ISB12.从上面所确立的原则可以推出这一结论：灵魂穿上一副身体，就像一个人穿上一件衣服一样。因为灵魂流入人的心智，通过心智又流入身体，并携带它不断从主所接受的生命，从而间接把生命转入身体，在那里通过最紧密的结合可以说使身体活着。从这一点和上千个经历见证明显可知，属灵之物与物质材料结合，如同活力与死力结合，使人说话理性、行事道德。
表面上看，好像舌头和嘴唇出于自己里面的某种生命说话；胳膊和手以同样的方式行动；但正是本身属灵的思维在说话，同样属灵的意愿在行动，各自通过自己的器官如此行，这些器官本身都是物质材料，因为它们取自自然界。事实的确如此，这一点会显现在白昼之光下，只要考虑到这种情况：从言语中除去思维，嘴巴不就立刻哑了吗？同样，从行为中除去意愿，手不就立刻停顿了吗？
属灵事物与属世事物的结合，以及由此而来的生命在物质材料中的表现，好比干净海绵里的丰盛葡萄酒，也好比葡萄里甘甜、待发酵的葡萄汁，还好比苹果里的美味果汁，又好比肉桂的芳香。包含所有这些事物的纤维是物质材料，它们本身既没有味道，也没有气味，而是从它们里面和之间的液体中获得味道或气味；因此，如果你挤出这些汁液，它们就成了死的纤维丝。如果生命被拿走，身体器官也一样。
人凭属灵事物与属世事物的结合而变得理性，这一点从他思维的分析过程明显看出来；他出于同样的原因而变得道德，这一点从他行为的优雅和举止的得体明显看出来。他凭通过天堂从主接受流注的官能而拥有这些，天使天堂是智慧与爱、因而理性与道德的真正居所。从这些事可以看出，在人里面结合的属灵之物和属世之物使得他作为一个属灵的属世人活着。他死后以一种既相似又不相似的方式生活，原因是，那时他的灵魂会穿上一副实质身体，就像在世上穿上一副物质身体一样。
许多人以为，心智的感知和思维因是属灵的，故无需外物或赤裸裸地并且不通过有机组织形式流入。然而，做这种梦的人没有看到头部的内层，在那里，感知和思维就在自己的起始中；他们不知道脑在那里，而脑是由灰质和白质，连同腺体、脑室、隔膜，以及把它们都围绕起来的脑膜和脊膜交织构成的；他们同样不知道，一个人的思维和意愿是理智的，还是疯狂的，取决于所有这些器官是处于健全的状态，还是处于扭曲的状态；因此，他的理性和道德取决于其心智的器官结构。因为没有用来接受属灵之光的有机组织形式，就没有什么东西能论及人的理性视觉，就是理解力，或说人的理性视觉，即理解力就是一种抽象的虚无，就像没有肉眼，就没有什么东西能论及属世视觉，或说属世视觉就是一种抽象的虚无；其它例子也一样。
根据上面确立的原则得出一个结论，即灵魂用身体衣蔽自己，就像人用衣服遮盖自己一样。因为灵魂流入人的心智，并由此进入身体，它携带着生命，这是它不间断地从主那里接受的，因而它间接地将生命传输到肉体中，在这里，它通过最紧密的结合，使得肉体好像是活的。从成千上万的经验见证中显而易见，灵性与物质相结合，如同活力与死力相结合，使人理性地说话、道德地行事。
【2】看上去好像舌头和嘴唇凭着自身的某种生命说话的；胳膊和手用类似的方式动作。然而，是思维——它本身是灵性的——在说话；是意志——它本身同样是灵性的——在行动，思维和意志通过各自的器官在运作，这些器官本身是物质的，因为取自尘世。倘若注意到以下的情况就真相大白了：把思维从言语中移除，嘴巴不是立刻就哑了吗？将意志从行动中移除，手不就立刻停顿了吗？
【3】灵性事物与自然事物结合，由此而来的生命在物质对象中的表现，可以比作干净海绵里的美酒，比作葡萄里的甘甜，比作苹果里的美味果汁，还可以比作肉桂里的芳香气味。包含这一切的纤维是物质的，味道和芳香都不是从它们来的，而是来自于它们内部和之间的液体。所以，如果你挤出那些汁液，它们就是死的纤维丝。如果生命被拿走，身体的器官也完全如此。
【4】由于灵性事物与自然事物的结合，人是理性的，这从他思维的分析过程可以明显看出；他又是道德的，这从他行为的优雅和举止的得体中可以看出。他所拥有的这些都来自于他接受流注的能力，这流注来自主、并通过天使的天堂而来，那里是智慧和爱即理性和道德的真正住所。从这些事情可以理解什么是灵性、什么是自然以及它们在人身上的结合，使他成为一个灵性的自然人而活着。他死后，以相似的方式生活，不同的是他的灵魂那时披上了一个实质的身体，就像在尘世披上一个物质的实体一样。
【5】许多人相信心智的认知和思维因为是灵性的，所以会赤裸裸地流动，而不是通过有组织的形式流动。这些做梦的人却没有看到大脑的内部，认知和思维在那里开始。大脑就在那里，由脑膜和髓质物交织而成，有腺体、腔体，周围被隔膜、脑膜包裹着。一个人的思维和意志是理智的或是疯狂的，是根据所有这些事物的完好或反常的状态来决定的。因此，一个人根据他心智的器官结构而是理性的和道德的。如果没有有组织的形体去接受灵性的光，人的理性视野、也就是人的认知，就无法作出任何判断，就好像没有肉体的眼睛无法在尘世作出判断一样。其他的例子也是如此。
12. X. Spiritual things, thus clothed in a man, enable him to live as a rational and moral man, thus as a spiritually natural man.
This follows as a conclusion from the principle established above, that the soul clothes itself with a body as a man clothes himself with a garment. For the soul flows into the human mind, and through this into the body, bearing with it the life which it continually receives from the Lord, and transferring it thus indirectly into the body, where, by means of the closest union, it causes the body, as it were, to live. From this, and from a thousand testimonies of experience, it is evident that what is spiritual, united to what is material, as a living force with a dead force, causes a man to speak rationally and to act morally.
