so named by the friends of wisdom because it was in this place, known under the name of Mor-ia, where Solomon's temple has since been constructed. The construction of this temple really represented the emanation of the first man. To convince ourselves of this fact, we need only realize that the temple of Solomon was built without the aid of metal tools; this demonstrates that the Creator formed man without the help of any material and physical processes.

让我再回到亚当的悖逆上来。倘若你知晓亚当的过犯及其后果，你便不会再视造物主在我们出生之时所加于我们、并判定可在我们世世代代中（直到时间的终结）逆转的那忧苦为不义了。亚当是一切受造物中最后受流溢的，他被安置于普世创造（无论总体的还是个别的）的中心。因他本要为造物主所行的工，他便被赋予了高于每一受流溢存有的权能；甚至连众天使也臣服于他伟大的德能与权能。正是在思量这般荣耀之态时，亚当在他最初那荣耀的安歇之所中萌生并运作了他的恶意志；此处通称为「地上乐园」，而我们奥秘地称之为“高耸于一切方向之上的地土”。智慧之友们如此称呼此地，是因为正是在此处——即以「摩黎雅」（Mor-ia；和合本：摩利亚）之名为人所知之地——撒罗满（Solomon；和合本：所罗门）的圣殿后来得以建造。这圣殿的建造，实在代表着首位之人的流溢。要使我们自己确信此事，只须想到：撒罗满的圣殿乃是不靠金属工具建成的；这表明造物主形成人，亦未借助任何物质与形体的工序。

This spiritual abode, in which the Creator placed the first minor, was illustrated by 6 and a circumference. By six circles, the Creator showed the first man the six immeasurable thoughts that He had used to create His universal and particular temple. The seventh circle, joined to the first six, indicated to man the coming together of the Creator's spirit with his to be his strength and support. But in spite of the powerful precautions that the Creator used to forewarn and support man against his enemies, man kept on acting according to his own will to perform impure works. Adam had in him the possibility of creating a posterity of spiritual form – that is to say, a glorious form, similar to the impassive and superior one of all elementary forms that he had before his transgression.

造物主把首位次者安置于其中的这属灵居所，是以「6」与一个周界来表征的。藉着六个圈，造物主向首位之人显明了祂用以创造其普世与个别之圣殿的那六个不可测度的思想。第七个圈，与前六个相连，向人指明造物主的灵将与人的灵相合，作他的力量与扶持。然而，尽管造物主用了大能的防备来预先警示并扶持人抵御其仇敌，人却仍旧一意孤行，行那不洁之工。亚当里面本具有创造「属灵之形的后裔」之可能——也就是说，一种荣耀之形，与他在悖逆之前所拥有的、那超乎一切元素之形而无受苦的至上之形相似。

These possibilities would have given Adam all the glory. The first man's will would have only to operate, and the spiritual divine thought would have acted in the same way, by immediately fulfilling the fruit of the minor's operation, by a being as perfect as him. God and man would have acted together as one operation, and it was in this grand work that Adam would have seen his rebirth with great satisfaction because he would have been truly the creator of God's posterity. But, far from accomplishing the Creator's designs, the first man allowed himself to be seduced by his enemies' insinuations and by the apparently divine but false plan of operations which they outlined. These evil spirits told him, "Adam, innate in you is the Word of all kinds of creation. You possess all values, weights, numbers, and measures. Why don't you operate your inborn power of divine creation? We know that every created being will obey you, so create since you are a creator. Operate before those who are apart from you! They will all return the justice and glory which is your due."

这些可能本可赐予亚当全部的荣耀。首位之人的意志只须运作，神性的属灵思想便会以同样的方式行动，即刻以一个与他同样完美的存有，成全这次者运作的果实。天主与人本可如同一次运作那般协同行动；正是在这宏伟之工中，亚当本可以满心欢悦地见到自己的重生，因为他本可真正成为「天主之后裔」的创造者。然而，首位之人非但没有成就造物主的设计，反倒任凭自己被仇敌的潜移暗示、被它们所勾画的那貌似神圣实则虚假的运作之策所诱惑。这些恶灵对他说：“亚当啊，一切创造之『言』（the Word）都内具于你。你掌握着一切的数值、重量、数目与度量。你为何不运作你那与生俱来的神性创造之能呢？我们知道每一受造存有都必听从你，既然你是创造者，就去创造罢。在那些与你有别的存有面前运作罢！它们都必将那本该归你的公义与荣耀回报于你。”

Adam, filled with pride, traced six circumferences similar to the Creator's, that is, he operated six acts of spiritual thought which he had within his power to cooperate in his Creator's will. He physically performed his criminal act in the presence of his tempting spirit. He expected to have the same success as the eternal Creator, but he was extremely surprised, along with the bad demon, when, instead of a glorious form, he yielded only a dark form, and one totally contrary to his own. In effect, he created a material form instead of a pure and glorious one, as was within his power to do. What then became of Adam after this operation? He reflected upon the iniquitous fruit which had resulted, and he realized he had created his own prison, which would confine him and all his descendants more tightly, within dark limitations and divine spiritual privation until the end of time. This prison was nothing but the transformation of a glorious form to a passive, material one. The corporeal form that Adam created was not really his, but was similar to the one that he had to assume after his transgression.

亚当满怀骄傲，描画了六个与造物主之周界相似的周界，也就是说，他运作了六桩属灵思想之举——这些举动本在他的权能之内，是要用以与其造物主的意志相配合的。他在那试探他的灵面前，实实在在地行了他罪恶之举。他指望获得与永恒的造物主相同的成功，然而他与那恶魔一同大感惊愕：他所产出的，竟不是一个荣耀之形，而仅是一个晦暗之形，且与他自身的形全然相反。事实上，他所造的乃是一个物质之形，而非一个本在他权能之内可造的纯洁而荣耀之形。这运作之后，亚当又如何了呢？他思量那由此而生的不义之果，终于醒悟：他造出了自己的牢狱——这牢狱将把他和他一切的后裔，直到时间的终结，都更紧地禁锢在晦暗的局限与神性属灵的匮乏之中。这牢狱无非就是一个荣耀之形向一个被动的、物质之形的转化。亚当所造的那形体，其实并不是他自己的，而是与他在悖逆之后不得不披上的那形相似罢了。

You may ask if the glorious corporeal form in which the Creator placed Adam was similar to that which we have now. My answer is that it does not differ in any way from the one that men have today. What distinguishes them is that the first was pure and permanent, while the one we have presently is passive and subject to corruption. It is because he defiled himself through such a tainted creation that the Creator became angry with man. But of what use to Him was this material form that Adam had created? It served to bring forth descendants, in that the first minor, Adam, by creating a passive material form, degraded his own impassive form from which glorious forms, like his own, should have emanated to serve as abodes for spiritual minors that the Creator would have sent there. God's posterity would have been without limitations and without end; the spiritual operation of the first minor would have been the Creator's, as the two wills to create would have been but one in two substances.

你或许会问：造物主把亚当安置于其中的那荣耀形体，是否与我们如今所有的形体相似？我的回答是：它与今人所有的形体并无任何不同。二者的区别在于：最初的那形是纯洁而恒久的，而我们如今所有的形则是被动的、会朽坏的。正因他藉这般受玷污的创造而玷污了自己，造物主才向人发了怒。然而，亚当所造的这物质之形于祂又有何用呢？它的用处在于产生后裔；因为首位次者亚当藉着造出一个被动的物质之形，便贬损了他自己那无受苦之形——本该有荣耀之形如他自身的形那样从中流溢而出，以作造物主所要差来之属灵次者的居所。如此，天主的后裔本可无有局限、无有穷尽；首位次者的属灵运作本可即是造物主的运作，因为那两个创造的意志本可在两种本体之中合而为一。

But why did the Creator allow the fruit of Adam's transgression to continue to exist, and why didn't He destroy it when He cursed the first man and the earth? The Creator let the minor's impure work continue to exist so that he would be plagued by the horror of his crime forever, generation after generation, for time immemorial. The Creator did not allow the first man's crime to be obliterated from beneath the heavens, so that his generations could not claim ignorance of his transgression, and so that he comes to learn that the pain and misery that he suffers, and will endure until the end of time, does not come from the divine Creator but from our first father, creator of impure and passive matter. (I only use the term impure matter here because Adam had operated this form against the Creator's will.)

但造物主为何容许亚当悖逆之果继续存在，又为何在祂咒诅首位之人与大地之时，不把它毁去呢？造物主让次者那不洁之工继续存在，是要使他世世代代、自亘古直到永远，都受其罪行之可怖所苦。造物主不容许首位之人的罪从诸天之下被抹去，是要使他的世代不能托词不知他的悖逆，并使他得以晓悟：他如今所受、且要忍受直到时间终结的痛苦与悲惨，并非出于神性的造物主，而是出于我们的元祖——那不洁与被动之物质的创造者。（我在此仅以“不洁之物质”一词称之，是因为亚当运作此形乃是违背造物主的意志的。）

If you were to ask again how the transformation of Adam's glorious form was made into a material form, and whether the Creator Himself gave Adam his material body immediately after his transgression, my answer is that as soon as Adam had performed his criminal act, the Creator, through His omnipotence, immediately transmuted the first man's glorious form into one of passive matter, similar to one produced by his terrible operation. The Creator transmuted this glorious form by precipitating man into the abyss of the earth, where he experienced the consequences of his transgression. Man thus came to dwell on Earth like all the animals, whereas before his crime, he reigned over it as God-Man and without being overwhelmed by it nor its inhabitants.

你若再问：亚当的荣耀之形究竟如何转化为物质之形，又问是否造物主亲自在他悖逆之后随即赐给亚当物质的身体？我的回答是：亚当一行了他罪恶之举，造物主便藉其全能，当即将首位之人的荣耀之形转变为一个被动物质之形，与他那可怕的运作所产出之形相似。造物主转变这荣耀之形的方式，乃是把人抛入大地的深渊，使他在其中亲历其悖逆的后果。人于是来到地上居住，像一切走兽一样；而在他犯罪之前，他原以「神-人」之身治理大地，既不被大地、也不被其居民所压制。

It was after this terrible event that Adam recognized even more profoundly the magnitude of his crime. He immediately bemoaned his error and asked for the Creator's forgiveness of his offense. He plunged further into his retreat and there, with wailing and tears, he invoked the divine Creator: "Father of charity and mercy; vivifying Father and of life eternal; Father, God of gods, of the heavens and the earth; powerful and most powerful God; God of justice, pain and rewards; Eternal omnipotence; God of vengeance and recompense; God of peace, of clemency, of charitable compassion; God of good and bad spirits; staunch God of the sabbath; God of reconciliation of all created beings; Eternal and almighty God of celestial and earthly regions; Invincible God of necessity without beginning nor end; God of peace and satisfaction; God who has dominion and power over all created beings; God who punishes and rewards as it pleases Him; God quadruply mighty over the celestial and terrestrial revolutions and armies of this universe; Magnificent God of all contemplation, of created beings and unfailing rewards; God father of boundless mercy towards His weak creature, hear the one who moans before thee for the abomination of his crime. He is but the secondary cause of his transgression. Reconcile Thine man unto Thee and subject him to Thee forever. Bless him so that he may remain steadfast in Thy law in the future. Bless also the work made by the hand of Thine first man and of my own will, so that he may not succumb, as I did, to the solicitations of those who are the cause of my just punishment. Amen."

正是在这可怕的事件之后，亚当更深地认清了自己罪行的深重。他即刻为自己的过错哀恸，并求造物主宽赦他的冒犯。他更深地退入他的隐处，在那里号哭流泪，祈请神性的造物主：“慈爱与怜悯之父；赐生命之父、永生之父；父啊，诸神之神、天地之神；大能而至大能的天主；公义、刑罚与赏报之天主；永恒的全能者；复仇与报应之天主；平安、宽仁、慈悲恻隐之天主；善灵与恶灵之天主；安息日坚定不移之天主；一切受造存有之修和的天主；天界与地界永恒而全能之天主；无始无终、必然不可胜之天主；平安与满足之天主；统辖并掌权于一切受造存有之天主；随己所悦而施刑罚与赏报之天主；四重大能、统御此宇宙天地之运转与万军之天主；一切默观、一切受造存有与永不落空之赏报之煌煌天主；对其软弱受造物怀无量慈悲之天主圣父啊——求你垂听这为自己罪行之可憎而在你面前哀号的人。他不过是自己悖逆的第二因罢了。求你使你的人与你修和，使他永远臣属于你。求你祝福他，使他日后能在你的律法中坚定不移。也求你祝福那由你首位之人的手、并由我自己的意志所造之工，使他不致像我一样，屈服于那些招致我应得之惩罚者的怂恿。阿们。”

I draw your attention to the fact that, in regard to Adam's invocation to the Creator to achieve his reconciliation, it was actually Adam who first gave to his descendants an exact knowledge of the Creator's innate virtues, powers, and properties, so that these same generations could learn from this that they were created only to fight for the greatest glory of God, and to render unto Him the devotion for which they had been perpetuated in His creation. This devotion, which the Creator demands of His temporal creature today, is not the same as that which He would have demanded of His first minor had he remained in his glorious state. The devotion that man would have had to follow in his glorious state, having been established for one purpose, would have been completely spiritual, whereas what the Creator demands of His creature today serves a double purpose, one spiritual and the other temporal. This is what our first father's transgression has brought about.

我要提请你注意一桩事实：在亚当为达致其修和而向造物主所作的这祈请之中，其实正是亚当首先把对造物主之内具德能、权能与属性的确切知识赐予了他的后裔，使这些世代得以由此晓悟：它们受造，单单是为那至大的天主之荣耀而争战，并向祂呈献那它们因之而在祂创造中得以延续的虔敬。造物主今日向其属时受造物所要求的这虔敬，与祂当初若首位次者保守在其荣耀之态中、本会向他所要求的，并不相同。人在其荣耀之态中本须遵循的虔敬，既是为一个目的而设立的，便本会是全然属灵的；而造物主今日向其受造物所要求的，则服务于双重目的——一为属灵，一为属时。这正是我们元祖的悖逆所带来的结果。

After all that has been said about the nature of Adam's transgression, this truth cannot for a moment escape the attention of physical, animal, spiritual, passive, and eternal man without clashing with powerful feelings and all the immense and infinite virtues which are a part of him. We have seen that his crime has its basis in the enticements the first perverse spirits made on the first man, who, emanated from God, we call Adam, or the first temporal father, royal man or homme Reaux, which means God-man full of wisdom, power, and virtue – three very holy and innate certainties in man, and which give him thought, the image, and likeness of the Creator. We have seen that the thought of the crime did not come from him, but only from his direct will as a free man. In effect, as I have said elsewhere, the thought came to man from a being distinct from himself. If thought is sacred, it comes from a divine spirit; if it is evil, it comes from an evil spirit, and so man's will is put into operation and action only according to the conceptions of his thought.

在论述了亚当悖逆之性质的一切之后，这一真理便一刻也不能逃过那属形体的、属血气的、属灵的、被动的、且属永恒的人之注意，否则便要与他那强烈的情感、并那构成他之一部分的一切无量而无限的德能相冲突。我们已看到，他的罪行根源于最初那些悖逆之灵对首位之人所施的引诱；这位从天主流溢而出的首位之人，我们称之为亚当，或称首位属时之父、王者之人，亦即 homme Réaux——意为“充满智慧、权能与德能的神-人”；这三者乃人里面至为神圣而内具的确据，赋予他思想、并赋予他造物主的肖像与样式。我们已看到，那犯罪的思想并非出于他自己，而仅出于他作为自由之人的直接意志。事实上，正如我在别处所说，那思想乃是从一个与他有别的存有而来到人这里的。思想若是神圣的，便来自神性之灵；思想若是恶的，便来自恶灵；故而人的意志惟有依其思想的构想，才被付诸运作与行动。

This fact is not limited to this world alone, nor to men in general, but to all other worlds and spiritual beings which inhabit them, whether those that the Eternal uses to communicate to the minor creature, or for the manifestation of His glory throughout the whole of creation in this universe, or yet others of which we know nothing. The bad demons themselves, in spite of the condemnation that they received from the Creator at the time of their transgression, have not been subject to different laws; they take full and complete delight in the results of their actions according to their thinking will, but they cannot hope for any communication from divine thought other than what they would be receptive to if they changed their bad will.

这一事实不仅限于这个世界，也不仅限于一般的人，而是适用于一切其他世界及居于其中的属灵存有——无论是永恒主用以向次者受造物传通的那些，还是用以在此宇宙的整个创造中彰显祂荣耀的那些，抑或是另有一些我们对之一无所知的。那些恶魔本身，尽管在其悖逆之时已从造物主领受了定罪，却也并未受制于不同的律法；它们按其思虑的意志，从其行动的结果中尽情享受着完全的快意，然而除非它们改变其恶意志、从而能够领受，否则它们便不能指望从神性思想得着任何传通。

So it is, then, in this diabolical court in regard to law and order, horror and abomination, in contrast to the divine spiritual court. The principal superior of the bad demons, who has sworn to attack the law of the Creator constantly and obstinately, is the eternal tree of evil life. He communicates his evil thought to the angels who are subject to him and who, in turn, according to their bad will, had set this thought into operation for the persecution of the minors. The entire task of this leader of abomination is to submit minors to his obscure laws and to make them seem as clear as those that the Creator has placed in His creature.

因此，在这魔性的廷殿之中，论到律法与秩序、可怖与可憎，其情形便是如此，恰与那神性属灵的廷殿相对。众恶魔的首要上位者——那发誓要持续而顽固地攻击造物主之律法者——便是那「恶之生命的永恒之树」。他把他的恶思想传通给那些臣属于他的天使，而这些天使又依其恶意志，把这思想付诸运作，以逼迫诸次者。这可憎之首领的全部任务，就是要使诸次者臣服于他那晦暗的律法，并使这些律法显得仿佛与造物主置于其受造物之内的律法一样清明。

It must not be forgotten that all divine thought which comes to us through the invisible communication of a good spirit, or a good intellect, should not be taken as divine will, but rather only as thought. We call this communication of thought intellect, and it is according to this communication that man operates his will. The same thing can be said about the communication of bad thought or intellect in minors.

不可忘记：凡藉善灵或善智识那不可见的传通而临到我们的神性思想，都不应被当作神性的「意志」，而仅应被当作「思想」。我们称这思想的传通为「智识」（intellect），人正是依照这传通来运作他的意志。论到恶的思想、或恶智识在诸次者中的传通，亦可如是说。

It is by leaving himself open to the communication of these kinds of good or bad intellects, that the first man degenerated in his power as a thinking being. When Adam was in his first state of glory, he did not need communication of good or bad intellect to know the Creator's thought and that of the prince of demons. He was able to read both equally well, being totally a thinking being. But when left to his own virtues, powers, and free will, he became susceptible, through pride, to good and bad communication and thereby became what we call pensive. The Christ himself showed us the infirmity of the minor in this respect, since the prince of demons likewise tempted him under an apparent human form and plainly operated his diabolical will against him, on Mount Tabor. It is only after the bad intellect's insinuation that the minor conceives his bad will and thus the first man's transgression was conceived and carried out.

正是由于首位之人任凭自己向这类善或恶之智识的传通敞开，他作为「思想之存有」（thinking being）的权能才退化了。当亚当处于他最初荣耀之态时，他无须善或恶智识的传通，便能知晓造物主的思想与群魔之君的思想。他能同样清楚地读知二者，因他完完全全是一个思想之存有。然而，当他被任凭于自身的德能、权能与自由意志时，他便因骄傲而变得易受善与恶之传通的影响，由此沦为我们所称的「思虑者」（pensive）。基督本身在这方面向我们显明了次者的软弱：因为群魔之君同样曾以一具表面的人形试探祂，并在大博尔山（Mount Tabor；和合本：他泊山）上公然向祂运作其魔性的意志。惟有在恶智识的潜移暗示之后，次者才萌生其恶意志；首位之人的悖逆便正是如此被构想并付诸实行的。

I have apprised you of the nature of the transgression with the same certainty that it was taught to me by one of my faithful friends, beloved of truth and protected by wisdom. You have seen that the first God-man of the Earth, in fact, produced a terrible operation by creating a material form in his image and resembling his glorious corporeal form. I have explained that the form that Adam created was not a glorious one, that it could only be an apparent form of matter, and imperfect at that, since it was the result of the operation of bad will. Since Adam abused his power, his operation could not go unpunished by the Creator. However, the Eternal, having sworn to Adam that He would act with him in every operation made in His name, could not prevent Himself from fulfilling that immutable promise to assist him in every circumstance that he would need it. It is with this promise that Adam set off to manifest the power innate in him toward every spiritual being. He reminded the Creator of this immutable promise that He had made to crown his works. God, bound by His oath and His immutability, joined His spiritual operation to Adam's temporal one, albeit against His will. The Creator acted with Adam like he wanted, and crowned his work by locking a minor within the material form created by Adam. This poor Adam subjected a minor to a dreadful prison of darkness and thus made him susceptible to being pensive and thinking by precipitating him into eternal privation.

我已把这悖逆之性质告知了你，其确凿一如我那一位忠信之友——蒙真理所爱、受智慧所护者——当初教导我时一般。你已看到，这位大地最初的神-人，事实上行了一桩可怕的运作：他造出了一个按其形象、肖似其荣耀形体的物质之形。我已解释过：亚当所造之形并非荣耀之形，它只能是物质的一种表面之形，且是有缺陷的，因为它乃是恶意志之运作的结果。亚当既滥用了他的权能，他的运作便不能不受造物主的惩罚。然而，永恒主既已向亚当起誓，要在凡奉祂名所行的每一运作中与他同工，便不能不履行那不可更易的应许，在他需要的每一处境中援助他。正是凭着这应许，亚当才出发去向每一属灵存有彰显他内具的权能。他向造物主提起祂所立的、要为他诸般工作加冕的这不可更易之应许。天主既受其誓言与其不可更易性的约束，便把祂属灵的运作联于亚当属时的运作之上，尽管这非祂所愿。造物主照亚当所愿与他同工，为他的工加了冕——祂把一位次者锁入亚当所造的物质之形中。这可怜的亚当，使一位次者沦于一座可怕的黑暗牢狱，并藉着把他抛入永恒的匮乏，使他变得易于「思虑」与思想。

The word pensive comes from a bad intellectual connection to a minor being who, by the nature of his divine spiritual being, was emanated as a thinking being, wholly within the Creator's immensity. This intellectual joining caused the degeneration of the minor from this first state and forced him to be pensive through the intellectual notions that he received from the bad spirit. It is not surprising that Adam became a pensive and thinking being after his transgression. Neither is it surprising that his entire posterity became likewise.

「思虑」（pensive）一词，源于一位次者存有与恶之智识的不良联结；这位次者就其神性属灵存有的本性而言，本是作为「思想之存有」、完完全全在造物主的无量界之内被流溢出来的。这智识上的联结，致使次者从其最初之态堕落退化，并藉着他从恶灵所领受的种种智识观念，强使他沦为「思虑者」。亚当在其悖逆之后变成一个「思虑」而思想的存有，这并不足为奇；他全部的后裔也同样如此，亦不足为奇。

This last fact is plainly proven by the different ways of thinking, acting, and operating that we are witnessing among the generations of our first father. Among these descendants, we see different nations, different languages, different forms of divine and material worship, and an infinite variety of revolutions, in general as well as in particular. Furthermore, we see men, in all eras, communicate intimately and earnestly so as to educate each other about their spiritual or material thoughts. It shows how little self-reliant and how self-satisfied this posterity is with the inspiration that it receives from the good or evil spirit in the dark places that it inhabits. Because Adam entered into a state contrary to his spiritual nature, we call his posterity pensive and thinking, by the communication of this good and bad intellectual being making man susceptible to being encircled.

这后一桩事实，已由我们在元祖世代中所目睹的种种不同的思想、行动与运作方式清楚证明。在这些后裔之中，我们见到不同的民族、不同的语言、不同形式的神性与物质崇拜，以及总体与个别上层出不穷、变化无穷的更迭。此外，我们见到历世历代的人，都彼此亲密而恳切地传通，以便就各自属灵或属物质的思想相互教导。这显明这后裔何等缺乏自立，又何等满足于它在所居的晦暗之所中、从善灵或恶灵所领受的启发。正因亚当进入了一种与其属灵本性相反之态，我们才称其后裔为「思虑」而思想的；这是由于这善与恶之智识存有的传通，使人变得易于被围困。

It should be noted, however, that there have been minors who have received birth and temporal life through the sole will and divine operation. These minors were destined for the manifestation of the Eternal's glory and, although their form was emanated from Adam's posterity, the minor who dwelled in this form was truly a pure thinking being without ever being a pensive one. And why is this? Because the Eternal demonstrated His will to one of His deputies through a vision, and showed him, without any mystery, what exactly he should do to operate the divine will. One thing is intellectual inspiration and another is the act of visual operation of the spirit. This I will explain when I talk about the minors who were emanated after Adam by the sole will of the Creator to manifest His glory.

然而须注意：确曾有一些次者，单凭神性的意志与运作而获得诞生与属时的生命。这些次者注定要彰显永恒主的荣耀；尽管其形体乃从亚当的后裔流溢而出，住在此形体中的次者却真真是一个纯粹的「思想之存有」，从不曾沦为「思虑者」。这是何故？因为永恒主曾藉异象向祂的一位使臣显明祂的意志，并毫无隐晦地向他显示：他究竟当如何去运作神性的意志。智识上的启发是一回事，灵以视见而运作之举又是另一回事。这一点，我将在论及那些在亚当之后、单凭造物主意志而被流溢出来以彰显祂荣耀的次者时再作解释。

In the earliest times of the first man's generations, Hely, whom we call the Christ and whom we undoubtedly recognize as a thinking being, reconciled Adam with the Creator. Enoch reconciled Adam's first descendants, under the descendants of Seth. Noah reconciled Adam's second generation, reconciling his with the Creator, and then reconciled the Earth with this same second generation and in this way reconciled the earth with God. Melchizedek confirmed these first three reconciliations, in blessing the works of Abraham and his three hundred servants. This benediction is a repetition of God's blessing of Noah's three children – namely Shem, Ham, and Japheth. Abraham and his three hundred servants form the perfect 4 and recall to mind the same quaternary number which Noah had formed with his three sons. It is through the octonary number, which is the result of joining two quaternary numbers, that we find that all reconciliations and confirmations, of which we have just spoken, were made directly by the Christ. For, although operated with the assistance of the minors emanated for that purpose, these minors were only visible figures that the Christ used to manifest the Creator's glory and mercy for the benefit of the reconciled.

在首位之人世代的最初时期，赫利（Hely）——我们称之为基督、并确信地认其为一「思想之存有」——使亚当与造物主修和。哈诺客（Enoch；和合本：以诺）使亚当的最初一批后裔、即舍特（Seth；和合本：塞特）的后裔得以修和。诺厄（Noah；和合本：挪亚）使亚当的第二个世代修和，使其与造物主修和，继而又使大地与这同一第二世代修和，如此便使大地与天主修和。默基瑟德（Melchizedek；和合本：麦基洗德）确认了这最初的三次修和，他祝福了亚巴郎（Abraham；和合本：亚伯拉罕）及其三百仆人的工作。这一祝福，乃是天主祝福诺厄三子——即闪（Shem）、含（Ham）与耶斐特（Japheth；和合本：雅弗）——之祝福的重演。亚巴郎与他的三百仆人构成完满的「4」，使人想起诺厄与其三子所构成的同一「四元数」。正是藉着「八元数」（octonary number，即两个四元数相合之果），我们才发现：我们方才所说的一切修和与确认，都是由基督直接成就的。因为这些修和虽借那些为此目的而被流溢出来的次者之助而行，但这些次者不过是基督用以为蒙修和者之益、彰显造物主之荣耀与慈悲的可见表征罢了。

We know for certain that the number 8 is the innate number of a double power, given to the Christ by the Creator, and it is that number which tells us that the Messiah operated all things for the benefit of the temporal men of Adam's first and second generations. We look upon the generation of Seth as Adam's second generation because it made itself receptive to reconciliation, and we do not include Cain's generation because it is still to be reconciled, and because it is still paying its debt to the Creator. We ought to understand this clearly by the curse that Ham received from his father, Noah, after the ark came to rest on the earth. His permanent exile in the southern part serves as an immemorial sign to men, from generation to generation, that Cain's posterity has not yet spiritually reintegrated in all its personal virtues and powers, even though it no longer continues to exist on the face of this earth.

我们确知：数字「8」乃是一种双重权能的内具之数，由造物主赐予基督；正是这数字告诉我们：默西亚（the Messiah）为亚当第一与第二世代之属时之人的益处而运作了一切。我们视舍特的世代为亚当的第二世代，因为它使自己乐于领受修和；而我们不把加音（Cain；和合本：该隐）的世代算在内，因为它尚待修和，且仍在向造物主偿还其所欠之债。我们当借含从其父诺厄所受的咒诅来清楚理解此点——那是在方舟停于地上之后。含被永远流放于南方，世世代代向人充作一个亘古的标记：加音的后裔尚未在其一切个人的德能与权能上获得属灵的重新融合，尽管它已不再存留于这地的面上。

I will not leave you unaware of the fact that what became of Ham had been prophesied by the tangible sign to Noah's children who, nevertheless, did not understand it. This sign was the escape of the raven which flew from the ark before the earth was sighted again. It flew towards the south and did not come back. Those who stayed in the ark did not see it again even after they came out. The raven's flight shows us that no unfortunate or fortunate event happens without man being able to foresee it or without him having some indication or another of it happening. Provided he meditates on his thoughts, he will soon see the good or the bad which will come of them, because the good intellect does not want to see anything good or bad happen to the creature it protects without giving it some warning of what to expect.

我不愿让你不知道这一事实：含的遭遇，早已藉一个有形的征兆向诺厄的儿女预示过，然而他们并未领会。这征兆便是那只乌鸦的飞离——它在大地再次出现之前从方舟飞出，朝南方飞去，一去不返。留在方舟里的人，即便出来之后，也再没有见到它。乌鸦的飞行向我们表明：没有一桩不幸或有幸之事的发生，是人无法预见、或全无某种征兆可循的。只要人默想自己的思想，他不久便会看出由之而生的善与恶；因为善智识不愿见到任何善或恶临到它所护佑的受造物，而不预先给它某种警示，叫它知所预备。

Why has Adam's first generation in Cain not yet been reconciled with the Creator, you ask? Did not the Christ come to reconcile the living and the dead with the Creator? Did not God the son, by his passion and the spilling of his blood, open the gates to the kingdom of heaven to all those who had died in divine privation? Therefore Adam's posterity in Cain must be included in this reconciliation!

你会问：亚当在加音里的第一个世代，为何至今尚未与造物主修和？基督岂不是来使活人与死人都与造物主修和的吗？天主圣子岂不是藉其苦难与宝血的倾流，为一切死于神性匮乏中的人开启了天国之门吗？如此说来，亚当在加音里的后裔也当被纳入这修和之中才是！

My answer to this is that the Christ reconciled with God the father only those who were marked with the seal of the spiritual operation of the righteous. This seal was sent to them visibly and without any mystery about how it should be used for the benefit of those who were to receive it, so as to strengthen themselves more and more in faith and confidence in the Creator's forgiveness, and so as to sustain, with invincible steadfastness, the powerful manifestations of the divine which could be produced before them spiritually by the Christ for all inhabitants of the earth living in divine privation. What I am telling you here was, in fact, done by the Christ, as I shall explain more clearly.

我对此的回答是：基督与天主圣父所修和的，惟有那些带着「义人之属灵运作的印记」的人。这印记是可见地、毫无隐晦地传给他们的，连同它当如何为领受者之益而使用的方法；为要使他们在对造物主之宽恕的信心与笃信中愈发坚固，并以不可战胜的坚定，承受基督可能在他们面前、为一切活在神性匮乏中的地上居民而属灵地施行的那大能的神性彰显。我在此告诉你的，其实正是基督所成就的，我将更清楚地加以解释。

We cannot doubt the virtue and omnipotence of God the son, who is truly the direct action of the Creator's will, father of all things. We can doubt even less that the whole of creation was operated by the Creator in the presence of His divine son, who said after each operation of divine thought: "All is good." If he could say something like that, then he must have understood profoundly the principle of the Creator's operating thought. In effect, he knew all the goodness and validity of the sacred thoughts that the Creator operated in his presence, and, filled with joy and delight, he applauded when he said: "I am in Thee and all Thy works, almighty Creator, as Thou art in me and all my works. I have linked all things in their limitations which Thou hast created, and as Thy will has commanded it. Whoever follows Thee and me shall verify and acknowledge all of Thy works and mine, and shall teach to all divine spiritual beings Thy will concerning the immutable laws upon which every created being is founded."

我们不能怀疑天主圣子的德能与全能，祂真正是造物主——万有之父——之意志的直接行动。我们更不能怀疑：整个创造都是造物主在祂神性圣子的面前所运作的；圣子在每一次神性思想的运作之后都说：“一切都好。”祂既能说出这样的话，便必定深深领会了造物主运作之思想的本原。事实上，祂知晓造物主在祂面前所运作的那些神圣思想的全部美善与正当；祂满心欢欣喜乐，鼓掌称颂道：“全能的造物主啊，我在你并你一切的工作之中，正如你在我并我一切的工作之中。我已把你所创造的万有按其界限联结起来，正如你的意志所命定的。凡跟从你与我的，都必查验并承认你与我的一切工作，并要向一切神性的属灵存有教导你的意志——即那奠立每一受造存有的不可更易之律法。”

It is by virtue of these same laws that every emanated being acts in his virtue, good or bad, and that every temporal spiritual operation achieves its result, for whoever operates for or against the Creator's glory and creation. What serves to convince us is that it is the Christ himself who directed the operations of the righteous, of which I have just spoken, for the benefit of those minors who became slaves to demons, and on behalf of those who still suffer all the persecutions from evil spirits. More particularly, we shall learn of this by the three days that the Christ remained unknown to the earth and its inhabitants. The first day, he descended into places of the greatest divine privation, commonly called hell, to deliver minors marked by the seal of reconciliation from horrible bondage. That was truly his first act because he had come to men only to carry out divine justice against the Creator's enemies.

