5146.“最上面的筐子里”表意愿部分的至内层。这从“筐子”和“最上面”的含义清楚可知：“筐子”是指意愿部分或意愿层级，如前所述（5144节）；“最上面”是指至内层或至内在部分（2148，3084，4599节）。“最上面”之所以表示至内层或至内在部分，是因为对身处空间的世人来说，内层事物看似高层事物，外层事物看似低层事物。但当抛弃空间的观念时，如在天堂，以及人的内层思维里的情形，高低或高度与深度的观念也被抛弃了；因为高度与深度属于空间观念。事实上，在内层天堂，甚至连对内层事物和外层事物的观念也没有，因为即便这种观念也有空间元素附着在上面。确切地说，内层天堂里有对更完美或不怎么完美的状态的观念；内层事物所处的状态比外层事物的更完美，因为内层事物离神性更近，外层事物离神性更远。这就是为何最上面的或最高的表示最内在的。
然而，没有人能理解内层与外层的关系，除非他了解层级（对此，参看3691，4154，5114，5145节）。人对内层，因而更完美的东西没有其它概念，只是以为它是某种纯度不断增加的事物，能被分解得更细。但是，纯净和粗糙有可能同时存在于同一个层级，这不仅是由于它的扩张和收缩，还由于它的限制，以及相似或不相似元素的引入。对于诸如关于人之内层的这种观念，人绝无可能避免这样的观点：外层与内层连续一致，因而与它们完全行如一体。然而，如果关于层级的正确观念得以形成，人就有可能明白内层与外层如何彼此不同而又互相分离，并且它们如此不同，以致内层离开外层也能存在并持续存在，而外层绝离不开内层。人也能明白内层与外层的对应关系的性质，以及外层如何代表内层。这解释了为何除了假设之外，学者们无法探究关于灵魂与身体的相互作用的问题。事实上，这也解释了为何他们当中有许多人认为生命属于身体，因此当他们的身体死亡时，他们的内层也会死亡，因为这些人与身体紧密贴合起来。而事实上，唯独外层会死亡，内层依然存活，并继续生活下去。
Potts(1905-1910) 5146
5146. And in the uppermost basket. That this signifies the inmost of the will part, is evident from the signification of a "basket" as being the will part (of which above, n. 5144); and from the signification of "the uppermost," as being the inmost (n. 2148, 3084, 4599). The reason why the "uppermost" denotes the inmost is that with man who is in space, interior things appear as higher things, and exterior things as lower ones; but when the idea of space is put off, as is the case in heaven and also in the interior thought of man, there is then put off the idea of what is high and what is low; for height and depth come from the idea of space. Nay, in the interior heaven there is no idea of things interior and exterior, because something of space adheres to this idea also; but there is the idea of more perfect or more imperfect state; for interior things are in a more perfect state than exterior ones, because interior things are nearer the Divine, and exterior things are more remote from it. This is the reason why what is uppermost signifies what is inmost. [2] Nevertheless no one can apprehend what the interior is relatively to the exterior unless he knows how the case stands with degrees (in regard to which see above, n. 3691, 4154, 5114, 5145). Man has no other conception of what is interior and hence more perfect than as of what is purer in continual diminution; but the purer and the grosser are possible in one and the same degree, both according to the expansion and the contraction, and according to the determinations, and also according to the insertions of things homogeneous or heterogeneous. As such an idea prevails about the interior of man, it is quite impossible to avoid the notion that the exteriors are continuously coherent with the interiors, and thus act with them absolutely as a one. But if a genuine idea about degrees is formed, it is then possible to see how the interiors and the exteriors are distinct from one another, and that they are so distinct that the interiors can come into existence and subsist without the exteriors, but by no means the exteriors without the interiors. It is also then possible to see how the case stands with the correspondence of the interiors in the exteriors, and also how the exteriors can represent the interiors. This is the reason why the learned can treat hypothetically only of the interaction between the soul and the body; nay, this is also the reason why many of them believe life to be in the body, so that when the body dies, they believe that they will die as to the interiors also, on account of the coherence of these with the body, when yet it is only the exterior degree that dies, the interior then surviving and living.
