99、然而，尽管人体的一切与天堂的一切相对应，但人之所以是天堂的形象，并不是因为他的外在形式，而是因为他的内在形式。因为人的内在接收天堂，而他的外在接收尘世。因此，人的内在越接受天堂，就其内在而言，人越是具有“大人”形像的最小形式的天堂。相反，他的内在越不接受天堂，他就越不是天堂，越不是“大人”的形像，尽管他接受尘世的外在能处在符合尘世秩序的形式中，因而有不同程度的美丽。属于身体的外在美源自父母和成形于母腹，后来被来自尘世的普遍流注所维持。因此，人的属世人的形状与他的属灵人的形状大不相同。
我有时看见人的灵的形状。有些人在漂亮、迷人的外表里面，灵看上去却如此丑陋、发黑、畸形，可以称之为地狱的形像而非天堂的形像；而有些人外表不怎么漂亮，却有一个形态美丽、纯洁和天使般的灵。此外，人死后，灵仍是他活在尘世时在身体里的样子。
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99. 尽管人体的一切事物皆对应于天堂的一切事物, 但人是天堂的一个形像并非就其外在形式而言, 而是就其内在形式而言. 因为人的内层接受天堂, 而他的外层接受世界. 因此, 人的内层越接受天堂, 就内层而言, 他就越是具有最大形式形像的最小形式的天堂. 相反, 他的内层越不接受天堂, 他就越不是一个天堂和最大形式的形像, 尽管其接受世界的外层可能处于一个符合世界秩序的形式, 因而或多或少是美丽的. 属于身体的外在美的源头来自父母和在母腹中的形成过程, 后来凭来自世界的流注得以维持. 正因如此, 人的属世人的形式与他的属灵人的形式大不相同. 我好几次被指示人之灵的形式是什么样; 有些人外表漂亮, 迷人, 但灵看上去却如此畸形, 发黑, 可怕, 以至于可称作地狱的形像, 而非天堂的形像; 而有些人外表不怎么漂亮, 却有一个形态优美, 纯洁和天使般的灵. 此外, 死后, 人的灵仍是它活在世上时在身体里的样子.
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99. 人體雖全然與天國對應, 我們的外在並非天國的形像, 只是內在成為天國形像。內在接收心靈世界, 外在接收物質世界。人的內在若接收天國, 便是天國的最小形式, 彰顯整個天國的形像。反之, 內在若拒絕天國, 人就不是天國, 也不是天國的形像。人的外在方面是物質世界的受體, 其外形由這個世界決定, 因而美麗程度參差不一。外在形像之美來自父母, 成形於母腹, 然後憑這個世界綜合的流入得以維持。這是人的外在物質形像與其內在心靈形像大不相同的原因。
有的人, 物質形相美麗動人, 心靈之相卻扭曲發黑, 形如怪物。你一定會稱之為地獄之相, 而非天國之相。相反, 有的人外在形像並不漂亮, 內在形像卻優雅發光, 如同天人。死後的形相正是人在世時內在心靈之相。
99. Even though we completely correspond physically to all of heaven, we are still not images of heaven in outward form, but only in inward form. Our deeper reaches are receptive of heaven, while our more outward ones are receptive of this world. To the extent, then, that those deeper reaches do accept heaven we are heavens in least form, in the image of the greatest; but to the extent that our deeper reaches are not receptive, we are not heavens or images of the greatest. Nevertheless, our more outward aspects, which are receptive of the world, may be in some form that is determined by the world, and therefore in more or less beauty. Outward, physical beauty has its origins in our parents and from our formation in the womb, and thereafter is maintained by a general inflow from the world. This is why our natural form differs markedly from our spiritual form.
I have been shown at times what a spiritual person is like in form, and I have seen that in some people who were lovely and attractive in physical appearance that inner form was misshapen, black, and grotesque - what you would call an image of hell rather than of heaven; while in some who were not beautiful, the inner form was graceful, radiant, and angelic. After death, our spirit looks the way it actually did within the body while we were living in it in this world.
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99. Now although all bodily things of man correspond to all things of heaven, yet it is not in respect of his external form that man is an image of heaven but in respect of his internal form. For the interiors of man receive heaven and his exteriors receive the world. So far, therefore, as his interiors receive heaven, man is, in respect of them, a heaven in least form after the image of the greatest. But so far as his interiors do not receive heaven, he is not a heaven and an image of the greatest. Nevertheless, his exteriors which receive the world can be in a form in accordance with the order of the world and thus, variously beautiful. For outward beauty which pertains to the body is derived from parents and from formation in the womb, and is afterwards preserved by a general influx from the world. Hence it is that the form of one's natural man differs greatly from the form of his spiritual man. Several times I have been shown what was the form of man's spirit, and in some who were beautiful and charming in appearance the spirit was seen to be so deformed, black and monstrous that you would call it an image of hell, not of heaven; while in others not beautiful in outward form, there was a spirit beautifully formed, pure and angelic. Moreover, the spirit of man after death appears such as it was in the body when living in the world.
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99. But notwithstanding that all things of man's body correspond to all things of heaven, it is not in respect to his external form that man is an image of heaven, but in respect to his internal form; for man's interiors are what receive heaven, while his exteriors receive the world. So far, therefore, as his interiors receive heaven man is in respect to them a heaven in least form, after the image of the greatest. But so far as his interiors do not receive heaven he is not a heaven and an image of the greatest, although his exteriors, which receive the world, may be in a form in accordance with the order of the world, and thus variously beautiful. For the source of outward beauty which pertains to the body is in parents and formation in the womb, and it is preserved afterwards by general influx from the world. For this reason the form of one's natural man differs greatly from the form of his spiritual man. What the form of a man's spirit is I have been shown occasionally; and in some who were beautiful and charming in appearance the spirit was seen to be so deformed, black and monstrous that it might be called an image of hell, not of heaven; while in others not beautiful there was a spirit beautifully formed, pure, and angelic. Moreover, the spirit of man appears after death such as it has been in the body while it lived therein in the world.
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99. Sed tametsi omnia hominis quoad corpus correspondent omnibus caeli, usque tamen homo non est imago caeli quoad externam formam, sed quoad internam; interiora enim hominis recipiunt caelum, et exteriora ejus recipiunt mundum quantum itaque interiora ejus recipiunt caelum, tantum homo quoad illa est caelum in minima forma ad imaginem maximi; quantum autem interiora ejus non recipiunt, tantum non est caelum et imago maximi exteriora tamen usque, quae recipiunt mundum, possunt esse in forma secundum ordinem mundi, et inde in varia pulchritudine pulchritudo enim externa, quae corporis, ducit causam ex parentibus, et ex formatione in utero, et dein conservatur per influxum communem e mundo: inde est, quod forma naturalis hominis valde differat a forma spiritualis ejus hominis. Aliquoties ostensum est, qualis in forma esset spiritus hominis, et visum, quod in aliquibus pulchris et venustis facie, ille esset deformis, niger, et monstrosus, ut imaginem inferni non caeli dicas; in quibusdam autem non pulchris, quod is esset formosus, candidus, et angelicus: talis etiam apparet spiritus hominis post mortem, qualis fuerat in corpore, cum in illo vixit in mundo.