正是凭着这同一律法，每一受流溢的存有才依其德能（无论善恶）而行动，每一属时的属灵运作才达致其结果——无论行事者是为造物主的荣耀与创造，还是与之相敌。能使我们信服的是：正是基督亲自指挥了我方才所说的义人之运作，为那些沦为魔鬼奴隶的次者之益，并代表那些至今仍遭恶灵种种逼迫的次者。我们尤其将从基督有三天不为大地及其居民所知一事中，得知此点。第一天，祂下到那神性匮乏至深之所——通称为「阴府」（hell）——把那些带着修和之印记的次者从可怖的捆绑中释放出来。这真是祂的第一桩作为，因为祂临到世人，原只是为对造物主的仇敌施行神性的公义。

The Christ's second act was done for the benefit of the righteous whom we call holy patriarchs, and who are still paying their dues to the Creator's justice, not for having led a criminal existence, nor for bad spiritual conduct, but only to purge the blemish they acquired from the time spent in a material form, and into which they descended through Adam's transgression, whereas they should have an incorruptible and glorious body such as the Christ showed us in a physical way by his glorious resurrection. The Messiah – which means divine spiritual regenerator – had prepared, through his doubly powerful operation, the patriarch minors who, during their temporal life should have been the true representatives of his advent and his omnipotence for the manifestation of divine justice to be operated by him upon all emanated beings.

基督的第二桩作为，是为那些我们称之为「圣祖」（holy patriarchs）的义人之益而行的；他们至今仍在向造物主的公义偿还所欠——并非因曾过着犯罪的生活，也非因恶劣的属灵行为，而仅是为洗净他们因栖身物质之形那段时日所沾染的瑕疵；他们乃是藉亚当的悖逆而沦入此形的，本该拥有一个不朽而荣耀的身体，正如基督藉其荣耀的复活以有形的方式向我们所显明的。默西亚——意为「神性属灵的重生者」——曾藉其双重大能的运作，预备了那些「圣祖次者」；他们在其属时的生命中，本应作祂降临及其全能的真正代表，以彰显那将由祂施行于一切受流溢存有之上的神性公义。

Consequently, and to this end, these patriarch minors had received the doubly strong feature of the Christ's operation, by which they were forewarned of everything that he was doing and had to do in the future, not only for their benefit, but for those minors who existed in a divine privation considerably greater than their own. It is not surprising that this reconciler would, by preference, have given this feature to the minors whom he himself had prepared to serve as an instrument for the manifestation of the divine glory. Moreover, he gave them the power to make this feature effective upon the minors in privation, so that they could operate on behalf of these minors for the greatest glory of the Creator and the greatest shame of the demons. It is because of this divine spiritual preparation that the regenerator worked first on the most oppressed minors, having more need of his help than those who already knew, through the Christ himself, of all the things that he did for the Creator's greatest glory.

因此，为此目的，这些「圣祖次者」领受了基督运作之「双重强力的印征」（doubly strong feature），藉此他们被预先告知祂正在做、并将来必要做的一切——不仅为他们自己之益，也为那些处于比他们自己深得多之神性匮乏中的次者。这位修和者格外乐于把此印征赐给那些祂亲自预备、用作彰显神性荣耀之器具的次者，这并不足为奇。此外，祂还赐给他们权能，使此印征能在那些处于匮乏中的次者身上生效，好叫他们能代表这些次者而运作，以成就造物主至大的荣耀与魔鬼至大的羞辱。正因有这神性属灵的预备，这位重生者才首先在那些受压最深的次者身上施工——他们比那些已藉基督本身得知祂为造物主至大荣耀所行之一切的次者，更需要祂的帮助。

No doubt you want to know what this feature was which he placed upon the holy patriarchs; it was a major spiritual being more powerful than these glorious minors, and which they could recognize only by the different spiritual actions that he operated amongst the reconciled but not yet regenerated minors. The operation of the Christ on these patriarch minors produced an incomprehensible change in them; they became more definitely convinced than they had ever been during their fleeting life of the inviolable tenderness that the Creator has and will have eternally for his creature, since he has not created it in order to lose it except if it chooses to do so of its own accord. By virtue of this powerful feature that the righteous minors had received, the Christ – this name means receptacle of divine operation – operated an action entirely opposite to what they had had in the past by laying out before the reconciled minors a work quite different from what they had performed during their first temporal stage, as can be understood most clearly by the different customs practiced among the inhabitants of this earth.

你无疑想知道：祂置于圣祖身上的这印征究竟是什么？它是一位「高位的属灵存有」（major spiritual being），比这些荣耀的次者更为强大；他们惟有藉着祂在那些已修和却尚未重生的次者中所运作的种种不同属灵行动，才能将其辨认出来。基督在这些「圣祖次者」身上的运作，在他们里面产生了一种不可思议的转变：他们比其短暂一生中任何时候都更确定地深信——造物主对其受造物所怀、并将永远怀有的那不可侵犯的慈爱；因为祂创造受造物，绝非为失去它，除非它出于自己的意愿而选择如此。凭着义人次者所领受的这强力印征，基督——此名意为「神性运作的容器」——施行了一种与他们过去全然相反的行动：祂在已修和的次者面前铺陈出一项与他们在其最初属时阶段所行迥异的工作，这一点从这地上居民所行的种种不同习俗中可以看得最为清楚。

A similar feature had been placed on the demons' slaves coming from the holy operation of the glorious patriarchs who operated the Christ's will, together with the major and doubly powerful spiritual beings. In this way, the demons' slaves received the seal of divine reconciliation, but a stronger seal, in truth, than one put on the patriarch minors, given that this seal was to operate only very succinct things, whereas the seal put upon the slaves of the demons was to carry out more considerable feats. And, although the change which occurred to the patriarch minors was very pronounced, it was infinitely less than that of the demons' slaves, because the spirit which operated in these minors had two actions to produce – that is, their reconciliation and the punishment of perverse majors. These were the first and second acts of the Christ during the first two of the three days that he remained unknown to men in order to give us the example of his burial and spiritual resurrection before the whole of creation.

一个类似的印征也被置于「魔鬼之奴」身上，它出自那些运作基督意志之荣耀圣祖的神圣运作，连同那些高位而双重大能的属灵存有。如此，魔鬼之奴也领受了神性修和的印记——但说实在，这是一个比置于圣祖次者身上更强的印记，因为后一印记只运作极简略之事，而置于魔鬼之奴身上的印记则要成就更为重大的伟业。而且，圣祖次者所经历的转变虽极为显著，却无限地小于魔鬼之奴所经历的，因为在这些次者中运作的灵有两项行动要产生——即他们的修和，以及对「悖逆的高位者」（perverse majors）的惩罚。这便是基督在祂不为世人所知之三天中头两天所行的第一与第二桩作为，为要在整个创造面前给我们留下祂受葬与属灵复活的榜样。

Christ's third operation alludes to the third day of his burial and was made on two kinds of minors who were more or less enclosed within divine privation. Hence, this third operation was divided into two substances, one visible and the other invisible to ordinary mortals, given that matter cannot see and conceive the spirit without dying or without the spirit dissolving or obliterating all matter as it appears. The invisible substance of Christ's third operation consists of having shortened the works and difficult operations that the minors performed and which conformed to the length of time that the Creator had prescribed in their general and particular universal course.

基督的第三桩运作影射其受葬的第三天，是施于两类或多或少被封闭在神性匮乏中的次者的。因此，这第三桩运作分为两种本体：一种为普通凡人所可见，另一种则为其所不可见；因为物质若不死亡、或灵若不消解或泯灭其所显现的一切物质，物质便无法看见并领会灵。基督第三桩运作那不可见的本体，在于缩短了次者所行的、并依造物主在其总体与个别之普世进程中所规定之时长的种种艰难工作与运作。

The universal course to which the minor is subject is made known by careful study, which men of all ages, including this century, have undertaken of the three spherical principles to attain the different means of traveling across the entire surface of the earth with greater sureness. Some consider these three circles only as a means to satisfy their material greed due to the little understanding that they have of these circles, and their flawed motivation for study. I acknowledge that these three circles – called sentient, visual, and rational – have in them the property to instruct man in the knowledge of space and the boundaries of universal, general, and particular creation. However, men must be in great darkness if they look at these circles only from a material point of view. Spiritually, we attach the minor circle to the sentient, the visual to the mental, and the major circle to the rational, and these circles are nothing other than a distinct expanse in which the impartial minors will complete the operation of their temporal action, invisible to corporeal man.

次者所受制的那普世进程，可藉细致的研究而为人所知；历世历代的人，包括这个世纪的人，都对这三个球形本原作过研究，以求得更可靠地遍历整个地表的种种途径。有些人由于对这三个圈所知甚少、研究动机又有偏差，便仅把它们看作满足其物质贪欲的手段。我承认：这三个圈——名为「感识圈」「视识圈」与「理性圈」（sentient, visual, rational）——里面确有教导人认识空间、并认识普世、总体与个别创造之界限的属性。然而，人若仅从物质的角度看待这些圈，便必处于极大的黑暗之中。在属灵的意义上，我们把「次者之圈」系于感识，把「视识之圈」系于心识，把「高位者之圈」系于理性；而这些圈无非是一片独特的广延，公正的次者将在其中完成其属时行动的运作，为属形体之人所不能见。

This operation starts in the sentient circle. From there, the minors enter the visual circle where the height of their spiritual operation is accomplished, and which we call operational reaction since the extent of this second circle is infinitely greater than the first where the minors completed their natural course of operation. Then they go on to enjoy their deserved rest in the obscurity of their reconciliation, into the circle we call rational. All the different planetary and elementary bodies reside in the spaces of these three principal circles, which we recognize by the three principal divine powers certainly active in them, as I will explain by the three following numbers: the number 4 is given to the minor, the number 7 is given to the spirit, and the number 8 is given to the double spirit which is the Christ. The Christ presides over the spirit, the spirit over the minor, and the minor presides over the earthly form. It is the first substance of the Christ's third operation, therefore, which shortens the course and activities of the minors so that they can then rest in the obscurity of their reconciliation.

这一运作始于感识圈。次者从那里进入视识圈，在其中成就其属灵运作的巅峰；我们称之为「运作的反作用」（operational reaction），因为这第二个圈的广度无限地大于次者在其中完成其自然运作进程的第一个圈。然后他们进入我们称为「理性」的圈，在其修和的幽暗中享受应得的安息。一切不同的行星之体与元素之体，都居于这三个主要之圈的空间中；我们藉那确在其中活动的三种主要神性权能来辨认它们，正如我要用以下三个数字所解释的：数字「4」赐予次者，数字「7」赐予灵，数字「8」赐予那双重之灵、即基督。基督统辖灵，灵统辖次者，次者统辖属地之形。因此，正是基督第三桩运作的第一种本体，缩短了次者的进程与活动，使他们随后得以在其修和的幽暗中安息。

The second visible substance to corporeal men is made up of the plan that the Christ himself outlined for them, either by his resurrection or by the teachings that he left to his elected faithful through his divine spiritual word. In full sincerity, this is what I know and what I have been told concerning the reconciliation made by the Christ, a reconciliation truly prepared by the Christ's elected righteous, to whom he gave the first example, as I shall explain to you.

那为属形体之人所可见的第二种本体，由基督亲自向他们勾画的方案所构成——无论是藉其复活，还是藉祂经其神性属灵之言留给祂所拣选之信徒的教导。我满怀诚实地说：关于基督所成就的修和，这便是我所知、并我所被告知的；这修和实在是由基督所拣选的义人所预备的，祂给了他们最初的榜样，我将向你解释。

Hely reconciled the first man with the Creator, by the mediation of his spirit which joined with the first emanated minor. Enoch, through his justice, acted for the benefit of the generation of Seth's children, the living as well as the deceased, to whom he passed on the feature or authentic seal of his operation. With this seal, he marked those who were worthy of accompanying the Christ when he was to account to his father Creator about the operations that he had performed for his greatest glory and for the shame of his enemies. Noah repeated the same things, as did Melchizedek, Elijah, Zorobabel, and the Christ. These are the ones who were appointed by the order of the Creator to mark the minor spiritual beings, who were to accompany the triumph of the manifestation of divine justice operated by the power of the divine God-man in accordance with the Creator.

赫利藉其灵的中介——这灵与最初受流溢的次者相联合——使首位之人与造物主修和。哈诺客藉其公义，为舍特儿女之世代（无论生者还是死者）之益而行动，把他运作的印征、即其确真的印记传给了他们。他用这印记标记了那些配在基督向其圣父造物主交代——交代祂为其至大荣耀、并为其仇敌之羞辱所行之运作——之时伴随祂的人。诺厄重复了同样的事，默基瑟德、厄里亚（Elijah；和合本：以利亚）、则鲁巴贝耳（Zorobabel；和合本：所罗巴伯）与基督亦然。这些便是奉造物主之命受指派、去标记那些属灵次者存有的人；这些次者将伴随那由神性「神-人」之权能、依造物主而施行的神性公义之彰显的凯旋。

I will not describe the details of the different operations that the righteous made to cooperate in the identification of those marked and who were definitely to form the Christ's court when he went in spirit to face the Creator, father of all authority and immutable divine power. But you may well ask me how the reconciliation of the minors was performed by the righteous just mentioned. Was not every event, temporal or spiritual, forewarned by the immutable laws that the Creator had given to His universal creation? My answer is that you should realize that God could not prevent what He had not foreseen, being unable to read into thought when it is conceived, as I have already explained, and being unable to destroy the freedom of spiritual beings. We know that without this freedom, Adam could not have transgressed, and his transgression produced such a change that the Creator was forced to amend the operation of general and particular creation. By general creation is meant the earth, and by particular creation is meant all the minors living in an earthly body as well as a celestial one. Yes, you must know about this transgression which forced the Creator to apply the divine laws throughout all of creation, although you may not understand it perfectly.

我不打算详述义人为协作辨识那些受印者所行的种种不同运作；这些受印者，必将在基督以灵去面见造物主——一切权柄与不可更易之神性权能之父——时，构成基督的廷臣。但你大可问我：方才所提的义人是如何成就诸次者之修和的？难道每一桩事件，无论属时还是属灵的，不都已为造物主赐予其普世创造的不可更易之律法所预先警示了吗？我的回答是：你应当明白，天主无法阻止祂未曾预见之事，因为正如我已解释过的，祂无法在思想被构想之际窥读它，也无法摧毁属灵存有的自由。我们知道，若无这自由，亚当便不可能悖逆；而他的悖逆造成了如此之大的变化，以致造物主不得不修订总体与个别创造的运作。「总体创造」指大地，「个别创造」指一切住在属地之体、亦住在属天之体中的次者。是的，你必须知晓这桩悖逆——正是它迫使造物主把神性律法施行于全部创造之中，尽管你或许不能完全理解。

You know that the Creator emanated Adam, God-man, just from the earth and that he was placed in a glorious incorruptible body. You know that when he transgressed, the Creator personally cursed him because of his tainted work, and then cursed the entire earth. You also know that by this transgression, Adam degenerated from his glorious form into a form of earthly matter. Through me, you will come to know that all these things would not have been able to occur within particular and general nature, if the Creator had not for a time suspended and withdrawn towards Himself the powers that He had given to the first man in his state of justice. The change which took place from Adam's glorious body to his earthly one heralded the new laws that the Creator would give him when he was reconciled. At the time of this reconciliation, the Creator blessed him a second time, pardoned his error, and gave him a power inferior to the one that he had had before his crime, which would last him until the time of his perfect reconciliation.

你知道，造物主把神-人亚当公义地从大地流溢出来，并将他安置于一个荣耀不朽的身体之中。你知道，当他悖逆时，造物主因他受玷之工而亲自咒诅了他，继而咒诅了整个大地。你也知道，藉这悖逆，亚当从他荣耀之形堕落退化为一个属地物质之形。藉着我，你将得知：倘若造物主没有一度把祂在公义之态中赐予首位之人的权能暂时收回、敛于祂自身，这一切便都不可能在个别与总体的自然之中发生。从亚当荣耀之体到其属地之体的这一变化，预告了造物主在他蒙修和时将赐给他的新律法。在这修和之时，造物主第二次祝福了他，赦免了他的过错，并赐给他一种低于他犯罪之前所拥有之权能的权能，这权能将伴他直到他完全修和之时。

This is clearly and physically demonstrated to us by the two different laws that Moses brought down from the mountain. Moses only gave the people of Israel the first set of laws. The transgression of these people forced Moses to break the tables, and in this way deprive the Israelites of the divine law that they so earnestly desired to receive. After this event, Moses reconciled himself with his people and promised them a second law from the Eternal, a law that the Eternal was pleased to grant because of the reconciliation that He had made with His elected people. This reconciliation could not come directly from the sole power and will of Moses, but only from the Creator's power. This is demonstrated by the fact that all of the powers of one man are not capable of reconciling twenty others by his will, and if Moses had operated only on his own and without the assistance of a superior being, all of his words and efforts would have been useless.

这一点，藉梅瑟（Moses；和合本：摩西）从山上带下的两套不同律法，清楚而有形地向我们显明了。梅瑟只把第一套律法颁给以色列（Israel）民。这民的悖逆迫使梅瑟摔碎了法版，如此便剥夺了以色列人他们如此恳切渴望领受的神性律法。这事之后，梅瑟与他的民修和，并应许他们从永恒主而来的第二套律法；永恒主因祂与其拣选之民所成的修和而乐意赐下此律法。这修和不可能直接出于梅瑟独有的权能与意志，而只能出于造物主的权能。这一点可由以下事实证明：一个人的全部权能，都不足以凭其意志使另外二十人修和；倘若梅瑟仅凭自己、而无一位上位存有的相助来运作，他一切的言语与努力都将归于徒然。

Let us judge this by comparing the efforts of men of this century who speak crudely of those of the first centuries. How and in what way can those of this century be reconciled if they have never seen any physical manifestation of a divine or spiritual kind, manifestations of immutable laws which should activate and maintain universal creation for the period of time prescribed by the Creator? Perhaps you would like to know what the length of time this period is, but it is not the place to discuss this with you now. I shall pursue the explanation of Adam's transgression, because it is from this that all of the different events have arisen since the beginning of the world until our day, and which will continue until the end of time.

让我们藉比较来判断此事：这个世纪的人粗鄙地谈论最初诸世纪的人。这个世纪的人若从未见过任何神性或属灵之有形彰显——即那应当激发并维系普世创造、直到造物主所规定之时段的不可更易之律法的彰显——他们又如何、藉何方式得以修和呢？你或许想知道这一时段的时长，但此处并非与你讨论此事之所。我将继续解释亚当的悖逆，因为自世界之初直到我们这一日、并将持续到时间终结的种种不同事件，皆由此而生。

The pain Adam felt by becoming pensive and thinking was nothing other than what had to manifest during the first of these unfortunate eras which arose with his posterity, and which resulted in Adam understanding most profoundly the gravest consequence of his transgression. He experienced it by the trouble, agitation, and different struggles which took place within him when he was restricted in his second body of earthly matter. In this state, he lamented to the Creator, he begged for clemency from the living God – who is the Christ – and the vivifying God. In his somnolence, the spirit presented him with the fruit of his transgression, which filled him with consternation and which increased the acuteness of his remorse while reflecting on his works. He thought about what the Creator was asking of him. This poor man felt that he had to sincerely acknowledge his error, confess that he had committed it, and how he committed it. Obedient to divine will, Adam admitted with the greatest sincerity to the work of his cursed thought and the action of his own will, which linked him to the fruit of his work for time immemorial. He confirmed this confession by giving to the fruit of his transgression the name of Houva, or Hommesse, which means flesh of my flesh, bones of my bones, and the work of my operation conceived and exercised by my soiled hands. This is what you were seeking to know regarding Adam's transgression.

亚当因变得「思虑」而思想所感受的痛苦，无非就是那必在与其后裔一同兴起的第一个不幸时代中显现之物；这一痛苦使亚当极深地领悟了其悖逆最严重的后果。当他被禁锢于其属地物质的第二个身体中时，他藉里面所生的烦扰、激荡与种种挣扎而亲历了这痛苦。在此态中，他向造物主哀诉，他向那活的天主——即基督——并向那赐生命的天主恳求宽仁。在他的昏沉中，那灵把他悖逆之果呈于他面前，使他充满惊惶，并在他省思自己所行之工时，加剧了他悔恨的尖锐。他思想造物主对他的要求。这可怜的人觉得，他必须真诚地承认自己的过错，承认他犯了此罪、并承认他是如何犯的。亚当顺服神性的意志，以至大的诚实承认了他那受咒诅之思想的工作与他自己意志的行动——正是这工作，把他与其所作之果亘古地联结在一起。他藉着给其悖逆之果起名「胡瓦」（Houva），或「Hommesse」，来确认这一承认；其意为「我骨中的骨、肉中的肉，是我以受玷之手所构想并施行的运作之工」。这便是你想就亚当之悖逆所要知道的。

What I have just said to you about Adam's transgression and the fruit which came from it demonstrates to you quite clearly what our spiritual and physical nature is like, and how much both have degenerated because the soul became subject to the suffering of privation and the form became passive in contrast to what it would have been had Adam united his will with the Creator's. From this you can also more or less recognize what we spiritually call decree, pronounced in the name of the Eternal against Adam's generations until the end of time, and what we commonly call original sin.

我方才就亚当的悖逆及由之而生之果向你所说的，已相当清楚地向你显明：我们属灵与属形体的本性是怎样的，又因灵魂沦于匮乏之苦、形体相较于「亚当若使其意志与造物主之意志相合本应如何」而变为被动，二者堕落退化到何等地步。由此，你也多少能认出我们在属灵意义上所称的「判令」——即奉永恒主之名、针对亚当世代直到时间终结所宣告者——以及我们通常所称的「原罪」。

Now I must explain more clearly the change of the ceremonial laws operating in general and particular creation in relation to the first man's crime. I have explained to you the power, virtue, command, and authority of the first emancipated minor in his glorious body. I have also shown you how, by his crime, he transmuted himself from this glorious form into one of earthly matter. But this second material body had the same apparent image as the glorious body in which Adam had been emanated. There was therefore a change only in the laws by which Adam would be governed.[脚注：Eve，即「女人」] When a temporal created being changes his action, he necessarily changes the laws of operation. When the Creator reconciled general, universal, and particular creation, there was a change in the laws which directed this creation before it was cursed and then reconciled. It was the same for the first man. Having changed his first glorious state, it was absolutely necessary that the Creator change the first laws of operation which He had given him, these laws being no longer suitable for the action and direction of a bodily form as restricted as the one that Adam was bound to assume by divine authority.

现在我须更清楚地解释那与首位之人之罪相关、运作于总体与个别创造中的礼仪律法之变更。我已向你解释过那解放独立的首位次者在其荣耀之体中的权能、德能、命令与权柄。我也已向你显明：他如何藉其罪，把自己从这荣耀之形转变为一个属地物质之形。但这第二个物质身体，与亚当受流溢时所在的荣耀之体有着相同的表面形象。因此，所变更的仅在于那将要治理亚当的律法。〔脚注：Eve，即「女人」。〕当一个属时的受造存有改变其行动时，他必然改变其运作的律法。当造物主使总体、普世与个别创造修和时，那在此创造被咒诅、继而被修和之前所主导它的律法，便发生了变更。首位之人的情形亦然。他既改变了其最初荣耀之态，造物主便绝对必须变更祂先前赐给他的运作之律法，因为这些律法已不再适于像亚当奉神性权柄不得不披上的那样受限之形体的行动与导引了。

The laws governing the corporeal forms of apparently passive matter are not, as you may appreciate, those which govern every minor spirit, agent, and governor of a glorious bodily form and which does not draw its origin from the matter which we see physically condensed. The glorious form does not embody the minor spirit or any other in divine privation, because this form is known by the minor or every other spirit sent by the Eternal to manifest the glory of this divine Being in men and anywhere else that the Creator pleases. Moreover, I can say that Adam and his posterity, being held in this form of earthly matter, did not have to worship the Creator in the same way for which the first man had been emanated. If the first minor changed form, he would of necessity have had to change in operation. This new action is extremely limited by the force of the laws that the Creator exercised against Adam and his generations until the end of time.

你可领会：那治理表面被动之物质形体的律法，并不是那治理每一次者之灵——荣耀形体的施动者与主宰、且其本源并非取自我们所见之有形凝结之物质者——的律法。荣耀之形并不为处于神性匮乏中的次者之灵或任何其他灵充作体；因为这形乃是为永恒主所差、用以在世人中、并在造物主所悦的任何他处彰显这神性存有之荣耀的次者或每一其他灵所识。此外，我可以说：亚当及其后裔既被拘于这属地物质之形中，便无须以首位之人受流溢时所当用的同一方式来敬拜造物主。倘若首位次者改变了形，他便必然不得不在运作上有所改变。这新的行动，被造物主针对亚当及其世代直到时间终结所施行之律法的力量，极度地加以限制。

This limited action should not surprise you, given Adam's iniquitous use of the first Word that the Eternal had given him so that he could produce a divine posterity. This Word, which you may not know, and perhaps consider to be something incomprehensible, was only the intent and the will that the first man had to carry out by his powerful Word. But to understand more clearly the Word of God's posterity that Adam had innate in him, it is necessary to go back to the knowledge of the different Words that the Creator used for His universal creation, in which are found the particular and the general, according to His intent, His will, and His Word, from which every action, form, and spiritual minor is derived. By joining these last three things – intent, will, and word – to the three preceding ones, I shall make the three principal Words that the Eternal used to create all things understood.

这受限的行动不该使你惊讶，因为亚当不义地使用了永恒主所赐他、用以产生神性后裔的那最初之「言」（Word）。这「言」——你或许并不知晓，或许以为是某种不可理解之物——不过就是首位之人当藉其大能之言所要实行的「意向」（intent）与「意志」（will）。但要更清楚地理解亚当内具的那「天主后裔之言」，就必须回溯到造物主用于其普世创造的种种不同之「言」的知识；个别与总体皆寓于其普世创造之中，按祂的意向、祂的意志与祂的言而定，每一行动、形体与属灵次者皆由此而出。把后三者——意向、意志与言——联于前述三者，我便能使永恒主用以创造万物的三个主要之「言」得以为人所理解。

Intent is linked to the creation of the universe, which is illustrated by a large circle inside which the general and the particular are put into action and movement. Will is linked to the creation of the general, or the earth, which is illustrated by a triangle, just like the image that the Creator conceived in His thinking imagination, and word is linked to the specific emanation of the spiritual minors living in the particular corporeal form, similar to that of the earth and which was similarly produced according to the image of divine thought. It is by this and what is to follow that we can understand the Word of creation that Adam had in his power. If the Creator had no intent, He would not have had any will; if He had no will, He would not have had word or action. Now, since the spiritual minor being is only the fruit of the operation of these three divine principles, the first man to be the God-man on the earth had to bear the marks of his origin and these three principles innate in him when the Eternal detached him from His divine immensity. We have previously seen that God could not be the author of evil, thus Adam was emanated in goodness and justice. Adam therefore had within him a powerful Word, because from his spoken command, according to good intent and divine spiritual will, there were to come forth glorious impassive forms like those which appeared in the Creator's imagination.

意向与宇宙的创造相联，以一个大圈来表征，总体与个别在其内被付诸行动与运动。意志与总体（即大地）的创造相联，以一个三角形来表征，正如造物主在其思想的想象中所构思的形象；而言则与那些住在个别形体中之属灵次者的具体流溢相联，这形体与大地之形相似，同样是按神性思想的形象所产生的。藉此、并藉随后所述，我们便能理解亚当所掌握的「创造之言」。倘若造物主没有意向，祂便不会有任何意志；祂若没有意志，便不会有言或行动。如今，既然属灵次者存有只是这三项神性本原运作之果，那么，那要作大地上神-人的首位之人，在永恒主把他从其神性无量界中分离出来之时，便必然要带着其本源的印记、并带着这三项内具于他的本原。我们先前已看到，天主不可能是恶的作者，故亚当乃在善与公义中被流溢出来。因此，亚当里面有一大能之言，因为从他口出的命令，按善的意向与神性属灵的意志，本要生出荣耀的无受苦之形，如同那些显现于造物主想象中的形一般。

These glorious forms could not be earthly material forms which were destined according to the Creator's will to serve as a prison to the transgressor spirits, and the form into which Adam was placed was purely spiritual and glorious, so that he could have dominion over all of creation, and freely exercise over it the power and command that the Creator had given him. This glorious form is nothing but an apparent image which the spirit conceives and nurtures according to the needs and orders that it receives from the Creator. This form is as swiftly reintegrated as it is fathered by the spirit. We call it impassive because it is not subject to any elementary influence whatsoever, pure and simple. It is not susceptible to any food, unless the spirit itself provides it. No particle of the central fire can act on it. Finally, this glorious form would have been perpetuated by Adam for the reproduction of his spiritual posterity, just as his carnal posterity is known to us, but without any principal material operation, however, as the advent and the resurrection of the Christ and the descent of the divine spirit in the temple of Solomon have shown us.

这些荣耀之形不可能是属地的物质之形——后者按造物主的意志注定要充作悖逆之灵的牢狱；而亚当所被安置于其中的形，则是纯属灵而荣耀的，好使他能统辖整个创造，并在其上自由行使造物主所赐他的权能与命令。这荣耀之形无非是灵按其从造物主所领受的需要与命令而构思、滋养的一个表面形象。此形被灵所生出何等迅速，便何等迅速地被重新融合。我们称之为「无受苦的」，因为它纯然单一，绝不受任何元素的影响。除非灵自身供给，它不需任何食物。中央之火的任何微粒都不能作用于它。最后，这荣耀之形本要由亚当延续下去，以繁衍其属灵的后裔，正如我们所知的他属肉身的后裔一般，但其间却无任何主要的物质运作——正如基督的降临与复活、以及神性之灵降于撒罗满圣殿所向我们显明的。

By everything which has been said, we cannot doubt the considerable changes to the laws of operation resulting from the first man's transgression, whether on the general and particular body, or on the minors and the very operations they have to carry out today, and which are contrary to those for which they had been emanated. Furthermore, we have seen a glimmer of this famous ternary number of creation of all forms by the joining of intent, will, and word, which produces divine action, and which is certainly the Word. In fact, of what use would intent be without will, will without word, and word without effect or action? There must have been intent, will, and word to operate each of these parts of creation, but it is word which determined the action of divine intent and will.

藉所说的一切，我们不能怀疑首位之人的悖逆所导致的运作律法之重大变更——无论是在总体与个别之体上，还是在诸次者及其今日所必须执行、却与他们受流溢之初衷相反的种种运作上。此外，我们已瞥见那著名的、创造一切形之「三元数」的一线微光：它由意向、意志与言的相合而成，产生神性的行动，而这行动无疑即是「言」。事实上，意向若无意志，意志若无言，言若无效果或行动，又有何用？创造的每一部分都必须有意向、意志与言方能运作，但决定神性意向与意志之行动的，乃是「言」。

It is by this determination that the Word came to be, and therefore it is certainly within the Creator's Word that the ternary number of universal, general, and particular creation exists, and nowhere else, for intent, will, and word produce a spiritual effect or action, which shows that the Word of creation is not produced from itself, because it is emanated from the intent, will, and word of the Creator. It is also by this Word and its emanation that we recognize with certainty that the first ternary number of whatever creation is co-eternal with God as follows: intent (1), will (2), and word (3), from which action or the Word arises. Add these three numbers and you will find 6, as follows: 1 and 2 make 3 and another 3 make 6. This completes the six thoughts of universal, general, and particular creation of the Eternal, and this number is certainly in universal, general, and particular creation.

正是藉这一「决定」，「言」才得以成就；因此，普世、总体与个别创造的三元数，必然存于造物主的「言」之内，而别无他处；因为意向、意志与言产生一种属灵的效果或行动，这表明「创造之言」并非由其自身所产生，乃是从造物主的意向、意志与言流溢而出。也正是藉这「言」及其流溢，我们确切地认出：任何创造的第一个三元数都与天主共永恒，如下所述：意向（1）、意志（2）与言（3），行动或「言」即由此而生。将这三个数相加，你便得「6」，如下：1 与 2 得 3，再加一个 3 得 6。这便成全了永恒主在普世、总体与个别创造中的六个思想，而这数字必然存于普世、总体与个别创造之中。

By everything that I have just told you, you should understand from where every created spiritual and material being came, as well as the great power which the first man long ago enjoyed and which his generations can still enjoy today. This power, however, is of little consequence if man does not make his reconciliation with the Creator. I will go so far as to say that it is worth nothing without it, and that the brute has more virtue in his passive instinct alone than the spiritual minor when he has degenerated and what he destroys through divine spiritual inaction to the point of becoming the tomb of death. What I mean by the expression, the tomb of death, is that the poor minors who are not reconciled will become the prey of perverse spirits and, by joining them, will cause them to remain in their reprobation for an eternity.

藉我方才告诉你的一切，你应当明白：每一受造的属灵与物质存有从何而来，以及首位之人昔日所享、而其世代今日仍可享有的那伟大权能。然而，人若不与造物主修和，这权能便无足轻重。我甚至要说：没有修和，它便一文不值；而当属灵次者堕落退化、并藉神性属灵的怠惰自我毁坏以致沦为「死亡之坟」时，那畜类单凭其被动的本能，反倒比他更有德能。我所说「死亡之坟」一语的意思是：那些不曾修和的可怜次者，将沦为悖逆之灵的猎物，并因投靠它们，使它们永远停留在其遭弃的状态中。

This then will be the fate of minors who have not followed the Creator's law. See how much we have to keep on our guard and strive to imitate Adam who, after having sincerely confessed his crime and with the bitterest regret obtained his reconciliation from the Creator and was partly restored in his former virtues and powers upon the three kinds of temporal creation, on the condition, however, that his future intent and will conform to the laws of his reconciler. Reflect on this reconciliation and you will always see the ternary number – namely, Adam, the Christ, and the Creator. You will see that this triple divine essence very clearly forms the three principles of all creation as follows: the intent of the father (1), the will of the Christ (2), and the word of the spiritual minor which arises from the intent and the will of the two former (3). I put the minor among the first three divine essences because he is the product of the intent of the Father, the will of the regenerator son, and the action, of divine spirit. I shall explain this more clearly when I describe the quadruple divine essence about which I do not intend to keep you ignorant, even though I have not yet mentioned it.

