251、⑴何为属世人，何为属灵人。人之为人不是凭脸和身体，而是凭理解力和意愿；因此，属世人和属灵人是指人的理解力和意愿要么是属世的，要么是属灵的。属世人在其理解力和意愿方面就像自然界，也可以被称为一个世界或小宇宙；而属灵人在其理解力和意愿方面就像灵界，也可以被称为一个灵界或天堂。由此清楚可知，属世人因是自然界的某种形像，故热爱自然界的事物；而属灵人因是灵界的某种形像，故热爱那些属于灵界或天堂的事物。诚然，属灵人也爱自然界，但只以一个主人爱他仆人的方式来爱，因为他通过这个仆人发挥功用。此外，当属世人从属灵人那里感受到功用的快乐时，属世人也照着功用而变得像属灵人；这种属世人可被称为属灵-属世的。属灵人热爱属灵真理；他不但喜欢知道并理解真理，还意愿它们；而属世人喜欢谈论这些真理，也喜欢实践它们。实践真理就是发挥功用。这种从属关系来自灵界与自然界的结合；因为凡出现在自然界并在自然界所行的，都从灵界获得自己的原因。由此可见，属灵人完全不同于属世人，除了像原因和结果之间的那种联系外，它们之间没有其它联系。
251, 1. What an earthly-minded person is and what a spiritual-minded person is. We are not human because of our faces and bodies but because of our abilities to discern and intend, so "earthly-minded person" and "spiritual-minded person" refer to our discernment and volition, which can be either earthly or spiritual. When we are earthly-minded, we are like an earthly world in respect to our discernment and volition and can even be called a world or microcosm. When we are spiritual-minded, we are like a spiritual world in respect to our discernment and volition, and can even be called a spiritual world or a heaven.
We can see from this that earthly-minded people, being a kind of image of the earthly world, love whatever has to do with the earthly world, while spiritual-minded people, being a kind of image of the spiritual world, love whatever has to do with that world or heaven. Spiritual-minded people do love the earthly world, it is true, but only the way householders love their servants, who enable them to be of service. In fact, the earthly-minded people become spiritual in a way through their service. This happens when an earthly-minded person feels the joy of service from a spiritual source. This kind of earthly-minded person is called "earthly-spiritual."
Spiritual-minded people love spiritual truths, not only loving to know and understand them but intending them as well; while earthly-minded people love to talk about these truths and carry them out as well. Putting truths into action is being of service. This ranking comes from the way the spiritual world and the earthly world go together, since anything that surfaces and exists in the earthly world has its cause in the spiritual world.
We can tell from this that spiritual-minded people are completely distinct from earthly-minded people, and that the only communication between them is the kind that occurs between a cause and its effect.
251. (1) What the natural self is, and what the spiritual self is. A person is not human because of his appearance and anatomy but because of his intellect and will. Consequently by the natural self and spiritual self we mean a person's intellect and will as being either natural or spiritual.
In respect to its intellect and will a person's natural self resembles the natural world, and can also be called a world or microcosm; and in respect to its intellect and will the spiritual self resembles the spiritual world, and can also be called such a world or heaven.
[2] It is apparent, therefore, that the natural self, being in a kind of image a natural world, loves things connected with the natural world, and that the spiritual self, being in a kind of image a spiritual world, loves things connected with that world or heaven.
The spiritual self, indeed, loves the natural world, too, but only as a master loves his servant, through whom he performs useful services. According to the useful services it performs, the natural self also becomes like the spiritual self, which comes to pass when the natural self feels a delight in useful service from a spiritual origin. Such a natural self may be called spiritually natural.
[3] The spiritual self loves spiritual truths. It not only loves to know and understand them, but also wills them. The natural self, on the other hand, loves to speak about those truths and also to put them into practice. To put truths into practice is to perform useful services.
This subordination of the natural to the spiritual originates from the conjunction of the spiritual world and natural world. For whatever appears or occurs in the natural world takes its cause from the spiritual world.
It can be seen from this that the spiritual self is altogether distinct from the natural self, and that no other communication exists between them than such as exists between cause and effect.
