435、述说这些，是为了让理性的人信服：就人自身来看，人是一个灵，附加在灵上的肉体部分不是人本身，是为了让灵能在尘世和物质世界中发挥作用，只是灵的一个工具。但来自经验的确认会更好，因为理性的推论没有被很多人领会，那些确信对立观点的人，会通过从感官谬误中推理，将这类推论变成怀疑的问题。那些确信对立观点的人习惯认为，动物和人一样拥有生命和感觉，因此它们也像人一样有属灵的部分，然而那部分会同身体一起死亡。
但是，动物的灵性与人的灵性品质不同。因为人有动物所没有的一个至内层，神性流入这里，将人提升到祂自己那里，由此将人与祂自己结合起来。｛注1｝正因为如此，与动物相比，人能思想上帝，能思想天堂和教会的神性事物，通过这些事物并在这些事物中爱上帝，从而与祂结合。凡能与神性结合的，都不会消散；凡不能与神性结合的，都会消散。与动物相比，人有至内层，前文（39）已作论述，在此重述，因为这对消除许多人头脑中的谬误很重要，这些人因为缺乏知识和关闭的理智，在这个问题上不能得出理性的结论。前文所述的有关内容如下：
我要提及一个关于三层天堂天使的奥秘，这个奥秘至今未进入任何人的脑海，因为人们不理解层级（38）。
每位天使和世人里面都有一个至内层（inmost）或至高层，或说某种至内或至高物，主的神性首先或最紧密地流入该层，并从该层按照层级的秩序依次安排他们的其它各内层。这至内层或至高层可被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。正是这至内层或至高层使人成为人，与动物野兽区别开来，因为它们没有这一层。正因如此，人与动物不同，他的属于心智和性情的所有内层都能够被主提升到祂自己那里，能信主，被对主的爱所感动，从而仰望祂，获得聪明和智慧，理性地说话。人也正是凭借这至内层而活到永远。然而，主在至内层的安排和供给并未公开地落入任何天使的感知中，因为这高于天使的思想，超出了他的智慧。｛注2｝
｛注1｝：【英256】在这里，并且经常在他的整个著作中，史威登堡相当重视拉丁语比较级和最高级形式之间的区别（例如，参见上文第33和270节）：动物具有“属灵的本性”，可以称为“内在”（inner）或“相对内在”（interrior, 内层）的本性，但它们没有“至（最）内在”（inmost）的本性。【中】前者是比较级，后者是最高级。
｛注2｝：【英257】这几段的内容与上文第39节大至相同。
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435. 我说这一切是为了使理性人信服: 就本身而言, 人是一个灵, 附加在灵身上以使它在自然与物质世界发挥其功能的肉体部分, 并不是人, 仅仅是其灵的一个工具. 不过, 最好有一些来自经验的支持证据, 因为许多人理解不了理性推论; 那些信服反面观点的人会通过基于感官幻觉的推理将这类推论变成怀疑的根据. 那些信服反面观点的人习惯认为, 动物和人一样拥有生命和感觉, 因此它们也拥有一个像人那样的属灵部分; 然而, 这属灵部分会与肉体一道死亡. 但是, 动物的灵性却不同于人的灵性. 因为人拥有动物所没有的一个至内层, 神性便流入这个至内层, 把人提升到它自己那里, 由此将人与它自己结合起来. 鉴于此, 和动物不同, 人拥有思想神, 思想天堂和教会的神性事物的能力, 由于并通过这些事物爱神, 从而与祂结合; 凡能与神性结合的, 都不会消散; 凡不能结合的, 都会消散. 我在前面(39节)已论述了人所拥有而动物没有的这至内层, 在此重述一遍, 因为这对驱散许多人因相信人和动物一样而产生的幻觉很重要, 这些人无法对这些主题得出理性结论, 因为他们缺乏知识, 或其理智未开. 我在那里所说的话如下:
我要揭示一个关于三层天堂天使的奥秘, 这个奥秘至今未进入任何人的脑海, 因为人们不理解前面(天国的奥秘 38节)所论述的这些层级. 每位天使和每个世人里面都有一个至内层或至高层, 或说某种至内或至高物; 主的神性首先或最直接地流入该层, 并从该层安排他里面照秩序层级相继到来的其它各层. 这至内层或至高层可被称为主进入天使或世人的入口, 是主在他们里面的真正居所. 正是这至内层或至高层使人成为人, 与动物区别开来, 因为动物没有这一层. 正因如此, 就其属于心智和性情的一切内层而言, 人和动物不同, 他能被主提升到祂自己那里, 能信主, 被对主之爱打动, 由此看见祂, 还能接受聪明, 智慧, 理性说话. 人也正是凭这一层而活到永远. 然而, 主在该层的安排和提供并未明显流入任何天使的觉知, 因为它高于天使的思维, 超越他们的智慧.
