3573.“我儿，吻我”表能否联结。这从“吻”的含义清楚可知，“吻”是指出于情感的联结和结合。“亲吻”，也就是外在行为，无非是结合的情感，也就是一种内在行为；这两种行为也是对应。从前面所述明显可知，就至高意义而言，此处所论述的主题是主里面属世层的荣耀，也就是主如何使祂里面的属世层变成神性；但就代表意义而言，主题是人里面属世层的重生，因而是属世层与理性层的结合，因为属世层在与理性层结合之前是不会重生的。这种结合是通过理性层直接和间接流入属世层的良善与真理实现的；也就是说，通过从理性层的良善直接进入属世层的良善，并经由属世层的良善进入属世层的真理的流注，以及经由理性层的真理进入属世层的真理，并由此进入属世层的良善的间接流注实现的。此处所论述的，就是这类结合
若不通过神性所提供的方法，事实上通过诸如完全不为人知的那类方法，这些结合是不可能实现的。对于这些方法，人通过属尘世之光，也就是属他所具有的属世之光的事物几乎不可能获得任何概念，只有通过属天堂之光，也就是属理性之光的事物才可以。然而，所有这些方法在圣言的内义中都被揭示出来，并显现在那些知晓内义，因而显现在看见并感知到关于这个主题的无数细节的天使面前，而这些细节中的哪怕一个细节也几乎无法以适合世人理解的方式被展现并解释出来。
然而，这种结合通过结果及其迹象可在某种程度上显明给世人。因为理性心智（也就是人的内层意愿和理解力）必呈现在属世心智中，就像属世心智呈现在脸及其表情中，以致这张脸就是属世心智的外在表现那样，因而属世心智必是理性心智的外在表现。当理性层和属世层结合时，如那些重生之人的情形，那么人以其理性内在所意愿和思想的任何事都明显呈现在他的属世层中，而这属世层则明显呈现在他的脸上。这就是天使所拥有的脸，也是属天的上古之人所拥有的脸。事实上，他们根本不害怕别知道他们的目的和意图，因为他们所意愿的无非是良善，凡让自己被主引领的人从不打算或思想任何其它事。当诸如此类的状态存在时，理性层的良善就直接与属世层的良善结合，并通过属世层的良善与属世层的真理结合。它还通过与它自己在理性层中结合的真理间接与属世层的真理结合，并通过属世层的真理与那里的良善结合。以这种方式所产生的结合是牢不可破的。
但如今人类距离这种状态，因而距离天堂的状态何等遥远，从以下事实可以看出来：人们以为在这个世界上，人的言行，以及面部表情与实际想法和打算不同就是实用的智慧，甚至以为人可以如此控制属世心智本身，以致它连同它的脸可以出于从邪恶目的所流出的内在想法和意愿而以完全相反的方式行事。对上古之人来说，这是极其可憎的，这种人会如同魔鬼那样被逐出他们的社群。从这些事，如同从结果及其迹象那样明显可知良善与真理方面的理性人或内在人与他的属世人或外在人的结合是什么意思。人也由此明白天使人（man-angel）和魔鬼人（man-devil）分别具有何种性质。
Potts(1905-1910) 3573
3573. And kiss me my son. That this signifies whether it can be united, is evident from the signification of "kissing;" as being unition and conjunction from affection. "Kissing," which is an outward thing, signifies nothing else than the affection of conjunction, which is an inward thing; they also correspond. As is evident from what has been said above, the subject here treated of in the supreme sense is the glorification of the natural in the Lord, that is, how the Lord made the natural in Himself Divine; but in the representative sense the subject is the regeneration of the natural in man, thus the conjunction of the natural with the rational; for the natural is not regenerated until it has been conjoined with the rational. This conjunction is effected by the immediate and mediate influx of the rational into the good and truth of the natural; that is to say, from the good of the rational immediately into the good of the natural, and through this into the truth of the natural; and mediately through the truth of the rational into the truth of the natural, and thence into the good of the natural-which conjunctions are here treated of. [2] These conjunctions are impossible except by means provided by the Divine, and indeed by such as are utterly unknown to man, and of which he can scarcely have any idea by means of the things of the world's light, that is, which are of the natural lumen with him; but only by means of the things which are of the light of heaven, that is, which are of rational light. Nevertheless all these means have been disclosed in the internal sense of the Word, and are manifest before those who are in that sense, thus before the angels, who see and perceive innumerable things on this subject, of which scarcely one can be unfolded and explained in a manner suited to the apprehension of man. [3] But from effects and the signs thereof it is in some measure manifest to man how the case is with this conjunction; for the rational mind (that is, man's interior will and understanding) ought to represent itself in the natural mind just as this mind represents itself in the face and its expressions, insomuch that as the face is the countenance of the natural man, so the natural mind should be the countenance of the rational mind. When the conjunction has been effected, as is the case with those who have been regenerated, then whatever man interiorly wills and thinks in his rational presents itself conspicuously in his natural, and this latter presents itself conspicuously in his face. Such a face have the angels; and such a face had the most ancient people who were celestial men, for they were not at all afraid that others should know their ends and intentions, inasmuch as they willed nothing but good; for he who suffers himself to be led by the Lord never intends or thinks anything else. When the state is of this character, then the rational as to good conjoins itself immediately with the good of the natural, and through this with its truths; and also mediately through the truth that is conjoined with itself in the rational with the truth of the natural, and