96、天堂的两个国度与心肺的对应关系是天堂与人的总体对应关系，还有与人的各个肢体、器官、脏腑之间具体的对应关系，它们的性质也将予以注意。｛注1｝在“大人”、也就是天堂里，那些头脑中的人在每一件好事上都优于其他人，他们拥有爱、和平、天真、智慧、智慧以及随之而来的快乐和幸福；在“大人”、也就是天堂里，位于头部的天使在一切良善上都超过其他人。他们处在爱、平安、天真、智慧、聪明以及随之而来的喜乐和幸福中。这些流入人的头部和属于头部的事物，并与它们对应；在“大人”、也就是天堂中，位于胸部的天使在仁爱和信仰的良善中，这些流入人的胸部并与它对应；位于腰部和生殖器官的天使处于婚姻之爱中；｛注2｝位于脚部的天使在天堂最低级别的良善、也就是所谓的“属灵-属世”的良善中；位于手和手臂的天使处于源自良善的真理的力量中；位于眼睛的天使居于理智中；位于耳朵的天使居于注意力和顺从中；位于鼻子的天使居于感知中；位于嘴唇和舌头的天使居于凭理智和感知交谈的能力中；位于肾脏的天使居于探索、分离和纠正的真理中；位于肝脏、胰脏和脾脏的天使居于对良善和真理的各种净化中；其他天使也是如此。所有这些都流进人的类似的事物中，并与它们对应。
天堂的这种流注进入身体各组织器官的功能和功用中，因为功用来自灵界，它们通过这些事物在尘世具有某种形式，从而将自己呈现在结果中。对应则由此而来。
｛注1｝：【英83】见上文第14节注释【英33】。
｛注2｝：【英84】史威登堡在1768年的关于婚姻之爱的著作中，对这一概念进行了定义，既抽象又个人化：“真正的婚姻之爱只不过是爱与智慧的结合。两个彼此之间同时拥有这种爱的已婚的伴侣，就是这种爱的反映和形像。”（《婚姻之爱（Conjugial Love）》65）；另见附注【英178】。
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96. 天堂的这两个国度与心肺的对应关系就是天堂与人的总体对应关系; 还有一种与人的肢体, 器官, 脏腑的各个部分之间不怎么总体的对应关系; 我们也会解释这种对应关系的性质. 在大人, 也就是天堂, 位于头部的天使在一切良善上都胜过其他人, 因为他们处于爱, 平安, 纯真, 智慧和聪明, 以及由此而来的喜乐和幸福. 这些流入人的头部和属于头部的事物, 并与其对应. 在大人, 或天堂, 位于胸部的天使处于仁与信的良善, 这些流入人的胸部并与其对应. 在大人, 或天堂, 位于腰部和生殖器官的天使处于婚姻之爱. 位于脚部的天使处于天堂最低级的良善, 也就是所谓的属灵-属世良善. 位于手臂和手部的天使处于源自良善的真理的能力. 位于眼睛的天使处于理解力; 位于耳朵的天使处于注意力和顺从; 位于鼻子的天使处于觉知; 位于嘴唇和舌头的天使处于凭理解力和觉知交谈的能力; 位于肾脏的天使处于查找, 分离和纠正的真理; 位于肝脏, 胰脏, 脾脏的天使处于对良善与真理的各种洁净, 其他天使也一样. 所有这些都流入人的类似事物, 并与它们对应. 天堂的这种流注进入身体部位的功能和功用; 因为功用来自灵界, 通过诸如存在于自然界中的那类事物取了一个形式, 从而呈现在结果中. 对应由此而来.
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96. 天國的兩個國度與心肺的對應關係, 是總體上的對應關係, 而與人體各組織器官, 五臟六腑的對應關係, 是更具體的對應關係, 這需要另加說明。
在天國這個"大人"中, 位於頭部的天人在一切善上優勝於他人。事實上, 他們在仁愛, 和平, 天真, 智慧, 聰明之中, 由此在喜樂與幸福之中。這些流入人的頭部, 形成對應。
位於這個"大人"胸部的天人有義信之品質。這些特性流入人的胸膛, 並形成對應。而那些位於"大人"或天國的腰部以及生殖系統的天人, 則處於婚姻之愛當中。位於腳部的天人位於最外層的天國, 有"道德之善"。位於手與臂的天人有善理之能力。位於眼睛的天人善於認知。位於耳朵的天人專心順服。位於鼻子的天人敏於感知。位於唇舌的天人因洞察與感知而善於言辭。
位於腎臟的天人則擅長於偵測, 分辨與淨化之理, 位於肝臟, 胰腺, 脾臟的天人則優勝於善與理的淨化提純。以上所述的天國的各部位流入人體相應的部位, 並與之對應。
天國之流, 流入對應肉體器官的功能與作用之中。作用源于心靈世界, 借著物質世界相應的元素屬性而成形, 並使自己顯明於效果之中, 對應就是這樣產生的。
96. The correspondence of heaven's two kingdoms with the heart and lungs is the general correspondence of heaven with the human being. The less general correspondence, though, is with the specific members, organs, and viscera, and we need to note what this is like as well.
People who are in the head in the universal human that is heaven are supremely involved in everything good. In fact, they are in love, peace, innocence, wisdom, intelligence, and therefore in delight and happiness. These flow into the head and into the components of the head in us, and correspond to them.
