103# 对此，我还要补充一项奥秘：源自父的灵魂，才是人真正的本体；源自母的肉身本非人的本质，人乃是借着灵魂才得以成为人。肉身如同灵魂的外衣，由自然世界的万物构筑而成，灵魂则源于灵性世界的本质。人离世之后，便会脱去从母亲承袭的自然属性，留存从父亲而来的灵性本质，同时周身会存留一层由自然界至纯之物所形成的外层形体。得以进入天堂之人，灵性本质居于内里上位，外层形体居于下位；而坠入地狱之人，恰好与之相反，外层形体居于上位，灵性本质沉于内里下位。故此，属天使之人所言发自天堂，口中尽是良善与真理；属魔鬼之人，内心本源来自地狱，嘴上谈吐却仿佛出自天堂。魔鬼的伪善仅显露在外，天使的良善却存于内在本心。
灵魂即是人的本体，且灵魂本源属灵，由此便能明白，父亲的心智、性情、品格、喜好与爱的情感，何以代代承袭，在后嗣身上反复显现。正因如此，许多宗族乃至民族，都能凭始祖的特质分辨出来，后裔每个人的面容里，都会流露一脉相承的共同形像；这形像唯有依靠教会的属灵事物，才能得以改变。雅各与犹大的后裔至今仍保有这份共通形像，并借此与其他人区分开来，缘由便是他们直至今日仍坚定持守自身的信仰。人受孕的种子之中，延续着父亲完整的灵魂本质，包裹在自然元素构成的外壳之内，肉身便是依托这层外壳在母腹成形。肉身样貌或肖似父亲，或肖似母亲，但父亲的形像始终蕴藏其中，且不断向外显露；即便头胎未能显现，也必会在后续子女身上体现出来。
父亲完整的形像能够全然存于种子之内，原因正如前文所言：灵魂本源属灵，属灵之物不与空间相关，因此无论载体体量大小，其自身特质始终如一。至于我们的主，祂在世之时，借着救赎的作为脱去一切源自母亲的人性，披上出自父的神性人性；因此在祂里面，人是上帝，上帝也是人。
103# 对此，我补充以下奥秘：来自父亲的灵魂是人本身，或真正的人自己；而来自母亲的身体本身不是这个人，而是来自他；它只是灵魂的衣服，是由诸如来自自然界的那种物质事物编织而成的；而灵魂是由诸如存在于灵界中的那种实质编织而成的。死后，每个人都会脱去从母亲那里得来的属世之物，但保留从父亲那里得来的属灵之物，连同它周围来自自然界最纯粹事物的一种边界或边缘层。对那些进入天堂的人来说，这种边缘层在下面，属灵层在上面；但对那些进入地狱的人来说，这种边缘层在上面，属灵层在下面。由于这个原因，一个天使-人从天堂说话，因而说良善和真理；而一个魔鬼-人当从心里说话时，就从地狱说话，但当从口唇说话时，好像从天堂说话；他在外是后一种情况，在家里则是前一种情况。
既然人的灵魂是人本身，或真正的人自己，在起源上是属灵的，那么显而易见，为何父亲的爱之心智、脾气、性格、倾向和情感会住在一代又一代的后代中，代代返回并显示自己。这就是为何许多家族，甚至整个民族，从他们的始祖就能被认出来，或说类似于他们的始祖。有一种共同的样式或形像会显现在连续几代人的脸上；这种样式或形像只有通过教会的属灵事物才会改变。雅各和犹大的共同样式或形像仍保留在他们的后代中，他们由此而与其他人区分开来，因为直到如今，他们仍坚定地坚持他们的宗教立场。在孕育每个人的精子或种子里面都有在其完全中的父亲灵魂的嫁接或分支，或说有父亲灵魂的完整嫁接或分支，父亲的灵魂就被包裹在来自自然界的实质中，或说在由来自自然界的元素形成的一种包裹里面；他的身体通过这些实质或元素在母亲子宫里形成，这个身体可能会变成父亲的样式，也可能会变成母亲的样式，而父亲的形像仍留在它里面，并不断努力显现出来；因此，它若无法在第一代人中做到这一点，就会在后续的世代中做到。
在其完全中的父亲的样式或形像就存在于精子或种子中，或说精子里面有父亲的一个完整形像，因为如前所述，灵魂在起源上是属灵的；而属灵之物与空间毫无共同之处；因此，这样式或形像在小范围内和大范围内是一样的，或说在小的事物中和在大的事物中是一样的。至于主：祂在世时通过救赎行为脱去了来自母亲的人身的一切，并披上来自父亲的一个人身，即神性人身；这就是为何在祂里面，人为神，神为人。
103. To these points I will attach the following secret.
The soul we get from our father is our true self. The body we get from our mother is part of us but is not our true self. It is only something that clothes us, woven out of substances belonging to the physical world. Our soul is woven out of substances belonging to the spiritual world. After death we put off the physical component we acquired from our mother but keep the spiritual component we acquired from our father, along with a border around it made of the finest substances in nature. For those of us who go to heaven this border is at the bottom and the spiritual part of us is above it. For those of us who go to hell the border is at the top and the spiritual part of us is below it. This border allows angelic people to speak from heaven and say what is good and true. It allows devilish people to speak from hell when they speak from their hearts, and to seem to speak from heaven when they speak with their lips, the latter being what they do in public and the former what they do at home.