through this with the good therein; and in this way the conjunction becomes indissoluble. [4] But how far man is at this day removed from this state, thus from the heavenly state, may be seen from the fact that it is believed to be of civil prudence to speak, to act, and also to express by the countenance, something else than what one thinks and intends, and even to dispose the natural mind in such a manner that together with its face it may act contrary to the things which it interiorly thinks and wills from an end of evil. To the most ancient people this was an enormous wickedness, and such persons were cast out from their society as devils. From these things, as from effects and their signs, it is evident in what consists the conjunction of the rational or internal of man as to good and truth with his natural or external man; and thus what is the quality of a man-angel, and what the quality of a man-devil.
Elliott(1983-1999) 3573
3573. 'And kiss me, my son' means as to whether union is possible. This is clear from the meaning of 'kissing' as a uniting and joining together resulting from affection. Kissing, which is an external activity, is nothing else than the desire to become joined together, which is an internal activity; the two activities also correspond. The subject here, as is evident from what has been stated above, in the highest sense is the glorification of the Natural within the Lord, that is, how the Lord made the Natural within Him Divine. But in the representative sense the subject is the regeneration of the natural present in man and so the joining together of the natural and the rational; for the natural is not regenerate until it has been joined to the rational. This joining together is effected by means of both direct and indirect influx of the rational into the good and the truth of the natural; that is to say, by means of influx from the good of the rational directly into the good of the natural, and through the good of the natural into the truth of the natural, and by means of influx indirectly through the truth of the rational into the truth of the natural and from there into the good of the natural.
[2] These instances of a joining together are the subject here. They cannot possibly be achieved except through the means provided by the Divine. Indeed they are effected by means such as are quite unknown to man and of which he can gain scarcely any idea through the things which belong to the light of the world, that is, which belong to the natural light with him, but rather through the things belonging to the light of heaven, that is, to rational light. Nevertheless all those means have been disclosed in the internal sense of the Word, and are evident to those who know the internal sense, and so to angels who see and perceive countless details relating to this subject, of which scarcely one can be drawn out and explained adequately for man to grasp it.
[3] Yet from effects and the signs of those effects this joining of the rational to the natural is to some extent evident to man, for the rational mind, that is, the inward areas of will and understanding with a person ought to present themselves in his natural mind. Just as the natural mind presents itself in the face and facial expressions, so much so that the face is the outward expression of the natural mind, so ought the natural mind to be the outward expression of the rational mind. When rational and natural are joined together, as they are with those who are regenerate, whatever a person wills and thinks inwardly within his rational makes itself evident in his natural; and this in turn makes itself evident in the face. This is what the face is to angels and what it was to the most ancient people who were celestial. Indeed they were never afraid that others might know their ends and intentions, for they willed nothing but good. For anyone who allows himself to be led by the Lord never intends or thinks anything else. Where a state such as this exists the rational as regards good joins itself to the good of the natural directly, and through the good of the natural to the truths of the natural. It also joins itself indirectly through the truth there in the rational to the truth in the natural, and through this to the good there. All this effects an indissoluble joining together.