这便是那些不曾遵循造物主律法之次者的命运。看哪，我们当何等地保持警醒，竭力效法亚当：他真诚地承认了自己的罪，怀着最痛切的悔恨从造物主得着了修和，并在三类属时创造之上被部分地恢复了他先前的德能与权能——条件却是：他日后的意向与意志须合于其修和者的律法。省思这修和，你便会始终见到那「三元数」——即亚当、基督与造物主。你将看到，这三重神性本质极清楚地构成了一切创造的三项本原，如下：父的意向（1）、基督的意志（2），以及那由前二者之意向与意志而生的属灵次者之言（3）。我把次者列于这头三重神性本质之中，因为他乃是圣父之意向、重生之圣子之意志、并神性之灵之行动的产物。当我描述「四重神性本质」时，我将更清楚地解释此点；对于四重神性本质，我虽尚未提及，却无意让你蒙在鼓里。

I shall continue to discuss the first man's perfect reconciliation. When the Creator blessed Adam and his tainted work, He said: "Adam, enhance your work so that together you may reproduce a posterity of particular forms in which the universal and general form will be contained beyond doubt and with certainty, just as the image is contained in the form that you are directing for the period of time that I have set down." The Scriptures relate these words as follows: "Grow and multiply." That is, when Adam and Eve were sent from their first place of action, He commanded them to reproduce forms like their own. They carried out this command with such a furious passion of their material senses so as to delay the first man's entire reconciliation. Nevertheless, they created the bodily form of their first son whom they named Cain, which means "son of my sorrow." This name was given to him by Adam because he really felt that he had conducted an action driven by a wild passion and contrary to the moderation that he should have used (Let us say in passing that the command made directly to Adam by the Creator for his reproduction teaches us that the Creator had made him the guardian of his reproductive seed.)

我将继续讨论首位之人的完全修和。当造物主祝福亚当及其受玷之工时，祂说：“亚当，增益你的工，使你们一同繁衍出一个个别形体的后裔；在其中，普世与总体之形必无疑而确定地被含容，正如形象被含容于你在我所定之时段中所导引的形体之内一般。”圣经如此记述这些话：“你们要生养众多。”也就是说，当亚当与厄娃（Eve；和合本：夏娃）被从他们最初的行动之所遣出时，祂命令他们繁衍出与他们自己相似的形。他们以其物质感官如此狂暴的情欲来执行这命令，以致延迟了首位之人的全部修和。尽管如此，他们仍造出了其长子的形体，给他起名加音（Cain；和合本：该隐），意为「我忧苦之子」。这名是亚当给他起的，因为他确实觉得：他所行的乃是一桩出于狂乱情欲、且违背他本应有之节制的行动。（顺带一提：造物主为其繁衍而直接向亚当所下的命令，教导我们：造物主已立他为其生殖之种的守护者。）

Adam was right to name his first-born "son of my sorrow" because through this act his reconciliation was deferred, and by this same act and the name of Cain that he had given to his first-born, he prophesied the great sorrow that he would experience in the future by the severe transgression of his descendants, who would contravene the divine laws, precepts, and commands, and this is why Adam was acknowledged as the first prophet by these descendants. However, this son, begotten by a passion contrary to the Creator's command, had to contribute to the first father's reconciliation through the intense suffering that he would make him feel, by repeating the evil of his first transgression which Cain mysteriously carried out in Adam's presence. This was the cruelest blow and the most bitter remorse that he could create in his father's heart. It is also not possible to imagine what Adam's pain and despondence were like when he saw his first son fall victim to diabolical powers. No one but this first father could judge the sorrow that he and his son had to experience, since it was not long since Adam himself had been delivered through the Creator's absolute mercy from the hands of these same demons who had just seduced his first son and plunged him forever in divine privation.

亚当给长子起名「我忧苦之子」是对的，因为藉这一行动，他的修和被延迟了；并且藉这同一行动、并藉他给长子所起的「加音」之名，他预言了自己日后将因其后裔严重的悖逆而要经历的巨大忧苦——这些后裔将违背神性的律法、诫命与命令；这也正是亚当何以被这些后裔公认为第一位先知的缘由。然而，这位由一桩违背造物主命令之情欲所生的儿子，却不得不藉他要使其父亲所感受的剧烈痛苦，来促成首位之父的修和：他重蹈了其父第一次悖逆之恶，而加音乃是在亚当面前奥秘地行了此事。这是他所能在其父心中造成的最残酷的打击与最痛苦的悔恨。当亚当眼见自己的长子沦为魔性权能的牺牲品时，他的痛苦与沮丧实非笔墨所能想象。除这位首位之父外，无人能体察他与其子所必经历的忧苦；因为亚当本人不久前才藉造物主绝对的慈悲，从这同一群魔——刚刚诱惑了他的长子并把他永远抛入神性匮乏中的群魔——的手中得了拯救。

Through this double sorrow, Adam strengthened in faith and confidence in the Creator. He bemoaned more than ever of having cooperated in the conception of this poor son outside the Creator's prescribed limits. He voluntarily submitted to the Creator's will by a genuine oath and promised never, under any circumstances, to stray from the laws, precepts, and commands that the Creator would outline. But this first father's submission was only apparent. He did not have the perseverance to which he had sworn; on the contrary, with his companion Hommesse or Eve, he conceived a female generation that he named conjointly Kani, which means "child of confusion," because this conception was brought about according to the same laws under which Cain had been conceived.

藉这双重的忧苦，亚当在对造物主的信心与笃信中得了坚固。他比以往任何时候都更痛悔自己曾在造物主所定的界限之外参与了这可怜儿子的孕育。他藉一个真诚的誓言自愿臣服于造物主的意志，并应许无论在任何情形下，都绝不偏离造物主将要勾画的律法、诫命与命令。但这位首位之父的臣服只是表面的。他没有他所起誓要持守的那份坚忍；相反，他与其伴侣「Hommesse」或厄娃，孕育了一个女性的后代，二人共同给她起名「卡尼」（Kani），意为「混乱之女」，因为这次孕育乃是按孕育加音时所循的同一律法而成的。

Five years later, the liaison that he saw between his first two children made him believe that the time had come when all his sorrows would end. Again, he shut his eyes to the truth and conceived with Houva, or Eve, a third descendant, who was a female, and whom he named Abac, which means "child of matter," or "child of divine privation." Adam thus remained six years without producing descendants because, during this interval and from the time of the birth of his third child, he fell into a great despondency. Such an intense disgust with himself took hold of him that he did not know what to become. He fell into total inaction whether for divine or diabolical spiritual purposes, no longer being sensitive to either good or bad impressions. Eventually, he became like a newly born child. What made him like this was the undeniable knowledge that he had of all his past crimes against the Creator. The good spirit in him gave him this knowledge and made him clearly understand that the earth that he had cultivated up to then, against the Creator's commands, would produce only sorrow and bitterness in him and would be the poison of discord for all his descendants.

五年之后，他在头两个孩子之间所见的亲密往来，使他相信：他一切忧苦得以终结之时已经来临。他再次对真理闭上了眼睛，与「胡瓦」（Houva）或厄娃孕育了第三个后代，是个女性，他给她起名「阿巴克」（Abac），意为「物质之女」或「神性匮乏之女」。亚当此后六年未再产生后代；因为在这段间隔中、自其第三个孩子出生之时起，他陷入了极大的沮丧。一种对自身如此强烈的厌恶攫住了他，以致他不知自己将成何样。他陷入彻底的无所作为之中，无论对神性还是对魔性的属灵目的皆然，对善或恶的印象都不再敏感。最终，他变得像个新生的婴孩。使他落到这般地步的，是他对自己一切过去得罪造物主之罪行那无可否认的知识。他里面的善灵把这知识赐给他，使他清楚明白：他迄今违背造物主命令所耕耘的土地，只会在他里面生出忧苦与苦涩，并将成为毒害其一切后裔的不和之毒。

When chasing Adam from earthly paradise, the Creator made these threatening words, as the Scriptures report: "Go and cultivate the earth; it will give you only brambles." I ask whether there are bramble thorns sharper than those that a criminal descendant can pierce into the heart of a good father? The Creator had announced that these evils would happen to the first man's acts in earthly matter, but it was in this ruined state that He intended to forgive the first man's weaknesses by preparing him and his companion to work together in a pure and simple conception without excessive participation of their material senses. And so Adam's descendants were not limited to the three children that I have just mentioned, but he had four more, two males and two females, and it was the first of these four – a son – who had to bring about his father's reconciliation. Thus Adam, along with his companion Eve, carried out an operation pleasing to the Creator, and she conceived the seed that Adam had scattered into her womb and which she happily kept until its maturity.

当造物主把亚当逐出地上乐园时，祂说了这些带着威吓的话，正如圣经所载：“去耕种土地罢，它只会给你生出荆棘。”我要问：世上可有比这更尖利的荆棘之刺——即一个犯罪的后裔所能刺入一位慈父之心的那种刺？造物主早已宣告：这些祸患必临到首位之人在属地物质中的作为；然而正是在这败坏之态中，祂有意宽赦首位之人的软弱，预备他与其伴侣一同以一种纯洁而单纯的孕育来协力——不让他们的物质感官过度参与其中。因此，亚当的后裔并不限于我方才所提的三个孩子；他另有四个孩子，两男两女，而这四个中的头一个——一个儿子——正是那要促成其父修和的。于是，亚当连同其伴侣厄娃（Eve；和合本：夏娃），行了一桩蒙造物主喜悦的运作；厄娃孕育了亚当撒入她胎中的种，欢欢喜喜地怀到它成熟。

It was not particularly surprising that Eve took special care of this new fruit, because she felt a peace, a joy, and an inexpressible satisfaction grow within her instead of the intense and cruel pain that she felt during the whole time that she had carried her first three children. This difference came from the gifts that the grace of the Eternal had impregnated into the soul of this fourth child, which in turn communicated to her its innocence, candor, and pureness. Even Adam became content and joyous again, which increased Eve's gladness even more. They looked with particular happiness upon the time this last fruit was conceived; it was during the seventh year after Adam had his first three children. He could not help praising the Lord for this event by saying, "The Eternal, Creator of heaven and earth and his servant, Adam, or Reaux, be forever blessed for all that He has created! It is from Him that I have a fourth descendant who will be my complete satisfaction in life here below and in times to come." He called this child Aba 4, which means "child of peace," or Abel 10, which means a being elevated above every spiritual sense.

厄娃对这新的果实格外用心，这并不特别令人惊讶；因为她觉得在里面生出一种平安、一种喜乐、并一种难以言表的满足，取代了她怀头三个孩子那整段时间所感受的剧烈而残酷的痛楚。这一差别，源于永恒主的恩宠浸注于这第四个孩子灵魂中的种种恩赐，而这灵魂又把它的天真、纯朴与洁净传通给了她。连亚当也重又变得知足喜乐，这更增添了厄娃的欢欣。他们格外欢喜地回想这最后一个果实受孕之时；那是在亚当有了头三个孩子之后的第七年。亚当禁不住为此事赞美上主，说：“愿永恒主——天地及其仆人亚当（或称王者之人 Reaux）的造物主——为祂所创造的一切永远受颂扬！正是从祂，我得了第四个后裔，他将在今世与来世成为我完全的满足。”他给这孩子起名「阿巴」（Aba，4），意为「和平之子」，或「亚伯尔」（Abel，10），意为「高越于一切属灵感识之上的存有」。

Everything that I have just said was repeated in physical kind, towards the middle of time, by the pregnancy of Mary and of Elizabeth, by the thrill that Elizabeth felt growing in her soul when she greeted her cousin, Mary, who had come to visit her, and by the contentment that the two temporal fathers felt, one for the physical operation of their work and the other for the unique spiritual operation that the Eternal had manifested for the benefit of his adopted wife. The explanation of this will be seen elsewhere. Let us here follow Adam's descendants.

我方才所说的一切，在时间的中途，藉玛利亚（Mary；和合本：马利亚）与依撒伯尔（Elizabeth；和合本：以利沙伯）的怀孕、藉依撒伯尔在迎接前来看望她的表姊玛利亚时灵魂中所感的悸动、并藉两位属时之父所感的满足，以有形的方式重演了一次；这两位父亲，一位是为其工作的有形运作而满足，另一位是为永恒主为其所领之妻的益处而彰显的那独特属灵运作而满足。关于此事的解释，将于别处得见。此处让我们继续追述亚当的后裔。

Adam and Eve took particular care of this fourth child. They never let him out of their sight although neither yet knew completely what fruit they would reap later. They did not grow weary of admiring his conduct, either towards his two sisters and his brother, Cain, or towards his mother and father. From the tenderest age, no more than three years old, he tried to win their friendship, and all the while his goodness, wisdom, virtue, and good example increased while living among the earth's righteous. This blessed child constantly endeavored to direct spiritual devotion to the Creator, which surprised his entire family.

亚当与厄娃对这第四个孩子格外用心。他们从不让他离开自己的视线，尽管二人都还不完全知道日后会收得怎样的果实。他们百看不厌地叹赏他的行为——无论是对他的两个姊姊和哥哥加音，还是对他的父母。他从最稚嫩的年岁起，尚不足三岁，便努力赢得他们的友爱；与此同时，他的良善、智慧、德能与好榜样，在这地上义人之间的生活中不断增长。这蒙福的孩子不住地竭力把属灵的虔敬引向造物主，这使他全家都感惊奇。

All of his acts aimed to calm God's justice towards His first minor creature and descendants, knowing by these acts how severely this generation was going to be struck by divine justice. In effect, Abel behaved towards the Eternal like Adam should have done in his first state of glory; the devotion Abel directed to Him was exactly the kind that the Creator expected from his first minor. Abel was still a striking example of the manifestation of divine glory which was carried out by the true Adam, or Reaux, or the Christ, for the perfect reconciliation of past, present, and future descendants of the first man, in return for which these descendants would make full use of the plan of action pure divine mercy would set out for them, just as Abel had already predicted by all his actions towards Adam and Adam's three first-born.

他一切的作为都旨在平息天主对其首位次者受造物及其后裔的公义，因为他藉这些作为知晓：这一世代将何等严厉地遭神性公义的击打。事实上，亚伯尔对永恒主的行事为人，正如亚当在其最初荣耀之态中本应有的；亚伯尔所引向祂的虔敬，恰是造物主对其首位次者所期望的那种。亚伯尔还是那由真正的亚当（或王者之人 Reaux，或基督）所施行、为首位之人过去、现在与将来之后裔的完全修和而设的神性荣耀之彰显的鲜明例证；作为回报，这些后裔将充分利用纯粹的神性慈悲为他们所安排的行动之策，正如亚伯尔藉他对亚当及亚当三名长子长女的一切行动早已预示的。

The conduct of Adam's three first-born was quite the opposite of Abel's. The more that Adam and Eve were impressed by their son, Abel, the more their three first-born became their brother's enemy. Adam and Eve regarded Abel as an interpreter of the spiritual and the divine, and they observed carefully everything he said and made them do, in joy and holiness. The three first-born, on the contrary, opposed everything that Abel carried out for their own benefit, and for their father's and mother's benefit. They even went so far as to set traps in order to destroy and physically remove him, which they did as we shall see.

亚当三名年长儿女的行为，与亚伯尔的恰恰相反。亚当与厄娃越是为其子亚伯尔所打动，他们那三名长子长女便越发成为其弟的仇敌。亚当与厄娃视亚伯尔为属灵与神性之事的诠释者，他们在喜乐与圣洁中细心留意他所说、并所吩咐他们去做的一切。那三名年长者却相反，凡亚伯尔为他们自己之益、并为其父母之益所行的一切，他们都加以反对。他们甚至设下圈套，要毁灭他、从肉身上把他除去——他们果真这样做了，我们下文便会看到。

One day, Adam, with his two sons, wanted to make a divine spiritual offering to the Creator, but his female descendants could not be present because of their lack of virtue and spiritual power, and, because of their lack of strength and steadfastness to sustain similar acts, Adam kept the women away at a distance of 45 cubits from the place that he had chosen for his work. When everything was in readiness, Adam commanded and consecrated his last-born, Abel, to be the first to exercise the spiritual functions of the proposed offering. Abel immediately prepared himself to fulfill this obligation. He set up the altar, or the proper circles, in the center of which he offered the first fragrances. These fragrances were his own corporeal form offered in sacrifice to the Creator while prostrating himself in humility. At the same time, he submitted his spiritual minor being to the Eternal, to be the receptacle of divine justice, where the Eternal would manifest His most merciful glory for the benefit of Adam, His first minor creature. (Adam occupied the top end of the altar, or the side of the circles facing North, and Cain occupied the side facing South.)

一日，亚当想与他的两个儿子一同向造物主献上一次神性的属灵祭献；但他的女性后裔因缺乏德能与属灵权能、又因缺乏支撑此类行动的力量与坚定，不能在场；因此亚当让这些女子远离他为其工所选之地四十五肘（cubits）之外。当一切齐备之后，亚当命定并祝圣他的幼子亚伯尔，作头一个来执行所拟祭献之属灵职司的人。亚伯尔立即预备自己去履行此本分。他设立了祭坛，或曰适当的诸圈，在其中心献上最初的馨香。这馨香乃是他自己的形体，在谦卑俯伏之中献于造物主为祭。同时，他把自己属灵的次者存有交托于永恒主，作神性公义的容器，永恒主将在其中为亚当——祂首位次者受造物——之益，彰显祂至为慈悲的荣耀。（亚当占据祭坛的上端，即诸圈朝北的一侧，加音占据朝南的一侧。）

After Abel fulfilled his spiritual functions as instructed, he withdrew from his prostrate position and told his father what he had learned from the Creator. Adam then put Abel in his position on the northern side, and, trembling, prostrated himself as Abel had done. When finished, he called his two sons, placing Abel on his right and Cain on his left, and in this position he related what he had learned from the Creator. "I want to let you know," he said, "in the name of the Eternal creator, that I have obtained grace before Him; His justice will no longer be upon me by the intermission and intervention of the act of worship of my son, Abel, by whom the Creator has granted holiness on my behalf. Come, my two sons, that I may share my joy with you, and tell you about the two feelings that I have just experienced – that of evil and goodness which make my reconciliation perfect with the Creator."

亚伯尔照所受的指示履行完其属灵职司后，便从俯伏之位起身，把他从造物主所领受的告诉他的父亲。亚当随即让亚伯尔立于他自己朝北一侧的位置，自己战兢地照亚伯尔所做的俯伏下去。完毕后，他叫来两个儿子，把亚伯尔置于其右、加音置于其左，在此位置上讲述他从造物主所领受的。他说：“我愿奉永恒之造物主的名让你们知晓：我已在祂面前蒙了恩宠；藉我儿亚伯尔敬拜之举的居间与介入，祂的公义必不再临于我身上——造物主已藉他为我赐下了圣洁。来罢，我的两个儿子，让我与你们分享我的喜乐，并把我方才所经历的两种感受——即那使我与造物主的修和得以完全的恶与善之感受——告诉你们。”

Then addressing himself to Cain, he said, "My first-born son, may your future works be like those of your younger brother. Learn from me that the Creator offers his trust without any distinction of temporal or spiritual origin, and that he grants all divine, spiritual, and superior power to whomever deserves it, and to whom it is due. May your will in the future, Cain, be the same as your brother's and like mine, which, from now on, will be inviolably that of the Creator."

接着，他转向加音说：“我的长子啊，愿你日后的工作像你弟弟的一样。你要从我学到：造物主赐下祂的信任，并不分属时或属灵的出身；祂把一切神性、属灵与上位的权能，赐给凡配得的、并当得的人。加音啊，愿你日后的意志，与你弟弟的、并与我的一样；而我的意志，从今以后必不可动摇地与造物主的意志相合。”

This ceremonial act started in the middle of the day and lasted only about an hour. When the work was finished, the participants left, each for their normal destination, Cain alongside his sisters and Abel alongside his mother and father. This division of three persons on each side offers us an image too striking to overlook. The image is a true example of the separation of good and evil, and shows us again the three spiritual essences which make up the corporeal forms of apparent matter, as well as those of rational and irrational being. Join these two ternary numbers together and you will see, by its senary product, the number of divine creation, or the six thoughts of the Creator for universal, general, and particular creation. See if you will not find what the Scriptures teach; that three (3) are above, as three (3) are below. Look further to see which of the two ternary numbers represents evil. Finally, reflect on this matter and search within yourself for satisfactory convictions and conclusions.

这一礼仪之举始于正午，仅持续约一个时辰。工作完毕后，参与者各自离去，回到各自惯常的去处：加音与他的姊妹们同行，亚伯尔与他的父母同行。每一侧三人的这种划分，给了我们一个鲜明得不容忽视的形象。这形象是善恶分离的真实例证，并再次向我们显明那构成表面物质之形体、以及有理性与无理性存有之形体的三种属灵本质。把这两个三元数相合，你便会藉其「六元」之积，看见神性创造之数，即造物主为普世、总体与个别创造所怀的六个思想。看你是否会发现圣经所教导的：三（3）在上，正如三（3）在下。再进一步看：这两个三元数中，哪一个代表恶。最后，省思此事，在你自己里面寻求令人满意的确信与结论。

Cain, having withdrawn to the place that Adam had designated for him, revealed to his two sisters the so-called insult that his father had made to him by taking away his birthright, to make him dependent on his younger brother, Abel, and to make him subordinate to Abel's will. Cain's two sisters encouraged him to use all his strength and power against his father and brother, even against the Creator who had allowed such a heinous thing to favor a younger brother who had amazed the good faith of their father and corrupted his good thought through the ceremony of false and unjust devotion.

加音退到亚当为他指定之处后，向他的两个姊姊揭露了他父亲对他所谓的侮辱：夺去他的长子名分，使他依附于其弟亚伯尔，并使他臣服于亚伯尔的意志。加音的两个姊姊怂恿他倾尽全力与权能去对付他的父亲和弟弟，甚至去对付那容许如此可憎之事发生的造物主——因为造物主偏爱一个幼弟，而这幼弟以虚假不义的虔敬礼仪蒙骗了他们父亲的诚信、败坏了他良善的思想。

Consequently, Cain conceived to carry out an act of worship to the false gods or princes of demons, so that they might give him a superior power like that given to his brother, Abel, by the Creator, and to avenge the supposed wrong that he had received from his father because of his brother. He asked his two sisters to be present, just as Abel and he had witnessed with their father's act. He sanctioned his younger sister to perform the same functions that Abel had carried out, and he followed in detail the ceremony that he had seen performed. And when it was his turn to prostrate himself, he placed his other sister in the position that he had at the altar, or in the circles, and prostrating himself, offered the form and life of Abel as sacrifice to the princes of demons (the form is the body and the life is the soul).

于是，加音起意向假神、即群魔之君行一次敬拜之举，好叫它们赐他一种如造物主赐其弟亚伯尔那样的上位权能，并为他因其弟而自认从父亲所受的冤屈复仇。他要两个姊姊在场，正如亚伯尔与他曾见证他们父亲之举一般。他授命他的妹妹执行亚伯尔所曾执行的同样职司，并逐一照他所见施行过的礼仪而行。当轮到他自己俯伏时，他把另一个姊姊安置在他先前在祭坛、或在诸圈中的位置上；他俯伏下去，把亚伯尔的形与生命献给群魔之君为祭（形即身体，生命即灵魂）。

After this ceremony, Abel went to his brother, Cain, who reproached him bitterly. Abel took this calmly and with humility, and answered him: "It is not against me nor your temporal father that you should direct your anger, but fight against yourself and against the one who is directing you at this moment, for I tell you that you have just performed a false and impious act of worship before the Eternal. The extent of your crime surpasses Adam's; you have offered your god of darkness a sacrifice which neither you nor he is free to do, and you have wrongly sought to shed the blood of the righteous for the justification of the guilty."

这礼仪之后，亚伯尔来到他哥哥加音那里，加音狠狠地斥责他。亚伯尔平静而谦卑地承受，回答他说：“你不该把怒气发在我、或你属时之父身上，倒要与你自己、并与此刻在指使你的那一位争战；因为我告诉你：你方才在永恒主面前行了一次虚假而不虔的敬拜。你罪的深重超过了亚当：你向你那黑暗之神献上了一个你和它都无权献的祭，你更错谬地企图倾流义人的血，以求为有罪者开脱。”

Abel then turned to find Adam and revealed to him all that had happened, which grieved his poor father very much and caused him the greatest consternation. Abel tried to console Adam and questioned him about his sadness and despondency, but Adam did not answer. It seemed as if he could see what was going to happen to his beloved son, and dared not tell him. Abel reassured Adam about all these worries saying firmly: "Father, what is decreed by the Creator for you and your descendants' benefit must come to pass, for good or for bad, because the general creation which you see is nothing but the place that the Eternal has set aside to make manifest His omnipotence for His greatest glory. For that reason, father, the Creator will place suitable subjects into your bodily descendants to be His true instruments for the triumph of His justice, to the advantage of the good, and to the shame of the wicked. It is useless for man to go against what the Creator has planned for or against His spiritual creature."

亚伯尔随即转身去找亚当，把所发生的一切都告诉了他，这使他可怜的父亲极为忧伤，陷入极大的惊惶。亚伯尔试图安慰亚当，问他为何悲伤沮丧，亚当却不作答。他仿佛能看见将要临到其爱子的事，却不敢告诉他。亚伯尔坚定地宽慰亚当，打消他这一切忧虑说：“父亲，造物主为你和你后裔之益所判定的，无论善恶，都必成就；因为你所见的总体创造，无非是永恒主为彰显祂的全能、成就祂至大的荣耀而留出之地。为此缘故，父亲，造物主必把合适的对象置于你肉身的后裔中，作祂公义得胜的真正器具，使善者得益、使恶者蒙羞。人若违抗造物主为其属灵受造物所定的（无论是为之还是敌之），都属徒然。”

Adam appeared calm, and, speaking to the Creator, said, "O Thou Eternal! May what is conceived by Thy thought and Thy will be accomplished by Thy faithful servant, father of the many nations which will inhabit and operate in Thy universal circle! Amen." Adam and Abel then visited Cain, who greeted them with his two sisters. The daughters embraced their father, and Cain embraced his brother, Abel, but in this embrace, Cain struck Abel three times with a wooden instrument shaped like a dagger. The first blow pierced his throat, the second his heart, and the third his stomach. This murder took place in Adam's presence without this poor father realizing it. But as soon as the murder had been committed, Adam felt a terrible shock.

亚当显得平静，对造物主说：“永恒主啊！愿你思想与意志所构想的，藉你忠信的仆人——那将居住并运作于你普世之圈中的众多民族之父——得以成就！阿们。”随后，亚当与亚伯尔去探望加音；加音与他的两个姊姊迎接他们。两个女儿拥抱她们的父亲，加音则拥抱他的弟弟亚伯尔；然而就在这拥抱之中，加音用一件形如匕首的木器击打了亚伯尔三下。第一下刺穿他的咽喉，第二下刺穿他的心，第三下刺穿他的腹。这桩谋杀发生在亚当面前，而这可怜的父亲却毫未察觉。但谋杀一经犯下，亚当便感到一阵可怕的震动。

Cain's and Abel's two sisters experienced the same, and all three, struck by this shock, fell on the ground shouting, "Our conciliator, O Lord, is taken away from us by the hand of the impious, we call for Thy justice and to Thee alone we will leave our revenge!" (See with what guile the demon's subjects disguised themselves in the eyes of the creature by supposed spiritual and laudable words.) This shock, although quite natural among the aforementioned, and based on the sympathy of their material senses, came from yet another cause, which was the same cause that had brought them down. It came from their perception of Abel's spiritual major and minor, and which they could not withstand without fainting.

加音与亚伯尔的两个姊姊也经历了同样的震动；三人都被这震动击中，仆倒在地，喊道：“上主啊，我们的和解者被不虔者的手夺走了；我们呼求你的公义，并单单把我们的复仇交托于你！”（且看魔鬼的属下何等狡诈地以貌似属灵而可嘉的言辞在受造物眼前伪装自己。）这震动，在上述之人中间虽相当自然，且基于其物质感官的同感，却出于另一个缘由——正是那使他们堕落的同一缘由。它出于他们对亚伯尔属灵之高位者与次者的觉知，而他们不昏厥便无法承受。

Adam stood up first and went back along with Abel's spiritual minor and major to find Eve, to whom he told everything that the Creator had required from him for his total reconciliation; that his crimes had just been atoned for by Abel's sacrifice, and that all was thus consummated. I will leave you to think about what the sorrow must have been for this poor father and his companion. Aren't these the famous brambles which pierced Adam's heart? Isn't this the fatal bramble produced on Earth by Adam's transgression? And so it is Eve who produced in Cain the instrument of poor Adam's curse, having conceived with him this son by an act of confusion, as the number two (2) shows us, and which I shall explain in detail here and with sincerity.

亚当首先起身，带着亚伯尔属灵的次者与高位者回去找厄娃，把造物主为他完全的修和而向他所要求的一切都告诉了她：他的诸罪方才已藉亚伯尔的祭献得了赎，一切于是完成了。这可怜的父亲与其伴侣的忧苦何等深重，我留给你去思想。这岂不正是那刺入亚当之心的著名荆棘吗？这岂不正是亚当的悖逆在大地上所生出的致命荆棘吗？如此，正是厄娃在加音里造出了这可怜之亚当受咒诅的器具——她曾藉一桩「混乱之举」与他孕育了这个儿子，正如数字「二」（2）向我们所显明的；对此我将在此真诚地详加解释。

The number of confusion is the one that directs what we call the simple and particular operation, which is carried out by the minor's will with the diabolical spiritual major. These two subjects are one through the intimate connection of their thought, intent, and action. However, they are always two separate subjects in that they are always susceptible to disunity, which happens when a more powerful mediator comes between them and carries out an opposite reaction. In this way, a considerable change comes into being for the benefit of the minor in containing the action of the diabolical major. And so, it is the joining with this diabolical being that we call the operation of confusion, and which we illustrate by the number 2.

混乱之数，乃是主导我们所称「单纯而个别之运作」的那个数；这运作是由次者的意志与那魔性的属灵高位者一同施行的。这两个对象藉其思想、意向与行动的紧密联结而合为一。然而，它们始终是两个分立的对象，因为它们始终易于分离；当一个更有力的居间者插入其间、施行一种相反的反作用时，分离便发生。如此，一个重大的变化便为次者之益而生，把那魔性高位者的行动加以约束。因此，与这魔性存有的联合，正是我们所称的「混乱之运作」，我们以数字「2」来表征它。

You may well ask, when the minor itself is joined to the good spiritual major, whether this also makes the number 2 or confusion. But my answer is no, seeing that the good spirit which joins itself with a minor cannot do so unless it has first communicated its spirit intellect to the minor, which we call the minor spiritual power, and thereby prepares the particular minor soul to receive impressions from the good major spirit, according to the will and desire of this same major spirit and particular minor. The soul, by this junction, acquires the number 2, which, joining with the spirit, forms a ternary number – namely, the innate power of the first minor which is the soul (1); the minor power of the intellect (2); and the direct power of the major spirit (3).

你大可发问：当次者本身与那善的属灵高位者联合时，这是否也构成数字「2」、即混乱？我的回答是：不。因为那与次者联合的善灵，除非先把它的灵之智识传通给次者——我们称之为「次者的属灵权能」——从而按这同一高位之灵与该个别次者的意志与愿望，预备该个别次者的灵魂去领受善的高位之灵的印象，否则它便无法如此联合。灵魂藉这一联结获得数字「2」；此数与灵相合，便构成一个三元数——即：首位次者的内具权能，也就是灵魂（1）；智识的次位权能（2）；以及高位之灵的直接权能（3）。

This is how the soul of the minor makes the ternary number in its first principle of spiritual junction. We do not count the joining of the soul with the diabolical intellect and then with the bad spirit in the same way because, in this joining, the soul entirely abandons its good spiritual power to become itself a demon's intellect; whereas in this joining with the good spirit, the soul maintains and strengthens its divine spiritual power, which consequently deserves to be counted in this numbering. When the good major spirit receives its immediate action from Divinity, the soul consequently has its regular connection with the four divine powers, which we call quadruple essence as follows: the minor soul, 1, which is in spiritual connection with the intellect, 2, intellect with the spirit, 3, and the spirit with Divinity, 4. This demonstrates the precise correspondence of every spiritual being with the eternal Creator.

这便是次者的灵魂在其属灵联结的第一本原中构成三元数的方式。灵魂与魔性智识、继而与恶灵的联合，我们不以同样方式计数；因为在这种联合中，灵魂完全舍弃了它善的属灵权能，使自己成为魔鬼的智识；而在与善灵的这种联合中，灵魂却保守并强化了它神性的属灵权能，因此配被计入此计数之中。当善的高位之灵从神性领受其直接行动时，灵魂便因此与四种神性权能有其规律的联结，我们称之为「四重本质」，如下：次者灵魂（1）与智识（2）有属灵的联结，智识与灵（3），灵与神性（4）。这表明每一属灵存有与永恒造物主之间精确的对应。

Furthermore, I want to bring to your attention the correspondence of the heart of man with every spiritual being. Man's body is the organ of the soul and, through its use, the minor makes his intent and will of spiritual action known to others by the different movements and actions that he performs. The soul of the minor is the organ of the intellect, intellect is the organ of the major spirit, and the major spirit is the organ of the divine Creator. Such is the beautiful organic harmony of the principal divine spiritual beings, either of man's particular form or of the general and universal form, and this teaches us with certainty that everything has truly been emanated from the first necessary Being to every other being, spiritual or temporal.

此外，我要提请你注意人心与每一属灵存有之间的对应。人的身体是灵魂的器官；藉身体之用，次者以其所行的种种动作与行动，把他属灵行动的意向与意志向他人显明。次者的灵魂是智识的器官，智识是高位之灵的器官，高位之灵是神性造物主的器官。这便是那些主要神性属灵存有——无论是人的个别之形，还是总体与普世之形——美妙的有机和谐；这确切地教导我们：一切确乎是从那首要的「必然存有」流溢到每一其他存有（无论属灵还是属时）的。

In fact, by the numbers I use, you should come to know the triple and quadruple divine essence. These numbers are those that the Eternal Himself made use of to carry out general, particular, and universal creation, and the emanation of spirits, whether those who have become evil or those who have maintained the purity of their divine spiritual nature. The ternary number will make known the ternary unity of spirituous essences which the Creator used for the creation of different apparent material forms, and the quaternary number will make known the divine spiritual number the Creator used for the spiritual emanation of every living spiritual being, which are the major spirits given to the Christ and to the demons and minors in privation who have fallen under their power.