[2] Our soul is our true self and is spiritual in origin. It is clear then why it is that a father's higher mind, lower mind, character, tendencies, and feelings of love live on in one descendant after the other. They return and surface noticeably in generation after generation. As a result, many families, and in fact whole nations, resemble their first father. A common image manifests itself in the individual faces of successive generations.
That image does not change unless the spiritual realities of the church come into play. The reason why the general image of Jacob and Judah still remains in their descendants and they are differentiated from others by that image is that even to the present they have stuck firmly to their religious position.
In the sperm that conceives each one of us, there is a whole graft or offshoot of our father's soul that is wrapped in substances from nature. Our body is formed by means of this in our mother's womb. The formation of our body may lean toward a likeness of our father or a likeness of our mother, but the image of our father remains inside and constantly tries to assert itself. If it cannot manifest itself in the first child, it successfully manifests itself in the younger children.
[3] In sperm there is a whole image of the father because, as I say, the soul is spiritual in origin. What is spiritual has nothing in common with space; therefore it is the same in something small as it is in something large.
As for the Lord, by acts of redemption while he was in the world he put off everything human that came from his mother and put on a human nature that came from his Father - a divine human nature. As a result, in him a human is God and God is human.
103. To this I shall add a revelation, that the soul which comes from the father is the person himself, and the body which comes from the mother, is not in itself the person, but a product of the person. This is merely its covering, woven of substances from the natural world, while the soul is of substances from the spiritual world. After death every person lays aside the natural which he got from his mother, and keeps the spiritual which he had from his father, together with a sort of fringe (limbus) around it composed of the purest natural substances. In the case of those who come into heaven this fringe is below with the spiritual side uppermost; with those who come into hell, the fringe is uppermost and the spiritual side is below. That is why a human angel receives what he says from heaven, so that it is good and true, but a human devil receives what he says from hell when he speaks from the heart, as he does in private, but as if from heaven when he speaks with the lips only, as he does in public.
[2] Since a person's soul is his very self, and by its origin the soul is spiritual, it is clear why the father's mind, attitude, character, inclination and affection of love live on in one descendant after another, and show up from one generation to the next. That is why many families, even whole nations, are recognisable likenesses of their ancestor; there is a shared type which shows up in the faces of each of his descendants, and this is only changed by the spirituality of the church. The type shared by Jacob and Judah still lives on in their descendants, allowing them to be distinguished from others, because down to the present day they have kept strictly to their religion. For in the seed from which each individual is conceived there is a shoot or cutting of the father's soul in all its completeness, wrapped in a covering of natural elements. These control the formation of the body in the mother's womb, where it may take on a resemblance to the father or the mother, though the father's type remains in it and constantly strives to come out. So if it is unable to do so in the first generation, it achieves this in subsequent ones.
[3] The reason why the father's type in all its completeness is in the seed is that, as already said, the soul is in origin spiritual, and the spiritual has nothing in common with space, so it can be reproduced in a small compass just as well as on a large scale. As for the Lord, when He was in the world, He put off by redeeming acts all the human He had from His mother, and put on the Human from the Father, that is, the Divine Human. That is why it is that in Him man is God and God is man.
103. To this I will add the following arcanum: The soul, which is from the father, is the man himself; while the body, which is from the mother, is not the man in himself, but is from the man; it is simply the soul's clothing, woven of such things as are from the natural world; while the soul is woven of such things as exist in the spiritual world. After death every man lays aside the natural which he took from the mother, and retains the spiritual which is from the father, together with a kind of border from the purest things of nature about it. With those who enter heaven this border is beneath, and the spiritual above; but with those who enter hell the border is above and the spiritual beneath. In consequence of this an angel-man speaks from heaven, that is, what is good and true; while a devil-man when he speaks from his heart speaks from hell, but when he speaks from his lips he speaks as if from heaven; the latter he does abroad, but the former at home.
[2] Since the soul of man is the man himself, and is spiritual in its origin, it is evident why the mind, disposition, nature, inclination, and affection of the father's love dwell in offspring after offspring, and return and display themselves from generation to generation. Because of this many families and even nations are recognized from their first father. There is a common likeness which shows itself in the face of each descendant; and it is only by means of the spiritual things of the church that this likeness is changed. A common likeness of Jacob and Judah still remains in their posterity, whereby they are distinguished from others, and for the reason that they have adhered firmly to their religion even until now. For in the semen from which every man is conceived there exists a graft or offshoot of the father's soul in its fullness, within a sort of envelope formed of elements from nature; and by means of this his body is formed in the mother's womb, which body may become a likeness either of the father or of the mother, the image of the father still remaining within it and constantly striving to put itself forth; consequently if it cannot accomplish this in the first offspring it does in those that follow.
