181、心智的属灵事物与身体的属世事物之间有一种相似性，因为心智的一切事物都对应于身体的一切事物。因此，心智激活身体的外在功能，一般来说可随意激活。它激活眼睛去看，耳朵去听，口舌去吃喝、说话，手去工作，脚去行走，生殖器官去繁衍。心智不仅激活外在器官去做这一切，还在每一步上激活内在器官，从最内层影响最外层，从最外层影响最内层。所以，当它激活嘴巴去说话时，同时也激活肺、喉、声门、舌和唇，使它们分别并一起发挥各自功能；它还使脸作出合适的表情。
这一切清楚表明，论及身体的属世形式的话同样能论及心智的属灵形式；论及身体的属世运作的话，也能论及心智的属灵运作。因此，人如何安排外在形式，主就如何安排内在形式。当人凭自己安排外在形式时，主以一种方式安排内在形式；当人靠着主，同时貌似凭自己安排外在形式时，主则以另一种方式安排内在形式。此外，人的心智在整个形式上就是一个人；因为它是人的灵，死后，这灵看上去就是一个人，和在世时一样；因此，身体和心智两者之间有相似性。论及身体中外在与内在的结合的话，也适用于心智中外在与内在的结合；唯一区别在于，一个是属世的，一个是属灵的。
181. The same kind of thing happens in the case of the spiritual constituents of the mind as in the case of the natural constituents of the body, because all the constituents of the mind correspond to all the constituents of the body. Consequently the mind also impels the body in its external activities, usually at its every command. It impels the eyes to see, the ears to hear, the mouth and tongue to eat and drink, and also to speak, the hands to do, the feet to walk, the reproductive organs to procreate. The mind impels not only the external organs to these activities, but also the internal ones in every connected series - the outmost ones in conformity with the inmost, and the inmost ones in conformity with the outmost. Thus when it impels the mouth to speak, it at the same time impels the lungs, the larynx, the glottis, the tongue and lips, each individually to its function, and the face as well to a congruent expression.
[2] It is apparent from this that what we have said about the natural forms of the body must be said as well about the spiritual forms of the mind, and that what we have said about the natural operations of the body must be said as well about the spiritual operations of the mind - accordingly, that as a person directs external matters, the Lord directs the internal ones, thus in one way if the person directs the external matters on his own, and in another way if he directs the external matters from the Lord and at the same time as though on his own.
Moreover, a person's mind throughout its form is human, for it is his spirit, which after death appears just as human as in the world; and therefore there are similar constituents in each.
So, then, it is apparent that what we have said about the conjunction of external components with internal ones in the body must also be understood to apply to the conjunction of external components with internal ones in the mind - the only difference being that the one is natural and the other spiritual.
181. The reason for the parallelism between the spiritual events of the mind and the physical events of the body is that there is a correspondential relationship between everything mental and everything physical. So too, the mind activates the body in its outward functions, generally doing so at will. It activates the eyes to see, the ears to hear, the mouth and tongue to eat and drink and also to talk, the hands to work, the feet to walk, and the reproductive organs to propagate. The mind not only activates our outer organs to do all this, it activates the inner ones at every step, affecting the outermost ones from the innermost, and the innermost from the outermost. So when it is activating the mouth to speak, it is activating the lungs, the larynx, the glottis, the tongue, and the lips, each one individually for its particular function, and all at once. It also makes the face adapt.
[2] We can therefore see that the kind of thing we say about the physical forms of the body must also be said about the spiritual forms of the mind, and that whatever we say about the physical workings of the body must also be said about the spiritual workings of the mind. Specifically, the Lord arranges the inner forms and workings the way we arrange the outer ones. He does this differently, then, depending on whether we arrange the outer ones on our own, or whether we do so both from him and in apparent autonomy.
The human mind is a person in every element of its form. It is our spirit, which after death looks just as human as it does in this world. So there are similarities between the two, and what we have said about the union of outer and inner events in the body must be applied also to the union of outer and inner events in the mind. The only difference is that the one realm is physical and the other spiritual.
