4223.至于这种对应关系，事实上，尽管上述天堂的确与人体的器官形式本身相对应，据此可以说这些社群或那些天使属于脑部区域，或心脏区域，或肺脏区域，或眼睛区域等等，但他们主要对应于这些脏腑或器官的功能。对于这些器官或脏腑本身，真相是这样：它们的功能与它们的器官形式构成一体。事实上，离开形式，也就是实质，就无法想象功能；因为实质是它们存在所仰赖的主体。例如，离开眼睛就无法想象视觉；离开肺脏就无法想象呼吸。视觉靠着并通过眼睛这个器官形式存在，呼吸靠着并通过肺脏这个器官形式存在；这同样适用于其余的器官形式。因此，天上的社群主要对应于这些功能；并且它们因对应于这些功能，故也对应于这些器官形式；因为这一个与另一个如此不可分割和分离，以至于无论你说功能也好，还是说这功能所靠着和通过的器官形式也好，意思都一样。因此，与器官、部位和脏腑存在对应关系，是因为与功能存在对应关系。所以，当发挥功能时，器官也就被刺激。这在人所行的每一件事上都适用。当他想要这样或那样做，并以这样或那样的方式去做，并思想它时，器官就会作出回应，并且照着功能或功用的目的而回应；因为支配形式的是功用。
这一切表明，功用在人体的器官形式形成之前就已存在；并且功用产生并调节这些形式，使其适合自己，而不是相反。不过，一旦这些形式得以产生，这些器官得到调节，功用就从它们发出；于是表面上看，似乎形式或器官先于功用，而事实并非如此。因为功用从主流入，并且照着主排列天堂所凭借的次序和形式，因而照着对应关系经由天堂流入。这就是人诞生或形成并持续存在的方式。这再次表明，人（无论总体还是细节）与诸天堂的对应关系的起源。
Potts(1905-1910) 4223
4223. But as regards this correspondence, the fact is that although the heavens above mentioned do indeed correspond to the very organic forms of the human body, and therefore it is said that these societies or those angels belong to the province of the brain, to the province of the heart, to the province of the lungs, or to the province of the eye, and so on, they nevertheless correspond chiefly to the functions of these viscera or organs. The case herein is as with the organs or viscera themselves, in that their functions constitute a one with their organic forms; for no function can be conceived of except from forms, that is, from substances, for the substances are the subjects from which they exist. Sight, for example, cannot be conceived of apart from the eye; nor breathing apart from the lungs. The eye is the organic form from which and by means of which the sight exists, and the lungs are the organic form from which and by means of which the breathing exists; and so with all the rest. It is the functions therefore to which the heavenly societies chiefly correspond; and as they correspond to the functions, they correspond also to the organic forms; for the one is indivisible and inseparable from the other, inasmuch that whether you speak of the function or the organic form by which and from which is the function, it comes to the same thing. Hence there is correspondence with the organs, members, and viscera, because there is with the functions; and therefore when the function is brought into exercise, the organ also is excited. The same is the case with everything that man does; when he wills to do this or that, in this manner or that, and is thinking of it, the organs then move in concurrence, thus in accordance with the intention of the function or use; for it is the use that commands the forms. [2] This shows that the use existed before the organic forms of the body came forth; and that the use produced and adapted them to itself, and not the reverse. But when the forms have been produced, and the organs adapted, the uses proceed from them; and then it appears as if the forms or organs were prior to the uses, when yet such is not the case. For use flows in from the Lord, and this through heaven, according to order, and according to the form in which heaven has been ordinated by the Lord, thus according to correspondences. Thus does man come into existence, and thus also does he subsist. And hence again does it appear why it is that man corresponds to the heavens in regard to both generals and particulars.
