60、那些对属灵和属天的事物没有正确观念的人，无法明白属灵和属天的事物被按排、联结成这样的形态和形像。他们以为构成人最外在部分｛注1｝的尘世物质真正地构造了人，没有这些物质，人就不能成为人。但应该让他们知道，人之所以为人，不是因着这些物质，而是凭他理解真理和意愿良善的能力，这理智和意志才是创造人的属灵和属天的事物。
此外，大家都知道，每个人的品质取决于他的理智和意志的品质；属世的肉体被造出来，是为了在世上服务人的理智和意志，并在尘世的外在环境中巧妙地完成它们的功用。因此，肉体自身什么也做不了，总是被驱动以便完全服从理智和意志的要求，以至于人所想的，就用唇舌说出来；人所意愿的，就用身体和四肢行出来。因此，是理智和意志在行动，而身体本身什么也没做。显然，理智和意志的事物构成了人，这些事物作用于身体的最细微之处，正如内在之物作用于外在之物，所以，这些事物与内在之物必须有相似的形式，由此，人被称为内在人或属灵人。天堂就是最大、最完美形像的人。
｛注1｝：【英66】“最外在的部分”原文是“终极的”。史威登堡一贯使用形容词“ultimus”（任何系列的“结束”或“最后”）来表示最远离神性的部分，因此是最外在的。这个词并不总是贬义的，例如，他在《属天的奥秘》（7337）中写道：“从主流出的神性真理包含着全能，所以，即使在最底（最后）层的细枝末节中也有力量”；在《真实的基督教》（212）中：“最后（终极）的意义，属世的、被称为字面的意义，是两种内在意义的容器、基础和支持。”另见他1763年的著作《圣爱与圣智》（209-221）。
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60. 那些对属灵和属天事物没有一个正确观念的人, 无法理解属灵和属天事物被排列并联结成这样的形式和形像. 他们以为, 构成人最表层部分的世俗和物质事物创造了人, 没有这些东西, 人就不是一个人. 但是, 要让他们知道, 人之所以为人, 不是凭这些东西, 而是凭他理解真理和意愿良善的能力. 这种理解和意愿才是构成人的属灵和属天事物. 此外, 人们都承认, 每个人的品质都取决于他的理解和意愿的品质; 人们还知道, 肉体是为了在世上服务于理解和意愿, 并在自然界的最表层领域中充分发挥功用而形成的. 因此, 肉体本身什么也做不了, 而总是被驱使完全服从理解和意愿的吩咐, 以致凡人所思考的, 他就用唇舌说出来; 凡他所意愿的, 就用身体和四肢行出来; 因此, 是理解和意愿在行动, 而身体本身什么也没做. 显然, 构成人的是理解和意愿的事物; 由于这些事物作用于身体的最细微之处, 正如内在之物作用于外在之物, 所以它们必须在一个相似的形式中; 因此, 人被称为内在人或属灵人. 天堂就是这样一个具有最大, 最完美形式的人.
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60. 對仁與義的實質缺乏正確觀念的人, 無法明白這些實質為何以這樣的形式和形像來被安排與聯繫。他們以為組成外在肉身的世間物質元素使他們成為真正的人。沒有這些, 他們就不再是人。但願他們明白, 人之所以為人, 不在於物質元素, 而在於他們能啟認知真的事與物以及意志善的事與物, 這才是使人成為人的義與仁之實質。
眾所周知, 每一個體的人性如何取決於他的認知與意志的品質。人們還當知道, 肉身的形成只是為了服務於認知與意志, 讓它們能在人間這個自然的終端範圍內以適當的方式發揮功用。所以, 肉身自己什麼也不能做, 而是完全服從認知與意志的指令, 受其驅使。以致於人以唇舌言其所思, 軀體四肢行其所志。認知與意志才是主角, 肉身憑自己什麼也做不了。由此可見, 使人成為人的是認知與意志。認知和意志呈現人的形態, 因為兩者運行於肉體的每一細微之處, 其方式猶如內在的本質作用於外在的形式。基於此理, 人被稱為"內在人"和"靈人,"而天國乃是這等人至大至完全的形態。
60. People who do not have an appropriate concept of spiritual and heavenly realities cannot grasp the fact that heavenly and spiritual realities are arranged and connected in this form and image. They think that the earthly and material elements that make up their outmost form really make them what they are, and that without them they would not be human. Let them know, though, that they are not human beings because of these elements but because they are able to understand what is true and will what is good. These are the spiritual and heavenly realities that make them human.
