4322.今天的人们都以为人是通过精子和卵子自然产生的。这精子自创造之初就具有以这种形式将自身产出的能力在里面，先是在卵子中，接着在子宫里，然后自行存在，不再需要神性帮助将它产出。如今有这种信仰的原因在于，没有人知道从天堂，也就是经由天堂从主而来的任何流注；这是因为，没有人想知道天堂的存在。学者们无论私下还是公开聚会时，还在彼此讨论到底有没有地狱，因而有没有天堂。由于对天堂心存怀疑，所以他们也无法接受有关从主经由天堂而来的流注的任何观念。然而，这流注却产生了地上三个王国的一切事物，尤其动物王国的事物，特别是人里面的事物，并把它们以取决于其功用的形式联结起来。因此，他们也无法得知天堂与人存在任何对应关系；更不知道这种对应关系具有这样的性质：他里面的每一个细节，甚至每一个最小细节皆通过这流注而存在，也通过它而持续存在。因为持续存在就是不断存在，因而保持联系和形式就是不断创造。
Potts(1905-1910) 4322
4322. Who at this day does not believe that man comes into existence naturally from the seed and the ovum? and that in the seed from the first creation there is the ability to bring itself forth into such forms, first within the ovum, next in the womb, and afterwards of itself; and that it is not the Divine which brings things forth any longer? The reason why this is so believed is that no one knows of there being any influx from heaven (that is, through heaven from the Lord); and this because they do not desire to know that there is any heaven. For in their private meetings the learned discuss openly among themselves whether there is a hell, and thus whether there is a heaven. And as they are in doubt about heaven, they cannot receive as any first principle that there is an influx through heaven from the Lord; which influx nevertheless brings forth all things that are in the three kingdoms of the earth (especially those in the animal kingdom, and in particular in man), and holds them together in form according to their uses. Hence neither can they know that there is any correspondence between heaven and man; and still less that this is of such a nature that every several thing within him, nay, the veriest singular ones, come forth from this source, and also subsist from it, for subsistence is a perpetual coming forth, and consequently preservation in connection and form is perpetual creation.
Elliott(1983-1999) 4322
4322. Who at the present day does not believe that a person comes into being by a natural process involving a seed and an ovum, and that this seed has within it the capacity passed down from the beginning of creation to bring itself forth in such forms, first within an ovum, then in a womb, and after that to exist by itself, and that there is no longer any need of the Divine to help bring it forth? The reason for such belief today is that no one knows about an influx from heaven, that is, from the Lord by way of heaven; and the reason why no one has any knowledge is that none wish to know about the existence of any heaven. For in meetings with one another the learned openly discuss whether there is a hell, and so whether there is a heaven. And being in doubt about a heaven they are also unable to accept any notion of an influx from the Lord by way of heaven. Yet that influx brings forth all things in earth's three kingdoms, especially those in the animal kingdom, and in particular those in the human being, and holds them together in their forms that are determined by the uses they serve. Consequently they cannot know the existence of any correspondence between heaven and the human being, let alone about the nature of this, which is such that every. single detail, indeed every smallest detail in him, comes into being from, and is also kept in being by, that influx. For to be kept in being is constantly to come into being, and therefore the preservation of something in connection and form is the constant creation of it.
Latin(1748-1756) 4322
4322. Quis non hodie credit quod homo ex semine et ovo existat naturaliter, et quod semini insit virtus a prima creatione se producendi in tales formas, primum intra ovum, dein in utero, et postea ex se, et quod non Divinum sit quod amplius producit? Causa quod ita credatur, est quia nemo scit quod aliquis influxus sit [a] caelo, hoc est, per caelum a Domino, et hoc quia non scire volunt quod aliquod caelum sit; ventilant enim inter se aperte eruditi in conclavibus, num infernum sit, ita num caelum; et quia de caelo dubitant, ideo quoque non pro aliquo principio accipere possunt quod influxus sit per caelum a Domino, qui (o)tamen influxus omnia quae in tribus regnis telluris `sunt', imprimis in regno animali et in specie in homine producit, et continet in forma secundum usus:inde nec {1} scire possunt quod aliqua correspondentia sit inter caelum et hominem, minus quod talis sit ut singula, immo singularissima apud illum inde existant, {2} etiam quod inde subsistant, nam subsistentia est perpetua existentia, proinde conservatio in nexu et forma est perpetua creatio. @1 i quoque$ @2 i et quia inde existunt$