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435. 以上陳述是要向理性之人證實, 人是一個靈, 附於靈, 便於靈在自然或物質世界發揮功能的物質屬性並非真正的人, 只不過是靈的工具。
若從實際的經驗中提供一些證據, 效果想必更好, 因為理性的論證超出許多人的領受能力。已經形成對立觀點的人們, 又往往憑感官幻相來辯論, 將理性的論據作為懷疑的根據。
已形成對立觀點的人, 習慣於認為動物也能像人一樣生活和感知, 也有人一般的靈, 只不過靈與肉一併消失。其實, 動物與人在這方面並不相同。人有一核心層, 是動物所不具備的。神性流入該層, 將人提升, 乃至與神性之本聯合。因此人不同於動物, 能思想關於上帝, 天, 教會之理, 能因明理而敬天愛主, 乃至與祂結合。但凡能與神性合者不能被毀, 與神性不合者, 必瓦解。關於人有而動物沒有的核心層, 前文(39節)已作過談論。
435. I have presented this to convince rational people that, seen in our own right, we are spirits, and that the physical nature appended to us so that we can function in the natural and material world is not the real person but only the tool of our spirit.
But some supporting instances from experience would be better, because rational arguments are beyond many people, and the ones who have convinced themselves of opposite opinions make these arguments grounds for their skepticism by arguing on the basis of sensory illusions.
People who have convinced themselves of an opposite opinion tend to think that animals live and sense just the way we do, so that they too have a spiritual nature like ours; yet this dies along with their bodies. However, the spiritual nature of animals is not the same as ours. We have an inmost nature that animals do not, a nature into which the Divine flows and which it raises toward itself, in this way uniting us to itself. So we, unlike animals, can think about God and about divine matters of heaven and the church. We can love God because of these matters and by engaging with them; and can so be united to him; and anything that can be united to the Divine cannot be destroyed. Anything that cannot be united to the Divine, though, does disintegrate. In 39 above, I discussed this inmost that we have and animals do not. The reason for mentioning it again here is that it is important to dispel the illusions many people get from [believing that animals are just like humans], people who cannot draw rational conclusions about these subjects because they lack information or because their intellect is not open. What I said there was as follows:
I should like to 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 the levels discussed in 38. 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 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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435. All this has been said to convince the rational man that viewed in himself man is a spirit, and that the corporeal part that is added to the spirit to enable it to perform its functions in the natural and material world is not the man, but only an instrument of his spirit. But confirmations from experience are preferable, because rational things are not grasped by many, and by those who have confirmed themselves in what is contrary they are turned into matters of doubt by means of reasonings from the fallacies of the senses. Those who have confirmed themselves in what is contrary are accustomed to think that beasts likewise have life and sensations, and thus have a spiritual part, the same as man has, and yet that part dies with the body. But the spiritual of beasts is not the same quality as is the spiritual of man; for man has what beasts have not, an inmost, into which the Divine inflows, raising man up to Itself, and thereby conjoining man to Itself. Because of this, man, in contrast with beasts, can think about God and about the Divine things of heaven and the Church, and love God from these and in these, and thus be conjoined to Him; and whatever can be conjoined to the Divine cannot be dissipated, but whatever cannot be conjoined to the Divine is dissipated. The inmost that man has, in contrast with beasts, has been treated of above (39), and what was there said is to be here repeated, since it is important to have dispelled the fallacies that have been engendered in the minds of many who, from lack of knowledge and an understanding not opened, are unable to form rational conclusions on the subject. The words are these:
I would mention a certain arcanum respecting the angels of the three heavens, which has not hitherto come into anyone's mind, because degrees have not been understood (concerning which 38). "With every single angel and 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 that 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 virtue of this that he lives to eternity. But what is arranged and provided by the Lord in this inmost does not openly fall into the perception of any angel, because it is above his thought and transcends his wisdom."