[2] It appears as if the tongue and lips speak from a certain life in themselves, and as if the arms and hands act in a like manner; but it is the thought, which in itself is spiritual, which speaks, and the will, which is likewise spiritual, which acts, and each by means of its own organs, which in themselves are material, because taken from the natural world. That this is the case appears in the light of day, provided this consideration be attended to: remove thought from speech, is not the mouth in a moment dumb? So, remove will from action, and do not the hands in a moment become still?
[3] The union of spiritual with natural things, and the consequent appearance of life in material objects, may be compared to excellent wine in a clean sponge, to the sweet must in a grape, to the delicious juice in an apple, and to the aromatic odour of cinnamon. The containing fibres of all these are material substances, which of themselves have neither taste nor smell, but derive them from the fluids in and between them; thus, if you squeeze out those juices, they become dead filaments. It is the same with the organs of the body, if life be taken away.
[4] That a man is a rational being by virtue of the union of spiritual things with natural is evident from the analytical processes of his thought; and that he is a moral being from the same cause is evident from the excellences of his conduct and the propriety of his demeanour. These he possesses by virtue of his faculty of being able to receive influx from the Lord through the angelic heaven, where there is the very abode of wisdom and love, thus of rationality and morality. Hence it may be perceived that the union in a man of what is spiritual with what is natural causes him to live as a spiritually natural man. The reason that he lives in a similar and yet dissimilar manner after death is that his soul is then clothed in a substantial body, just as in the natural world it was clothed with a material body.
[5] It is believed by many that the perceptions and thoughts of the mind, being spiritual, flow in unassisted and not by means of organized forms. Those thus dream, however, who have not seen the interiors of the head, where the perceptions and thoughts are in their beginnings, and who are ignorant that the brains are there, interwoven and composed of the grey and white matter, together with the glands, ventricles, and divisions, and all surrounded by the covering membranes; and who likewise do not know that a man thinks and wills sanely or insanely according to the sound or distorted condition of all those organs; consequently, that he is rational and moral according to the organic structure of his mind. For the rational sight of a man, which is the understanding, without forms organized for the inception of spiritual light, would be an abstract nothing, just as his natural sight would be without eyes; and so in other instances.