251. (i) What the natural man is, and what the spiritual man. A man is not a man from the face and body, but from the understanding and the will, and therefore by the natural man and the spiritual man is understood his understanding and will which are either natural or spiritual. The natural man as to his understanding and will is like the natural world, and may also be called a world or microcosm; and the spiritual man as to his understanding and will is like the spiritual world, and may also be called a spiritual world or heaven. From this it is clear that because the natural man is a natural world in a certain image, he loves the things of the natural world, and that because the spiritual man is a spiritual world in a certain image, he loves those things belonging to that world or heaven. The spiritual man, indeed, also loves the natural world, but in no other way than a master loves his servant through whom he performs uses. According to uses also the natural man becomes like the spiritual, which happens when the natural man feels the delight of uses from the spiritual man. This natural man may be called natural-spiritual. The spiritual man loves spiritual truths. He loves not only to know and understand them, but he also wills them; but the natural man loves to speak of those truths and also to do them. To do truths is to perform uses. This subordination is from the conjunction of the spiritual world and the natural world. For whatever appears and is done in the natural world derives its cause from the spiritual world. From these considerations it may be established that the spiritual man is altogether distinct from the natural man, and that no communication occurs between them other than such as there is between cause and effect.
251. (1) What the natural man is, and what the spiritual man. Man is not man from face and body, but from understanding and will; therefore by the natural man and the spiritual man is meant that man's understanding and will are either natural or spiritual. The natural man in respect to his understanding and will is like the natural world, and may be called a world or microcosm; and the spiritual man in respect to his understanding and will is like the spiritual world, and may be called a spiritual world or heaven. From which it is evident that as the natural man is in a kind of image a natural world, so he loves those things which are of the natural world; and that as the spiritual man is in a kind of image a spiritual world, so he loves those things which are of that world, or of heaven. The spiritual man indeed loves the natural world also but not otherwise than as a master loves his servant through whom he performs uses. Moreover, according to uses the natural man becomes like the spiritual, which is the case when the natural man feels from the spiritual the delight of use; such a natural man may be called spiritual-natural. The spiritual man loves spiritual truths; he not only loves to know and understand them, but also wills them; while the natural man loves to speak of those truths and also do them. Doing truths is performing uses. This subordination is from the conjunction of the spiritual world and the natural world; for whatever appears and is done in the natural world derives its cause from the spiritual world. From all this it can be seen that the spiritual man is altogether distinct from the natural, and that there is no other communication between them than such as there is between cause and effect.
251. I. Quid homo naturalis et quid homo spiritualis. Homo non est homo ex facie et corpore, sed ex intellectu et voluntate, quare per hominem naturalem et hominem spiritualem intelligitur intellectus et voluntas ejus, quod vel naturales vel spirituales sint. Naturalis homo quoad intellectum suum et voluntatem suam est sicut Mundus naturalis, et quoque vocari potest Mundus seu microcosmus; et spiritualis homo quoad intellectum suum et voluntatem suam, est sicut Mundus spiritualis, et quoque vocari potest ille Mundus seu Coelum.
[2] Exinde patet, quod Naturalis homo, quia in quadam imagine est Mundus naturalis, amet illa quae mundi naturalis sunt, et quod spiritualis homo, quia in quadam imagine est Mundus spiritualis, amet illa quae hujus Mundi seu Coeli sunt: spiritualis homo quidem etiam amat mundum naturalem, sed non aliter quam sicut herus suum famulum, per quem praestat usus; secundum usus etiam naturalis homo fit sicut spiritualis, quod fit cum naturalis homo sentit jucundum usus ex spirituali; hic naturalis homo potest vocari naturalis spiritualis.
[3] Homo spiritualis amat vera spiritualia[;] amat non modo illa scire et intelligere, sed etiam vult illa; naturalis autem homo amat vera illa loqui et quoque facere; facere vera est praestare usus. Haec subordinatio est ex conjunctione Mundi spiritualis et Mundi naturalis; nam quicquid apparet et fit in Mundo naturali, ducit causam ex Mundo spirituali. Ex his constare potest, quod spiritualis homo prorsus distinctus sit a naturali homine, et quod non alia communicatio intercedat, quam qualis est inter causam et effectum.