事实上，藉我所用的这些数字，你应当得以认识三重与四重的神性本质。这些数字正是永恒主亲自用以施行总体、个别与普世创造、并流溢诸灵（无论是已变为恶的，还是保守了其神性属灵本性之洁净的）所用的。三元数将使人认识造物主用以创造种种不同表面物质之形的「三种精气本质的三元合一」，四元数将使人认识造物主用以属灵地流溢每一活的属灵存有所用的神性属灵之数——即赐给基督、并赐给群魔与那些落于其权下、处于匮乏中之次者的高位诸灵。

It is this virtue of numbers which has led sages of all ages to state that no man can be learned without knowledge of numbers, whether in matters of the spiritually divine, the celestial, the earthly, or general and particular. Knowledge of the laws of spiritual nature is one thing; knowledge of the order and conventions of material man is something else again. The laws of men change like the shadows; those of spiritual nature are immutable, everything being innate in them since their first emanation. These truths will become more evident as we go along in this treatise.

正是数字的这种德能，使历世历代的贤者都断言：人若不通晓数字，便不能算有学问，无论是在属灵神性之事、天界之事、属地之事，还是总体与个别之事上。通晓属灵本性的律法是一回事，通晓物质之人的秩序与成规又是另一回事。人的律法如影子般变迁，属灵本性的律法却不可更易，一切自其最初流溢之时便内具于其中。随着本论的推进，这些真理将愈发显明。

1. Unity, first principle of every being, whether spiritual or temporal, belonging to the divine Creator. 2. Number of confusion belonging to woman. 3. Number belonging to Earth or man. 4. Quadruple divine essence. 5. Diabolical spirit. 6. Daily operations. 7. Holy spirit belonging to the septenary spirits. 8. Doubly powerful spirit belonging to the Christ. 9. Diabolical belonging to matter. 10. Divine number.

1. 「一」（Unity），每一存有（无论属灵还是属时）的第一本原，属于神性造物主。2. 「混乱之数」，属于女人。3. 属于大地或人之数。4. 四重神性本质。5. 魔性之灵。6. 日常的运作。7. 圣神之灵，属于「七元诸灵」（septenary spirits）。8. 双重大能之灵，属于基督。9. 魔性的，属于物质。10. 神性之数。

Let us continue with Adam and Eve's reconciliation. Having experienced the cruel pain of which we have spoken and not seeing anything positive about what this event foreshadowed, either for themselves, their first descendants, or those to come, Adam and Eve prostrated themselves in the greatest sorrow and faith before the Creator to ask for His grace and mercy for the crime that Cain had committed on their son, Abel. Having neither the power nor the strength to seek revenge by their own authority, through bloodshed against the guilty one, they knew that vengeance belongs only to the Creator. The Eternal answered Adam and Eve's prayers and lamentations upon the death of their son, Abel; he sent them a spiritual interpreter who appeared before them and explained the nature of the crime committed by Cain, saying:

让我们继续讲述亚当与厄娃的修和。他们经历了我们所说的残酷痛苦，又看不出这一事件对他们自己、对他们最初的后裔、或对将来之人预示着任何积极之事；于是亚当与厄娃怀着至深的忧苦与信心俯伏于造物主面前，为加音在他们儿子亚伯尔身上所犯之罪，求祂的恩宠与慈悲。他们既无权能、也无力量凭自己的权柄、藉向有罪者流血来复仇，便知道复仇单单属于造物主。永恒主垂听了亚当与厄娃在其子亚伯尔之死上的祈祷与哀哭；祂差来一位属灵的诠释者，显现在他们面前，解释加音所犯之罪的性质，说：

"You are right to look upon Abel's death as a great loss and as a sign of God's wrath which must fall upon your descendants until the end of time. You should also consider it as the remaining curse of divine justice for the complete forgiveness of your first crime and your perfect reconciliation. But the Creator, who knows your sincere change of heart and submission, has sent me to soothe your pain and alarm about this unfortunate event which you see as irreparable."

“你们把亚伯尔之死看作巨大的损失、并看作天主之愤怒的征兆——那愤怒必临到你们的后裔直到时间终结——这是对的。你们也当把它看作神性公义为完全宽赦你们第一桩罪、并使你们完全修和而余下的咒诅。但造物主既知你们真诚的回心转意与顺服，便差我来抚慰你们的痛苦，并平息你们对这桩你们视为无可挽回之不幸事件的惊恐。”

"The Creator wants you to know, through my message, that you have both produced Abel's posterity only to be the true example of the one who will come in time to be the genuine and sole reconciler of all of your descendants. You should both know that Cain, whom you rightly consider a criminal, is no more a criminal than Adam was towards the Creator. Cain only struck matter, but Adam took God's throne by force; see which is the more criminal! Your son Cain is still an example of the transgression of the perverse spirits who seduced Adam and who really gave him spiritual death in plunging his minor being into a form of passive matter, which made him susceptible to divine privation and changed his glorious form to a material one subject to destruction, without being able to return to its first state of apparent form after its reintegration in the first principle of apparent forms, which the central axis will dissipate as quickly as it forms. Be firm and persevere in your trust in the Eternal; the term of your reconciliation is fulfilled."

“造物主愿你们藉我的讯息知晓：你们二人所生的亚伯尔之后裔，只是为作那一位——将在时候满足时前来、作你们一切后裔真正而唯一的和解者——的真实榜样。你们二人都当知道：加音，你们理当视为罪犯者，其罪并不比亚当对造物主之罪更重。加音只击打了物质，而亚当却强夺了天主的宝座；看哪，哪一个罪更重！你们的儿子加音，仍是那些诱惑亚当之悖逆诸灵的一个例证——它们实在给了亚当属灵的死亡：把他的次者存有抛入一个被动物质之形，使他易于陷入神性匮乏，并把他荣耀之形变为一个会被毁灭的物质之形，以致在其于「表面诸形之第一本原」中被重新融合之后，也无法返回其最初的表面之形之态——那本原，中央之轴将随其成形之速而将其消散。你们要坚定，在对永恒主的信靠中持守；你们修和的期限已经满足。”

Adam replied, "May the will of my Creator be mine!"

亚当回答说：“愿我造物主的意志成为我的意志！”

I will now begin an explanation of the true types which make up all of the events that I have described. Adam, by his temporal posterity, can be taken as the Creator, and Adam's temporal posterity can be taken as the spirits that the Creator had emanated from Him for His greatest glory and spiritual devotion. You have seen that these spirits can consider themselves as Adam's elders, having emanated before him. You also know that having transgressed, these spirits were cast out from the Eternal presence, and that He emanated and emancipated from His divine immensity a minor spiritual being to contain them in privation. This minor, whom we call Adam, or Reaux, was therefore only the second-born spiritually from these first spirits and, like them, came from the divine Father, Creator of all things.

现在我要开始解释那构成我所描述之一切事件的真正预表。亚当，藉其属时的后裔，可被看作造物主；而亚当属时的后裔，可被看作造物主为其至大荣耀与属灵虔敬而从祂流溢出来的诸灵。你已看到，这些灵可自视为亚当的尊长，因为它们在他之先受流溢。你也知道，这些灵既已悖逆，便被逐出永恒主的临在之外；而祂从其神性无量界中流溢并解放独立出一个次者属灵存有，以把它们约束在匮乏之中。因此，这位次者——我们称之为亚当，或王者之人 Reaux——在属灵意义上只是这些最初诸灵之后「第二个所生的」，且与它们一样，都出于神性之父、万有的造物主。

I want to point out to you that Cain, Adam's eldest son, is an example of the first spirits emanated by the Creator, and that his crime is of the kind that the first spirits committed against the Eternal. Abel, Adam's second-born, by his innocence and holiness, is the example of Adam emanated after these first spirits in his first state of divine righteousness and glory. The destruction of Abel's body, which was carried out by his elder brother Cain, is the kind of operation that the first spirits carried out to destroy the glorious form in which the first man was clothed and, by this means, made him susceptible to be like them in divine privation. Here then is the true explanation of the first example that Adam, Cain, and Abel demonstrated by the regrettable events which happened to them.

我要向你指明：加音，亚当的长子，是造物主所流溢之最初诸灵的一个例证，他的罪属于最初诸灵得罪永恒主的那一类。亚伯尔，亚当次子，以其天真与圣洁，是那在这些最初诸灵之后、以其最初神性公义与荣耀之态受流溢之亚当的例证。亚伯尔身体的被毁——由其兄加音所施行——正是最初诸灵为毁灭首位之人所披的荣耀之形、并藉此使他易于像它们一样陷于神性匮乏所施行的那类运作。这便是亚当、加音与亚伯尔藉临到他们身上的种种可悲事件所展示之第一层例证的真正解释。

The second thing represented by these three minors is no less significant, either by the correlation that they have with every celestial and terrestrial corporeal being, or by the events that they announced would occur to the first man's descendants. To be convinced of this, we only have to note that Adam, by the three spirituous principles which make up his form of apparent matter and its inherent proportions, is the exact image of the general earthly temple, which we know to be an equilateral triangle, as we shall demonstrate later.

这三位次者所代表的第二样事物同样意味深长——无论是就他们与每一天界及地界形体存有的关联而言，还是就他们所预告将临到首位之人后裔的事件而言。要确信此点，我们只须注意：亚当，藉那构成其表面物质之形及其内在比例的三种精气本原，正是「总体之地上圣殿」的精确形象；而我们知道，这圣殿乃是一个等边三角形，这一点我们将在后文加以证明。

Adam had corporeal vegetation within his power, just as it is in Earth's nature to vegetate. Adam could produce only two sorts of vegetation, the masculine and the feminine. Similarly, the earth can produce only two species of vegetation, whether in passive animals or in plants. But I shall teach you that, besides the power that the body of man has to reproduce itself in corporeal form, it also has the means to produce passive animals which are really innate in the substance of this material form. How this is shall be explained next.

亚当在其权能之内握有形体的植生之能，正如植生本是大地的本性。亚当只能产生两种植生，即雄性与雌性。同样，大地也只能产生两类植生，无论是在被动的动物中还是在植物中。但我要教导你：除了人的身体在形体上自我繁衍之能以外，它还具有产生被动动物的方法，这些被动动物其实内具于这物质之形的实质之中。此事如何，容下文解释。

When the spiritual being has left its form, this form putrefies. After this putrefaction is complete, corporeal beings called reptiles emerge from this form and survive until the first three spirituous principles that have cooperated to make up the corporeal form of man are reintegrated. You must not think that this putrefaction occurs of itself nor directly from the corporeal form, but realize that the seminal fluid of all things subject to vegetation is innate within the envelope, be it terrestrial or aquatic. Man's body, having come from the general earth and having innate within its material form the three principles which have cooperated to form his earthly or aquatic envelope, there no doubt exists within this particular form yet another animal seminal fluid that is likely to vegetate. It is through this seminal fluid that putrefaction occurs in the body after what we commonly call death.

当属灵存有离开其形体时，这形体便腐化。腐化完成之后，被称为「爬虫」（reptiles）的形体存有便从这形体中出来，并存活到那协力构成人之形体的最初三种精气本原被重新融合之时为止。你切不可以为这腐化是自行发生、或直接从形体而来的；要知道：一切受制于植生之物的「种液」（seminal fluid），都内具于其外壳之中，无论那外壳属地还是属水。人的身体既出自总体之大地，又在其物质之形中内具那协力构成其属地或属水外壳的三本原，那么在这个别之形中，无疑还存有另一种可能植生的动物种液。正是藉着这种液，身体才在我们通常所称的「死亡」之后发生腐化。

The seminal ovaries throughout the entire body are knocked together by the reaction of the three principles we call sulphur, salt, and mercury, operating for their reintegration. In this way, the ovaries again receive an elementary warmth, stripping the reptile of its envelope, and this envelope, once dissolved, connects itself intimately with the cadaver's damp material. The joining of this reptile envelope with the putrefied cadaver produces the general decay of man's body and finally ends its apparent form. It is therefore always by the reaction of the three operating principles that putrefaction comes about, and this putrefaction brings about the explosion of reptile animals whose seminal fluid is scattered throughout man's body. It is absolutely vital that this last work be done, and this is what is called the pain or toil of the body.

遍布全身的「种卵」（seminal ovaries），因我们称为硫、盐、汞（sulphur, salt, mercury）之三本原为其重新融合而运作的反作用，而彼此撞合。如此，种卵重又获得一种元素之暖，剥去爬虫的外壳；这外壳一经溶解，便与尸体潮湿的质料紧密相连。这爬虫外壳与腐化尸体的联合，造成人身体的普遍腐坏，最终终结其表面之形。因此，腐化总是藉这三种运作本原的反作用而发生；而这腐化又带来爬虫动物的迸发，这些爬虫的种液散布于人的全身。这最后一项工作绝对必须完成，这便是所谓身体的「痛苦」或「劳苦」。

The life and activity that the animals have in the base fluid come from no other source than the central fiery axis, which, through its last operation, gets rid of all of the impurities surrounding the three spirituous essences which are still within the cadaver. The elementary fire, along with the central fire, maintains the apparent form of these reptiles by the refraction of their rays of spirituous fire, which consequently fold back into themselves when they find no more fluid to operate. In explaining to you how these reptiles have life, I mean that they have the same general life and corporeal form as all irrational animals which receive their being only through these two fires. This is enough about putrefaction; let me continue with an explanation of the types of children that Adam had.

这些动物在其基质流液中所有的生命与活动，别无他源，惟出于「中央火轴」（central fiery axis）；这火轴藉其最后一次运作，除去环绕那仍在尸体内之三种精气本质的一切杂质。元素之火连同中央之火，藉其精气之火之射线的折射，维系着这些爬虫的表面之形；当这些射线再找不到可运作的流液时，便随即折返于自身之内。我向你解释这些爬虫如何有生命，意思是：它们与一切无理性的动物有着同样的普遍生命与形体，而这些动物惟藉这两种火领受其存在。关于腐化，言此已足；让我继续解释亚当诸子女的预表。

Besides the type of transgression of the first spirits and their victorious attack on the first man, Cain is again a classical example of the impious and fatal seduction that bad spirits will exercise upon the future generations of Adam, as they had just done in his first generation. After his transgression, Cain was obliged to go live with his two sisters in the southern part where he was relegated permanently by the Creator's command and by Adam's authority. This is the type of place to which the demons had been relegated so as to exercise their evil will and intent either against the Creator or the minors of both sexes, who were liable to retain some impression of the diabolical intellect.

除了作为最初诸灵之悖逆、并它们得胜地攻击首位之人的预表以外，加音又是一个典型的例证，表明恶灵将对亚当未来的世代施行何等不虔而致命的诱惑，正如它们方才在其第一个世代中所行的一般。加音悖逆之后，不得不与他的两个姊妹前往南方居住；他奉造物主之命、并凭亚当的权柄，被永久贬放于此。这正是群魔被贬放之地的预表——群魔在此施展其恶意与恶念，或与造物主为敌，或与两性的次者为敌，因为这些次者容易存留某种魔性智识的印象。

This southern place is again an example of the universal part where the Creator will manifest His justice and glory at the end of time. The southern part, having been cursed by the Creator, is marked by the Scriptures as the refuge of the majors and minors who have transgressed. I will say, moreover, that the three persons, Cain and his two sisters, by their ternary number, indicate the transgression of the earthly corporeal form of man, which the diabolical intellect seduces through its conjunction with the three spirituous principles making up every corporeal form. It is from these three subjects that we come to the nonary number (the number nine), of prevaricating matter, either of the demons or of the minors, as I will explain to you.

这南方之地，又是那普世之部分的例证——在时间的终结，造物主将在其中彰显祂的公义与荣耀。南方之部分既受造物主咒诅，圣经便标之为悖逆之高位者与次者的避难所。此外我要说：加音与其两个姊妹这三人，藉其三元数，指示了人属地形体的悖逆；魔性智识藉与那构成每一形体之三种精气本原的结合，诱惑了这形体。正是从这三个对象，我们得出那「悖逆之物质」（无论属魔还是属次者）的九元数（数字九），我将向你解释。

You know that the ternary number is given to Earth, or to the general form, and to the corporeal forms of its inhabitants, as well as to the celestial inhabitants. This ternary number originates from the three substances which make up any form whatsoever and which we call the spirituous principles of sulphur, salt, and mercury, emanated from the imagination and intent of the Creator. The central axis has placed and operated these three principles, produced in a state of indifference, to allow them to take on a more strengthened or consistent form, and from this action of the central axis come all corporeal forms in the same way that the perverse spirits garb themselves for their greatest subjection. It is also from these same substances that the corporeal forms of Cain and his two sisters are composed.

你知道，三元数赐予大地（即总体之形）、赐予其居民的形体、并赐予天界的居民。这三元数源于那构成任何形体之物的三种实质，我们称之为硫、盐、汞的精气本原，它们从造物主的想象与意向流溢而出。中央之轴安置并运作这三种以「无别之态」产生的本原，使它们能够取得一种更为强固或坚实之形；一切形体都从中央之轴的这一作为而来，正如悖逆诸灵为其至深的受制而披上外衣一般。加音与其两个姊妹的形体，也正是由这同样的实质所构成。

In regard to the nonary number, I will say that it is not surprising that the major perverse spirits and their agents prefer to bind themselves more willingly to the bodily form of man than to any other, since this human form had first been destined for them. A proof of the intimate liaison of the evil spirits with man's body can be found in the words of the Christ to his apostles at the end of his last temporal operation on the Mount of Olives. When he came back to join them, he found them asleep and, waking them up, said, "Do not sleep, for the flesh is weak and the spirit is quick." It is the ease with which the evil spirit communicates with the bodily form of man that allowed the spirituous principles within these three persons' forms to be corrupted. The diabolical intellect wormed its way into and joined itself entirely with their form, and seduced the spiritual agent within who directs and governs this form according to the Creator's will.

论到九元数，我要说：主要的悖逆诸灵及其爪牙宁愿更甘心地把自己束缚于人的形体、而非任何其他形体之上，这并不足为奇；因为这人之形本是最先为它们所注定的。恶灵与人身体紧密勾连的一个明证，可见于基督在橄榄山（Mount of Olives；和合本：橄榄山）上其末次属时运作之终，对其宗徒（apostles；和合本：使徒）所说的话。当祂回来与他们会合时，见他们睡着了，便唤醒他们说：“不要睡了，因为肉体软弱，心灵却是切愿的。”正是恶灵与人形体传通之易，使这三人形体中的精气本原得以被败坏。魔性智识钻入并全然联于他们的形体，诱惑了那按造物主意志导引并治理此形的属灵施动者。

There was among them only one intent, one thought, and one action. Never had such a union been seen among men throughout the centuries, and it is impossible that three different and free persons can act in this way if they are not reconciled and led by a good or bad spirit. It is therefore from these three people, possessed by the prince of demons, that we derive the nonary number of matter, namely by adding the three spirituous principles or first essences: their three virtues and their three demoniacal powers. Firstly, three principles to Cain, three to his elder sister, and three to his younger sister, making nine; secondly, three virtues each, making nine; thirdly, three powers each, making nine.

在他们中间只有一个意向、一个思想、一个行动。历世历代人间从未见过这样的联合；三个各异而自由的人，若非被一个善灵或恶灵所修和、所引领，绝不可能如此行动。因此，正是从这三个被群魔之君所附的人，我们得出物质的九元数，即把三种精气本原、或曰第一本质相加：他们的三种德能与三种魔性权能。其一，加音三本原、其姊三本原、其妹三本原，共九；其二，各三德能，共九；其三，各三权能，共九。

To convince you that the nonary number of matter comes from the three minors, we have only to see their first diabolical action and how they perpetuated their criminal works until the punishment that the Creator exercised over their entire generation – punishment in which the Scriptures tell us that the Eternal had struck the entire earth and its inhabitants by floods, and by this means destroyed the guilty generation of the three minors, as well as men that they had seduced. It is since this period that the nonary number has come to our knowledge, including its mysterious addition (three added three times gives the product 27; 2 and 7 summed make 9; 27 multiplied by 9 again gives 9; and however many infinite times this product is multiplied, it will always give 9).

要使你确信物质的九元数出自这三位次者，我们只须看他们最初的魔性行动、以及他们如何延续其罪恶之工，直到造物主施于其整个世代的惩罚——圣经告诉我们，永恒主在这惩罚中以洪水击打了整个大地及其居民，藉此毁灭了这三位次者有罪的世代，以及他们所诱惑的众人。正是自这一时期起，九元数才为我们所知，连同其奥秘的加法（三相加三次得积二十七；2 与 7 相加得 9；27 乘以 9 仍得 9；无论将此积乘以无穷多少次，其结果恒为 9）。

I will tell you that Cain is the example of the choice of prophets that the Creator was to send amongst Cain's generation in the times which followed. You were told that when Cain had destroyed his brother Abel, he went back to his ordinary abode, where, reflecting upon his crime, a divine spiritual voice came to him and asked what he had done with his brother. Cain sharply replied, "Am I my brother's keeper?" After this response, the spirit made such an effect on his corporeal form or minor being that he was immediately overwhelmed and, in this situation, called upon the Creator, saying, "Lord, those who will meet me will kill me."

我要告诉你：加音是造物主日后要差往加音世代中之众先知拣选的预表。前面已告诉你：加音毁灭其弟亚伯尔之后，回到他惯常的居所；在那里，当他省思自己的罪时，一个神性属灵的声音临到他，问他把他弟弟怎么了。加音尖刻地回答：“我岂是看守我弟弟的吗？”这回答之后，那灵在他形体、即其次者存有上施以如此的作用，以致他顿时被压倒；在此境况中，他呼求造物主说：“上主啊，凡遇见我的，都必杀我。”

The Eternal, Father of mercy, considering Cain's consternation, and wishing to protect him from the reproach and revenge that his generation would be capable of exercising against him, ordered that he be marked with a protective seal, and the spirit which marked him thus said, "In the name of the Eternal, whosoever slayeth Cain shall be punished by death sevenfold." Then Cain withdrew with his sisters to the place where he had been sent by the Eternal. Here he had a generation of ten males and eleven females. He built a city that he named Enoch. To assist in this enterprise, he thought of the idea of digging into the bowels of the earth. He undertook this operation with his first-born, whom he called Enoch. He left his secret, either for the discovery of mines or the beating of metals, to his second son, called Tubalcain. From this, it has come to us that Tubalcain was the first to discover the smelting of metals.

永恒主，慈悲之父，鉴于加音的惊惶，又愿保护他免受其世代可能对他施行的责难与复仇，便下令给他打上一个护佑的印记；那给他打印记的灵如此说：“奉永恒主的名，凡杀加音的，必遭七倍的死亡之罚。”于是加音与他的姊妹们退到永恒主所遣他去的地方。他在此有了十个男丁、十一个女子的世代。他建了一座城，起名「哈诺客」（Enoch；和合本：以诺）。为助成此业，他想到了向地腹深掘的主意。他与他的长子——他称之为哈诺客——一同着手此项运作。他把或用于探矿、或用于锻打金属的秘诀，留给了他的次子，名叫「突巴耳加音」（Tubalcain；和合本：土八该隐）。由此传下：突巴耳加音是第一个发现冶炼金属的人。

Cain was a great hunter and he had also raised his male children in the art of hunting, especially his tenth son, of whom he was very fond. Cain named his tenth son Boaz which means "son of occision." It was this last son who killed his father Cain, which happened in the following manner. Cain, having resolved to go hunting for wild animals, accompanied by Enoch's two children, his grandchildren, did not tell his son Boaz about the hunting expedition that he had planned two days later. For his part, Boaz planned with his two nephews, sons of Tubalcain, to go hunting the same day as his father, but did not notify him either. Unknowingly, Boaz took the same route as his father, Cain, both being in the thick bushes, called Onam, meaning "sorrow," that they were accustomed to scouring.

加音是一个了不起的猎人，他也把他的众男丁培养于狩猎之术，尤其是他极钟爱的第十子。加音给他的第十子起名「波阿次」（Boaz），意为「杀戮之子」。正是这最末之子杀了他的父亲加音，事情是这样发生的。加音决意去猎捕野兽，由哈诺客的两个孩子、即他的两个孙子陪同；他没有把自己两天后所计划的这次狩猎告诉他的儿子波阿次。而波阿次这一边，则与他的两个外甥、即突巴耳加音的儿子们，计划在与其父同一天去打猎，也没有通知他父亲。波阿次不知不觉地走上了与其父加音相同的路线，二人都身在那片浓密的、名叫「敖南」（Onam，意为「忧苦」）、他们惯常搜猎的灌木丛中。

Then, Boaz saw the shadow of a figure. He let fly an arrow which pierced the heart of his father, having taken him for a wild animal. Imagine Boaz's surprise and shock when he went to the place that he had shot the arrow, and when he saw that he had killed his father by his own hand. His pain was all the greater because he knew the punishment and the threat that the Creator had leveled against the one who would strike Cain. Boaz called his two nephews and showed them the body. As soon as they recognized that it was Cain, they uttered a great cry of surprise and horror. After he had told them how he was the innocent cause of the destruction of the bodily form of his father, Cain, he said: "My friends, you are witnesses to my crime; although I have transgressed against the commands of the Creator unwillingly, I am guilty before the Eternal and before men. I am the youngest son of Cain, the last of his posterity. Avenge upon the person of this last-born the death of his father and the scandal that I have brought upon you."

这时，波阿次看见一个人影的影子。他把那影当作野兽，射出一箭，正刺穿了他父亲的心。想象一下波阿次的惊愕与震骇：当他走到自己射箭之处，看见自己竟亲手杀了父亲。他的痛苦格外深重，因为他知道造物主对那击打加音者所立下的惩罚与威吓。波阿次唤来他的两个外甥，指给他们看那尸体。他们一认出是加音，便发出一声既惊且骇的大喊。波阿次告诉他们自己如何无辜地成了毁灭其父加音形体的缘由之后，说道：“朋友们，你们是我罪行的见证；我虽是无意中违背了造物主的命令，却在永恒主面前、在世人面前有罪。我是加音最小的儿子，他后裔中的末一个。你们就在这末子身上，为其父之死、并为我给你们带来的祸事复仇罢。”

The diabolical intellect, which knows the weakness of men in trouble, immediately roused an excessive passion in Boaz's two nephews to avenge Cain's death. They each armed their bow with an arrow to shoot their uncle. But when they were ready to shoot him, a voice could be heard which said: "Whosoever shall slay the one who has killed Cain shall be punished by death seventy times sevenfold." Upon hearing this frightening divine spiritual voice, the two nephews fell to the ground, but as soon as they had come to, they took their weapons to Boaz saying: "The Creator has spared you, Boaz, for the death of your father. We are now the most guilty before the Eternal since we willingly conceived to carry out upon you our vindictive thought." Boaz answered his two nephews: "May the will of the Creator be done!"

那知晓身处困境之人软弱的魔性智识，立即在波阿次的两个外甥里面激起一种过度的情欲，要为加音之死复仇。他们各自搭箭于弓，要射他们的舅舅。但当他们正要射他时，可听见一个声音说：“凡杀那杀加音之人的，必遭七十个七倍的死亡之罚。”一听见这可怖的神性属灵之声，两个外甥便仆倒在地；然而他们一苏醒过来，便把兵器交给波阿次，说：“波阿次，造物主为你父之死饶了你。如今我们在永恒主面前才是最有罪的，因为我们甘心起意要在你身上施行我们复仇的念头。”波阿次回答他的两个外甥说：“愿造物主的旨意成就！”

After this acceptance from Boaz, they all went back to the city of Enoch. This pain increased even more when this generation learned that the death of their father Cain was committed by the last-born of this same father. Poor Boaz, having been crushed by a general enmity from Cain's first generation and their descendants, was forced to withdraw from this mob of possessed diabolical intellects, and took refuge in the desert of Jezanias, which means "listen to the Creator." Here Boaz ended his days in penance and contrition. This then is the classical example of prophecy, as shown when he said after the crime that he had committed against his brother Abel: "Those who will meet me, Lord, will kill me." Wasn't he met by his son in the thicket? Wasn't he, in fact, killed by a man, as he had said?

波阿次这样应允之后，众人都回到哈诺客城。当这世代得知他们父亲加音之死竟是这同一父亲的末子所为时，这痛苦便更加剧。可怜的波阿次，被加音第一世代及其后裔普遍的仇恨所压垮，不得不从这群被魔性智识所附的乌合之众中退出，避入「耶匝尼雅」（Jezanias，意为「听从造物主」）的旷野。波阿次在此以补赎与痛悔了结了他的余生。这便是那预言的典型例证，正如加音在其对弟弟亚伯尔所犯之罪后所说：“上主啊，凡遇见我的，都必杀我。”他岂不是在灌木丛中被他的儿子遇见了吗？他岂不是果真如他所说，被一个人所杀了吗？

I want to bring to your attention how ridiculous and absurd the observation is that men of our times make about Cain's patricide by his son Boaz. This type, unknown to the greatest part of men today, confirms their belief and even assures them that Adam was not the first man because, they say, when Cain killed his brother Abel, he said to the Creator, "Lord, what will become of me? Those who will meet me will kill me." If these men had been instructed about the one who uttered these words to the Creator, they would have clearly understood that they were words of a prophet and of prophecies to come, as we have already seen happen among men on Earth and to Cain himself.

我想提请你注意：今人就加音被其子波阿次弑杀一事所作的评说是何等荒唐悖谬。这一预表，为今日大多数人所不知，却坚固了他们的一种看法，甚至使他们确信亚当并非第一个人；因为他们说：加音杀其弟亚伯尔时，曾对造物主说：“上主啊，我将如何？凡遇见我的，都必杀我。”倘若这些人受过关于「向造物主说这些话之人」的教导，他们便会清楚明白：这些乃是先知之言、并将来预言之言，正如我们已看到这类事发生于地上众人、并发生于加音本人身上一般。

But, you may say, how could the Creator send prophets to men so as to limit their actions, when you say that the Creator takes no part in secondary causes? I will answer that the Creator is aware of the demoniacal thinking being who continually carries out seductive and pernicious acts for the spiritual minor, just as it had already taken place in the seduction of Adam and his generation. Consequently, the Creator judged it necessary, for the benefit of man, to elect spiritually minor beings and to endow them with the prophetic spirit, not only to contain man within the laws, precepts, and commands that He had given them, but also for the greatest molestation of evil spirits and for the manifestation of His greatest divine glory. The Eternal becomes aware of secondary causes by the good and bad thoughts and actions of a spiritual being before the Creator.

但你或许会说：你既说造物主不参与第二因，祂又怎能差先知给人、以限制他们的行动呢？我要回答：造物主知晓那不住地为属灵次者施行诱惑与毒害之举的「魔性思想存有」，正如在亚当及其世代所受的诱惑中已经发生的那般。因此，造物主为人之益，判定有必要拣选一些属灵次者存有，赋予他们先知之灵，不仅为把人约束在祂所赐的律法、诫命与命令之内，也为至大地搅扰恶灵、并彰显祂至大的神性荣耀。永恒主藉一个属灵存有在造物主面前的善恶思想与行动，而知晓第二因。

Let us now see what type of retreat Boaz's flight into the desert of Jezanias represents. Boaz, being the last son of Cain's immediate generation, completes the denary number by his rank. There is no doubt that he was endowed with spiritually divine gifts to be an image and a real example of the great mercy that the Creator grants, in whatever circumstance, whether for the benefit of the spiritual minor being or for the benefit of the perverse major, when spirits sincerely call upon Him. You should understand very clearly the grace that the Creator granted Boaz, who was doubly criminal: firstly for having assisted in the worship to the demons rather than to the Creator; and secondly for having put his father Cain to death, and having contravened what the Creator forbade.

现在让我们看看波阿次逃入耶匝尼雅旷野这一退隐所代表的预表。波阿次既是加音直系世代的末子，便以其位次成全了十元数。毫无疑问，他被赋予了属灵神性的恩赐，为要作造物主所赐之大慈悲的形象与真实例证——无论在何种境况下，只要诸灵真诚地呼求祂，这慈悲便临到，无论是为属灵次者存有之益，还是为悖逆之高位者之益。你当极清楚地理解造物主赐予波阿次的恩宠；而波阿次是双重的罪人：其一，因他曾协助敬拜群魔而非造物主；其二，因他把父亲加音处死，违背了造物主所禁止的。

The diabolic spirits attach themselves to the form of the minor rather than that of the brute, because the form of man is the image and general copy of the Creator's great work. Man bears upon his form the real image of the apparent form which appeared in the Creator's imagination. Those spirits attach themselves even more willingly to man's form, because it contains the minor spiritual being who is more powerful, and which they continually try to seduce and turn away from the Creator. This is why the prince of demons, through his intellectual spirits, gets them to attack the bodily form of man rather than beasts, because animals are not an image of the Creator's great work and they have no divine spiritual being on which demoniac spirits can make some impression.

魔性诸灵依附于次者之形，而非畜类之形，因为人之形乃是造物主伟大工作的形象与总体摹本。人在其形上承载着那曾显现于造物主想象中之表面形体的真实形象。这些灵更甘愿依附于人之形，因为其中含有那更为强大的次者属灵存有，它们不住地试图诱惑它、使它转离造物主。这便是群魔之君何以藉其智识诸灵，驱使它们去攻击人的形体、而非畜类；因为动物并非造物主伟大工作的形象，它们身上没有魔性诸灵可施加印象的神性属灵存有。

The first is the life of matter, which we call instinct or passive life, and which is innate in the form of the rational animal as well as the irrational. The second is the demoniacal spiritual life, which can incorporate itself into the passive life, and the third is the divine spiritual life, which presides over the first two. You will not find the same thing among beasts; they have only a being of passive life issued from the divine spiritual operation of the central fiery axis. Such is the difference which remains between rational and irrational beings, and the reason that the demoniacal operations attack the corporeal forms of man rather than those of beasts. This is the digression that I intended to make, so as to instruct you about the most essential things that are of greatest consequence for the man of desire.

第一种是物质的生命，我们称之为本能或被动生命，它内具于有理性的动物之形、亦内具于无理性的动物之形。第二种是魔性的属灵生命，它能并入被动生命之中；第三种是神性的属灵生命，它统辖前二者。在畜类中你找不到同样之物；它们只有一种从中央火轴之神性属灵运作而出的被动生命存有。这便是有理性与无理性存有之间所存的差别，也是魔性运作攻击人之形体、而非兽之形体的缘由。这便是我所要作的题外话——为要就那些对渴慕之人（man of desire）关系至为重大的最要紧之事教导你。

It is by Boaz's retreat that we should understand that it is within the power of the spiritually divine minor to separate himself when he wishes from the possession and the connection that he has established with the prince of demons through the diabolic intellect. I will not enter here into the details of the different types which Cain's posterity represent because I will do so later. However, I should give you an explanation again of Abel's birth, just as I can give you some examples of a similar kind when the opportunity arises.