Elliott(1983-1999) 4223
4223. But the true position with correspondence is that although the heavens mentioned above do certainly correspond to the organic forms themselves of the human body - on account of which these communities or those angels have been spoken of as belonging to the province of the brain, or to the province of the heart, or to the province of the lungs, or to the province of the eye, and so on - they correspond primarily to the functions belonging to those viscera or organs. The position really is that, like the organs or viscera themselves, their functions make one with their organic forms. For it is impossible to gather any idea of a function except from forms, that is, from substances, since the substances are the subjects from which they exist. It is impossible to gather any idea of sight, for example, except from the eye, or of breathing except from the lungs. The eye is the organic form from which and through which sight exists, and the lungs the organic form from which and through which breathing does so; and the same applies to all other organic forms. It is the functions therefore to which heavenly communities correspond primarily, and then because they correspond to the functions they correspond to the organic forms too; for the one is indivisible from the other and inseparable, so much so that it makes no difference whether you speak about the function or about the organic form through which and from which that function exists. Consequently there is a correspondence with organs, members, and viscera because there is such with the functions. And therefore when the function is brought into action the organ also is stimulated. The same also applies in every single thing a person does. When he wishes to do this or that, and to do so in this or some other way, and is thinking of it, the organs move in response, and so in accordance with the aim of the function or use; for it is the use they serve that governs the forms.
[2] This shows also that the use they serve existed before the organic forms of the body came into being, and that the use produced and adapted those forms to itself, and not the reverse. But once the forms have been produced or the organs adapted, the uses they serve then flow from them, in which event it seems as though the forms or organs were prior to the uses, when that is not in fact the case. For the use flows in from the Lord, doing so by way of heaven, in keeping with order and with the form in which the Lord has arranged heaven, and so in keeping with correspondences. This is the manner in which man is brought into existence and in which he is kept in existence. This again shows the origin of the correspondence of the human being - every single part of him - with the heavens.
Latin(1748-1756) 4223
4223. Sed cum correspondentia ita se habet quod quidem caeli memorati correspondeant ipsis formis organicis corporis humani, quapropter dictam quod illae societates, aut illi angeli, pertineant ad provinciam cerebri, vel ad provinciam cordis, vel ad provinciam pulmonum, vel ad provinciam oculi, et sic porro; sed usque principaliter correspondent functionibus illo, una viscerum vel organorum; se habet hoc {1}, sicut ipsa illa organa seu viscera, quod functiones cum formis illorum organicis unum constituant; non enim concipi potest aliqua functio nisi a formis, hoc est, a substantiis, sunt (o)enim substantiae subjecta a quibus;sicut pro exemplo, non concipi potest visus absque oculo, non respiratio absque pulmone; oculus est forma organica ex qua et per quam visus, et pulmo est forma organica ex qua et per quam respiratio, ita quoque in reliquis: sunt itaque functiones quibus societates caelestes principaliter correspondent, et quia sunt functiones, (t)etiam sunt formae organicae quibus correspondent, (m)nam unum ab altero individuum (t)est, et inseparabile, usque adeo ut sive dicas functionem sive formam organicam per quam et ex qua functio, simile sit; inde est quod correspondentia sit cum organis, membris et visceribus, quia est cum functionibus, quapropter {2} cum producitur functio, etiam excitatur organum; ita (t)quoque se habet in omnibus et singulis quae homo agit, cum is hoc aut illud, et {3} cum ita aut aliter agere vult et hoc cogitat, tunc organa se movent convenienter; ita secundum intentionem functionis seu usus; [2] est enim usus qui imperat formis. Inde quoque patet quod antequam formae organicae corporis exstiterint, usus fuerit, et quod usus produxerit et adaptaverit illas sibi, non vicissim(n); cum autem formae productae sunt aut organa adaptata, procedunt inde usus, et tunc apparet sicut formae seu organa prius sint quam usus, cum tamen non ita sit; influit enim usus a Domino, et hoc per caelum, secundum ordinem {4} et secundum formam {5} secundum quam caelum ordinatum est a Domino, ita secundum correspondentias; sic existit homo et sic subsistit; inde iterum patet unde sit quod homo quoad omnia et singula correspondeat caelis. @1 i enim$ @2 i cohaerent etiam prorsus$ @3 aut$ @4 i illum$ @5 i illam$