12. X. SPIRITUAL THINGS, THUS CLOTHED IN A MAN, ENABLE HIM TO LIVE AS A RATIONAL AND MORAL MAN, THUS AS A SPIRITUALLY NATURAL MAN.
This follows as a conclusion from the principle established above, that the soul clothes itself with a body as a man clothes himself with a garment. For the soul flows into the human mind, and through this into the body, bearing with it the life which it continually receives from the Lord, and transferring it thus indirectly into the body, where, by means of the closest union, it causes the body, as it were, to live. From this, and from a thousand testimonies of experience, it is evident that what is spiritual, united to what is material, as a living force with a dead force, causes a man to speak rationally and to act morally.
[2] It appears as if the tongue and lips speak from a certain life in themselves, and as if the arms and hands act in a like manner; but it is the thought, which in itself is spiritual, which speaks, and the will, which is likewise spiritual, which acts, and each by means of its own organs, which in themselves are material, because taken from the natural world. That this is the case appears in the light of day, provided this consideration be attended to: Remove thought from speech, is not the mouth in a moment dumb? So, remove will from action, and do not the hands in a moment become still?
[3] The union of spiritual with natural things, and the consequent appearance of life in material objects, may be compared to excellent wine in a clean sponge, to the sweet must in a grape, to the delicious juice in an apple, and to the aromatic odour in cinnamon. The containing fibres of all these are material substances, which of themselves have neither taste nor smell, but derive them from the fluids in and between them; thus, if you squeeze out those juices, they become dead filaments. It is the same with the organs of the body, if life be taken away.
[4] That a man is a rational being by virtue of the union of spiritual things with natural is evident from the analytical processes of his thought; and that he is a moral being from the same cause is evident from the excellences of his conduct and the propriety of his demeanour. These he possesses by virtue of his faculty of being able to receive influx from the Lord through the angelic heaven, where there is the very abode of wisdom and love, thus of rationality and morality. Hence it may be perceived that the union in a man of what is spiritual with what is natural causes him to live as a spiritually natural man. The reason that he lives in a similar and yet dissimilar manner after death is that his soul is then clothed with a substantial body, just as in the natural world it was clothed with a material body.
[5] It is believed by many that the perceptions and thoughts of the mind, being spiritual, flow in unassisted and not by means of organized forms. Those thus dream, however, who have not seen the interiors of the head, where the perceptions and thoughts are in their beginnings, and who are ignorant that the brains are there, interwoven and composed of the grey and white matter, together with the glands, ventricles, and divisions, and all surrounded by the covering membranes; and who likewise do not know that a man thinks and wills sanely or insanely according to the sound or distorted condition of all those organs; consequently, that he is rational and moral according to the organic structure of his mind. For the rational sight of a man, which is the understanding, without forms organized for the reception of spiritual light, would be an abstract nothing, just as his natural sight would be without eyes; and so in other instances.
12. X. Spiritual things, thus clothed in a man, enable him to live as a rational and moral man, thus a spiritually natural man.
From the principle established above, that the soul clothes itself with a body as a man clothes himself with a garment, this follows as a conclusion. For the soul flows into the human mind, and through this into the body, and carries life with it, which it continually receives from the Lord, and thus transfers it mediately into the body, where by the closest union it makes the body as it were to live. Thence from a thousand testimonies of experience, it is evident that the spiritual united to the material, as a living force with a dead force, causes man to speak rationally and to act morally.
[2] It appears as if the tongue and lips speak from a certain life in themselves, and that the arms and hands act in a like manner; but it is the thought, which in itself is spiritual, that speaks, and the will, which likewise is spiritual, that acts, and each through its own organs, which in themselves are material, because taken from the natural world. That it is so appears in the day, provided this is attended to: remove thought from speech, is not the mouth dumb in a moment? Also remove will from action, do not the hands rest in a moment?
[3] The union of spiritual things with natural, and the appearance of life therefrom in material things, may be compared to generous wine in a clean sponge, and to the sweet must in a grape, and to the savory liquor in an apple, and also to the aromatic odor in cinnamon. The fibers containing all these things are matters which neither taste nor are fragrant from themselves, but from the fluids in and between them; wherefore if you squeeze out those juices, they are dead filaments. So are the organs proper to the body, if life is taken away.