People who are in the chest of the universal human that is heaven are involved in the qualities of thoughtfulness and faith, and also flow into our chests and correspond to them. However, people who are in the groin of the universal human or heaven and in the organs dedicated to reproduction are in marriage love.
People who are in the feet are in the outmost heaven, which is called "natural-spiritual good." People who are in the arms and hands are in the power of what is true because of what is good. People who are in the eyes are in understanding; people who are in the ears are in attentiveness and obedience; people who are in the nostrils are in perception; people in the mouth and tongue in conversing from discernment and perception.
People who are in the kidneys are in truth that probes and discriminates and purifies; people in the liver, pancreas, and spleen are in various aspects of purification of what is good and true; and so on. They flow into the like parts of the human being and correspond to them.
The inflow of heaven is into the functions and uses of these members, and since the uses originate in the spiritual world, they take form by means of elements characteristic of the natural world and thus make themselves known in their effects. This is the origin of correspondence.
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96. The correspondence of the two kingdoms of heaven with the heart and lungs is the general correspondence of heaven with man. There is a less general correspondence with each one of his members, organs and viscera, the nature of which will also be noted. In the Grand Man, which is heaven, those in the head excel others in every good, for they are in love, peace, innocence, wisdom, intelligence and the consequent joy and happiness. These inflow into the head and into those things belonging to the head with a man, and correspond to them. In the Grand Man, which is heaven, those who are in the breast are in the good of charity and faith, and they, in like manner, inflow into the breast of man and correspond to it. Those, however, who in the Grand Man, or heaven, are in the loins and the organs devoted to generation are in conjugial love. Those in the feet are in the lowest good of heaven which is called spiritual natural good. Those in the arms and hands are in the power of truth from good. Those in the eyes are in understanding, those in the ears are in attention and obedience, those in the nostrils are in perception, those in the mouth and tongue are in the ability to converse from understanding and perception. Those in the kidneys are in truth, searching, separating and correcting. Those in the liver, pancreas and spleen are in various purifications of good and truth; and so with the rest. Those inflow into the like things of man and correspond to them. The influx of heaven is into the functions and uses of the bodily members; and since the uses are from the spiritual world they take on a form by means of such things as are in the natural world, and thus present themselves in effect. From this is correspondence.
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96. The correspondence of the two kingdoms of heaven with the heart and lungs is the general correspondence of heaven with man. There is a less general correspondence with each one of his members, organs, and viscera; and what this is shall also be explained. In the Greatest Man, which is heaven, those that are in the head excel all others in every good, being in love, peace, innocence, wisdom, intelligence, and consequent joy and happiness. These flow into the head of man and the things belonging to the head and corresponding thereto. In the Greatest Man, or heaven, those that are in the breast are in the good of charity and of faith, and these flow into the breast of man and correspond to it. In the Greatest Man, or heaven, those that are in the loins and the organs devoted to generation are in marriage love. Those in the feet are in the lowest good of heaven, which is called spiritual natural good. Those in the arms and hands are in the power of truth from good. Those that are in the eyes are in understanding; those in the ears are in attention and obedience; those in the nostrils are in perception; those in the mouth and tongue are in the ability to converse from understanding and perception; those in the kidneys are in truths searching, separating, and correcting; those in the liver, pancreas, and spleen are in various purifications of good and truth; and so with the rest. All these flow into the like things of man and correspond to them. This inflow of heaven is into the functions and uses of the bodily members; and the uses, since they are from the spiritual world, take on a form by means of such things as are in the natural world, and thus present themselves in effect. From this is the correspondence.
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96. Correspondentia duorum regnorum caeli cum corde et pulmone, est communis correspondentia caeli cum homine; minus communis autem est cum singulis membris, organis, et visceribus ejus; quae qualis sit, etiam memorabitur. Qui in Maximo Homine, qui est caelum, in capite sunt, in omni bono prae reliquis sunt; sunt enim in amore, pace, innocentia, sapientia, intelligentia, et inde gaudio et felicitate; hi influunt in caput, et in illa quae capitis sunt apud hominem, et illis correspondent. Qui in Maximo Homine, qui est caelum, in pectore sunt, in bono charitatis et fidei sunt, et quoque influunt in pectus hominis, et correspondent illi. Qui autem in Maximo Homine seu caelo in lumbis, et in organis generationi dicatis ibi, sunt, in amore conjugiali sunt. Qui in pedibus, in bono ultimo caeli, quod bonum naturale spirituale vocatur, sunt. Qui in brachiis et manibus, in potentia veri ex bono sunt. Qui in oculis, in intellectu sunt. Qui in auribus, in auscultatione et obedientia sunt. Qui in naribus, in perceptione sunt. Qui in ore et lingua, in sermocinatione ex intellectu et perceptione sunt. Qui in renibus, in vero lustrante, secernente et castigante sunt. Qui in hepate, pancreate et liene sunt, in purificatione boni et veri varia sunt. Aliter in reliquis. Influunt in similia hominis, et correspondent illis. Influxus caeli est in functiones et usus membrorum; ac usus, quia ex spirituali mundo sunt, se formant per talia quae in naturali mundo sunt, et sic se sistunt in effectu inde est correspondentia.