正是藉着波阿次的退隐，我们应当明白：属灵神性的次者有此权能——当他愿意时，便可脱离他藉魔性智识与群魔之君所建立的附着与联结。我在此不深入加音后裔所代表之种种预表的细节，因为我将于后文详述。然而，我应当再向你解释一次亚伯尔的诞生，正如我可在时机出现时给你一些同类的例证。

I will tell you, therefore, that Adam and Eve cooperated to form their son Abel by a very succinct material operation; that is to say, without the excessive participation of their material senses. And so they completely submitted themselves to the Creator through a perfect and spiritual surrender. The Creator could not refuse to connect with their operation by composing within their produced form a minor being endowed with virtue and divine spiritual wisdom. This spiritual being was to be a type of the manifestation of divine justice for the benefit of the minors and to the shame of the demons, as he was to be the principal instrument of Adam's and Eve's reconciliation. Moreover, Abel is a true example of minors endowed with divine grace which the Creator brings among men to be the spiritual instruments of His justice, either for the reward or for the punishment of his creatures, according to whether their works conform to divine law or not.

因此我要告诉你：亚当与厄娃以一次极简略的物质运作协力形成了他们的儿子亚伯尔；也就是说，未让他们的物质感官过度参与。如此，他们藉一种完全而属灵的降服，把自己完全交托于造物主。造物主不能不与他们的运作相连——祂在他们所产之形中构成了一个被赋予德能与神性属灵智慧的次者存有。这属灵存有本要作神性公义之彰显的预表，为诸次者之益、并为群魔之羞辱，因为他本要作亚当与厄娃修和的主要器具。此外，亚伯尔是那些被赋予神性恩宠之次者的真实例证——造物主把这些次者带到世人中间，作祂公义的属灵器具，或赏赐、或惩罚祂的受造物，全看他们的作为是否合于神性律法。

Among the minors destined for these kinds of spiritual operations, we shall first consider Enoch, the seventh of his generation who replaced Abel, namely the generation of Seth. He is by rank of birth a true example of the divine spirit for the support, conduct, and defense of the minors against persecution by the demons. By the mission, work, and worship that he professed, he is also an example of the true type of direct action of the doubly powerful spirit which, at that time, laid down for men the conduct necessary to protect them from attacks by their enemies. This same conduct was to guide them in their natural temporal and spiritual operations, and to serve as a fundamental basis in the rituals of their worship conforming to divinity.

在那些注定要行此类属灵运作的次者中，我们首先要论及哈诺客（Enoch；和合本：以诺）——他是接替亚伯尔之世代（即舍特 Seth；和合本：塞特 的世代）中第七位。他以其出生的位次，是神性之灵为扶持、引导并护卫诸次者抵御群魔逼迫的真实例证。藉着他所承担的使命、工作与敬拜，他也是那双重大能之灵直接行动之真实预表的例证；这灵在那时为世人立定了保护他们免受仇敌攻击所必需的行为准则。这同一准则要引导他们进行属自然、属时与属灵的运作，并要在他们合于神性的敬拜礼仪中充作根本的基础。

Let us examine, therefore, what worship Enoch practiced among the descendants of Seth. He was the first to build an altar of white stone that is different from what we call marble. Enoch received the fruit of his worship on the center of this altar and where he offered himself in sacrifice. It was he who prophesied the justice of the Creator to be fulfilled upon the face of the Earth in punishment of the crimes of Cain's generations and the remainder of Seth's generation, who joined with those of Cain. He determined the covenant of Seth's generation by forbidding the divine Creator's children to form liaisons with the children of men. It was Enoch who prophesied that the Creator's truly elected were to be born from the Eternal by electing ten individuals to promote the divine cult among Seth's generation.

那么，让我们考察哈诺客在舍特后裔中所行的敬拜。他是第一个用白石——不同于我们所称的大理石——筑坛的人。哈诺客在这坛的中心领受其敬拜的果实，并在那里把自己献为祭。正是他预言了造物主的公义将在地面上得以成就，以惩罚加音诸世代之罪、以及舍特世代中那些与加音之人相联合的余众。他确立了舍特世代的盟约，禁止神性造物主的子女与「人的子女」结合。（藉我就亚当悖逆及其后果所说的，你便会明白我所谓「人的子女」是何意。）正是哈诺客预言：造物主真正的选民将从永恒主而生，他为此拣选了十个人，以在舍特世代中推行神性的敬拜。

Enoch, who was simply a holy spirit in a corporeal form of apparent matter, held a divine spiritual assembly in the northern region. This generation he called the children of the Creator and, struck by the force of Enoch's sacred operations, they could not avoid calling him Enoch, the holy man, a name which means dedicated or devoted to the Creator. Consequently, he organized an election from among them of ten persons to whom he declared the Creator's will and set out a ceremony and code of life so that the Eternal could be invoked in sacredness. He then made them erect a building of only one room in which he and his ten chosen met to assist him in the sacred work. He gave each of them the first letter of the holy names of God, which made ten letters in all, allowing them to practice with regularity all kinds of operations favorable to the Creator and to the advantage of the reconciled minors. After this first act, he sent them back to their allocated tents, just as Moses had demonstrated by the encampment of the Levites around the Ark.

哈诺客不过是一个居于表面物质之形体中的圣灵，他在北方之地举行了一次神性的属灵集会。他称这一世代为「造物主的子女」；他们被哈诺客神圣运作之力所折服，不由得称他为「圣人哈诺客」——这名意为「奉献于、或献身于造物主」。于是，他在他们中间组织了一次拣选，选出十人，向他们宣告造物主的意志，并订立了一套礼仪与生活准则，好使永恒主得以在圣洁中被祈求。随后他叫他们竖起一座只有一间房的建筑，他与所选的十人在其中聚集，协助他行神圣之工。他把天主诸圣名的头一个字母各授一人，合共十个字母，使他们能有规律地施行各样有益于造物主、并有利于已修和之次者的运作。这第一桩举动之后，他打发他们回到各自分得的帐幕，正如梅瑟（Moses；和合本：摩西）藉肋未人（Levites；和合本：利未人）环绕约柜（the Ark；和合本：约柜）安营所展示的。

Every tenth week, Enoch held this meeting of divine work with his ten elect, and at each meeting, he gave them a new letter of the sacred name of God, so that after seven gatherings, each had two powerful words by which to command all created things from the terrestrial to the celestial planes. These two words consisted of seven letters, four of which formed the awesome, invincible, and powerful name of the Eternal, which governed and subjected every created being in the celestial realm, and the remaining three formed a holy name which subjected and ruled every created being in the earthly realm. These ten chiefs, their virtues and spiritual divine powers restored by Enoch, performed such wondrous sacred works that they converted several members of their family. They instructed minors truly called by the Holy Spirit in the sciences that they possessed through the power and ministry of Enoch, who was an example of the reconciliation of human kind.

每逢第十周，哈诺客便与他所选的十人举行这神性之工的聚会；每次聚会，他都授给他们天主圣名的一个新字母，以致七次聚集之后，各人都拥有两个大能之词，藉以命令从地界到天界的一切受造之物。这两个词由七个字母构成，其中四个构成永恒主那可畏、不可胜、大能的名，统辖并制伏天界一切受造存有；其余三个构成一个圣名，制伏并治理地界一切受造存有。这十位首领，其德能与属灵神性权能既已被哈诺客恢复，便行出如此奇妙的神圣之工，以致使其家族的若干成员归化。他们把自己藉哈诺客——人类修和的例证——之权能与职事所拥有的诸般学问，教导那些真正为圣神所召的次者。

In a short time, the number of converts became quite considerable, but these new converts did not maintain their virtues and powers. What perverted several of them was the atrocious conduct of one of their ten leaders admitted by Enoch to divine reconciliation and who provoked dissension amongst the others to spread mistrust about Enoch's teachings. This spirit of revolt increased so much among the newly called that they eventually abandoned the Creator entirely to the delight of matter and to the chief transgressor, and so no more than nine righteous men remained on Earth. These nine called upon their strength and knowledge that they had received from the holy Enoch, and begged him to meet with them again to replace one of their brothers that the demon had taken away.

不多时，归化者的数目便相当可观，然而这些新归化者并未保守住他们的德能与权能。使他们中若干人堕落的，是哈诺客所接纳进入神性修和之十位首领中一人的凶恶行为——此人在其余人中挑起纷争，散布对哈诺客教导的猜疑。这叛离之灵在新蒙召者中间大为增长，以致他们最终完全离弃造物主，转向物质之逸乐、并转向那首恶者；于是地上只剩下不多于九个义人。这九人求告他们从圣人哈诺客所领受的力量与知识，恳求他再与他们相会，以补上一位被魔鬼夺去的弟兄。

Enoch, receptive to their prayers, met with these nine to whom he communicated the entire secret. At this meeting, he elected the one to replace the transgressor, adding that the one chosen would enter into virtue and power only after they themselves had atoned for their sins. During this time, Enoch made his invocation to the Creator on behalf of the nine disciples who then saw all of the plagues that the Creator would summon to strike the earth and its inhabitants. They uttered a great cry at Enoch and said to him: "How is it, Master, that everything that we have just seen must happen on this earth? Could you not calm by your prayers the wrath of the One who sent you among us? The vision that we have had is not false; the Creator is just, and you are holy, strong, and invincible."

哈诺客垂听他们的祈祷，便与这九人相会，把全部的秘密都传通给他们。在这次聚会上，他拣选了那要接替叛离者之人，并补充说：所选之人惟有在他们自己为其罪作了补赎之后，才能进入德能与权能。这期间，哈诺客代九位门徒向造物主祈请；他们于是看见了造物主将要召来击打大地及其居民的一切灾祸。他们向哈诺客发出一声大喊，对他说：“师父，我们方才所见的一切竟都必临到这地上，这是怎么回事？你岂不能藉你的祈祷平息那差你到我们中间者的愤怒吗？我们所得的异象并非虚假；造物主是公义的，而你是圣洁、刚强、不可胜的。”

Enoch replied, "Who has thus instructed you about me? Be all one man, and you will be equally holy. Be all under the same law, and you will be strong. Be all under the same code of life which I have prescribed for you, and you will be eternal invincible minors. Such is the will of the Father and of the Holy Spirit upon his son. Always be the son of the Almighty here below, and you will know that the one named Enoch is the spirit of the Father who is above."

哈诺客回答说：“是谁这样教导你们认识我的？你们众人当合为一人，你们便同样圣洁。你们众人当在同一律法之下，你们便刚强。你们众人当在我为你们所定的同一生活准则之下，你们便成为永恒不可胜的次者。这正是圣父、并圣父之圣神加于其子的意志。你们在这下界要常作全能者之子，你们便会知道：那名叫哈诺客的，乃是在上之圣父的灵。”

Enoch had scarcely finished speaking and blessing the nine disciples when a fiery cloud descended from Heaven and quickly raised him to carry this Holy Spirit away to his destination. His disciples, who had lost sight of him, lamented and said, "What is to become of us, O Eternal, without the help of our master Enoch? Why do you take him from his brothers and his disciples? If the earth is culpable, why are we corporeal men responsible if it is material blood only which we have received from the earth and which we leave to Thy holy justice? Grant, Lord, our wishes and have pity on Thy sons and servants."

哈诺客话音刚落、祝福完这九位门徒，一朵火云便从天而降，迅速把他举起，将这圣灵带往其归宿之处。他的门徒们见他不见了，便哀哭说：“永恒主啊，没有我们师父哈诺客的帮助，我们将成何样？你为何把他从他的弟兄与门徒中取去？倘若大地有罪，我们这些属形体之人又何须担责——既然我们从大地所领受的只是物质之血，而我们把这血交托于你圣洁的公义？上主啊，求你成全我们的心愿，怜悯你的儿子与仆人。”

Soon afterwards, Enoch was to be a new type, following the will of the Creator. The first principle of divine spiritual religion that he had established among Seth's posterity was preserved and reactivated by the vigor and power of Noah, who is yet another example of the spiritually elect for general and particular reconciliation. We will clearly see this when we examine his entering the Ark with the different kinds of animals, the tranquility and security of the Ark during the flood, the spiritual instructions that Noah gave to his legitimate sons, and finally his conduct safeguarding all those who had been entrusted to him against the terrible curse that God sent to exterminate the earth and all its other inhabitants.

不久之后，哈诺客又要按造物主的意志成为一个新的预表。他在舍特后裔中所确立的神性属灵宗教之第一本原，藉诺厄（Noah；和合本：挪亚）的活力与权能得以保存并重新激活；诺厄是又一个为总体与个别之修和而蒙拣选之属灵选民的例证。当我们考察他带着各类动物进入方舟、洪水期间方舟的安宁与稳固、诺厄给其合法诸子的属灵教诲、以及他护卫一切托付于他之人抵御天主为灭绝大地及其一切其他居民所降之可怕咒诅的行为时，我们便会清楚看见这一点。

It is enough to note that what has just been said is sufficient to clearly see that the true Messiah has always been with God's children but unknown most of the time. We shall also find with this same explanation the interpretation of what the prophet Daniel meant in one of his prophecies when he spoke symbolically of the captivity of Israel for 70 weeks, converted to 70 years under Nebuchadnezzar, a prophecy confirmed by the bondage of the Israelites and from which they were delivered by the powerful actions of Zerubbabel after 70 years of servitude to which the Creator had condemned them for the errors that they had committed against God and their brothers.

只须注意：方才所说的已足以清楚看出：真正的默西亚（the Messiah）一直与天主的子女同在，却在大多数时候不为人知。藉这同一解释，我们也将寻得先知达尼尔（Daniel；和合本：但以理）在其一则预言中所指之意的诠释——他曾象征性地论及以色列（Israel）七十周的被掳，在拿步高（Nebuchadnezzar；和合本：尼布甲尼撒）治下转为七十年；这预言由以色列人的被奴役所证实，而他们在七十年奴役之后，藉则鲁巴贝耳（Zerubbabel；和合本：所罗巴伯）大能的行动得了拯救；造物主曾为他们得罪天主与其弟兄所犯的过错，把这奴役判于他们。

But it is not only with the advent of Enoch that we find proof of the presence of the Christ among God's children. Abel, who was an example of an appointed minor for the manifestation of His divine justice, also represented a true kind of Messiah. The elected minors since Abel and Enoch are Noah, Melchizedek, Joseph, Moses, David, Solomon, Zerubbabel, and the Messiah. All of these subjects, appointed for the manifestation of divine glory, make up the complete divine spiritual denary number from which all material and spiritual things have arisen. In effect, you will be able to convince yourselves of the truth of what I have said, by the similarity and connection that these minors' works have with Abel's works; this will allow you to recognize clearly that Abel was a true representation of the Christ just as Cain truly represented the operations of the prince of demons.

但我们并非仅从哈诺客的降临，才找到基督临在于天主子女中间的凭证。亚伯尔——那为彰显神性公义而受指派之次者的例证——也代表了一种真正的默西亚。自亚伯尔与哈诺客以来蒙拣选的诸次者有：诺厄、默基瑟德（Melchizedek；和合本：麦基洗德）、若瑟（Joseph；和合本：约瑟）、梅瑟、达味（David；和合本：大卫）、撒罗满（Solomon；和合本：所罗门）、则鲁巴贝耳，以及默西亚。这些为彰显神性荣耀而受指派的对象，共同构成完整的神性属灵十元数，一切物质与属灵之物皆由此而生。事实上，藉这些次者之工与亚伯尔之工的相似与关联，你们便能确信我所说的真实；这将使你们清楚认出：亚伯尔真正是基督的表征，正如加音真正代表了群魔之君的运作。

By the murder of his brother Abel, Cain, in effect, represents the rage of the demons who had sworn to dissolve and to destroy any form of creation, and that by making use of men, in whom they insinuate and suggest a multitude of material passions, they set minors against one another and keep them in confusion. We also see that among men of matter, no two thoughts, two actions, or two operations agree. The determination of the demons to sow dissension only leads men to give rise to immodest thoughts of pride and ambition, so that they continually live in divine spiritual discord, which keeps them in ignorance of their corporeal and spiritual origins. Eventually, they lose completely the idea of the devotion that they ought to show towards the Creator.

加音藉谋杀其弟亚伯尔，实际上代表了群魔的暴怒——它们曾发誓要瓦解并毁灭任何形式的创造，并藉利用世人（它们向世人潜移暗示种种物质的情欲）使诸次者彼此相争、陷于混乱。我们也看到：在属物质之人中间，没有两个思想、两个行动、或两个运作是相合的。群魔挑拨纷争的决意，只导致人生出骄傲与野心的种种不端思想，以致他们不住地活在神性属灵的不和之中，这使他们对自己形体与属灵的本源无知。最终，他们完全丧失了本应向造物主表现之虔敬的观念。

Abel was truly his earthly brother, both having emanated from the same man, but there is no comparison between the corporeal formation of either one. The corporeal form of Cain was conceived through excessive voluptuous pleasure, and it traces for us the transgression of the first man. Abel, on the other hand, was conceived without the excesses of the material senses but instead by the purity of the laws of nature. Moreover, his form was more spiritual than material and it is by this spiritual conception that we see Abel's form as a true representation of the Christ's form, issued spiritually from an ordinary woman without the assistance of physical action or the involvement of the material senses. This doubly powerful divine spirit, superior to every emanated being, lived in a pure and glorious circle of divine immensity before he came to operate the divine justice among men. But when sent by the Creator, he left this spiritual abode to enter the womb of a virgin girl.

亚伯尔真是加音属地的弟兄，二人皆从同一人流溢而出；然而二者形体的构成却无可比拟。加音的形体是藉过度的肉欲之乐所孕育的，它为我们勾勒出首位之人的悖逆。亚伯尔则相反，是不藉物质感官之过度、而藉自然律法之洁净所孕育的。此外，他的形体属灵多于属物质；正是藉这属灵的孕育，我们看出亚伯尔之形乃是基督之形的真实表征——基督之形是属灵地从一个普通女子而出，不借助任何形体的行动、也不涉及物质的感官。这双重大能的神性之灵，高于每一受流溢的存有，在祂前来于世人中施行神性公义之前，居于神性无量界一个纯洁而荣耀之圈中。但当祂为造物主所差时，祂离开这属灵的居所，进入一个童贞女子的胎中。

Now, does the relinquishment of his true home, which the minor Christ made, not remind us of the expulsion of the first man from his glorious body? Does not the entering of this spiritual major or word of the Creator into the body of a virgin, remind us clearly of the entering of the first minor into the earth's abyss to clothe itself in a body of matter? The destruction of the Christ as a physical individual, carried out by men in the presence of two women (Mary Magdalene and Mary of Zebedee) was represented by Cain's murder of his brother Abel in the presence of his two sisters. The two women that I have just mentioned followed the Christ in all his divine spiritual work, just as Cain's two sisters followed their brother in his demoniacal work.

那么，次者基督对其真正家园的舍弃，岂不使我们想起首位之人从其荣耀之体的被逐？这属灵高位者、即造物主之言进入童贞女的身体，岂不清楚地使我们想起首位次者进入大地深渊、披上物质之体？基督作为一个有形个体的被毁——由世人在两位妇女（玛利亚玛达肋纳 Mary Magdalene；和合本：抹大拉的马利亚，以及载伯德的玛利亚 Mary of Zebedee）面前所施行——正由加音在其两个姊妹面前谋杀其弟亚伯尔所表征。我方才所提的这两位妇女，在基督一切神性属灵之工中跟随祂，正如加音的两个姊妹在其魔性之工中跟随她们的兄弟一般。

We cannot ignore that the blood which flowed from the body of the righteous Abel has a certain resemblance to the blood that the Christ had to spill. The blood spilled by Abel on Earth was a genuine example of the action of divine grace which brings peace and mercy on Earth. Was this not repeated clearly by Abraham's circumcision, by which the father of many obtained his perfect reconciliation with the Creator, and was it not by the shedding of his blood that the patriarch realized the covenant that the Eternal made with him? Is it not therefore understandable that the shedding of Christ's blood is a confirmation of all those types who have gone before Him, since this bloodshed, causing an earthquake, made His reconciliation and the covenant that the Creator made with the earth and its inhabitants felt throughout the whole of nature?

我们不能忽视：从义人亚伯尔身体流出的血，与基督必须倾流的血有某种相似。亚伯尔在地上所倾流的血，是那把平安与慈悲带到地上之神性恩宠之行动的真实例证。这岂不由亚巴郎（Abraham；和合本：亚伯拉罕）的割损清楚地重演了一次？「多人之父」藉此获得他与造物主的完全修和；这位圣祖岂不正是藉其血的倾流，成全了永恒主与他所立的盟约？由此岂不可以理解：基督之血的倾流，是对一切在祂之前之预表的确认——因为这血的倾流引发了地震，使祂的修和、并造物主与大地及其居民所立的盟约，遍及整个自然而为人所感？

You may well wonder why the sun darkened at the same time. I will tell you that the eclipse in the celestial region is a real example of the scourge from the demoniacal spirits, whom the Christ, by his operation, reduced more considerably than they were in their privation of power. This eclipse recalls, moreover, the shadows of ignorance into which the Hebrews were plunged when they had eclipsed from their memory the holy divine names which had previously guided them. Lastly, this eclipse was the true example of general matter which will entirely disappear at the end of time and fade from the presence of man like a painting fades from the imagination of a painter. By this comparison you will understand that the principle of matter of the general body is none other than a spiritual picture that the Creator had conceived in his imagination, and in this spiritual picture was included every corporeal being but without material substance.

你大可发问：为何太阳同时变暗？我要告诉你：天界的日蚀是魔性诸灵之灾祸的真实例证——基督藉其运作，把它们削弱得比它们在其权能之匮乏中更为厉害。此外，这日蚀使人想起希伯来人所陷入的无知之暗影——那时他们已把先前引导他们的神性圣名从记忆中蚀去。最后，这日蚀是「总体物质」的真实例证：总体物质将在时间终结时完全消失，从人的面前隐去，正如一幅画从画家的想象中隐去。藉这一比较，你便会明白：总体之体的物质本原，无非是造物主在其想象中所构思的一幅属灵图画；在这属灵图画中，含有每一形体存有，却无物质之实质。

The tearing of the veil of the Temple is a significant benefit for the spiritual minor. The torn veil is the true example of deliverance of the minor deprived of the Creator's presence. It explains the reintegration of apparent matter, which veils and separates every minor being from perfect knowledge. Moses's example leads us to understand clearly this image, in giving the Hebrews knowledge of the divine law, which he recited to them with his face covered in a red veil. This red veil, which hid Moses's face from the people, represented the perverse spirits who are a scandalous veil to all minors associated with them. The red color of the veil represents the demoniacal intellect's insinuation of the minor's principal senses. It is because of these criminal covenants that the Hebrews were called children of darkness and children of the blood of matter, and replaced by the children of divine grace. But these new children should be careful not to become complacent about the grace that they have at the expense of the Hebrew people, whose reprobation is a striking example of the reality which the whole world will have to face one day.

圣殿帐幔的撕裂，对属灵次者是一项重大的益处。被撕裂的帐幔，是那被剥夺造物主临在之次者得拯救的真实例证。它解释了表面物质的重新融合——表面物质如帐幔般把每一次者存有与完满的知识隔开。梅瑟的例证使我们清楚理解这一形象：他把神性律法的知识授予希伯来人时，是以一块红色帕子蒙着脸向他们诵读的。这红帕遮住梅瑟的脸不让百姓看见，代表那些悖逆诸灵——它们对一切与其相联的次者是一重使人跌倒的帐幔。帕子的红色，代表魔性智识对次者主要感识的潜移暗示。正因这些罪恶的盟约，希伯来人被称为「黑暗之子」与「物质之血之子」，被「神性恩宠之子」所取代。但这些新的子女应当谨慎，不可因自己所得的恩宠——那是以希伯来民族为代价的——而自满；希伯来民族的被弃，乃是全世界有朝一日必须面对之现实的鲜明例证。

I have shown how Adam had been perfectly reconciled through Abel. As the Creator had given Abel all the necessary gifts during his life to bring about the manifestation of divine glory, it was vital that after his death these gifts be passed on to another minor. Adam therefore conceived, with the Creator's sanction, a third descendant, whom he named Seth, which means "admitted to God's posterity." This spiritual minor being inherited all of the powerful gifts that Abel possessed. Moreover, these gifts transmitted to Seth had much more spiritual power and activity than when Abel had them, because Abel was only ever to be a simple type of spiritual reconciliation, whereas Seth had not only this to bear, but also the stability of the laws of nature, the course of various cyclic upheavals, and temporal events which were to take place among his people.

我已显明亚当如何藉亚伯尔得了完全的修和。造物主既在亚伯尔在世时赐了他一切必需的恩赐，以促成神性荣耀的彰显，那么在他死后，这些恩赐便必须传给另一位次者。因此，亚当经造物主的准许，孕育了第三个后裔，给他起名舍特，意为「蒙准进入天主的后裔」。这属灵次者存有承继了亚伯尔所拥有的一切大能恩赐。此外，这些传给舍特的恩赐，比亚伯尔拥有时具有多得多的属灵权能与活力；因为亚伯尔始终只是属灵修和的一个单纯预表，而舍特所要承担的不仅是此，还有自然律法的稳定、种种周期性剧变的进程、以及要在其民中发生的属时事件。

To this end, the Creator Himself, through His spiritual envoy named Hely, instructed the blessed Seth in the secret spiritual divine forces which contain and direct all of nature. Through the spirit, he received directly from the Creator everything that there was to know about the Eternal's immutable laws, and he learned that every law of temporal creation and every divine action was based upon different numbers. From Hely, he learned that every number was coeternal with the Creator, and that by these various numbers, the Creator formed every image, every convention of creation, and formed His creature. So that you may not doubt this truth, I shall give you the knowledge of these coeternal numbers which are innate in the Creator.

为此，造物主亲自藉其名为赫利（Hely）的属灵使者，在那含容并导引整个自然的秘密属灵神性之力上教导蒙福的舍特。舍特藉那灵，直接从造物主领受了关于永恒主不可更易之律法所当知的一切；他晓得：属时创造的每一律法、每一神性行动，都建基于不同的数字之上。他从赫利学到：每一个数都与造物主共永恒，造物主藉这些不同的数，形成了每一形象、每一创造的成规，并形成了祂的受造物。为使你不致怀疑这一真理，我将把这些内具于造物主之共永恒诸数的知识授予你。

Sages, past and present, have always regarded the denary number as a respectable number in every sense. Knowledge of the famous denary number was perpetuated among this spiritual posterity, a number which contained all kinds of numbers of creation. I shall teach you, therefore, that the denary number contains the four numbers of divine power. I place before you the denary number in four different illustrations: 1, 2, 3, and 4. Add these four figures in the following manner: 1 and 2 make 3, 3 and 3 make 6, and 6 and 4 make 10. You will find your denary number which is the great and divine power in which the other three are contained: 3 and 4 produce the number 7, which is the second power of the Creator; 1 and 2 make 3, and 3 and 3 make 6, which is the third power; finally, add 1 and 3, and you have 4, which is the quaternary number that concludes the four divine powers of the Creator contained in His coeternal denary number.

古今的贤者，一向从各个意义上视十元数为可敬之数。对这著名十元数的知识在这属灵后裔中代代相传；此数含有创造的各样之数。因此我要教导你：十元数含有神性权能的四个数。我把十元数以四种不同的图示置于你面前：1、2、3、4。将这四个数字如下相加：1 加 2 得 3，3 加 3 得 6，6 加 4 得 10。你便得出你的十元数——那伟大而神性的权能，其余三者皆含于其中：3 加 4 生出数字 7，即造物主的第二权能；1 加 2 得 3，3 加 3 得 6，即第三权能；最后，1 加 3，你便得 4，即那结束造物主含于其共永恒十元数中之四神性权能的四元数。

The denary number is indivisible, or that which cannot take any division. It is the number which completes, divides, and subdivides every kind of number within the spiritual divine, corporeal and animal, universal, general, and particular temples. This is why this well-known number has always been regarded by the sages as a unique number and representing the quadruple divine essence. This is also why the number can be operated only by the Creator and not by any doubly powerful, simple and minor, spiritual being, and no sage makes use of this number through respect, always leaving this to Divinity. Here then is the use of the denary number, or the first divine power: by this number the divine-thinking imagination conceived divine temporal spiritual creation. Let us pass on to the septenary number.

十元数是不可分的，即那不能承受任何分割之数。它是那在属灵神性的、形体与动物的、普世、总体与个别之诸圣殿中，成全、分割并细分每一种数的数。正因如此，贤者一向视这著名之数为独一之数，代表四重神性本质。也正因如此，此数只能由造物主运作，而不能由任何双重大能的、单纯的与次位的属灵存有运作；没有一位贤者出于敬重而使用此数，总是把它留给神性。这便是十元数、即第一神性权能的用处：藉此数，那神性思想的想象构思了神性的属时属灵创造。让我们转到七元数。

The septenary number, which came from the absolute denary number, is the more-than-perfect number that the Creator used for the emancipation of every spirit outside His divine immensity. The category of septenary spirits was to serve as the first agent and positive cause to contribute in the operation of every kind of movement in forms created in the universal circle. What do we observe in all of these forms? Resonance, movement, action, and reaction. All of these actions and movements of material forms cannot be due to a sole innate principle; this particle of uncreated fire would never produce any effect in corporeal forms if it were not activated by a principal and superior cause. This superior cause is none other than these divine spiritual septenary agents who preside like chiefs over the different actions and movements of all bodies. This then is the virtue of the septenary number, its emanation from the denary number; this number is the second power of Divinity.

七元数出自那绝对的十元数，是造物主用以把每一灵解放独立于其神性无量界之外的「超乎完全之数」。七元诸灵这一等级，本要充作第一施动者与积极之因，参与在普世之圈中所造诸形一切运动的运作。我们在这一切形中观察到什么？共鸣、运动、行动与反作用。物质诸形的这一切行动与运动，不可能仅归于一个内具的本原；这未受造之火的微粒，若不被一个主要而上位的因所激发，便绝不会在形体中产生任何效果。这上位之因，无非就是这些神性属灵的七元施动者，它们如首领般统辖一切物体的种种行动与运动。这便是七元数的德能、并其从十元数的流溢；此数是神性的第二权能。

The third divine power, or the senary, is likewise a number emanated from the famous denary number. The number six is not as perfect or as powerful as the septenary, because the senary number can be divided into two equal parts, or two times three, which cannot be done to the number seven without destroying it. The senary number is the one by which the Creator manifested from His thought every image of apparent corporeal forms within the universal circle. Does not Genesis teach that God created everything in six days? This is not to suggest that Genesis wanted to limit the power of Divinity by restricting it in time. The Creator is a pure spirit superior to time, but He could have operated six divine thoughts for universal creation. Moreover, we learn from this that every corporeal being will reintegrate itself into its first principle of emanation by the same number which produced it. Let us move on to the quaternary number.

第三神性权能，即六元数，同样是从那著名十元数流溢而出的数。数字六不如七元数完全、也不如它有力，因为六元数可被分为两个相等的部分，即二乘三，而这对数字七却行不通——那样便会毁灭它。六元数是造物主用以从其思想中彰显普世之圈内一切表面形体之形象的数。《创世纪》岂不教导说，天主在六天内创造了万有吗？这并非暗示《创世纪》有意藉时间的限制来限制神性的权能。造物主是一个高于时间的纯灵，但祂本可为普世创造运作六个神性思想。此外，我们由此学到：每一形体存有都将藉那产生它的同一数，重新融合于其最初的流溢本原。让我们转到四元数。

The quaternary number, which completes the quadruple divine essence, is infinitely more perfect and significant than the number six, because it is the number which contributes to the perfection of the forms taken from indifferent matter, since it gives movement and action to corporeal form and presides over every created being as the principal number from which all has come. We also call it the number of the powerful word of the Creator. That is why it is in the quaternary number that man must come to know all of the numbers of spiritual powers innate within him, because he had the misfortune of being deprived of this knowledge. The quaternary number is, in effect, the one that the Creator used for the emanation and the emancipation of man, or spiritual minor, which means that the soul is called eternal or impassive life.

四元数成全四重神性本质，比数字六无限地更为完全、更为重大；因为它是那有助于「从无别之物质所取诸形」之完美的数——它赋予形体以运动与行动，并作为万物由之而出的主要之数统辖每一受造存有。我们也称它为「造物主大能之言之数」。正因如此，人必须在四元数之中，认识那内具于他之内的一切属灵权能之数——因为他不幸被剥夺了这一知识。四元数实际上正是造物主用以流溢并解放独立「人（即属灵次者）」所用的数，这意味着灵魂被称为永恒的、或无受苦的生命。

The triangular figure has always been regarded as very important among the sages of various nations. Adam, Enoch, Moses, Solomon, and the Christ all made great use of this figure. We see that even today this triangle is placed upon our altars and on the frontispiece of buildings. Nor can we believe that the triangle is the figure of the Trinity, even though we give the angles of an equilateral triangle the names of the Father, the Son, and the Holy Spirit, because Divinity cannot be represented by any perceptible form to material eyes. This figure represents nothing other than the three spirituous essences which have cooperated in the general terrestrial form. The lower point represents mercury, the southern angle represents sulphur, and the northern one salt. It is only the joining of the quaternary number to these three essences which has given them one single figure. We shall see that every being of creation is subject to and comes from the quadruple divine essence, and that the minor spirit, by its quaternal emanation, truly bears this number of quadruple essence.

三角形这一图形，在各民族的贤者中一向被视为极其重要。亚当、哈诺客、梅瑟、撒罗满与基督，都大量使用了这一图形。我们看到，即便今日，这三角形仍被置于我们的祭坛之上、并置于建筑物的正面。我们也不可相信三角形是「天主圣三」（the Trinity；即圣父、圣子、圣神）的图形，尽管我们把一个等边三角形的三个角命名为圣父、圣子与圣神；因为神性不能以任何为物质之眼所能见的形来表征。这一图形所代表的，无非是那协力构成总体地界之形的三种精气本质。下端之点代表汞，南角代表硫，北角代表盐。惟有四元数与这三种本质的联合，才赋予它们独一的图形。我们将看到：创造的每一存有都受制于、并出于四重神性本质；而次者之灵，藉其四元的流溢，真正承载着这四重本质之数。

These are the sublime spiritual instructions that Seth received from the Creator by way of His representative Hely. He acquired complete power and knowledge of divine operations, and he was not, as has been said, instructed in all of the sciences by his father Adam. That was not possible since Adam, by his transgression, was stripped of all spiritual power, and, after his reconciliation, he obtained but one simple minor power. Adam, in his first state of justice, truly received from the divine spirit all of the sciences and spiritual knowledge, but having made criminal use of his powers, the Creator withdrew them immediately and left poor Adam, even after his reconciliation, prone to making mistakes in all of his works, which happens to man every time he operates only by virtue of the three ternary powers which are airy, earthly, and fiery.