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435. All this has been said to convince the rational man that viewed in himself man is a spirit, and that the corporeal part that is added to the spirit to enable it to perform its functions in the natural and material world is not the man, but only an instrument of his spirit. But evidences from experience are preferable, because there are many that fail to comprehend rational deductions; and those that have established themselves in the opposite view turn such deductions into grounds of doubt by means of reasonings from the fallacies of the senses. Those that have established themselves in the opposite view are accustomed to think that beasts likewise have life and sensations and thus have a spiritual part, the same as man has, and yet that part dies with the body. But the spiritual of beasts is not the same as the spiritual of man is; for man has what beasts have not, an inmost, into which the Divine flows, raising man up to Itself, and thereby conjoining man to Itself. Because of this, man, in contrast with beasts, has the ability to think about God and about the Divine things of heaven and the church, and to love God from these and in these, and thus be conjoined to Him; and whatever can be conjoined to the Divine cannot be dissipated, but whatever cannot be conjoined is dissipated. The inmost that man has, in contrast with beasts, has been treated of above (39), and what was there said will here be repeated, since it is important to have the fallacies dispelled that have been engendered in the minds of many who from lack of knowledge and trained intellect are unable to form rational conclusions on the subject. The words are these:
I will mention 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. In every angel and in every man there is an inmost or highest degree, or an inmost or highest something, into which the Divine of the Lord first or most directly flows, and from which it disposes the other interiors in him that succeed 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 distinguished from the animals, which 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 fall into the perception of any angel, because it is above his thought and transcends his wisdom.
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435. Haec dicta sunt, ob causam ut rationalis homo evincatur quod homo in se spectatus sit spiritus, et quod corporeum ei adjectum functionum causa in mundo naturali et materiali non sit homo, sed modo instrumentale ejus spiritus. Verum praestant confirmationes ab experientia, quoniam rationalia a pluribus non capiuntur, et ab illis qui se confirmaverunt in contrario vertuntur in res dubias per ratiocinia ex fallaciis sensuum. Qui se confirmaverunt in contrario, cogitare solent quod bestiae similiter vivant et sentiant, et sic quod illis quoque spirituale sit, simile quod homini et tamen illud cum corpore moritur: sed bestiarum spirituale non tale est, quale est spirituale hominis est enim homini, non bestiis, intimum, in quod Divinum influit, ac elevat ad se, et per id conjungit sibi, inde homo prae bestia cogitare potest de Deo, ac de Divinis quae sunt caeli et ecclesiae, et amare Deum ex illis et in illis, et sic Ipsi conjungi et quod conjungi Divino potest, non dissipari potest: sed quod non conjungi potest Divino, hoc dissipatur. De intimo quod est homini prae bestiis. supra (39) actum est quod hic iterum memorandum est, quia interest ut discutiantur fallaciae inde captae, ut fit a pluribus qui ob defectum scientiarum, ac intellectum non apertum, de his non rationaliter concludere possunt. Haec ibi verba sunt:-
"Velim arcanum quoddam de angelis trium caelorum memorare, quod prius non alicui in mentem venit, quia non intellexit gradus (de quibus. 38) quod nempe apud unumquemvis angelum, et quoque apud unumquemvis hominem sit gradus intimus et 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."