39、最后, 可以揭示一个有关三层天堂天使的奥秘，这奥秘迄今为止尚未进入任何人的脑海, 因为人们不理解层级：每一个天使和世人里面都有一个至内或最高层级（或某种至内或最高的部分），主的神性首先或最近地流入该层级，并照层级的秩序由此安排他内在的其它各层。这至内层或最高层可称为主进入天使和世人的入口，是主在他们里面的真正居所。人之为人正是凭借这至内或最高层，有别于无理性的动物，它们没有该层。正因为如此，人与动物不同，就其属于心智和性情的一切内层而言, 人能被主提升向祂自己；能信主、被对主的爱所感动，因而能仰望祂；能接受聪明和智慧、凭理性说话。正因为如此，人能活到永恒。但主在这至内层的安排和给予没有明显地流入任何天使的感知，因为它在天使的思维之上，超越他的智慧。
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39. 最后, 可以揭示一个有关三层天堂天使的奥秘; 迄今为止, 这奥秘尚未进入任何人的脑海, 因为人们不理解层级. 每一个天使, 以及每一个世人里面都有一个至内或至高层级, 或某种至内或至高事物; 主的神性首先或最近地流入该层级或该事物, 并由此安排他里面照秩序的层级随之而来的其它内层事物. 这至内或至高层可称作主进入天使和世人的入口, 是主在他们里面的真正居所. 人正是凭这至内或至高层而为人, 有别于没有该层的野兽. 正因如此, 就其属于心智和性情的一切内层而言, 和动物不同, 人能被主提升向祂自己; 能信主, 能被对主之爱打动, 并由此仰望祂, 能接受聪明和智慧, 凭理性说话. 他也凭该层活到永远. 不过, 主在这至内层里面的安排和供应没有明显流入任何天使的觉知, 因为它在天使的思维之上, 超越他的智慧.
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39. 最後, 揭示一個有關三層天天人的奧秘。人們由於不瞭解兩種層次的性質, 以至於迄今為止還不明白這個奧秘。其實每位天人或每個人的裡面都有其核心或最高層, 或者最中心的或最高級的某處, 主的神性生命首先流注到此。以此為中心, 依照總體設計的層次依次安排其它各內在層級。這個核心的或最高的層級可稱為主進入我們的入門處, 是主在我們裡面的居住地。
是這個核心的或最高的層級使人成為人, 與低等的動物分別開來, 因為後者不具備。正因為這個層級, 跟動物不同, 就我們思想和性格相關的一切內在事物而言, 我們能被主提升, 朝向祂。這也是為什麼我們能信祂, 因主之仁而被感動, 因而看見祂。這也是人能獲得聰明智慧, 談話理性的原因, 也是人能啟獲得永生的原因。
39. Lastly, let me disclose a particular secret about the angels of the three heavens that people have not been aware of until now because they have not understood levels. It is this, that within every angel - and within every one of us here - there is a central or highest level, or a central and highest something, where the Lord's divine life flows in first and most intimately. It is from this center that the Lord arranges the other, relatively internal aspects within us that follow in sequence according to the levels of the overall design. This central or highest level can be called the Lord's gateway to the angels or to us, his essential dwelling within us.
It is this central or highest level that makes us human and distinguishes us from the lower animals, since they do not have it. This is why we, unlike animals, can be raised up by the Lord toward himself, as far as all the deeper levels of our mind and character are concerned. This is why we can believe in him, be moved by love for him, and therefore see him. It is why we can receive intelligence and wisdom, and talk rationally. It is also why we live forever.
However, what is arranged and provided by the Lord at this center does not flow into the open perception of any angel, because it is higher than angelic thought, and surpasses angelic wisdom.
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39. Finally, respecting the angels of the three heavens, it is permissible to relate a certain arcanum which has not hitherto entered the mind of anyone because degrees have not been understood. Namely, with every single angel and also with every single man, there is an inmost or highest degree or an inmost or highest something into which the Divine of the Lord first or most closely inflows and from which it disposes the other interior things which succeed in accordance with the degrees of order with them. This inmost or highest degree may be called the entrance of the Lord to the angel and to the man, and His very Own dwelling-place with them. It is by virtue of this inmost or highest that a man is a man and is distinguished from the brute animals, which do not have it. It is from this that a man, unlike the animals, is capable, in respect of all his interior things which pertain to his mind (mens) and "animus", of being raised up by the Lord to Himself; of believing in the Lord, of being moved by love to the Lord and thereby beholding Him, and of receiving intelligence and wisdom, and speaking from reason. Also it is by reason of this that he lives to eternity. But what is arranged and provided by the Lord in this inmost does not openly inflow into the perception of any angel, because it is above his thought and transcends his wisdom.
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39. Finally, a certain arcanum respecting the angels of the three heavens, which has not hitherto come into any one's mind, because degrees have not been understood, may be related. In every angel and also in every man there is an inmost or highest degree, or an inmost or highest something, into which the Divine of the Lord primarily or proximately flows, and from which it disposes the other interiors in him that follow in accordance with the degrees of order. This inmost or highest degree may be called the entrance of the Lord to the angel or man, and His veriest dwelling-place in them. It is by virtue of this inmost or highest that a man is a man, and is distinguished from irrational animals, for these do not have it. From this it is that man, unlike the animals, is capable, in respect to all his interiors which pertain to his mind and disposition, of being raised up by the Lord to Himself, of believing in the Lord, of being moved by love to the Lord, and thereby beholding Him, and of receiving intelligence and wisdom, and speaking from reason. Also, it is by virtue of this that he lives to eternity. But what is arranged and provided by the Lord in this inmost does not distinctly flow into the perception of any angel, because it is above his thought and transcends his wisdom.
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39. Ultimo licet arcanum quoddam de angelis trium caelorum memorare, quod prius non alicui in mentem venit, quia non intellexit gradus: quod nempe apud unumquemvis angelum, et quoque apud unumquemvis hominem, sit gradus intimus seu supremus, seu intimum et supremum quoddam, in quod Divinum Domini primum aut proxime influit, et ex quo disponit reliqua interiora quae secundum gradus ordinis apud illos succedunt hoc intimum seu supremum vocari potest introitus Domini ad angelum et ad hominem, ac ipsissimum Ipsius domicilium apud illos. Per hoc intimum aut supremum homo est homo, et distinguitur a brutis animalibus, nam haec illud non habent; inde est, quod homo, secus ac animalia, possit quoad omnia interiora, quae sunt mentis et animi ejus, elevari a Domino ad Se, possit credere in Ipsum, affici amore in Ipsum, et sic videre Ipsum, et quod possit recipere intelligentiam et sapientiam, et loqui ex ratione; inde quoque est quod vivat in aeternum. Quid autem disponitur et providetur a Domino in eo intimo, non influit manifeste in perceptionem alicujus angeli, quia est supra ejus cogitationem, et excedit ejus sapientiam.