Elliott(1983-1999) 5146
5146. 'And in the highest basket' means the inmost degree of the will. This is clear from the meaning of 'a basket' as a degree of the will, dealt with above in 5144; and from the meaning of 'the highest' as the inmost part, dealt with in 2148, 3084, 4599. The reason 'the highest' means the inmost part is that while a person is an inhabitant of space, interior things are seen by him as higher and exterior ones as lower. But when spatial ideas are laid aside, as happens in heaven and also in a person's interior thought, the idea of height and depth is also laid aside; for height and depth belong to spatial ideas. Indeed in the inner heaven not even the idea of interior things and exterior ones exists because even that idea has a spatial element attached to it. Rather, the idea in that heaven is of a state of greater or lesser perfection; for interior things exist within a greater state of perfection than exterior ones because interior things are nearer to the Divine and exterior ones more remote from Him. This is the reason why that which is highest means that which is inmost.
[2] Nevertheless no one can have a mental grasp of the relationship of what is interior to what is exterior unless he knows about degrees, regarding which see 3691, 4154, 5114, 5145. Man has no other notion of what is interior and consequently more perfect than the ever increasing purity of something the more one breaks it down. But greater purity and greater grossness can exist simultaneously in one and the same degree, owing not only to the expanding and condensing of it but also to the limitation of it and to the introduction of similar or else dissimilar elements into it. With an idea such as that regarding his interiors man cannot possibly do other than think that exterior things are attached in a continuous manner to interior ones, and so act entirely as one with them. But if a proper idea regarding degrees is formed one may grasp how interior and exterior things are distinct and separate from one another, so distinct that interior things can come into being and remain in being without exterior ones, whereas exterior things can never do so without interior ones. One may also grasp the nature of the correspondence of interior things within exterior ones, as well as the way in which the exterior things can represent interior ones. This explains why, other than hypothetically, the learned are unable to examine the question regarding the interaction of the soul and the body. Indeed it also explains why many of them believe that life belongs intrinsically to the body, and thus that when their body dies their interiors will die too since these are closely attached to the body. But in actual fact only the exterior degree dies; the interior degree survives and goes on living.
Latin(1748-1756) 5146
5146. `Et in canistro supremo: quod significet voluntarii intimum, constat ex significatione `canistri' quod sit voluntarium, de qua supra n. 5144; et ex significatione `supremi' quod sit intimum, de qua n. 2148, 3084, 4599: quod supremum sit intimum, est quia interiora apud hominem qui in spatio est, apparent ut superiora, et exteriora ut inferiora; at cum exuitur idea spatii, ut fit in caelo et quoque in interiore cogitatione hominis, tunc exuitur idea alti et profundi, nam altum et profundum est ex idea spatii; immo in interiore caelo nec est idea interiorum et exteriorum, quia huic ideae etiam aliquid spatii adhaeret, sed est idea status perfectioris et imperfectioris interiora enim in statu perfectiore sunt quam exteriora, quia interiora propiora sunt Divino, et exteriora remotiora inde; haec causa est quod supremum significet intimum. Sed usque nullus, capere potest quid interius respective ad exterius nisi sciat quomodo se habet cum gradibus, de quibus videatur n. 3691, 4154, 5114, 5145; homo de interiore et inde perfectiore non alium conceptum habet quam qualem de puriore in continua diminutione; sed purius et crassius datur in uno et eodem gradu, tam secundum extensionem et compressionem quam secundum determinationes et quoque secundum insertiones homogeneorum aut heterogeneorum; quia talis idea est de interioribus hominis, nequaquam aliter capi potest quam quod exteriora cohaereant interioribus continenter, et sic prorsus unum agant; at si genuina idea de gradibus formatur, tunc capi potest quomodo interiora et exteriora inter se distincta sunt, (c)et quod ita distincta ut interiora existere et subsistere possint absque exterioribus, at exteriora nullatenus absque interioribus; tum capi potest quomodo se habet cum correspondentia interiorum in exterioribus, ut et quomodo exteriora repraesentare possunt interiora: illa causa {1} est quod eruditi non nisi quam hypothetice de commercio animae et corporis disserere possint, immo etiam quod plures eorum credant in corpore vitam esse et sic moriente corpore etiam quoad interiora propter cohaerentiam morituros, cum tamen solum exterior gradus est qui moritur, interiore tunc superstite et vivente.@1 i quoque$