181. It is the same in the spiritual things of the mind as it is in the natural things of the body, because all things of the mind correspond to all things of the body. For this reason also the mind actuates the body in externals, and generally in response to its every suggestion. It moves the eye to see, the ears to hear, the mouth and tongue to eat and drink, and also to speak, the hands to act, the feet to walk, the generative organs to propagate. The mind moves not only the externals to these actions but also the internals throughout the whole series, the last from the inmost and the inmost from the last. Thus while it is moving the mouth to speak, it at the same time moves the lungs, the larynx, the glottis, the tongue, the lips, each separately to its own function, and even the face to present a suitable expression.
[2] Hence it is clear that what was said of the natural forms of the body may also be said of the spiritual forms of the mind, and that what was said of the natural operations of the body may also be said of the spiritual operations of the mind. Consequently, as man disposes the externals so the Lord disposes the internals; and this He does in one way if man, of himself, disposes the externals, and in another way if he disposes the externals from the Lord and at the same time as of himself. Moreover, the mind of man in its entire form is a man; for it is man's spirit, and this after death appears a man precisely as in the world; and consequently there are similar things in both body and mind. So what has been said of the conjunction of externals with internals in the body is to be understood of the conjunction of externals with internals in the mind; with this difference only, that the one is natural and the other is spiritual.
181. There is a likeness between the spiritual things of the mind and the natural things of the body, because all things of the mind correspond to all things of the body; therefore also the mind actuates the body in externals, and in general with complete control. It moves the eye to see, the ear to hear, the mouth and the tongue to eat and drink, also to speak, the hands to act, the feet to walk, the generative organs to propagate. The mind moves not only the externals to these actions, but the internals also throughout the whole series, the outmosts from the inmosts, and the inmosts from the outmosts. Thus while it is moving the mouth to speak, it simultaneously moves the lungs, the larynx, the glottis, the tongue, the lips, each one separately to the performance of its function, also the face to fitting expression.
[2] This makes clear that what has been said of the natural forms of the body can be said similarly of the spiritual forms of the mind; and that what has been said of the natural operations of the body can be said of the spiritual operations of the mind; consequently as man orders the externals so the Lord orders the internals; thus in one way when man orders the externals from himself, and in another way when he orders the externals from the Lord and at the same time as if from himself. Moreover man's mind in its entire form is a man; for it is man's spirit; and this after death appears a man precisely as in the world; consequently there are like things in body and mind. So what has been said of the conjunction of externals with internals in the body can also be applied to the conjunction of externals with internals in the mind, with the difference only that one is natural and the other spiritual.
181. Quod simile sit in spiritualibus mentis, sicut est in naturalibus corporis, est quia omnia mentis correspondent omnibus corporis, quare etiam mens agit corpus in externis, et in communi ad omnem nutum; agit oculos ad videndum, aures ad audiendum, os et linguam ad edendum et bibendum, et quoque ad loquendum, manus ad faciendum, pedes ad ambulandum, organa generationis ad prolificandum; mens ad haec non solum agit externa, sed etiam interna in omni serie, ex intimis ultima et ex ultimis intima; sic dum agit os ad loquendum, agit pulmonem, laryngem, glottidem, linguam, labra, et unumquodvis distincte ad suam functionem simul, et quoque faciem ad convenientiam.
[2] Inde patet, quod simile, quod dictum est de formis naturalibus corporis, dicendum sit de formis spiritualibus mentis, et quod dictum est de naturalibus operationibus corporis, dicendum sit de spiritualibus operationibus mentis; proinde [quod] sicut homo disponit externa, Dominus disponat interna, ita aliter si homo disponit externa a se, et aliter si disponit externa a Domino et simul illa sicut a se. Mens hominis etiam est in omni forma homo, est enim spiritus ejus, qui post mortem apparet homo prorsus sicut in mundo; et inde similia sunt in utroque: et sic quod quae dicta sunt de conjunctione externorum cum internis in corpore, etiam intelligenda sint de conjunctione externorum cum internis in mente; cum sola differentia, quod unum sit naturale, et alterum spirituale.