[3] A likeness of the father in its fullness exists in the semen for the reason, as has been said, that the soul from its origin is spiritual; and the spiritual has nothing in common with space, and is therefore like itself in little compass as in great. With respect to the Lord: While He was in the world He put off by the acts of redemption everything of the human from the mother, and put on a Human from the Father, which is the Divine Human; and this is why in Him Man is God, and God is Man.
103. I will here add this fact, hitherto unknown, concerning the soul. The soul, which is from the father, is the real man, and the body, which is from the mother, is not in itself the man but is from him; it is merely a covering for him, composed of material things belonging to the natural world, but his soul is formed of such substances as belong to the spiritual world. After death every man lays aside what is natural, derived from the mother, but retains what is spiritual, derived from the father, together with a kind of border (limbus) around it from the purest things of nature. With those who come into heaven this substance is beneath, and the spiritual is above; but with those who come into hell this substance is above, and the spiritual beneath. For this reason an angelic man speaks from heaven, thus what is good and true; but an infernal man, when he speaks from the heart, speaks from hell; while he may speak as if from heaven, but from the lips only. The latter he may do when abroad, but the former he does at home.
[2] Since a man's soul is the real man, and is spiritual in its origin, it is clear why the mind, temper, disposition, inclination and affection of the father's love dwell in the succeeding offspring, and return and display themselves from generation to generation. This is the reason why many families, even whole nations, are known by the resemblance they bear to their original progenitor; there is a common likeness which shows itself in the countenance of every one of the race: and this likeness is not changed except by the spiritual things of the Church. The common likeness of Jacob and Judah, by which their posterity are distinguished from others, still persists, because they have hitherto firmly adhered to their religion. For in the seed from which every one is conceived there is a graft, or offshoot, of the father's soul in its fullness, within a kind of covering composed of natural elements. By means of this his body is formed in the womb of the mother, which may be in the likeness either of the father or of the mother, the likeness of the father still remaining within, and continually endeavoring to bring itself forth; and if it cannot do so in the first generation, it effects it in those that follow. The likeness of the father is in its fullness in the seed because, as has been stated, the soul is spiritual in its origin, and what is spiritual has nothing in common with space; and therefore the likeness remains the same, as well in small compass as in large. When the Lord was in the world, by the acts of redemption He put off the whole of the Human which He had from the mother and put on a Human from the Father, the Divine Human; therefore in Him Man is God, and God Man.
103. His adjungam hoc Arcanum; quod Anima quae est ex Patre, sit ipse homo, et quod Corpus quod est matre, non sit homo in se, sed ex illo; hoc duntaxat est indumentum ejus, contextum ex talibus quae e Mundo naturali sunt, at vero Anima ex talibus quae in Mundo spirituali; omnis homo post mortem deponit naturale, quod a matre tulit, et retinet 1 spirituale quod a patre, una cum aliquo limbo ex purissimis naturae circum illud; sed hic limbus apud illos, qui in Coelum veniunt, est infra, et spirituale supra, at limbus ille, apud illos qui in Infernum veniunt, est supra et spirituale infra; inde est, quod homo angelus loquatur e Coelo, ita bonum et verum, at quod homo diabolus loquatur ex inferno dum ex corde suo, et tanquam e Coelo dum ex ore; hoc facit foris, illud autem domi.
[2] Quoniam Anima hominis est ipse homo, et illa spiritualis ex origine sua, patet unde est, quod mens, animus, indoles, inclinatio, et affectio amoris Patris inhabitet proli post prolem, ac redeat et conspicuam se sistat a generatione in generationem; inde est, quod plures familiae, imo gentes a suo primo Patre cognoscantur; est communis imago in singulis faciebus progeniei, quae se manifestat; 2 et haec imago non mutatur nisi quam per spiritualia Ecclesiae: quod communis imago Jacobi et Judae adhuc in posteris illorum permaneat, et quod per illam ab aliis dignoscantur, est causa, quia suo Religioso firmiter huc usque adhaeserunt; est enim in semine cujusvis, ex quo concipitur, tradux seu propago Animae patris in suo pleno intra quoddam involucrum ex elementis 3 e natura; per haec in utero matris formatur corpus ejus, quod potest fieri vel ad similitudinem patris, vel ad similitudinem matris, remanente usque imagine patris intra illam, quae jugiter allaborat se educere, quare si id non potest in prima sobole, praestat id in sequentibus.
[3] Quod imago patris 4 in pleno sit in semine, est causa, quia, ut dictum est, Anima est spiritualis ex origine sua, et spirituale non commune habet cum spatio, quare simile sibi est in parvo volumine, ut in magno. Quod ad Dominum attinet, Ille, dum in Mundo fuit, per actus redemptionis exuit omne Humanum ex Matre, et induit Humanum ex Patre, quod est Divinum Humanum, inde est, quod in Ipso Homo sit Deus et Deus Homo.
Footnotes:
1. Prima editio: retinat.
2. Prima editio: manefestat.
3. Prima editio: eiementis.
4. Prima editio: patrls.