People do recognize that the humanity of every individual depends on the quality of his or her understanding and intentions. They can also realize that the earthly body is formed to serve them in this world and to perform useful actions in a suitable manner in this outmost sphere of nature. This is also why the body does not do anything on its own, but acts in complete obedience to the bidding of our understanding and intentions. This holds true even to the point that our tongue and mouth say whatever we think, and the body and its limbs do whatever we intend. The actor is therefore our understanding and intention, not the body on its own. We can see from this that matters of our understanding and intention are what make us human, and that these are in a similar form because they act into the very details of the body just the way an inner reality acts into an outer one. It is because of these facts that we are called inner and spiritual humans. Heaven is this kind of person in the greatest and most perfect form.
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60. Those who have not a right idea of spiritual and celestial things cannot perceive that celestial and spiritual things are arranged and conjoined into such a form and image. They think that the earthly and material things of which a man's ultimate part is composed, make the man, and that, apart from these, the man is not a man. But they should know that it is not from these that the man is a man, but from his ability to understand what is true and to will what is good. Such understanding and willing are the spiritual and celestial things that make a man. Moreover, it is acknowledged that everyone's quality is determined by the quality of his understanding and will; and it can also be known that his earthly body has been formed to serve the understanding and the will in the world, and to perform uses in conformity with them in the ultimate sphere of nature. For this reason, the body does nothing of itself, but is actuated always in complete subservience to the bidding of the understanding and will, even to the extent that whatever a man thinks, he speaks with his tongue and mouth, and whatever he wills, he does with his body and limbs, so that the understanding and the will are what act while the body of itself does nothing. Evidently, then, the things of the understanding and will are what make man, and as these act into the minutest particulars of the body, as what is internal into what is external, they must be in the same form, and on this account, man is called an internal and spiritual man. Heaven is such a man in the greatest and most perfect form.
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60. That into such a form and image celestial and spiritual things are arranged and joined cannot be seen by those who have no right idea of spiritual and heavenly things. Such think that the earthy and material things of which man's outmost nature is composed are what makes the man; and that apart from these man is not a man. But let them know that it is not from these that man is a man, but from his ability to understand what is true and to will what is good. Such understanding and willing are the spiritual and celestial things of which man is made. Moreover, it is known that everyone's quality is determined by the quality of his understanding and will; and it can also be known that his earthly body is formed to serve the understanding and the will in the world, and to skillfully accomplish their uses in the outmost sphere of nature. For this reason the body by itself can do nothing, but is moved always in entire subservience to the bidding of the understanding and will, even to the extent that whatever a man thinks he speaks with his tongue and lips, and whatever he wills he does with his body and limbs, and thus the understanding and the will are what act, while the body by itself does nothing. Evidently, then, the things of the understanding and will are what make man; and as these act into the minutest particulars of the body, as what is internal into what is external, they must be in a like form, and on this account man is called an internal or spiritual man. Heaven is such a man in its greatest and most perfect form.
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60. Quod caelestia et spiritualia in illam formam et in illam imaginem ordinata et conjuncta sint, non percipere possunt qui de spiritualibus et caelestibus non justam ideam habent cogitant illi, quod terrestria et materialia, quae componunt ultimum hominis, faciant illum, et quod absque illis homo non sit homo: sed sciant, quod homo non sit homo ex illis, sed ex eo quod intelligere possit verum et velle bonum; haec sunt spiritualia et caelestia, quae faciunt hominem. Novit etiam homo, quod quisque talis homo sit, qualis est quoad intellectum et voluntatem et quoque nosse potest, quod terrestre ejus corpus sit formatum ad serviendum illis in mundo, et ad conformiter praestandum illis usus in ultima naturae sphaera ideo etiam corpus nihil agit ex se, sed agitur prorsus obsequiose ad nutus intellectus et voluntatis, usque adeo ut quicquid homo cogitat, loquatur lingua et ore, et quicquid vult, faciat corpore et membris, sic ut intellectus et voluntas sit faciens, et nihil corpus a se inde patet, quod intellectualia et voluntaria faciant hominem, et quod illa sint in simili forma, quia illa agunt in singularissima corporis sicut internum in externum; homo itaque ex illis vocatur internus et spiritualis homo. Talis homo in maxima et perfectissima forma est caelum.