[4] But how far mankind is removed at the present day from this state, and so from the heavenly state, may be seen from the belief that practical wisdom requires one, in the world, to use words, also to perform acts, as well as to adopt facial expressions which are other than what one in fact thinks and intends. Indeed it is believed that one should so control the natural mind itself that in unison with its face it acts in quite an opposite way from inward thoughts and desires that flow from an evil end in view. To the most ancient people this was utterly abominable, and people who behaved in that way were expelled as devils from their community. From these considerations, as from effects and the signs of those effects, one may see what the joining together of the rational or internal man as regards good and truth with his natural or external man implies. One may thus also see what one who is an angel is like and what one who is a devil is like.
Latin(1748-1756) 3573
3573. `Et osculare me fili mi': quod significet num uniri possit, constat ex significatione `osculari' quod sit unitio et conjunctio ex affectione; osculatio quae est externum, non aliud est quam `conjunctionis affectio' quae est internum; correspondent etiam. Agitur hic, {1}ut patet ab illis quae supra dicta sunt, in supremo sensu de glorificatione Naturalis in Domino, hoc est, quomodo Dominus in Se Naturale Divinum fecit; in sensu autem repraesentativo de regeneratione naturalis apud hominem, ita de conjunctione naturalis cum rationali; naturale enim non prius regeneratum est quam cum conjunctum est rationali; conjunctio illa fit per influxum immediatum et mediatum rationalis in bonum et {2}verum naturalis, nempe a rationalis bono immediate in naturalis bonum, et per hoc in naturalis verum; mediate per rationalis verum in naturalis verum et inde in naturalis bonum; de his conjunctionibus agitur; [2] hae nusquam existere possunt quam per media a Divino provisa, et quidem per talia quae homini ignotissima sunt, et quorum vix aliquam ideam habere potest per illa quae sunt lucis mundi, hoc est, quae sunt luminis naturalis apud illum, sed per illa quae sunt lucis caeli, hoc est, quae lucis rationalis; sed usque omnia illa media in sensu interno Verbi detecta sunt, et patent coram illis qui in sensu illo sunt, ita coram angelis, qui de illa re innumerabilia vident et percipiunt, quorum vix unum ad captum hominis adaequate evolvi et explicari potest: [3] sed ab effectibus et eorum signis aliquatenus coram homine patet quomodo conjunctio illa se habet; mens enim rationalis, hoc est, interius voluntarium et intellectuale apud hominem, se repraesentare debet in ejus mente naturali, sicut haec mens in facie et ejus vultu, usque adeo ut sicut facies est vultus mentis naturalis, ita mens naturalis debeat esse vultus mentis rationalis; cum conjunctio est, ut apud illos qui regenerati sunt, tunc quicquid homo interius in rationali suo vult et cogitat, se conspicuum sistit in naturali ejus, et hoc se conspicuum in facie; talis est facies angelis, et talis fuit facies antiquissimis qui caelestes homines fuerunt; nihil enim timuerunt ut alii scirent eorum fines et intentiones, nam nihil aliud voluerunt quam bonum; qui enim se duci patitur a Domino, nusquam aliud intendit et cogitat; cum talis status est, tunc rationale quoad bonum conjungit se immediate cum bono naturalis, et per hoc cum veris ejus, et quoque mediate per verum sibi in rationali conjunctum cum vero naturalis, et per hoc cum bono ibi; inde fit conjunctio indivulsa: [4] sed quantum homo ab hoc statu hodie sit remotus, ita a statu caelesti, constare potest ex eo quod prudentiae civilis credatur esse, aliud loqui, tum aliud agere, etiam aliud vultu ostendere quam quod cogitat et intendit, immo etiam disponere ipsam mentem naturalem ita ut cum facie ejus unum agat contra illa quae interius cogitat et vult ex fine mali; hoc antiquissimis enorme facinus fuit, et tales e societate illorum {3}ut diaboli ejecti sunt: ex his ut ab effectibus et eorum signis patet quid conjunctio rationalis seu interni hominis quoad bonum et verum cum naturali seu externo ejus homine; et sic qualis est homo angelus, et qualis homo diabolus. @1 ut ex illis quae supra dicta sunt, quoque constare potest, de regeneratione Naturalis, at in sensu supremo de glorificatione Naturalis in Domino, et quia in sensu repraesentativo agitur de naturalis regeneratione apud hominem, etiam agitur de ejus conjunctione cum Rationali.$ @2 i in$ @3 A d sicut diaboli$