这些便是舍特藉造物主的代表赫利从造物主所领受的崇高属灵教诲。他获得了对神性运作完全的权能与知识；而他并非如人所说，是由其父亚当在一切学问上受的教。那是不可能的，因为亚当藉其悖逆已被剥夺了一切属灵权能，在其修和之后，只获得了一种单纯的次位权能。亚当在其最初公义之态中，确曾从神性之灵领受了一切学问与属灵知识；但他既已罪恶地使用了其权能，造物主便立即收回了它们，使可怜的亚当即便在修和之后，仍在其一切工作上易于犯错——每当人仅凭那三种三元权能（即气、地、火之权能）而运作时，这便临到他。

It is very dangerous for the man of desire to use these three powers in any operation without first having obtained from the Creator the quaternary power withdrawn from us by Adam's transgression. The lack of this quaternary power makes us feel that man, since Adam's transgression, is a man of error, and that man is truly in divine spiritual privation. The Creator, who is immutable, expressly said to his reconciled that no knowledge of divine science would be given back to him until after he had earned it through the works prescribed for him for the second time, because since that time, man has been ignorant and narrow-minded, which would not have happened if he had directed his quaternary powers according to the Creator's will.

对渴慕之人而言，若不先从造物主获得那因亚当悖逆而从我们身上收回的四元权能，便在任何运作中使用这三种权能，是极其危险的。这四元权能的缺乏，使我们感到：自亚当悖逆以来，人是一个「谬误之人」，人确乎处于神性属灵的匮乏之中。造物主既不可更易，便明白地对其已修和者说：在他第二次藉那为他所规定之工作赚得之前，神性之学的知识绝不会归还给他；因为自那时起，人便无知而狭隘——倘若他曾按造物主的意志导引其四元权能，这本不会发生。

Besides the types that Seth represents in spiritual reconciliation and the consolidation of natural laws, he also represents real divine mercy because he replaced Abel, and, because he prayed for the grace of his brother Cain, appears to have gained it, either by the atonement that Cain made for his crime by the kind of death which struck him, or by the penance that Boaz made for the unintentional murder of Cain. You should be in no doubt that the two minors received the Creator's mercy by the virtue and sanctity of the blessed Seth. When you have the good fortune of knowing the nature of Seth's work, or that which wise men, such as Moses or the Christ, carried out after him, you will not ask those kinds of questions any more.

除了舍特在属灵修和与自然律法之巩固上所代表的种种预表之外，他也代表真实的神性慈悲，因为他接替了亚伯尔；又因为他为其兄加音的恩宠祈祷，看来已经求得了——无论是藉加音以那击中他的死亡方式为其罪所作的补赎，还是藉波阿次为其无意中弑杀加音所作的补赎。你当毫不怀疑：这两位次者是藉蒙福的舍特之德能与圣洁而领受了造物主的慈悲。当你有幸得知舍特之工、或诸如梅瑟或基督在他之后所行之工的性质时，你便不会再问那类问题了。

Honorable Seth, descendant of God by birth, was responsible for instructing his descendants in the divine practice. He transmitted to his son Enos (which means "weak mortal"), every ceremonial of divine, spiritual, earthly, celestial, watery, and fiery operation. He warned him upon the threat of the most terrible suffering to not abuse the Eternal's knowledge that he had confided in him. He forbade, among other things, any liaison with the profane, or the children of men – that is, the concubine girls of Cain's descendants – and that this race could never have union with the children of God who were Seth's posterity.

可敬的舍特，生而为天主的后裔，负责在神性的修习上教导其后裔。他把神性、属灵、属地、属天、属水与属火之运作的一切礼仪，都传给了他的儿子厄诺士（Enos；和合本：以挪士，意为「软弱的必死者」）。他以最可怕之苦楚相威吓，告诫他不可滥用他所托付给他的永恒主的知识。他尤其禁止与凡俗之人、即「人的子女」——也就是加音后裔的妾女——有任何结合，并禁止这一族与作为舍特后裔的「天主之子女」有任何联合。

It was in this posterity that the Creator was to give birth to the minors appointed for the manifestation of His glory. You will see that it did not take long for Seth's posterity, and that of his son Enos, to be corrupted through marriage with Cain's descendants and thus forfeit all divine spiritual knowledge that Seth had taught. Enos' descendants remained in abomination until the seventh generation, from which came the patriarch Enoch, of whom I have already spoken, and with whom I am going to deal extensively now.

造物主本要在这一后裔中，生出那些为彰显祂荣耀而受指派的次者。你将看到：舍特的后裔、并其子厄诺士的后裔，不久便藉与加音后裔通婚而遭败坏，从而丧尽了舍特所教的一切神性属灵知识。厄诺士的后裔一直陷于可憎之中，直到第七代，从中出了圣祖哈诺客——我已论及过他，如今要详加论述。

Enoch was from Seth's descendants and his father was Jared, which means "man illuminated by God." The father gave his son the name Eliacim, which signified resurrection of the Lord in Seth's posterity, and he surnamed Enoch with an E instead of an H. This name means "dedication." Jared was a righteous man before the Creator, and more powerful in divine virtue than all other patriarchs, because of the force of divine practice that he exercised for the atonement of the crimes of Enos' descendants. The light that he received daily from the divine spirit prepared him to be the forerunner of a righteous being that he knew was to emanate from him. Jared learned through the spirit that his son Enoch was to operate among Cain's and Seth's descendants and the female descendants of Adam, which together form the three nations inhabiting the earth.

哈诺客出自舍特的后裔，他的父亲是耶勒得（Jared；和合本：雅列），意为「为天主所光照之人」。这位父亲给他儿子起名「厄里雅金」（Eliacim），意指「上主在舍特后裔中的复活」；他又给「哈诺客」（Enoch）之名加上以 E 起首（而非 H）——此名意为「奉献」。耶勒得在造物主面前是义人，其神性德能之大胜过其余一切圣祖，因为他为厄诺士后裔之罪的补赎而施行了大有力量的神性修习。他每日从神性之灵所领受的光，预备他作那位他所知将从他流溢而出之义者的先驱。耶勒得藉那灵得知：他的儿子哈诺客将在加音与舍特的后裔、以及亚当的女性后裔中运作——这三者共同构成居于地上的三个民族。

The general convention is to distinguish four nations on Earth – namely, Ishmael, Israel, the Christians, and the idolatrous or unbelievers. But as soon as this division into four parts is made by men without the divine aspect, it can only be false. Now, only three people remained: Adam, Cain, and Seth. Adam divided the earth into three parts and not four. Even if Adam had had 100 children, it would not have been possible to divide the earth into more than three parts; the earth has no more than three parts and its shape is perfectly triangular. Thus, Adam divided it thus: the West for Adam, the South for Cain, and the North for Seth. Just as there are only three spherical circles – the sentient, the visual, and the rational – and only three terrestrial angles, so universal creation is also divided into three parts, and the proof is the fact that one cannot find what is called the squaring of the circle.

一般的成规是把地上分为四个民族——即依市玛耳（Ishmael；和合本：以实玛利）、以色列、基督徒，以及拜偶像者或不信者。但这四分之法一旦由人不带神性眼光而作，便只能是虚假的。如今只剩下三个人：亚当、加音与舍特。亚当把大地分为三部分，而非四部分。纵然亚当有一百个孩子，也不可能把大地分为多于三部分；大地至多只有三部分，其形状是完美的三角形。于是，亚当如此划分：西方归亚当，南方归加音，北方归舍特。正如球形之圈只有三个——感识、视识与理性——地界之角也只有三个，普世创造同样分为三部分；其证据便是：人无法找到所谓「化圆为方」（化圆为方形、即把圆分为四部分）之法。

These three nations were again represented by Noah's three children, for whom this earth had been divided into three equal parts – namely, Ham in the South, Shem in the West, and Japheth in the North. The command that Adam received from the Creator to divide the earth in this manner was very painful for him, as it reminded him of the difference between his former state of glory and his subsequent state of reprobation. This division of the Earth heralded the strife which has since reigned and will do so until the end of time, and the state of war and dissension into which Adam plunged his entire posterity.

这三个民族又由诺厄的三个孩子所代表；为他们，这地曾被分为三个相等的部分——即含（Ham）在南方、闪（Shem）在西方、耶斐特（Japheth；和合本：雅弗）在北方。亚当从造物主所领受的这一如此划分大地的命令，对他极为痛苦，因为它使他想起他昔日荣耀之态与其后被弃之态之间的差别。大地的这一划分，预告了自那以来一直主导、并将持续到时间终结的纷争，以及亚当把其全部后裔投入其中的战乱与不和之境。

The birth of Enoch brought great spiritual satisfaction among Seth's descendants. His advent in the world was indicated in the heavens by a planetary sign which greatly surprised Seth's descendants and those of Cain even more so. The sign was a star which left its planetary circle; it had come closer to Earth than usual, so that it appeared as quite a contrast to the other stars. This caused men to name it Lathau, which means sign of confusion and earthly trouble, and is what is commonly called a comet. Every celestial body is susceptible to six divisions. A planetary circle is composed of six principal stars which receive their order from a superior star at the center. These signs are arranged in sevens; each has seven virtues, multiplied by their own number – that is, 7 times 7, which makes 49, which equals 13, which equals 4.

哈诺客的诞生，在舍特后裔中带来极大的属灵满足。他降临于世，藉一个行星之兆在诸天中得以指明，这大大惊动了舍特的后裔，更惊动了加音的后裔。这兆是一颗离开其行星之圈的星；它比往常更靠近大地，以致它显得与其他星辰截然不同。这使人给它起名「拉桃」（Lathau，意为「混乱与地上祸患之兆」），也就是通常所称的彗星。每一天体都可作六重划分。一个行星之圈由六颗主要之星构成，它们从居于中心的一颗上位之星领受其秩序。这些征象以七为一组排列；每一个都有七种德能，再乘以它们自身之数——即七乘七，得四十九，其数字和为十三，再化为四。

You know that every being of corporeal form is born from the three spirituous essences of mercury, sulphur, and salt, and that the axial spirits have been put into action to cooperate in the formation of all bodies. This is what we call passive life to which every form is subject, whether celestial or terrestrial. The star in the center is the superior planetary being. It governs the major and inferior planetary bodies and is called superior because the solar influence acts immediately on it. The superior star communicates what it has received to the major planetary stars, which in turn communicate with an infinite number of little stars we call inferior planetary bodies, and these spread the effect with precision upon the gross earthly bodies. The planetary circles can also be inhabited by bad spirits who oppose the good influential actions of the good spiritual planetary beings. From this has come a proverb among men that there are bad planetary influences, and this is very true.

你知道，每一形体存有都由汞、硫、盐三种精气本质而生，而「轴之诸灵」已被发动，以协力构成一切物体。这便是我们所称的、每一形（无论属天还是属地）所受制的被动生命。居于中心的星是上位的行星存有。它统辖高位与下位的行星之体，之所以称为上位，是因为太阳的影响直接作用于它。上位之星把它所领受的传通给高位的行星诸星，后者又与无数我们称为下位行星之体的小星传通，这些下位者又精确地把其效果散布于粗重的地界之体上。行星诸圈中也可住有恶灵，它们抵挡善的属灵行星存有那善之影响行动。由此，世人中间有一句谚语说「有恶的行星影响」，这话极为真实。

What you do not know is whether the demon was in a corporeal form when he tempted the first man. I will tell you that the demon was from the outset in a glorious body, because it would have been impossible for pure and simple spirits to have tempted or entrapped each other had they been clothed in a corporeal form. Each man is free to communicate with or to hide his thoughts from others; a spiritual being, however, cannot conceive a thought without other spirits noticing it immediately. Everything is in the open among spirits free of matter, while the contrary is the case among minors enveloped in a form of apparent matter.

你所不知道的是：魔鬼试探首位之人时，是否处于形体之中。我要告诉你：魔鬼从一开始便处于一个荣耀之体中；因为纯粹单一的诸灵若披着形体，便根本不可能彼此试探或诱陷。每个人都可自由地向他人传达、或向他人隐藏自己的思想；然而一个属灵存有，一构想出一个思想，便立即为其他灵所察觉。在脱离物质的诸灵中间，一切都是敞开的；而在被裹于表面物质之形中的次者中间，情形却恰恰相反。

Every superior, major, and inferior planetary spirit, confined in a corporeal form, is subject like humans to attacks and struggles in its daily operations. But the difference is that these spirits do not succumb to the attacks of demons, because they are not susceptible to corruption or seduction, and the forms that they inhabit are not susceptible to putrefaction. Man, on the other hand, strays daily from the spiritual laws within him, and he cannot hope for his reconciliation until after a long and difficult effort, and the reintegration of his corporeal form can take place only by a putrefaction that is inconceivable to mortals.

每一上位、高位与下位的行星之灵，既被拘于形体之中，便像人一样在其日常运作中受制于攻击与挣扎。但区别在于：这些灵不屈服于群魔的攻击，因为它们不易受败坏或诱惑，它们所居之形也不易腐化。人则相反，每日偏离其里面的属灵律法，非经长久而艰难的努力便不能指望其修和，其形体的重新融合也惟有藉一种为必死者所不能想象的腐化才能发生。

It was not the same for the Christ, Abel, Hely, or Enoch. In regard to Enoch, his advent into the world predicted the coming of the universal reconciler, and the sign which appeared at his birth predicted the one which appeared at the birth of the Christ. His example corresponds to the three separate operations that the Christ had to perform among men. The first operation was for the reconciliation of Adam, the second operation was for the reconciliation of human kind in the year 4000, and the third operation – which must occur at the end of time – will repeat the first reconciliation of Adam by reconciling all of his descendants with the Creator. That will be the time that the perverse spirits acknowledge their errors and abominations while remaining for an immemorial time in the shadow of death. I must speak to you again elsewhere about Enoch when I enter into an account of epochs, and so I shall pass on to an explanation of Noah.

对基督、亚伯尔、赫利或哈诺客而言，情形却不同。论到哈诺客，他降临于世，预示了那普世和解者的来临；他诞生时所现之兆，预示了基督诞生时所现之兆。他的例证对应基督必须在世人中施行的三桩分立的运作。第一桩运作是为亚当的修和，第二桩运作是为人类在第四千年的修和，第三桩运作——必在时间终结时发生——将重演对亚当的第一次修和，使他一切的后裔与造物主修和。那将是悖逆诸灵承认其谬误与可憎、同时又在死亡的阴影中滞留亘古之时。当我进入对「诸纪元」的叙述时，我必在别处再向你论及哈诺客；因此现在我要转到对诺厄的解释。

Of all the apparent corporeal forms, Noah is a striking and significant example of universal, general, and particular creation. By his denary number, he is an example of the Creator, born as the tenth of the patriarchs. He was also the last head of the families of Adam's descendants before the flood, and, through his descendants, he perpetuated Adam's descendants, which the flood had otherwise wiped off the face of the earth.

在一切表面形体之中，诺厄是普世、总体与个别创造的一个鲜明而重要的例证。藉其十元数，他是造物主的例证，生为众圣祖中第十位。他也是大洪水之前亚当后裔各家族的末位家长；藉其后裔，他延续了亚当的后裔——若非如此，洪水本会把亚当的后裔从地面上抹去。

This decree was given only for the manifestation of divine justice against the demoniacal leaders, who had completely outraged the Creator by their ceaseless persecutions of minors. The enormous conquests that they had made over these unfortunates had made the demoniacal leaders so proud that they believed themselves invincible and even more powerful than the Creator. All of their conquests effectively showed their weaknesses rather than their strengths. You must not think that the earth was heavily populated at that time. They were a mere handful; but, nevertheless, to subjugate this small number of minors, the chief of the demons employed all of their powers. If the minors had made good use of their freedom, all of the insinuations of the demons would have been unable to prevail against them.

这一判令颁下，惟为向众魔性首领彰显神性的公义；它们藉其对诸次者无休止的逼迫，彻底地触怒了造物主。它们对这些不幸者所作的巨大征服，使这些魔性首领骄傲至极，以致自以为不可战胜、甚至比造物主更有权能。它们的一切征服，其实显出的是它们的软弱，而非它们的力量。你切不可以为那时地上人口稠密。他们不过是寥寥可数的一小群；然而，为制伏这一小群次者，群魔之首竟动用了它们的一切权能。倘若这些次者善用了他们的自由，群魔的一切潜移暗示便都不能胜过他们。

The more the princes of demons use their powers against the Creator, the more humiliated and punished they are; the more they achieve victories over spiritual minors, the more they are tormented, because the Creator, to their humiliation, snatches away their prey by bringing back the minors to His divine law. And what goal did the demons intend to achieve? To go beyond the limits placed upon them, by relentlessly seducing not only the earth's inhabitants, but also those of various celestial bodies. They mesmerized the understanding of the minors so as to make them believe themselves to be the only true gods, promising to obtain for them the same powers as those possessed by Divinity. Furthermore, these perverse spirits went so far as to persuade the minors that universal creation was falsely attributed to Divinity, and that the God of which they had heard was only one of them directing all of creation.

群魔之君越是动用其权能与造物主为敌，便越发蒙羞受罚；它们越是战胜属灵的次者，便越受折磨；因为造物主使它们蒙羞，把它们的猎物夺走，使诸次者归回祂的神性律法。群魔究竟想达到什么目的呢？就是越出加于它们的界限，不住地诱惑——不仅诱惑地上的居民，也诱惑各天体的居民。它们迷惑次者的悟性，使他们自以为是唯一真正的神，应许要为他们求得与神性所具同样的权能。此外，这些悖逆之灵甚至竟劝服次者说：普世创造被错误地归于神性，他们曾听说的那位「神」，不过是它们中的一个、主宰着一切创造罢了。

A regional prince of the Western part said to these minors, showing them the sun, "Look at the eye of this grand universal prince. It is the house of the one who directs everything that your sight can perceive." The prince of the Northern region said in turn, showing them the lunar body, "Turn yourselves towards this principal house, where every major spirit like me dwells. The glory of our great prince manifests itself there." These perverse leaders taught the poor minors to communicate with the inhabitants of the two houses – the moon, the greatest house of the earthly circle, and the sun, the greatest house of the heavens – recommending them to carry out operations only when the two were in conjunction and opposition, forming the solar and lunar eclipses. So the unfortunate minors, seduced by all of these promises, made great progress in perversion and also corrupted Cain's descendants and a large part of Seth's descendants in a short time.

西方之部分的一位地区之君指着太阳对这些次者说：“看这位普世大君之眼罢。它是那位主宰你视觉所能察知之一切者的居所。”北方之地的君王又指着月体说：“你们要转向这主要的居所，凡像我这样的高位之灵都住在那里。我们大君的荣耀在那里彰显。”这些悖逆的首领教这些可怜的次者与两处居所的居民——月亮（地界之圈最大的居所）与太阳（诸天最大的居所）——沟通，嘱咐他们惟当二者相合与相冲、形成日蚀与月蚀之时，才施行运作。于是，这些被种种应许所诱惑的不幸次者，在悖逆之事上大有长进，并在短期内把加音的后裔、以及舍特后裔的一大部分也一同带坏了。

The words of the diabolical leaders must have been very alluring to have perverted nearly all of the inhabitants of the earth in such a short period of time, which should warn us to always keep ourselves on guard, because there is nothing that these perverse spirits cannot invent to corrupt the minor and join him with them. They persecute minors as soon as they start to come into this lower world even though they cannot yet use their physical senses. This can be plainly seen through the various movements, cries, and agitation of newborn children. From this stems the practice that the patriarchs had of exorcising their descendants by blessing them, so as to ward off the perverse spirits surrounding the corporeal form. From this too the practice of circumcision arose, or the baptism of blood, by which the covenant was revealed to Abraham. Lastly, the baptism of grace to the newly converted to the Christ came from this.

这些魔性首领的话必定极其诱人，才能在如此短的时间内把地上几乎所有居民都带坏；这应当警醒我们时时保持戒备，因为这些悖逆之灵没有什么诡计不能编造出来，以败坏次者、使他与它们联合。次者一开始进入这下界，即便尚不能使用其形体的感官，它们便已逼迫他。这可从新生婴孩种种的动作、啼哭与躁动清楚看出。由此，便有了众圣祖藉祝福为其后裔驱邪的做法，以驱赶环绕形体的悖逆之灵。由此也兴起了「割损」（circumcision；和合本：割礼），或曰「血的圣洗」，永恒主藉此向亚巴郎启示了盟约。最后，赐给新归化基督者的「恩宠之圣洗」（baptism；和合本：洗礼）也由此而来。

The Eternal prevented the second operation of these bad demons, who wanted to merge the minor completely with them. The Creator therefore took the minor under his wing, and in this way all of the demons' attempts against His immutable laws became useless. They were held in a yet greater privation, and they had only one simple spiritual power left, which allowed them to act superficially in the universe. One should not look upon the corporeal form as a real existing material body; it comes from the primary spirituous essences destined by the Word of Creation to retain the various impressions as forms. He is called Creator because He created all from nothing, and because all of His creation came from His imagination; and since it derives from His divine thinking imagination, it is called image. The same divine faculty that brought forth everything will bring back everything to His essence.

永恒主阻止了这些恶魔的第二桩运作——它们本想把次者完全并入自己。造物主于是把次者护于其羽翼之下；如此，群魔一切违抗祂不可更易之律法的图谋都归于徒然。它们被拘于一种更深的匮乏之中，只余下一种单纯的属灵权能，使它们能在宇宙中表面地行动。人不应把形体看作一个真实存在的物质身体；它出自那些「原初精气本质」，这些本质由「创造之言」注定要保留种种印象，作为诸形之用。祂被称为造物主，因为祂从无中创造了万有，又因为祂一切的创造都出自祂的想象；既出自祂神性思想的想象，便称为「图像」（image）。那使万物产生的同一神性官能，也将使万物归回祂的本质。

In spite of the force of the demoniacal persecutions against the first people, were there not some righteous men who defended themselves against the insinuations of bad intellect? You cannot deny that there were some, even if there were only nine patriarchs who followed Noah, thus completing the denary number. But if I were to ask you to find a righteous one in this age, you would not find any, because people, since the era of the Christ, have lost sight of the knowledge of divine worship, as they no longer see the divine manifestations of the Creator's law which occurred daily among the first peoples and among the people of Israel. It is therefore not surprising that the demoniacal intellects today are making even greater progress among minors than in the past. They have abandoned the spiritual sciences in favor of the negotiations and cupidity of worldly goods, which place such a heavy veil over their eyes as to make them nearly as blind as were Cain's and most of Seth's generation.

尽管魔性对最初之人的逼迫何等猛烈，难道就没有一些义人抵御了恶智识的潜移暗示吗？你不能否认确有一些，纵然只有跟随诺厄的九位圣祖、从而成全了十元数。但我若叫你在这世代中找出一个义人，你却找不到；因为自基督的时代以来，众人已丧失了对神性敬拜的知识，正如他们不再看见那曾在最初诸民、并在以色列民中每日发生的、造物主律法的神性彰显。因此，今日魔性的智识在次者中比往昔取得更大进展，也就不足为奇了。他们舍弃了属灵的学问，转而追逐世俗财货的营谋与贪婪，这在他们眼上蒙了一重如此沉重的帕子，几乎使他们像加音、并舍特世代的大多数一样盲目。

A type is a real figure from a past event, as well as an event that must occur in the future. The symbol only provides information about the kind of event to come. A type is, at any rate, superior to prophecy in that prophecies are only warnings for the future, and which can be nullified by the Creator's mercy or by a change of conduct of the people on whom the prophecy is to fall, whereas a type heralds an inevitable event under the immutable decree of the Creator. We should know, therefore, that this first generation, as well as the people of Israel, were struck and horribly punished for abandoning the Creator and the devotion for which they had been formed.

「预表」（type）是一桩过去事件的真实表象，同时也是一桩必在将来发生之事的表象。「象征」（symbol）则仅提供关于将来事件之种类的信息。无论如何，预表高于「预言」（prophecy），因为预言仅是对将来的警示，可因造物主的慈悲、或因预言所要临到之民改变行为而被废除；而预表则在造物主不可更易的判令之下，预告一桩不可避免的事件。因此我们当知道：这最初的世代，连同以色列民，都因离弃造物主、并离弃他们受造所为之的虔敬，而遭击打、受可怕的惩罚。

If we consider Israel, would we not see the same errors and crimes as amongst the first generations? It is these people, however, who were witnesses to the manifestation of complete justice and divine power. The Creator deployed all of His wonders for them, and in spite of that, they fell under the bad demons' sway and had the effrontery to renounce the Eternal in preference to false gods. The worship that they practiced demonstrated that they were led only by false principles and by the prince of darkness. They were slaves to the image of ceremonial law, but not to the truth of their soul and the laws of the Creator. They were subject only to the cupidity of material goods.

我们若考察以色列，岂不会看见与最初诸世代相同的谬误与罪行吗？然而正是这民，曾亲眼见证完全的公义与神性权能的彰显。造物主为他们施展了祂一切的奇事，尽管如此，他们仍落于恶魔的辖制之下，竟厚颜弃绝永恒主而偏向假神。他们所行的敬拜表明：他们只受虚假的本原、并受黑暗之君所引领。他们是礼仪律法之表象的奴隶，却非其灵魂之真理与造物主律法的奴隶。他们只服从对物质财货的贪婪。

The example of Ishmael is one which gives us the most striking proofs of divine mercy. As the first natural descendant of Abraham, he was the symbol of the type of Israel's election. His leaving his father's house represents Israel's shameful exit from the Temple into divine privation. According to the Scriptures, his mother Hagar had brought only bread for food and a jug of water, and, having consumed it all in one day, she was stricken with despair to see her son Ishmael near death from hunger and thirst. But, in her suffering, she did not forget the Creator; nor did the Creator abandon her, for the angel of the Lord appeared to her and said, "Woman! The plea that you have made to the Eternal to expiate your faults has been granted. Arise, take your child and follow me."

依市玛耳（Ishmael；和合本：以实玛利）的例证，是给我们神性慈悲最鲜明凭证的例证之一。作为亚巴郎第一个自然的后裔，他是以色列蒙拣选之预表的象征。他离开父家，代表以色列蒙羞地从圣殿走入神性的匮乏。按圣经所载，他的母亲哈加尔（Hagar；和合本：夏甲）只带了饼作食物、并一皮囊水；一日之内用尽之后，她眼见儿子依市玛耳因饥渴濒死，陷入绝望。但在其苦难中，她没有忘记造物主；造物主也没有撇弃她，因为上主的天使向她显现，说：“妇人哪！你向永恒主为赎你过错所作的祈求，已蒙应允。起来，带着你的孩子，跟我来。”

After the angel had satisfied Ishmael's hunger and thirst, he blessed them both in the name of the Eternal and instructed them about the road that they should take, saying to Hagar, "The Eternal shall take care of your son; he will prosper on Earth in your presence and he shall bring forth twelve princes on Earth, or twelve leaders of tribes." Should not this example show us to put all our faith in the Eternal, certain that He can never fail to make us happy?

天使满足了依市玛耳的饥渴之后，奉永恒主的名祝福了他们二人，并指教他们当走的路，对哈加尔说：“永恒主必看顾你的儿子；他必在你面前于地上兴盛，并要在地上生出十二位族长，即十二个支派的首领。”这例证岂不该向我们表明：当把我们全部的信心放在永恒主身上，确信祂绝不会不使我们得福吗？

The Creator instructed Noah, his elected faithful, to ready himself to construct an ark of cedar wood. This construction was called an ark because it floated on water, and its bottom had the shape of a duck's underbelly. It had no masts, sails, or oars; thanks to the Creator, it was navigated by the force of water. When the time came, He sent to Noah an angel who told him in what manner he should enter the ark with his wife, children, and his children's wives, and about the provisions that he should make for the rational and the non-rational animals. More than two-thirds of the provisions remained in the ark when everyone had left it, for Noah and his entire family had been so frightened by the terrible punishment that they had witnessed that they could hardly think about their earthly existence.

造物主指示祂所拣选的信徒诺厄，预备自己建造一只香柏木的方舟。这建造之物被称为「方舟」，因为它漂于水上，其底部形如鸭腹。它没有桅、帆或桨；蒙造物主之恩，它是靠水力航行的。时候到了，祂差给诺厄一位天使，告诉他当以何种方式带着妻子、儿女与儿媳进入方舟，并当为有理性与无理性的动物预备何等口粮。众人离开方舟时，超过三分之二的口粮仍留在舟中；因为诺厄与他全家被他们所目睹的可怕惩罚吓得魂不附体，几乎无心顾及自己在地上的生存。

During the flood, Noah was being a true example of the Creator; he floated on the waters like the Creator had done before the chaos was ordered, according to the words of Genesis. The heavy aquatic veil that covered the earth and hid it from the face of the Creator alludes to the supra-heavens that most philosophers call the crystalline heaven, and which separates the Creator and His divine domain from His temporal universal creation. The obscuring of the luminous bodies during this event alludes to the privation of the divine spiritual light of chaotic bodies, which had not yet received the laws to act as the Creator had wished in order to serve as adornments and agents in the universal circle of His creation.

在洪水期间，诺厄正是造物主的真实例证；他漂于水面，正如按《创世纪》之言，造物主在混沌被整理之前所行的一般。那覆盖大地、把大地从造物主面前遮藏的沉重水之帷幕，影射那诸天之上、大多数哲人称为「水晶天」（crystalline heaven）之物；它把造物主及其神性领域，与祂属时的普世创造隔开。此事期间发光之体的隐晦，影射「混沌诸体」神性属灵之光的匮乏——这些混沌之体尚未领受律法，去按造物主所愿而行动，以在其创造的普世之圈中充作装饰与施动者。

We divide the human body's frame into three parts: namely, 1, the head; 2, the trunk; and 3, the bones of the flanks. Each has its different properties, and the different faculties allude perfectly to the three kingdoms of nature that we recognize as the animal, vegetable, and mineral. The three principal parts of the human body afford me the opportunity to explain the three principal actions that caused the explosion of all chaotic bodies. The first is the descent of the minor into the general earthly corporeal form, the second is the joining of the divine major spirit with the minor or general soul, and the third is the limit and the extent to which the major spirit attached itself to the celestial and terrestrial bodies. By these three operations, universal creation received laws, precepts, and commandments, and when all things had received them, the explosion of chaos took place.

我们把人体的骨架分为三部分：即一、头；二、躯干；三、两胁之骨。各有其不同的属性，其不同的官能完满地影射我们所认知的自然三界，即动物界、植物界与矿物界。人体这三个主要部分，给了我机会解释那导致一切「混沌诸体」迸发的三桩主要行动。第一是次者降入总体地界之形体，第二是神性高位之灵与次者（即总体之灵魂）的联合，第三是高位之灵依附于天界与地界之体的界限与广度。藉这三桩运作，普世创造领受了律法、诫命与命令；当万物都领受了这些之后，混沌的迸发便发生了。

You must not think that the explosion of chaos was caused by the descent of the minor spirit, nor by its joining with the major spirit, but only by the retreat made by the major, or doubly strong spirit, from the chaotic envelope to reunite with its Father; and it was only at that moment that each thing appeared in passive and in active nature to the eyes of the Creator, according to the image in which He had conceived them.

你切不可以为混沌的迸发是由次者之灵的降入、或由它与高位之灵的联合所致，而只是由那高位者、即双重强力之灵从混沌外壳中退出、以与其圣父重新联合所致；正是在那一刻，每一样事物才按造物主所构思它们的形象，在被动与主动的自然之中显现于造物主眼前。

This should make you think about the meaning of the scriptural words, "The light was in the darkness, and the darkness comprehended it not." Every corporeal form is always a chaos to the spiritual divine soul, because form of matter cannot receive communication from the divine spiritual intellect. The minor, on the other hand, by his emanation, is likely to receive this communication continuously. Does he not spend half of his temporal life in a feeble light which is only the reflection of the divine spiritual light, and the other half in terrible darkness? But when the minor is separated from his chaotic form, there is no more question for him of elementary temporal darkness. He rejoices fully in the impassive and unchanging light that is innate within him. The darkness to which the Scriptures threaten the condemned does not mean a privation of brightness, but only a privation of divine spiritual action within the immense divine circumference.

这应当使你思想圣经之言的含义：“光在黑暗中照耀，黑暗决不能胜过祂。”每一形体对属灵神性的灵魂而言，始终是一片混沌，因为物质之形不能领受神性属灵智识的传通。次者则相反，藉其流溢，能够不住地领受这传通。他岂不是把他属时生命的一半，耗于一种微弱之光——那不过是神性属灵之光的反照——而把另一半耗于可怕的黑暗之中吗？但当次者与其混沌之形分离时，对他便再无「元素性的属时黑暗」这回事了。他完全欢喜于那内具于他之内、无受苦而不变的光。圣经用以恐吓受罚者的黑暗，并不意味着光明的匮乏，而仅意味着在那广袤的神性周界之内、神性属灵行动的匮乏。

If you doubt that the explosion of the chaos took place as I have described to you, then you need only to look carefully at the angel who opened the door of the ark to let out all of the animals upon the summit to witness the manifestation of divine justice, and you will clearly see the true figure of the major spirit of the chaotic envelope who made known to the Creator every being of temporal creation.

你若怀疑混沌的迸发是否如我所述般发生，那么你只须仔细看那位打开方舟之门、让一切动物出到山顶以见证神性公义之彰显的天使，你便会清楚看见那「混沌外壳之高位之灵」的真实形象——正是他把属时创造的每一存有向造物主显明。

This mysterious ark housing all of the different types of animals really explains the chaotic envelope that contains every principle of creation of corporeal forms. The forty days that the animals were deprived of the elementary light clearly demonstrates the physical activity that men were forced to experience as part of their physical reproduction. The descent and joining of the rarefied waters with the heavy waters reminds us of the descent of the first minor into an earthly material body, and the forty days that the rarefied waters took to descend represent the forty years of pain and punishment that Adam felt in his soul and spirit after his transgression.

