66、自然界有上升的三个层级，灵界也有上升的三个层级。所有动物都是生命的接受者。高级动物或较为完美的动物是自然界这三个层级的生命接受者；较为低级的，或不怎么完美的则是其两个层级的生命接受者；最低级或不完美的是其一个层级的生命接受者。唯独人类既是自然界三个层级的生命接受者，也是灵界三个层级的生命接受者。正因如此，人能被提升超越自然界，而动物却不能。人能理性分析思考在自然界里面的社会和道德事务，也能理性分析思考高于自然界的属灵和属天事务，甚至能被如此提升到智慧中，乃至见到神。我们会在适当地方论述一切受造物依次上升，甚至直到神造物主那里所通过的这六个层级。从此处简单的考虑可以看出，一切受造物都上升到至高存在者那里，唯独祂是生命；一切事物的功用本身都是生命的接受者，并由此是功用的形式。
66. There are three ascending levels in the physical world and three ascending levels in the spiritual world. All animals are life-receivers, the more perfect ones receiving the life of the three levels of the physical world, the less perfect receiving the life of two levels of that world, and the least perfect the life of one level. Only we humans are receptive of the life not only of the three levels of the physical world but also of the three levels of the spiritual world. This is why we, unlike animals, can be lifted up above the physical world. We can think analytically and rationally about civil and moral issues within the material world and also about spiritual and heavenly issues that transcend the material world. We can even be lifted up into wisdom to the point that we see God. I will discuss in their proper place, though, the six levels by which the functions of all created things rise up all the way to God, their Creator.
This brief summary enables us to see that there is a ladder of all created things to that First who alone is life and that the functions of all things are the actual vessels of life, and so too, therefore, are the forms of those functions.
66. There are three ascending degrees in the natural world, and three ascending degrees in the spiritual world.
All animals are recipients of life. Higher animals are recipients of life in all three degrees of the natural world; lower ones are recipients of life in two degrees of that world; and the lowest ones are recipients in one of its degrees. In contrast, only the human being is a recipient of life not only in the three degrees of the natural world, but also in the three degrees of the spiritual world.
It is because of this that a person can be elevated to a plane above nature, unlike any animal. He can think analytically and rationally about civil and moral matters that exist within nature, and he can think analytically and rationally as well about spiritual and celestial matters which exist above nature. Indeed, he can be elevated into a state of wisdom even so far as to see God.
However, we must postpone discussion of the six degrees through which the uses of all things that have been created ascend in succession even to God the Creator and take them up in their proper place.
From the brief consideration here it can be seen that all things that have been created ascend to a highest being, who alone is life, and that the uses of all things - and therefore the forms of the uses - are themselves recipients of life.
66. There are three degrees of ascent in the natural world and three degrees of ascent in the spiritual world. All animals are recipients of life. The more perfect animals are recipients of life of the three degrees of the natural world, the less perfect are recipients of life of two degrees of that world, and the imperfect are recipients of one of its degrees. But man alone is a recipient of life not only of the three degrees of the natural world but also of the three degrees of the spiritual world. Hence it is that man can be raised above Nature, but not so any animal. He can think analytically and rationally about civil and moral things which are within Nature, and also about spiritual and heavenly things which are above Nature. Indeed, he can be raised into wisdom even to seeing God. But the six degrees through which the uses of all created things ascend in their order, even up to God the Creator, are to be treated in the appropriate place. From this summary it can be seen that there is an ascent of all created things towards the First Who alone is Life, and that the uses of all things are the very recipients of life, and hence so are the forms of uses.
66. In the natural world there are three degrees of ascent, and in the spiritual world there are three degrees of ascent. All animals are recipients of life. The more perfect are recipients of the life and the three degrees of the natural world, the less perfect of the life of two degrees of that world, and the imperfect of one of its degrees. But man alone is a recipient of the life both of the three degrees of the natural world and of the three degrees of the spiritual world. From this it is that man can be elevated above nature, while the animal cannot. Man can think analytically and rationally of the civil and moral things that are within nature, also of the spiritual and celestial things that are above nature, yea, he can be so elevated into wisdom as even to see God. But the six degrees by which the uses of all created things ascend in their order even to God the Creator, will be treated of in their proper place. From this summary, however, it can be seen that there is an ascent of all created things to the first, who alone is Life, and that the uses of all things are the very recipients of life; and from this are the forms of uses.
66. Sunt tres gradus ascensus in Mundo naturali, et sunt tres gradus ascensus in Mundo spirituali: omnia animalia sunt recipientia vitae; animalia perfectiora sunt recipientia vitae trium graduum Mundi naturalis, minus perfecta sunt recipientia vitae duorum graduum istius Mundi, et imperfecta sunt recipientia unius gradus ejus: at solus homo est recipiens vitae trium graduum non tantum Mundi naturalis, sed etiam trium graduum Mundi spiritualis: inde est, quod homo possit elevari supra naturam, secus ac ullum animal; potest analytice et rationaliter cogitare de civilibus et moralibus quae intra naturam sunt, et quoque potest de spiritualibus et coelestibus, quae supra naturam sunt, imo potest elevari in sapientiam, usque ut videat Deum. Sed de sex Gradibus, per quos usus omnium quae creata in suo ordine ascendunt usque ad Deum Creatorem, in suo loco agendum est. Ex summario hoc potest videri, quod omnium, quae creata sunt, ascensus sit ad Primum, Qui solus est Vita, et quod usus omnium sint ipsa recipientia vitae, et inde formae usuum.