[4] That man is rational from the union of spiritual things with natural, is evident from the analytical processes of his thought; and that he is moral from the honorableness of his conduct and the graces of his bearing. These he has from the faculty of receiving influx from the Lord through the angelic heaven, where is the very abode of wisdom and love, thus of rationality and morality. From these things it is perceived, that what is spiritual and what is natural, being united in man, cause him to live a spiritually natural man. The reason that he lives in a similar and yet dissimilar manner after death, is because his soul is then clothed with a substantial body, as in the natural world it was clothed with a material body.
[5] It is believed by many that the perceptions and thoughts of the mind, because they are spiritual, flow in naked, and not through organized forms. But those dream thus who have not seen the interiors of the head, where perceptions and thoughts are in their beginnings; and that the brains are there, interwoven and composed of the cineritious and medullary substances, and that there are glands, cavities, septa, and the meninges and matres, which surround them all; and that a man thinks and wills sanely or insanely according to the sound or perverted state of all those things; thence that he is rational and moral according to the organic formation of his mind. For nothing could be predicated of the rational sight of man, which is the understanding, without forms organized for the reception of spiritual light, just as nothing could be predicated of the natural sight without the eyes; and so in other instances.
12. X. Quod Spiritualia ita induta in homine faciant, ut vivere possit rationalis et moralis, ita spiritualiter naturalis.
Ex principio supra stabilito, quod anima induat se corpore sicut homo se veste, sequitur hoc ut conclusum; influit enim Anima in Mentem humanam, et per hanc in Corpus, et secum fert vitam, quam continue recipit a Domino, et transfert illam sic mediate in corpus, ubi per arctissimam unionem facit sicut corpus vivat; inde, et ex mille experientiae testimoniis patet, quod spirituale unitum materiali, sicut vis viva cum vi mortua, faciat ut homo loquatur rationaliter, et agat moraliter: apparet sicut lingua et labia loquantur ex quadam vita in se, et quod brachia et manus agant similiter, sed est cogitatio, quae in se est spiritualis, quae loquitur, ac voluntas, quae similiter est spiritualis, quae agit, ac utraque per sua organa, quae in se materialia sunt, quia desumpta ex naturali Mundo; quod ita sit, in die apparet, dummodo attenditur ad hoc, remove cogitationem a loquela, nonne os momento obmutescet, tum remove voluntatem ab actione, nonne manus momento quiescent. Unitio spiritualium cum naturalibus et inde apparentia vitae in materialibus, comparari potest vino nobili in spongia munda, ac musto saccharino in uva, ac liquori sapido in pomo, et quoque odori aromatico in cinnamomo; horum omnium fibrae continentes sunt materiae, quae ex se nihil sapiunt, nec fragrant, sed ex fluoribus in illis et inter illa, quare si exprimis succos illos, sunt mortua fila; similiter organa propria corporis, si aufertur vita. Quod homo ex unitione spiritualium cum naturalibus sit rationalis, patet ex analyticis cogitationis ejus, et quod sit moralis ex honestis actionis et decoris gestuum ejus; haec sunt illi ex facultate, quod recipere possit influxum a Domino per Caelum angelicum, ubi est ipsum habitaculum sapientiae et amoris, ita rationalitatis et moralitatis; ex his percipitur quod spirituale et naturale unita in homine faciant, ut vivat spiritualiter naturalis. Quod similiter et usque dissimiliter post mortem, est quia anima ejus tunc induta est corpore substantiali, sicut in Mundo naturali induta fuit corpore materiali. Creditur a multis, quod perceptiones et cogitationes mentis, quia spirituales, influant nudae, et non per formas organizatas; sed ita somniant illi, qui non viderunt interiora capitis, ubi perceptiones et cogitationes in suis principiis sunt, ut quod ibi sint cerebra, intexta et contexta substantiis, cineritia et medullari, et quod sint glandulae, cava, septa, et cuncta illa circumcincta meningibus et matribus, et quod homo secundum statum omnium illorum integrum aut perversum sane aut insane cogitet et velit, proinde quod sit rationalis et moralis secundum informationem organicam mentis suae: nam Visus rationalis hominis, qui est intellectus, absque formis organizatis ad receptionem lucis spiritualis, foret nullius praedicationis, sicut visus naturalis absque oculis; et sic porro.