这奥秘的方舟容纳了各类不同的动物，实在解释了那含有形体一切创造本原的「混沌外壳」。动物被剥夺元素之光的四十天，清楚地表明了人在其形体繁衍中被迫经历的形体活动。稀薄之水与沉重之水的下降与相合，使我们想起首位次者降入属地物质之体；而稀薄之水下降所用的四十天，代表亚当在其悖逆之后于灵魂与心灵中所感受的四十年痛苦与惩罚。

It is impossible to imagine the pain that Adam felt when, after having been entirely free and boundless through his nature as a pure thinking spiritual being, he found himself in a prison of matter and subject to time. He used forty years to bemoan his crime, and gained the Creator's mercy at the end of forty years of suffering necessary for his atonement, because it was at the end of this time that from him and Eve was to be born the spiritual sacrifice that would efface the horror of his crime. The troubles that Adam endured are shown by the forty days that Noah spent on Mount Ararat, called Mount of Armenia, even though Noah spent all of his time giving thanks to the Creator for the scourge that he and the animals had been spared.

亚当所感受的痛苦实非笔墨所能想象：他本以纯粹思想属灵存有的本性完全自由、无有边界，如今却发觉自己身陷物质的牢狱、受制于时间。他用了四十年为其罪哀恸，并在为其补赎所必需的四十年苦楚之末，得了造物主的慈悲；因为正是在这时限之末，那要抹去其罪之可怖的属灵祭献，将从他与厄娃而生。亚当所忍受的烦扰，由诺厄在阿辣辣特山（Mount Ararat；和合本：亚拉腊山，又称亚美尼亚之山）上所度的四十天所显明——尽管诺厄把全部时间都用来为他与动物得以幸免的那场灾祸而感谢造物主。

You may ask why non-rational animals were given the same punishment as rational ones. I answer that not only had men of that era renounced the Creator, but they had pushed their abominations to the point of enjoying animals as women are to be enjoyed, and also enjoyed passions between themselves, contrary to nature. These crimes have since been related to us by Sodom and Gomorrah, whose names are synonymous with these terrible transgressions. When He had stricken the earth with the flood, the Creator did the same thing in punishing the two cities; moreover, the fire that the Eternal caused to fall upon the two cities forecasted how universal creation will end.

你或许会问：无理性的动物为何受了与有理性者相同的惩罚？我回答：那时代的人不仅弃绝了造物主，更把其可憎推至这般地步——竟如享用女人一般享用动物，又彼此纵情、违逆本性。这些罪行，后来藉索多玛（Sodom；和合本：所多玛）与哈摩辣（Gomorrah；和合本：蛾摩拉）向我们道出，这两个名字已成为这些可怕悖逆的同义词。造物主既以洪水击打了大地，也照样惩罚了这两座城；此外，永恒主使降于这两城之火，预示了普世创造将如何终结。

To better convey that Adam's reconciliation was achieved only after forty years, you only need to consider the state of sterility into which the earth was plunged for forty years after the waters covered the earth's surface, making it like a corpse deprived of most of its vegetation. The earth restarted vigorous growth only after it was blessed again by the Creator. Similarly, only after forty years of suffering were Adam and Eve once again returned to a state of temporal divine spiritual power. The scourge of the waters lasted for such a long time so that it would be an immemorial example to the remaining mortals, and so that they could pass on to their descendants the memory of the first man's crime and his three generations under Cain, Seth, and finally Noah, whom the Creator found to be righteous.

为更好地使你明白亚当的修和惟在四十年之后才达致，你只须思量：大水淹没地面之后，大地陷入四十年的荒芜之态，如同一具被剥去大部分植被的尸体。大地惟有再次蒙造物主祝福之后，才重新恢复茂盛的生长。同样，惟有在四十年的苦楚之后，亚当与厄娃才重又被带回一种属时的神性属灵权能之态。水的灾祸持续如此之久，是要作那余剩之必死者亘古的例证，使他们能把首位之人之罪、及其在加音、舍特、并末了在诺厄（造物主见他为义人）之下的三个世代的记忆，传给他们的后裔。

When Noah came out of the ark, he spoke to the creatures who were with him: "Listen, Earth and mankind; hear me with your spiritual being, not your material one. The Creator is the eternal sovereign master of all that exists within the universal circle, and all has come from Him. May the ruins of this sad scourge teach you not to sin against the spirit of the Creator, and not to renounce His eternal might, as your predecessors have done. They looked upon the earthly body as eternal, and believed that their entire being came from it, knowing nothing about their superior aspect. This attracted such a terrible curse. The Creator allowed their corpses to remain scattered and mixed with those of the beasts, to be an immemorial example, and especially to show that the Creator has not differentiated between man and beast, because they recognized no other origin than their own."

诺厄出方舟时，对与他同在的众受造物说：“大地与世人哪，你们要听；要以你们属灵的存有、而非属物质的存有听我。造物主是普世之圈内一切所存之物永恒的至高主宰，万有皆出于祂。愿这场可悲灾祸的废墟教导你们：不要得罪造物主的灵，不要像你们的先人那样弃绝祂永恒的大能。他们视属地之体为永恒，以为自己的全部存在皆出于它，对自己更高的一面一无所知。这便招致了如此可怕的咒诅。造物主容许他们的尸体散乱、与野兽的尸体混杂，作亘古的例证，尤其要显明：造物主并未把人与兽分别看待，因为他们除自己以外，不认任何别的本源。”

"Beware of lures with which others will tempt you and which, under the pretext of keeping you in fear of the Creator, will fling you into the general path of matter. My message is simple and pure. The truth announced to you by my word is transparent and without deceit; to the man of desire, it is self-evident, because it speaks a language to him that he cannot ignore, being wholly spiritual and directly emanated from the Creator. It cannot be communicated to non-rational animals but only to the spiritual minor. Someone greater than myself, who shall be born among your future generations, will instruct you more specifically about the reward that He has in mind for His creatures at the end of time." After this exhortation, Noah divided the earth among his three sons.

“你们要提防他人用以试探你们的种种诱饵——它们以「使你们敬畏造物主」为借口，却把你们抛入物质的普遍之路。我的讯息单纯而洁净。我的言所向你们宣告的真理是透明而无欺的；对渴慕之人而言，它不言自明，因为它向他所说的是一种他无法漠视的语言——全然属灵，直接从造物主流溢而出。它不能传通给无理性的动物，而只能传通给属灵的次者。一位大过我的、将生于你们未来世代之中者，必更具体地教导你们：在时间终结时，祂为其受造物所存留的赏报。”这番劝勉之后，诺厄把大地分给了他的三个儿子。

Rational minors who were in the ark, and the time that they remained there in privation from the elementary light, represent the retreat of the reconciled and righteous minors under the shadows of the greater light where they will reside for a length of time waiting. Although these righteous beings were assured of their reintegration, their torments were nevertheless considerable. The place where the righteous wait is philosophically called the rational or Saturnian circle. This place is the ladder to the supercelestial circles, and the Scriptures describe it as the resting place of the holy fathers reconciled with the Creator. It teaches us that, for the reintegration of reconciled beings, they must act spiritually in all spaces within the universal circle until they have completed the lesson that the Creator has set for minors.

方舟中那些有理性的次者，以及他们在其中被剥夺元素之光所度的时日，代表已修和的义人次者退居于「更大之光」的阴影之下——他们将在那里等候、居留一段时日。这些义人存有虽已确知其重新融合，其苦楚却仍相当深重。义人等候之处，在哲学上称为「理性之圈」或「土星之圈」（Saturnian circle）。此处是通往超天界诸圈的阶梯，圣经描述它为与造物主修和之众圣祖的安息之所。它教导我们：为使已修和的存有得以重新融合，他们必须在普世之圈内的一切空间中属灵地行动，直到他们完成造物主为诸次者所定的功课。

Noah, which means rest or relief, practiced divine worship every ten days after leaving the ark, up to the forty days that he remained on Mount Ararat. By this devotion of the divine man, or Christ, the Creator once again blessed Adam whom He had cursed. Through his invocation, Noah interceded for the Creator's mercy so that he could reconcile the earth and all those inhabitants who had found grace before Him. He said: "Yes, Eternal, Thy divine justice is perfect and so recognized by every spiritual creature. The most just spirit before Thee cannot sustain Thy light without trembling; how would feeble mortals in this valley of tears make themselves worthy of their divine reintegration without the help of Thy grace? O life-giving Creator, give life again to the general body upon which Thy spiritual creature must practice Thy divine devotion."

诺厄——此名意为「安息」或「舒缓」——出方舟之后，每十日行一次神性的敬拜，直到他在阿辣辣特山上所度的四十日为止。藉这神性之人（即基督）的虔敬，造物主再次祝福了祂曾咒诅的亚当。诺厄藉其祈请，为造物主的慈悲代求，好使他能使大地、并一切在祂面前蒙恩的居民修和。他说：“是的，永恒主啊，你神性的公义是完全的，为每一属灵受造物所公认。在你面前至义之灵，一见你的光便不能不战兢；这泪谷中软弱的必死者，若无你恩宠的帮助，又怎能使自己配得其神性的重新融合呢？赐生命的造物主啊，求你再次给那总体之体以生命——你属灵的受造物必须在其上践行对你的神性虔敬。”

The crow came out of the ark before the earth was again visible to remind us of Cain's transgression and to foretell that of Ham's. It flew towards the South, to show us the place to which Cain had retreated and where Ham and his descendants would also dwell. The dove that left the ark is the true figure of the divine angelic spirit that directed and protected the ark, and represents the companion spirit of minors that surrounds them so as to protect them from the demoniacal onslaught. The addition of the shape and proportions of the ark (length, breadth, and height in cubits) produces the number eleven, indicating that this construction was the house of confusion; this number eleven is opposed to all kinds of complete corporeal form.

乌鸦在大地重现之前飞出方舟，为要使我们追念加音的悖逆，并预告含的悖逆。它朝南方飞去，向我们指明加音退居之地，也是含及其后裔将要居住之地。那飞离方舟的鸽子，是那导引并护卫方舟之神性天使之灵的真实形象，并代表环绕诸次者、保护他们免受魔性攻击的「同伴之灵」。方舟形状与比例（长、宽、高，以肘计）之数相加，得出数字「十一」，表明这建造之物乃是「混乱之屋」；这数字十一与一切完整的形体相对。

Before dry ground was found, universal reconciliation was prophesied to Noah by the sign commonly called the rainbow. The seven principal universal spirits appeared to him through a great sign of differently colored flames shaped in a semicircle, one end reaching the top of Mount Ararat and the other the ark. The dove then brought back an olive branch, by which Noah understood that his deliverance was near. The olive branch pointed out the fruit that they were to use for the anointing and marking of signed powers, as was later practiced in Israel. Noah's dividing of the earth among his three children repeats what Adam had done: he relegated Ham to the southern part where Cain had been, gave Shem the Western part which had been Abel's, and Japheth the northern part which had been Seth's; Noah and his wife stayed in the middle. This shows that the form of the world is triangular.

在寻得干地之前，普世的修和藉那通称为「虹」的征象向诺厄预示。七位主要的普世之灵，藉一个由各色火焰构成、形如半圆的大征象向他显现，其一端及于阿辣辣特山之顶，另一端及于方舟。鸽子随后衔回一枝橄榄枝，诺厄由此明白他的得救已近。这橄榄枝指出他们将要用以傅抹、并标记受印之权能的果实，正如后来在以色列中所行的。诺厄把大地分给三个孩子，重演了亚当所行的：他把含贬置于南方——加音曾在之处，把西方（曾属亚伯尔）给了闪，把北方（曾属舍特）给了耶斐特；诺厄与其妻则居于中部。这表明世界的形状是三角形的。

Before dismissing the inhabitants of the ark, Noah said: "The waters which rose up to the doors of the firmament represent the void of nature that had existed before the Creator conceived to create all things in His imagination. Beware of confusing creation with emanation! Creation only belongs to apparent matter, which, having come from nothing but the divine imagination, must return to nothingness; but emanation belongs to spiritual beings who are real and imperishable. The Eternal is called Creator not only for having created the universe, but also because He does not cease to create virtues and powers of spiritual action for the benefit of beings that emanate from Him. Never forget that all has come from Him, and not from these cursed tempter spirits who cast your kind into the horrible abyss of matter. Live in peace under the protection of the Creator in the region of the earth granted to each of you!"

在打发方舟居民离去之前，诺厄说：“那涨到苍穹之门的大水，代表在造物主构想于其想象中创造万物之前所存的自然之虚空。你们要慎防把『创造』与『流溢』相混！创造只属于表面之物质——它既除神性想象外一无所出，便必归于虚无；而流溢则属于真实而不朽的属灵存有。永恒主被称为造物主，不仅因祂创造了宇宙，也因祂不住地为那些从祂流溢之存有之益，创造属灵行动的德能与权能。你们永不可忘记：万有皆出于祂，而非出于这些把你们一类抛入物质可怖深渊的、受咒诅的试探之灵。你们要在造物主的护佑之下、在分给你们各人的那一方地土中，平安度日！”

After his instructions, Noah emancipated all of his people from his spiritual care so that each was in full command of their earthly virtues. He remained with his wife in the center of the earth, and he had numerous children. He had ten children, namely seven males and three females. Under these descendants, worship of the Creator was restored and pure sacrifices were offered to the Eternal. Each of the seven sons received a special gift from the Creator: one received the gift of spiritual works for the instruction of his brothers, another the gift of prophecy, another the gift of interpretation, and so on. Through these gifts, Noah's children regenerated the various forms of worship, and reestablished the various ceremonials, prayers, and invocations, as well as the times, hours, days, weeks, months, and years as they had existed.

诺厄训诲之后，把他一切的子民从其属灵的照管中解放独立出来，使各人完全掌管自己属地的德能。他与妻子留在大地的中部，并有众多子女。他有十个孩子，即七男三女。在这些后裔之下，对造物主的敬拜得以恢复，纯洁的祭献献于永恒主。七个儿子各从造物主领受了一项特殊的恩赐：一个领受了为教导弟兄而行属灵之工的恩赐，另一个领受了预言的恩赐，又一个领受了释义的恩赐，如此等等。藉这些恩赐，诺厄的儿女重生了各样的敬拜形式，并重建了各样的礼仪、祈祷与祈请，以及曾经存在的时、刻、日、周、月、年。

It is not surprising that Noah had this second generation, which he called God-men of the earth, since he himself was the Creator's kind. Adam, having become impure by taking on a physical body, could only produce physical descendants who were condemned to practice a mixture of physical and spiritual worship. Noah repeated the same thing with his first three male descendants whom he had before the revelation of divine justice. Although these three children had not committed any abominations, they were nevertheless tarnished by the crimes committed in their presence. They purified themselves by fasting, prayer, and suffering. This atonement teaches us that no matter how just the minor is, he must always purify himself by spiritual fire from the tainting acquired while in the physical body. When Adam was reconciled, he had spiritual descendants bearing the name of the posterity of God; in the same way, Noah, after his spiritual election, had a second generation destined to practice only purely spiritual works.

诺厄有这第二个世代（他称之为「大地的神-人」），并不足为奇，因为他自己便是造物主之类。亚当既因取了形体之身而变得不洁，便只能产生属形体的后裔，这些后裔被判定要世世代代践行一种形体与属灵相混的敬拜。诺厄在其头三个男性后裔身上重演了同样之事——这三子是他在神性公义显明之前所生的。这三个孩子虽未曾犯任何可憎之事，却仍被那些在他们面前所犯之罪玷污。他们藉禁食、祈祷与苦楚洁净了自己。这补赎教导我们：无论次者何等公义，他都必须藉属灵之火，洁除其在形体之身时所沾染的玷污。亚当蒙修和时，有了承「天主后裔」之名的属灵后裔；同样，诺厄在其属灵的拣选之后，有了一个注定只践行纯属灵之工的第二世代。

The seven children of Noah's second generation became the seven spiritual divine pillars to sustain the universe. However, these wise men did not practice their mission for long. Those that they instructed soon turned to all sorts of passions and criminal greed. Not only were the transgressors affected by divine justice, but also their towns were annihilated. The city of Enoch built by Cain, the cities of Egypt, Sodom, Gomorrah, Jericho, Jerusalem, and so many others all suffered this fate. Their destruction proved that these works of men were only material things made according to the demoniacal intellect. No just person had been born in these cities; on the contrary, their inhabitants had always tried to get rid of all those who advocated spiritual practice. If we look around, we will see the same cupidity ruling today that gripped former centuries.

诺厄第二世代的七个孩子，成了扶持宇宙的七根属灵神性柱石。然而这些智者行使其使命未久。他们所教导的人，不久便转向种种情欲与罪恶的贪婪。悖逆者不仅受神性公义的影响，他们的城邑也被毁灭。加音所建的哈诺客城，以及埃及（Egypt）、索多玛、哈摩辣、耶里哥（Jericho；和合本：耶利哥）、耶路撒冷（Jerusalem；和合本：耶路撒冷）等诸城，无不遭此下场。它们的毁灭证明：世人这些工作不过是按魔性智识所造的物质之物。这些城中没有一个义人诞生；相反，其居民一向千方百计要除掉一切在他们中间倡导属灵修习的人。我们若环顾四周，便会看到今日主宰之贪婪，正与昔日诸世纪所盘踞的相同。

Do not think that the same catastrophes that fell upon ancient cities are falling upon our cities today, even though they are equally criminal. Just as it is within God's power to give new rewards to faithful minors, so it is within His power to exercise new punishments upon transgressors, which shows that it is impossible to escape divine justice. These ancient cities were struck in this way because the perfect septenary number of righteous men no longer existed on Earth, because the Creator had taken back the largest part of them. This was a warning that He was going to abandon people to their unfortunate fate; the only righteous descendants of Seth that He found were the blessed Noah and his children.

你切不可以为，那降于古城的同样灾难今日正降于我们的城邑之上，尽管它们同样有罪。正如把新的赏报赐给忠信的次者在天主的权能之内，把新的惩罚施于悖逆者也在祂的权能之内；这向我们表明：神性的公义无可逃避。这些古城之所以如此遭击打，是因为地上不再有义人的完满七元数，因为造物主已把他们中的大部分收回。这是一个警示：祂将把那时代的人交予其不幸的命运；祂所找到之舍特唯一的义裔，只有蒙福的诺厄与他的儿女。

Noah's second generation of children had each received a divine spiritual gift, and they settled on the different intervals of time suitable for their various forms of devotion. However, to make this spiritual division of time, they followed a method of calculation quite different from the one that their elder worldly brothers had used, which was a mixture of the spiritual and the earthly. For the basic growing of crops, do you not need to observe the intervals of time and use different methods? If a farmer neglected to observe these things, his sowing would have been in vain. This is an indispensable law from the Creator. Why then would you not expect divine spiritual worship to be equally subject to law, to a precise ceremonial, and to a faithful observance of time and the seasons?

诺厄第二世代的儿女各领受了一项神性属灵恩赐，他们订定了适于其各样虔敬之不同的时段。然而，为作这属灵的时间划分，他们所循的计算方法，与其属世的兄长们所用的（那是属灵与属地相混的）大不相同。就基本的庄稼耕种而言，你岂不需要观察时段、并使用不同的方法吗？农夫若疏于观察这些，他的撒种便归徒然。这是造物主一条不可或缺的律法。既然如此，你又怎会不指望神性的属灵敬拜同样受制于律法、受制于精确的礼仪、并受制于对时间与节令的忠实遵守呢？

Whoever wishes to practice two talents at the same time can practice none with perfection, but one who has only one talent and follows it with precision is sure to end up having it more perfectly. For this reason, the children of Noah's second generation excelled in spiritual devotion and surpassed their elder brothers. Noah's second generation was the great example of the seven principal, superior, and divine spirits, and represented the true type of seven principal spiritual beings who work to sustain this universe. These wise ones, in their state of divine justice, could not be limited by a time of worldly darkness, as are ordinary mortals. This darkness, called night, would not have existed if the first father had not transgressed.

凡想同时操练两种才能者，便一种也不能操练到完美；而只有一种才能、并精确地专注于它者，终必将它掌握得更为完美。为此缘故，诺厄第二世代的儿女在属灵虔敬上出类拔萃，胜过了他们的兄长。诺厄的第二世代，是那七位主要、上位、神性之灵的伟大例证，代表着那七位为维系此宇宙而工作之主要属灵存有的真实预表。这些智者处于其神性公义之态中，不能像寻常必死者那样受制于属世黑暗之时。这黑暗——名为「夜」——倘若元祖不曾悖逆，本不会存在。

Noah's second generation was truly one from God, in that it was conceived without the excesses of the material senses. Furthermore, although these beings were enveloped in a corporeal form, they enjoyed the same virtues and powers that Adam possessed in his state of glory. For these wise men, devoted entirely to divine practice for the greatest glory of the Creator, times were set down for their spiritual acts according to the will of Divinity. At the same time, they received all of the immutable laws to observe, each according to their special gift.

诺厄的第二世代真正是出于天主的，因为它是不藉物质感官之过度而孕育的。此外，这些存有虽被裹于形体之中，却享有亚当在其荣耀之态中所具的同样德能与权能。对这些全然献身于神性修习、为造物主至大荣耀的智者，其属灵之举的时限乃按神性的意志所定。同时，他们领受了当遵守的一切不可更易之律法，各按其特殊的恩赐。

The first-born of this generation was an example of the interpreter spirit, having received the gift of interpreting the talents of his six brothers. He fixed the intervals of time necessary for his practice at quarterly intervals of our ordinary day. The second-born's gift was prophecy; he fixed half of the period by joining to the first interval a similar interval of six hours. It was the four first-born who fixed the four intervals of the day by each practicing their spiritual works during six hours. The third received the gift of astronomy, and the fourth the gift of knowledge of the powerful word the Creator used for His temporal creation, who also acted for the healing of illnesses. These four first-born were the type of prophets from the past and the future; from their work came the present twenty-four-hour day of day and night, though the wise ones themselves were not subject to time.

这一世代的长子是「诠释者之灵」的例证，领受了诠释其六位弟弟才能的恩赐。他把其修习所需的时段定为我们平常一日的四分之一。次子的恩赐是预言；他把前一时段再接上一个相似的六小时时段，从而定出半个周期。正是这四位长子，各在六小时内践行其属灵之工，从而定出一日的四个时段。第三子领受了天文学的恩赐，第四子领受了对造物主用于其属时创造之大能之言的知识之恩赐——他也曾为医治疾病而行事。这四位长子是过去与未来众先知的预表；今日的昼夜二十四小时之日即由其工而来，尽管这些智者自身并不受制于时间。

It is impossible to suppose that for the spirit time exists. The intervals that the sages marked for their spiritual works cannot be taken into account in regard to their nature as thinking beings, and the temporal day could not be a limitation on their spirit as it is for corporeal nature. By marking out their spiritual intervals, they intended that it was the spirit itself that had marked out the temporal intervals of time. The nations among whom these sages lived could not properly differentiate between this spiritual division and the ordinary division of time; this caused gross errors of calculation, and caused them to mistake one of these spiritual intervals for one of our temporal days.

断不能设想时间对灵而言存在。贤者为其属灵之工所标定的时段，就其作为思想存有的本性而言，不可计入考量；属时之日不可能像对形体之自然那样，成为对其灵的限制。他们标定其属灵时段，其用意乃是：正是灵本身标定了那属时的时间之段。这些贤者所居其中的诸民族，无法正确区分这属灵的划分与那寻常的时间划分；这造成了严重的计算错误，使他们把这些属灵时段之一误当作我们属时的一日。

The fifth of these descendants received the gift of planting and agriculture. The sixth, knowledge of literary and hieroglyphic characters of divine nature, and also of every demoniacal spiritual being. The seventh received the gift of constructing spiritual buildings, just as Adam, Seth, Enoch, and Noah had. Moses showed us that he had the same gift through his construction of the mysterious ark, altar, and tabernacle: Moses drew up the building plans, and Bezaleel constructed them. The first four, who fixed the day into four periods of work, did not marry, being entirely devoted to worship. They represented the just such as Enoch, Melchizedek, Eli, and the Christ. Two of these were raised from the center of the earth by spiritual fire, and the other two were raised in their own bodies of divine glory, as the Christ demonstrated through his resurrection.

这些后裔中的第五子领受了种植与农耕的恩赐。第六子领受了对属神性之文字与象形字符、并对每一魔性属灵存有之字符的知识。第七子领受了建造属灵殿宇的恩赐，正如亚当、舍特、哈诺客与诺厄所曾有的。梅瑟藉其建造奥秘的约柜、祭坛与会幕，向我们显明他有同样的恩赐：梅瑟绘制建造图样，贝匝肋耳（Bezaleel；和合本：比撒列）负责建造。那把一日定为四段工作的头四位，并未婚娶，因他们全然献身于敬拜。他们代表诸义者，如哈诺客、默基瑟德、厄里（Eli；和合本：以利）与基督。这四位中有两位藉属灵之火从大地中心被提升，另两位则以其神性荣耀之身被提升，正如基督藉其复活所清楚展示的。

Noah emancipated his first three children, Shem, Ham, and Japheth. They needed only to concern themselves with settling down and cultivating the part of the Earth apportioned to them. For quite a long time, they did not meditate upon the spiritual instructions that Noah had given them. Their divine devotion was limited to a firm belief that an all-powerful being existed above all created things, whom they called Abarin 8, which, in the language of Noah, means doubly powerful spirit by whom the Creator has accomplished all things. This word, whether Chinese or Noachite, is the same as the one the Jews used to utter. Adam and his descendants also spoke this word, having been the first to use the Judaic language which divine spiritual nature had kept for her minor creature.

诺厄把他头三个孩子——闪、含、耶斐特——解放独立出去。他们只须操心安顿下来、耕种分给他们的那一方地土。有相当长的时间，他们并不默想诺厄给他们的属灵教诲。他们的神性虔敬，仅限于坚信有一位全能的存有存在于一切受造之物之上，他们称之为「阿巴林」（Abarin，8）——此词在诺厄的语言中意为「双重大能之灵，造物主藉之成就了万事」。这个词，无论是中国的还是诺厄裔的，都与犹太人（Jews）过去所诵之词相同。亚当及其后裔也说这个词，他们是最先使用犹太语（Judaic language）的——那是神性属灵之自然为其次者受造物所保存的语言。

I am making a distinction here between the word Jew and the Judaic tongue, as with the word Hebrew and the Hebraic language. The word Jew means righteous, and the Judaic tongue signifies the language of the holiness of the divine spirit. The word Hebrew signifies the descendants of a wise man that the Scriptures call Eber, and the Hebraic tongue means the language of Eber's descendants. This language is very different from the Judaic one, because among Eber's descendants there are none who are righteous. True Jews recognize that the alphabetical origin of their language is celestial; they find all of the characters of this language clearly written in the arrangement of the stars. Israel and Israelite do not have the same meaning: Israel means striving against God, while Israelite means striving in God. That is why I give this word to the Noachite generation of wise men.

我在此把「犹太人」（Jew）一词与「犹太语」（Judaic tongue）区分开来，正如把「希伯来人」（Hebrew）一词与「希伯来语」（Hebraic language）区分开来。「犹太人」一词意为「义人」，「犹太语」指那导引义人之工的神性之灵之圣洁的语言。「希伯来人」一词指圣经所称厄贝尔（Eber；和合本：希伯）之一智者的后裔，「希伯来语」意为厄贝尔后裔的语言。这语言与犹太语大不相同，因为厄贝尔的后裔中没有一个是义人。真正的犹太人认得：他们语言之字母的本源是属天的；他们在星辰的排列中清楚地看见这语言的一切字符。「以色列」与「以色列人」意义不同：「以色列」意为「与天主相争」，「以色列人」意为「在天主里奋力」。为此，我把这称号给诺厄裔的智者世代。

All of this tells us, then, that the word Hebrew means confusion, just as it tells us that the word Israel, given to these people by order of the Creator, means firmly against the Eternal. Nothing in the world is more pleasing and powerful towards the Creator than the prayer of the Jews, and nothing is more indifferent and destructive than the heart of the Hebrew. This should not surprise you since these people are no longer in possession of the divine laws, and are happy with a ceremonial which has been ignominiously taken away from them.

这一切告诉我们：「希伯来」一词意为「混乱」，正如它清楚告诉我们：奉造物主之命赐给这民之「以色列」一词，意为「坚决与永恒主相争」。世上没有什么比犹太人的祈祷与祈请更蒙造物主喜悦、更有力量的了；也没有什么比希伯来人的心更冷漠、更具毁灭性的了。这不该使你惊讶，因为这民已不再拥有神性的律法，却满足于一套已被可耻地从他们手中夺走的礼仪。

Noah instructed his second generation for 130 years. He raised seven male children; he rendered the four first-born of true thinkers to the sole Divinity, devoted only to divine worship. The first-born was of the type of the high priests of the future. Noah's first-born was the first to use the censer and make the sacrificial offering to the Creator, and the only one to utter softly the great invocation for the descent of the spirit; his three brothers stood behind him as chief assistants. This was repeated by Moses, who was assisted by Aaron, Ur, and Bezaleel. The same order has been followed in the service of the Temple of Solomon. The Church of the Christ still demonstrates this in the sacrament offered at the altar by the celebrant, assisted by the first, second, and third deacons. All things of this kind have really been handed down from former times, and did not come from men's imagination but from the eternal Creator.

诺厄教诲其第二世代达一百三十年。他养育了七个男孩；他把其中四位真正思想者的长子献于独一的神性，使之只献身于神性的敬拜。长子属于将来大司祭的预表。诺厄的长子是第一个使用香炉、向造物主献上祭献的人，也是唯一一个轻声诵念那使圣灵降临之大祈请的人；他的三个弟弟作为主要辅礼者，紧列于其身后。这一切由梅瑟所重演——他有亚郎（Aaron；和合本：亚伦）、胡尔（Ur/Hur；和合本：户珥）与贝匝肋耳协助。撒罗满圣殿的礼仪中也遵循同样的次序。基督的教会至今仍在祭台上所献的圣事中向我们展示这一点——由主礼者，并由第一、第二、第三位执事协助。凡此种种，实在都是从古时传下来的，并非出于人的想象，而是出于永恒的造物主。

The three last-born sons were commanded to visit the three earthly regions – West, North, and South – inhabited by Noah's first descendants Shem, Ham, and Japheth. They left with their sisters, whom they took as wives. The eldest of the three went to live in the South, the second in the West, and the third in the North, or the Aquilon. They each went to carry on the ceremonial of divine devotion among their brothers, so that these peoples would not entirely lose sight of the devotion due to the Creator. They had to start by preaching a purely temporal doctrine, so as to make themselves understood, and to then elevate these nations from the worldly to the divine spiritual religion.

三个幼子受命去探访三个地界之区域——西、北、南——即诺厄头一批后裔闪、含、耶斐特所居之地。他们带着自己的姊妹同去，娶她们为妻。三人中的长者去南方居住，次者去西方，第三者去北方（即「北风之地」Aquilon）。他们各自去在其弟兄中间延续神性虔敬的礼仪，好使这些民族不致完全丧失对造物主当尽之虔敬。然而他们必须先从宣讲一套纯属时的道理入手，好使自己被人理解，然后再把这些民族从属世的、提升到神性属灵的宗教。

These peoples did not have their hours, days, weeks, months, and seasons fixed; they lived more or less like animals, other than recognizing a Being superior to themselves. The three sages started by establishing a measurement of time regulated on the spiritual divisions that their four brothers had set up. They then began to initiate some of the inhabitants, making them understand that although the night was made for the rest of man's body, it was not made for the divine spiritual minor, who could not remain idle. From among their disciples, they chose four of the most capable. Each disciple was placed in a mysterious circle of activity for six hours, so that the four operations started at sunrise and finished the following sunrise. From this activity came the first calculations by Noah's children, also called Noachites or Chinese, because the nations of the Chinese and the Japanese came directly from the descendants of Shem, Ham, and Japheth, who lived in the region of China from which all peoples on earth came.

这些民族没有固定的时、日、周、月与节令；他们活得与动物相差无几，只不过承认有一位高于自己的存有。三位贤者先着手确立一种时间的度量，以其四位兄长所设立的属灵划分为准。随后他们开始引领一些居民入门，使他们明白：夜虽是为人身体的安息而设，却不是为神性属灵的次者而设——次者因其属灵本性不能闲置。他们从门徒中拣选了四位最有能力的。每位门徒被安置于一个奥秘的活动之圈中六小时，以致这四桩运作始于日出、终于次日日出。这一活动便生出诺厄儿女——亦称诺厄裔或中国人——最初的计算；因为中国与日本的民族，直接源于闪、含、耶斐特的后裔，他们住在中国这一区域，地上一切民族皆由此而出。

The work carried out by the first four disciples was the principle behind their calculation of the day. Each divine spiritual procedure, carried out at intervals of six hours, made up a day. Four intervals of spiritual practice establish a complete time in the spirit. Hence the four procedures divided ordinary days into four equal parts; by this means, these masters made four days of one of our ordinary ones. The Chinese introduced this spiritual reckoning into their daily temporal calculations. The reason we know that this division was established among these nations is that this usage was exactly recalled in the various divine religions practiced by Abraham, Ishmael, Isaac, and Jacob. Do we not see this division observed today in the four intervals of prayers held in our churches?

头四位门徒所行之工，乃是他们计算一日的原理。每一桩以六小时为间隔所行的神性属灵程序，构成一日。四个属灵修习的时段，在灵中构成一个完整的时。因此，这四道程序把寻常之日分为四个相等的部分；藉此，这些师父把我们平常的一日化作了四日。中国人把这属灵的推算引入了他们每日的属时计算中。我们何以知道这一划分曾在这些民族中确立？因为这一用法，在亚巴郎、依市玛耳、依撒格（Isaac；和合本：以撒）与雅各伯（Jacob；和合本：雅各）所行的种种神性宗教中被精确地重现。我们今日岂不也在我们教会所举行的四段祈祷中，看见这一划分被遵行吗？

The three spiritual masters joined three more disciples to the four, so that each sage had seven disciples. They thus fixed the septenary number, because the Eternal had operated six divine thoughts for universal creation and, on the seventh day, bestowed seven spiritual gifts upon all of His creation, and linked seven principal spirits to sustain it. This joining is shown by the seven planets. The Holy Scriptures also teach this by the seven angels, seven archangels, seven seraphim, seven cherubim, seven thrones, seven dominations, seven judges of Israel, the seventy years of captivity of Israel, the seven weeks of Daniel, the seven days of the week, the seven gifts that the Christ gave to his disciples, the seven branches of Moses's candelabra put in Solomon's temple, still represented in the church of St. Peter in Rome. And so the universe, having been conceived by the septenary number, will also be reintegrated by this same number.

三位属灵师父又在那四位之外增添了三位门徒，使每位贤者都有七位门徒。他们如此定下了七元数，因为永恒主为普世创造运作了六个神性思想，并在第七日把七种属灵恩赐赐予祂一切的创造，又联结了七位主要之灵来维系它。这一联结由七大行星所显示。圣经也藉以下诸「七」教导此点：七位天使、七位总领天使、七位色辣芬、七位革鲁宾、七个宝座、七个统辖、以色列的七位士师、以色列七十年的被掳、达尼尔的七个七、一周的七日、基督赐予门徒的七种恩赐、梅瑟置于撒罗满圣殿之七枝灯台（至今仍在罗马圣伯多禄 St. Peter；和合本：彼得 大殿中有其表征）。如此，宇宙既藉七元数而被构想，也将藉这同一数而被重新融合。

For each of the seven disciples, the wise ones traced out four consecutive days of divine spiritual practices, so that each was entirely devoted from one sunrise to the next. Each of the seven disciples then had six whole ordinary days of physical rest. When they calculated their activities, they found that they numbered twenty-eight intervals. They reflected that the effect of the moon's activity on Earth came to the same number of twenty-eight. Seeing that the lunar action and their own were equal, they adopted twenty-eight spiritual days as a spiritual month, introduced into their civil history as ordinary temporal months. This is how the Chinese made four months for one of those that we use today. Thus, the Noachites or Chinese calculated their 13 years for one of our ordinary years, and followed this for the first four centuries.

贤者为七位门徒中的每一位，划出连续四日的神性属灵修习，使各人从一次日出到下一次日出全然投入。七位门徒随后各有连续六整个平常之日的形体安息。当他们计算其活动时，发现共有二十八个时段。他们思量到：月亮在地上活动的效果，恰好也是二十八这个数。见月之作为与他们自己的相等，他们便采用二十八个属灵之日为一个属灵之月，并引入其民间历史作为寻常的属时月份。这便是中国人如何以四个月抵我们今日所用一月之法。如此，诺厄裔或中国人以他们的十三年抵我们平常的一年，并在最初四个世纪中遵循这一计算。

I am not hiding from you the fact that the lunar calculation is the first given to man by the Creator, and that the solar calculation was adopted almost only by Christians. Lunar calculation came through the wise men of whom we have just spoken, and is the one which raises man to the highest level of knowledge of universal nature and its cycles. It is essential that the man of desire be instructed about the four different ways in which the moon operates in the universe: as new moon, first quarter, full moon, and last quarter. I shall explain this when I deal with the course of various planetary bodies.

我不向你隐瞒这一事实：太阴计算是造物主最先赐予人的，而太阳计算几乎只为基督徒所采用。太阴计算是藉我们方才所说的贤者而来的，也是那把人提升到对普世自然及其周期之最高知识的计算。渴慕之人必须受教，知晓月在宇宙中运作的四种不同方式：即新月、上弦、满月与下弦。当我论及各行星之体的运行时，我将解释这一点。

As the descendants grew, a succession to the temporal and spiritual father was created in each lineage. These new leaders chose the seven most zealous from among their disciples. They changed the times of their activities, practicing devotion only once a week, thereby increasing their years to seven weeks. As descendants increased, three new leaders conducted larger elections; the number of elected was increased to twenty-one, making sixty-three in all. Later successors fixed the time to once every two weeks, at the new moon and just before the full moon. Once the successor of the Western region deceased, his successor practiced devotion only twice a year, on the equinoxes; the successor of the Northern region, only once a year, on the March equinox. The successor of the South, however, persuaded Ham's nation never to change the order, threatening them with the Creator's curse.

随着后裔增多，各支系中都设立了对属时与属灵之父的继承。这些新首领从门徒中拣选七位最热心的。他们更改了活动的时间，一周只行一次虔敬，从而把他们的「年」增至七周。后裔既增，三位新首领便举行了更大规模的拣选；被选者增至二十一人，共计六十三人。后来的继任者把时间定为每两周一次，即在新月、并满月之前。西方之区域的继任者去世后，其后继者一年只行两次虔敬，即在两分之时（春分、秋分）；北方之区域的继任者，一年只行一次，即在三月之春分。然而南方的继任者，却劝服含之民族永不更改此次序，以造物主的咒诅相威吓。

The three nations each followed their last spiritual calculation: Ham taking four seasons for four years, Shem following the two equinoxes for two years, and Japheth the March equinox until the next as one year, which we follow today. They persevered with them for a long time after the iniquitous activities of Nembrod in Babylon, until they were shamefully separated from divine devotion. By their divisions, one can see the reason for their saying that they preceded Adam by fifteen to twenty thousand years. These nations do not regard the flood as universal, because the three men who witnessed it took every measure to erase it from their memories, so as not to frighten their descendants. This weakness can still be seen in their Noachite or Chinese descendants who live in terrible fear and who worship animals with superstitious devotion, looking upon them as gods or demons. I cannot ignore these accounts, having seen them myself.

这三个民族各自遵循其最后一次属灵计算：含以四季抵四年，闪按两分抵两年，耶斐特以三月春分至次年三月春分为一年——这正是我们今日所遵循的。在尼默洛得（Nembrod/Nimrod；和合本：宁录）于巴比伦（Babylon）行不义之事之后，他们仍长久固执地坚持这些计算，直到他们可耻地与神性虔敬分离。从他们的这些划分，人便可看出他们何以说自己比亚当早一万五千至两万年。这些民族不把洪水视为普世性的，因为那三位目睹洪水之人，曾竭尽一切措施把它从记忆中抹去，以免惊吓其后裔。这一软弱，至今仍可在其诺厄裔或中国后裔身上看到——他们活在极大的恐惧中，以迷信的虔敬崇拜动物，把它们看作神或魔。我不能无视这些记述，因为我亲眼见过。

Meditate deeply on all of the different rules of dividing time for divine devotion established by the three nations. You will find everything that the wise men of Egypt practiced, and by Abraham, Moses, and Solomon. The sages of Egypt excelled in astronomy; the religion of Abraham was superior to that of the Egyptians; Moses surpassed Abraham and the Egyptians; the devotion in Solomon's temple was above those before; and the Christ's devotional practice was infinitely greater than all. Through his divine institution, the Christ left his disciples the prayer for every six hours which completes the day; the Christian Church still conducts its prayers four times a day. Secondly, the Christ fixed the time to practice four great observances, and the Church follows this by its four annual celebrations, two at the solstices and two at the equinoxes. This shows that the ceremonial and its times were fixed from the beginning, transmitted by the divine spirit, and did not come from human conventions.

深深默想那三个民族为神性虔敬所确立之划分时间的种种不同规则罢。你将从中找到埃及智者、并亚巴郎、梅瑟与撒罗满所践行的一切。埃及的贤者精于天文；亚巴郎所行的宗教胜过埃及人的；梅瑟又超过亚巴郎与埃及人；撒罗满圣殿中的虔敬又在此前诸者之上；而基督的虔敬修习则无限地大过这一切。基督藉其神性的设立，把每六小时一次、以完成一日的祈祷留给了他的门徒；基督的教会至今仍每日祈祷四次。其次，基督定下了践行四大敬礼的时间，教会藉其每年的四次庆节遵行之——两次在至日（冬至、夏至），两次在分日（春分、秋分）。这表明礼仪及其时间自起初便已定妥，是由神性之灵所传，而非出于人的成规。

You know that the name Abram was changed to Abraham. The former means earthly carnal father, exalted above ordinary fathers. There has never been a man more exalted in carnal posterity than Abraham. This is why the Scriptures call him Abram, or exalted father, and not Abraham, or exalted father of a multitude of descendants in God, as Adam should have been in his state of glory, but who instead became exalted father of an earthly material posterity through his transgression. Abraham succeeded here in spite of Adam, because Abraham truly came from God's posterity. The Creator made His particular and general choice from Abraham's descendants, firstly to reveal His justice and secondly His glory.

你知道，「亚巴兰」（Abram；和合本：亚伯兰）之名被改为「亚巴郎」（Abraham；和合本：亚伯拉罕）。前者意为「属地属肉身之父，被高举于寻常父亲之上」。在属肉身的后裔上，从未有人比亚巴郎更被高举。这便是圣经何以称他为亚巴兰、即「被高举之父」，而非亚巴郎、即「在天主里众多后裔之被高举之父」——后者本是荣耀之态中的亚当所当是的，亚当却因其悖逆，反成了属地物质后裔之被高举之父。亚巴郎在此虽亚当而成功，因为亚巴郎真正出自天主的后裔。造物主从亚巴郎的后裔中作了祂个别与总体的拣选，其一为彰显祂的公义，其二为彰显祂的荣耀。

The Scriptures also give Abraham the name of exalted father of a multitude of confusion. These three explanations come from Abraham's first three descendants: Ishmael, Isaac, and Jacob. Ishmael, a type of divine mercy, also represents Adam's physical activity for his carnal posterity. Their son Ishmael, a result of the cupidity of the material senses, was excluded from his father's house because he had been conceived with no involvement of divine will, following the pattern of the exclusion of Cain. The bread and water that Ishmael and Hagar received from Abraham represented the last spiritual nourishment they received, like the last nourishment Cain received after conceiving of Abel's murder. The angel who appeared to Hagar and satisfied their hunger reminds us of the grace that the Eternal extended to Cain and his sister, giving them the invincible seal of His divinity. Hagar and Ishmael's place of residence was the same as where Cain had been banished.

圣经也给亚巴郎起名「混乱众人之被高举之父」。这三种解释出自亚巴郎最初的三个后裔：依市玛耳（Ishmael；和合本：以实玛利）、依撒格（Isaac；和合本：以撒）与雅各伯（Jacob；和合本：雅各）。依市玛耳是神性慈悲的预表，也代表亚当为其属肉身后裔所行的形体活动。他们的儿子依市玛耳，是物质感官贪欲之果，被逐出父家，因为他的孕育无神性意志的参与，正循加音被逐的样式。依市玛耳与哈加尔（Hagar；和合本：夏甲）从亚巴郎所得的饼与水，代表他们所得的最后属灵滋养，正如加音起意谋杀亚伯尔之后所得的最后滋养。那向哈加尔显现、满足他们饥渴的天使，使我们想起永恒主向加音及其姊所施的恩宠——赐给他们祂神性不可胜的印记。哈加尔与依市玛耳的居所，正是加音被逐之处。

Abraham and Ishmael's activities and those of Adam are similar. Abraham was exalted in a material posterity by the birth of his son Ishmael, as Adam had been. By his son, Abraham found himself the father of twelve tribes, as the angel had announced to Hagar. In Adam, too, there were twelve tribes if we count him, the eight patriarchs from Seth up to and including Noah, and Noah's three children. The twelve tribes of Ishmael are a precursor for those of Israel and of the Christ. They had no connection with the tribes of Israel, because Ishmael, father of these twelve tribes, had repeated Cain's pattern of transgression and reconciliation.

亚巴郎与依市玛耳的活动，同亚当的相似。亚巴郎藉其子依市玛耳的诞生，在物质的后裔上被高举，正如亚当曾被高举一般。藉其子，亚巴郎成了十二支派之父，正如天使向哈加尔所宣告的。在亚当身上也有十二支派——若把他自己、从舍特直到诺厄（含诺厄在内）的八位圣祖、并诺厄的三个孩子算在一起。依市玛耳的十二支派，是以色列诸支派、并基督诸支派的先导。它们与以色列诸支派并无关联，因为这十二支派之父依市玛耳，重演了加音悖逆与修和的样式。

The Ishmaelite tribes remained under divine protection so long as they observed the rite that the Creator had outlined through His angel. However, having made an alliance with the descendants of Ham and those from Canaan, these tribes were abandoned by the Creator. By their transgression, they became like Enoch's descendants when they were linked with Cain's. The Creator had excluded them from the society of children of God.

依市玛耳诸支派，只要遵守造物主藉其天使所勾画的礼仪，便一直在神性的护佑之下。然而，它们既与含的后裔、并来自客纳罕（Canaan；和合本：迦南）之人结盟，便被造物主撇弃。藉其悖逆，它们变得如哈诺客的后裔与加音的后裔相联时一般。造物主已把它们从「天主子女」的团体中排除出去。

You can see by this linking that all eras and first elections are repeated, and they will continue until the end of time. The rest of this treatise will make this even better understood when I show clearly that, in the end, everything will return as it was in the beginning. Let us pass on to Abraham's second descendant.

藉这一关联，你可以看出：一切纪元与最初的拣选都在重演，并将持续到时间的终结。本论的余下部分将使此点更加明了——那时我将清楚显明：到末了，一切都将回归到它起初的样子。让我们转到亚巴郎的第二个后裔。

Having been partly reconciled with the Creator, Abraham had a son with his wife Sarah, by divine authority, although her advanced age should have placed her outside the possibility of conception. This child, named Isaac, was conceived without the passion of the material senses, and perfectly repeats the birth of Adam's second descendant in his son Abel. Isaac followed exactly the spiritual instructions that his father gave him about the various forms of devotion that he was destined to fulfill. This again repeats the Abel type under the spiritual guidance of Adam.

亚巴郎既已部分地与造物主修和，便凭神性的权柄与其妻撒辣（Sarah；和合本：撒拉）生了一子，尽管撒辣年事已高，本应无受孕之可能。这孩子名叫依撒格，是不藉物质感官之情欲而孕育的，完满地重演了亚当在其子亚伯尔身上第二个后裔的诞生。依撒格丝毫不差地遵行了他父亲就他注定要履行之种种虔敬所给的属灵教诲。这又在亚当的属灵引导之下，重演了亚伯尔的预表。

Having reached the age of thirty and been perfectly instructed in the spiritual divine sciences, Isaac let his father know of his desire to participate in the great divine rite for the glory of the Creator, and to offer a sacrifice to the Eternal. Abraham answered, "That it be so, my son, and may the sacrifice you propose serve to atone for people of the world so that they may regain grace." They left at sunrise to go to Mount Moriah (this word is divided into two parts: Mor, which means "destruction of apparent corporeal forms," and iah which means "vision of the Creator"). They took two servants and a donkey. Some distance from the mountain, they left their two servants behind to represent the future abandonment of the two nations of Ishmael and Israel from the divine religion. They kept the donkey to represent the ignorance in which these two nations would find themselves — this is what the Christ represented upon entering Jerusalem mounted on a donkey.

依撒格年满三十、并在属灵神性之学上受了完满的教导之后，便向父亲表明他愿参与那为造物主荣耀而设的伟大神性礼仪，并向永恒主献一祭。亚巴郎回答：“我儿，就照你所愿的罢；愿你所拟献的祭，能为世上的人赎罪，使他们重得恩宠。”他们于日出时出发前往摩黎雅山（Mount Moriah；此词分为两部分：Mor 意为「表面形体之毁灭」，iah 意为「造物主之异象」）。他们带了两个仆人和一头驴。离山尚有一段距离时，他们把两个仆人留在身后，以代表依市玛耳与以色列这两个民族日后从神性宗教中的离弃。他们留下那驴，以代表这两个民族日后所陷的无知——这正是基督骑驴进入耶路撒冷时所代表的。

When they reached the summit, Abraham made his invocation to the Creator and, with complete resignation, offered Him his son Isaac. Isaac agreed to offer himself and placed himself in a position for sacrifice. Abraham took the knife and was ready to strike when the spirit of the Lord, who saw the purity of these two men's intent, struck Abraham to the ground so that he was unable to complete his sacrifice. The spirit said the Creator was satisfied with their motives. Abraham lifted his son off the pyre and said, "Remember, my child, that the greatest sacrifice that one can make to the Creator is the word and the motive." Then, seeing a ram in a bush, they caught it and offered it in sacrifice to complete the operation. It was then that they had perfect knowledge of the Creator's will and the different animals to be used for sacrifice. This shows us that true worship of the Creator has always survived among men.

他们到了山顶，亚巴郎向造物主祈请，怀着完全的顺服把他的儿子依撒格献给祂。依撒格同意献上自己，摆好了受献的姿势。亚巴郎举刀正要下手之际，那真在场、并看见这两人意向之洁净的上主之灵，把亚巴郎击倒在地，使他无法完成其献祭。那灵说：造物主已满意于他们的动机。亚巴郎把儿子从柴堆上扶起来，说：“我的孩子，你要记得：人所能献给造物主的最大祭献，乃是言与动机。”随后，他们见丛林中有一只公绵羊，便捉住它献为祭，以完成这一运作。正是那时，他们对造物主的意志、并当用于献祭的各样动物有了完满的知识。这向我们表明：对造物主的真敬拜，在世人中一向存续。

Although Abraham's sacrifice is a representation of the one made of Abel, there is a great difference: Abel was truly sacrificed to accomplish the complete reconciliation of his father Adam, while Isaac was sacrificed only in the thought and motive of his father Abraham. This thought and intent were enough for Abraham to be reconciled with the Creator. This should not surprise you, given that Adam's crime, greater than Abraham's, demanded greater atonement.

亚巴郎的献祭虽是亚伯尔献祭的表征，二者却有一大差别：亚伯尔是真正被献上，以成就其父亚当的完全修和；而依撒格只是在其父亚巴郎的思想与动机中被献上。这思想与意向便足以使亚巴郎与造物主修和。这不该使你惊讶，因为亚当之罪大过亚巴郎之罪，便也要求更大的补赎。

The mountain represents spiritual shelter where deceased minors shall go in divine privation to complete the rest of their simple spiritual activities — this is commonly called purgatory. It also represents the sentient circle. The wood upon which Isaac was laid indicates the kind of wood to be used to set fire to the sacrifice, and which perfumes to offer in the various rites of worship. These rites are: 1. the rite of atonement; 2. of general and particular grace; 3. against demons; 4. of protection and preservation; 5. against war; 6. to oppose the enemies of divine law; 7. of faith and perseverance in divine virtue; 8. to make the divine spirit descend; 9. to fix the spirit of divine reconciliation within oneself; 10. the annual rite or dedication of all forms of worship to the Creator. All of these were included in the two rites conducted by Moses in Israel and by Solomon in the Temple, and each was performed at the new moon.

那山代表属灵的庇护之所——已逝的次者将在神性匮乏中前往那里，完成其单纯属灵活动的余下部分；此处通称为「炼狱」（purgatory）。它也代表「感识之圈」。依撒格所被安放于其上的柴，指出将来用以点燃祭物的木材、并当在各样敬拜礼仪中所献的馨香。这些礼仪是：一、赎罪之礼；二、总体与个别恩宠之礼；三、抵御群魔之礼；四、护佑与保守之礼；五、御战之礼；六、抵挡神性律法之敌之礼；七、在神性德能上持守信心与坚忍之礼；八、使神性之灵降临之礼；九、把神性修和之灵固定于己内之礼；十、每年一次、把一切敬拜形式奉献于造物主之礼。凡此皆包含于梅瑟在以色列、并撒罗满在圣殿中所行的两大礼仪之内，且每一样都在新月时举行。

The first type: Abraham, who removed his son from the pyre, represents the spirit that the Creator sends to minors when they pay tribute to divine justice through their practices within the three circles (sentient, visual, and rational). The second type is the divine covenant with men. Abraham represents the reconciliation of the first man Adam. As a mark of faith, he asked the Creator to make a covenant with him, and was told: "Abraham, circumcise your flesh, and the blood that your flesh will spread upon the earth will be genuine proof of the covenant." This is commonly called a baptism of blood. The Christ himself, by the circumcision he suffered, assured us of the covenant of Adam, Noah, and Abraham with the Creator. Isaac personifies the Christ, and this son is representative of the true type that the Creator subsequently sent to Earth to carry out the true sacrifice.

第一层预表：亚巴郎把儿子从柴堆上扶起，代表当诸次者藉其在三圈（感识、视识、理性）中的修习向神性公义纳贡时，造物主所差给他们的灵。第二层预表是天主与人的盟约。亚巴郎代表首位之人亚当的修和。作为信心的印记，他求造物主与他立约，并被告知：“亚巴郎，你要割损你的肉身；你肉身之血洒在地上，将成为这盟约真实的凭证。”这通称为「血的圣洗」。基督本身藉祂所受的割损，向我们确保了亚当、诺厄与亚巴郎同造物主的盟约。依撒格是基督的化身，这儿子代表造物主随后差往地上、去成就那真祭献之真正的预表。

The third type is found in Isaac's descendants. You know that he had twin sons, Jacob and Esau. Jacob was conceived first and Esau second. Abraham represents the Divine Father and Isaac the son of Divinity; likewise, Isaac's two children are examples of the first and second spiritual emanations. The first spiritual emanation made by the Creator was that of spirits who transgressed. Even though Jacob was the second-born, he was conceived first, while Esau, the first-born, was conceived second. The first spirits, having transgressed, were supplanted spiritually by the minor or first man, who thus became their elder. Jacob, by his rank of conception, represents the transgressor spirits, while Esau represents the minor type.

第三层预表见于依撒格的后裔。你知道他有一对双生子，雅各伯与厄撒乌（Esau；和合本：以扫）。雅各伯先受孕，厄撒乌后受孕。亚巴郎代表神性之父，依撒格代表神性之子；同样，依撒格的两个孩子是第一与第二次属灵流溢的例证。造物主所作的第一次属灵流溢，是那些悖逆之灵的流溢。雅各伯虽是次生的，却先受孕；而厄撒乌虽是长子，却后受孕。最初的诸灵既已悖逆，便在属灵上被那次者、即首位之人所取代，次者由此成了它们的尊长。雅各伯以其受孕的位次，代表悖逆诸灵；厄撒乌则代表次者的预表。

Jacob's real transgression was having abused the faith of his good father. He used all possible means to read the thoughts of his brother Esau, and, opposing his brother's good acts, supplanted him in every spiritual right, placing himself and his descendants into subjection and spiritual privation for a very long time. In this way, Jacob repeated the transgression of the first spirits towards the Creator. We see in him the double transgression of the demons: against the Creator, and against His creature. Did not Jacob transgress against his father in the first place and secondly against his younger brother Esau, just as the demon transgressed against his Divine Father and his spiritual brother, the minor? And do not men repeat this pattern every day by their wrong conduct towards the Creator and their brothers?

雅各伯真正的悖逆，在于滥用了他良善父亲的信任。他用尽一切可能的方法去窥读其弟厄撒乌的思想；他既反对其弟良善的作为，便在一切属灵权利上取代了他，把自己与其后裔长久地置于臣服与属灵匮乏之中。如此，雅各伯重演了最初诸灵对造物主的悖逆。我们在他身上看见群魔的双重悖逆：对造物主的，并对祂受造物的。雅各伯岂不是先得罪其父、其次得罪其弟厄撒乌，正如魔鬼得罪其神性之父、并其属灵之弟次者一般吗？人岂不也每日藉其对造物主、并对其弟兄的错误行为，重演这一样式吗？

You should not be surprised that Jacob behaved towards Esau as he did. Esau preferred worldly worship, interested only in hunting instead of combating the demoniacal intellect that had taken hold over his brother. Esau's abandonment of divine worship attracted deserved punishments and stripped him of all spiritual rights. However, he returned to the correct path and by divine mercy realized the extent of his transgressions. He complained to his father about how Jacob had usurped his birthright, of his pain of having been born first yet being last in spiritual blessings. This foreshadowed what would happen to Israel, which, although the spiritual elder, would be supplanted by those to come after, confirming the prophecy that "the first shall be last."

你不该惊讶于雅各伯待厄撒乌的方式。厄撒乌偏爱属世的敬拜，只顾狩猎，而不去与那已辖制其弟的魔性智识争战。厄撒乌离弃神性的敬拜，招致了应得的惩罚，剥夺了他一切属灵的权利。然而他重回正路，藉神性的慈悲认清了自己悖逆的深重。他向父亲抱怨雅各伯如何篡夺了他的长子名分，抱怨自己虽先出生、在属灵祝福上却居末的痛苦。这预示了以色列日后的遭遇：以色列虽是属灵的长者，却将被后来者所取代，印证了那「在先的将要在后」的预言。

Esau angrily told his father, "Have you then not reserved any blessing for me?" Seeing he could gain nothing from his father's spirit, he said, "Since you have no spiritual gift remaining for me, I beseech you to bless me, at least, in the name of the Eternal." Isaac replied, "I have appointed your brother Jacob as lord of men in this world; nothing remains in my power for you." Esau uttered a great cry and groaned bitterly. But Isaac, touched by his son's situation, said, "Esau, the blessing that you ask is in the fat of the land because of your transgression. The blessing that I give you comes from the Eternal like the dew from heaven." Notice that the conduct of his father is an example of the immutability of the Creator in His decrees of justice, while the mercy that Isaac showed at the end of his days represents the mercy of the Divine Father towards His creature. This foreshadows the great reconciliation to come.

厄撒乌愤怒地对父亲说：“难道你没有为我留下任何祝福吗？”见从父亲的灵那里一无所获，他说：“既然你没有属灵恩赐留给我，我求你至少奉永恒主的名祝福我。”依撒格回答：“我已立你弟弟雅各伯为这世上众人之主；我手中再没有什么留给你了。”厄撒乌放声大哭，痛苦地呻吟。但依撒格被儿子的处境所动，说：“厄撒乌，因你的悖逆，你所求的祝福在于地上的肥土。我给你的祝福出于永恒主，如同天上的甘露。”须注意：他父亲的行为，是造物主在其公义判令上不可更易之性的例证；而依撒格在其暮年所显的慈悲，则代表神性之父对其受造物的慈悲。这又预示了将来的大修和。

Jacob had numerous descendants, and, seeing they prospered in temporal riches, inspired them in earthly ambitions, so that all forgot about divine devotion. Jacob allowed himself to be persuaded by the demoniacal spirit that his well-being was provided by the great prince of demons, and that he and his descendants would be rewarded according to the devotion offered to this prince. He renounced his first emanation and the Creator Himself, believing himself a passive being. Pursuing the demoniacal material sciences, he resolved to go to the land of Haran. Nightfall stopped his journey near Mount Moriah, or Mahanaim (meaning two camps, that of the demons and of the Creator). He made his invocation as the sun was setting; the Creator sent him an angel in the form of a man, whose presence made such a strong impression on Jacob's corporeal essence that it knocked him to the ground.

雅各伯有众多后裔；见他们在属时的财货上兴盛，便怂恿他们追逐地上的野心，以致众人都忘记了神性的虔敬。雅各伯任凭自己被魔性之灵劝服，以为他的安乐乃是那群魔之大君所供给，并以为他与其后裔将照所献给这大君的虔敬而得赏。他弃绝了自己的第一次流溢、并弃绝了造物主本身，自以为是一个被动的存有。他既追逐魔性的物质之学，便决意前往哈兰（Haran；和合本：哈兰）之地。夜幕在摩黎雅山、即玛哈纳因（Mahanaim；和合本：玛哈念，意为「两营」，即群魔之营与造物主之营）附近止住了他的行程。他在日落时作了祈请；造物主差给他一位形如人的天使，这天使的临在在雅各伯的形体本质上留下如此强烈的印象，把他击倒在地。

Jacob called upon the Creator and renounced the demoniacal things he had adopted. The angel reproached him for his deeds towards the Creator, his brother, and his father. Frightened, Jacob threw himself upon the angel and wrestled him the entire night until dawn. When the struggle was over, the angel asked Jacob his name; instead of answering, Jacob asked the angel to bless him. After the angel asked a third time, Jacob answered his name, to which the angel remarked, "Jacob, supplanter against the Creator, renouncing the spirit of the Lord." Then the spirit made such an attraction upon Jacob that his Achilles' tendon became shriveled. "You are called Jacob; in the future, you shall be called Israel, which means striving against the Creator's spirit." They parted, and Jacob was confused to find himself marked by the spirit that he had renounced.

雅各伯求告造物主，弃绝了他所采纳的魔性之物。天使责备他对造物主、对其弟、对其父的行为。雅各伯惊惧之下，扑向天使，与他角力整整一夜，直到黎明。角力结束时，天使问雅各伯的名字；雅各伯不作答，反求天使祝福他。天使问到第三次，雅各伯才答出自己的名字，天使便说：“雅各伯，与造物主相争、弃绝上主之灵者。”随即那灵对雅各伯施以如此的牵引，使他的脚跟腱萎缩。“你名叫雅各伯；将来你要称为以色列，意为『与造物主之灵相争』。”二者遂分手，雅各伯困惑地发觉自己竟被他所弃绝的那灵所标记。

Jacob's mark is in his posterity forever, and is proof of Israel's transgression. Since this time, it has been forbidden by the Eternal, either in the temple of Moses or of Solomon, that no person marked by the letter B by birth shall be admitted to the divine work under any circumstance. This law, given under the threat of the most severe punishments, was confirmed by the Christ, so that all who are responsible today for the practice of the divine religion in his spiritual temple observe this command with the greatest strictness.

雅各伯的印记永在其后裔身上，是以色列悖逆的凭证。自此，永恒主便禁止——无论在梅瑟的圣殿还是撒罗满的圣殿中——凡生而带有字母 B 之印记者，在任何情形下都不得被接纳进入神性之工。这条以最严厉惩罚相威吓而颁下的律法，为基督所确认，使今日一切在其属灵圣殿中负责施行神性宗教之人，都极严格地遵守这一命令。

Despite his despondency, Jacob again found the true desire to be within the grace of the Creator. A vision in human form — the same spirit who had marked his tendon — confirmed that his wishes were granted, and again ordained him, giving him divine spiritual power to carry out worship for forty years. He went to the summit of Mount Moriah, prayed until midnight, and four angels came to instruct him. On the tenth day, Jacob received confirmation of his perfect reconciliation; resting his head on an ordinary stone, he slept and saw seven spirits ascending and descending above him. Among them he recognized the one who had injured him and the four angels. He again saw the glory of the Creator. He said, "This is the place of perfect vision, for I saw the Eternal face-to-face. It is here that the house to the Creator shall be built." With three stones placed in a triangle, he marked the place where the temple was to be built on Mount Moriah — achieved later by Solomon, Chiram, and Hiram, king of Tyre.

尽管沮丧，雅各伯重又生出真心渴望，要在造物主的恩宠之中。一个人形的异象——正是先前标记其脚跟腱的那灵——确认他的心愿已蒙应允，并再次给他授命，赐他神性属灵之权能，去行敬拜四十年。他上到摩黎雅山之顶，祈祷至午夜，四位天使前来教导他。到第十日，雅各伯得了他完全修和的确认；他把头枕在一块普通石头上睡了，看见七位灵在他上方上下往来。其中他认出那伤他的一位、并那四位天使。他又看见造物主的荣耀。他说：“这是完美异象之地，因为我面对面见了永恒主。归于造物主的殿必在此建造。”他把三块石头摆成三角形，标出了那要在摩黎雅山上建殿之处——后来由撒罗满、希兰（Chiram/Hiram；和合本：希兰）、并提洛（Tyre；和合本：推罗）王希兰所成就。

Jacob's placing of the stones in a triangle symbolized the corporeal form of the earth. He remained in the center to show that the Creator had placed God-man in the center of the universe. He carried out four operations every six hours during the day; then, for six consecutive days, a divine vigil was held, making ten sessions in the span of seven days — the denary number consecrated to Divinity and the septenary dedicated to the spirit. In the first four procedures, Jacob called upon the Creator by His first ineffable name, saying "Help, God of Abraham!"; then by His second, "Help, God of Isaac!"; and a third time, "Help, God of Jacob who is the same as Abraham's and Isaac's God!" Jacob recognized Abraham as the type of the Creator, Isaac as the type of the divine son, and in himself the true type of spirit.

雅各伯把石头摆成三角形，象征大地的形体。他留在中央，以表明造物主曾把神-人置于宇宙的中央。他白天每六小时行四桩运作；然后连续六日举行一次神性守夜，使七日之内共有十次聚会——十元数奉献于神性，七元数奉献于灵。在头四道程序中，雅各伯以造物主第一个不可名状之名呼求祂，说：“亚巴郎的天主，求你帮助！”；再以其第二个名，说：“依撒格的天主，求你帮助！”；第三次说：“雅各伯的天主——与亚巴郎、依撒格的天主同一者——求你帮助！”雅各伯认亚巴郎为造物主的预表，认依撒格为神性之子的预表，并在自己身上认出灵的真实预表。

From Jacob's last works we learn that God was in three persons, because the Creator had carried out three divine and distinct actions, each for the benefit of the three minors, in accordance with the three universal types. The three persons are in God only in regard to their divine operations, and cannot be understood otherwise without lessening Divinity, which is indivisible. If it were possible to describe distinct personalities within the Creator, it would be necessary to describe four instead of three, in line with the quadruple divine essence: the divine spirit (10), the major spirit (7), the inferior spirit (3), and the minor spirit (4). This makes it impossible for the Creator to be divided into three persons.

从雅各伯最后的工作，我们得知天主是三位一体的；因为造物主曾施行了三桩神性而分别的行动，各为那三位次者之益，并合于三种普世的预表。这三位在天主之内，仅就其神性运作而言；若非如此理解，便会减损那不可分的神性。倘若真能在造物主之内描述出分别的位格，那便须描述四位、而非三位，以合于那四重神性本质：神性之灵（10）、高位之灵（7）、下位之灵（3）、次位之灵（4）。这便使造物主不可能被分为三个位格。

These three minors were the true symbols of Adam, Abel, and Seth. The three former, like the three latter, had seen the glory of the Creator. Noah, Shem, and Japheth had the same privilege. As for Esau, who remains without any particular heritage, he is of the likes of Cain in Adam and of Ham in Noah. These types were foretold by Adam and Noah and their descendants. The Christ, Moses, and Elijah confirmed this through their work on Mount Tabor, where together they saw the glory of the Creator. The kiss that Jacob gave to Isaac announced the betrayal that the God-man was to experience from among his disciples in Judas Iscariot. The former is the supplanter of the material and the latter is the supplanter of the spiritual. Take care that the cupidity of matter does not lead you to repeat such an inimical example.

这三位次者是亚当、亚伯尔与舍特的真实象征。前三位如同后三位，都曾见过造物主的荣耀。诺厄、闪与耶斐特也有同样的殊荣。至于厄撒乌，他没有任何特别的产业，正如亚当中的加音、诺厄中的含之流。这些预表由亚当、诺厄及其后裔所预告。基督、梅瑟与厄里亚（Elijah；和合本：以利亚）藉他们在大博尔山（Mount Tabor；和合本：他泊山）上的工作确认了此点——他们在那里一同看见了造物主的荣耀。雅各伯给依撒格的那一吻，预告了神-人将要在其门徒中、从犹达斯·依斯加略（Judas Iscariot；和合本：加略人犹大）经历的背叛。前者是物质的篡夺者，后者是属灵的篡夺者。你要当心，不可让物质的贪欲引你重演这般可憎的例证。