ISB16.通过从结果调查原因可以发现，层级分为两种，一种层级在于事物的在先和在后，一种层级在于事物的大和小。区分事物在先和在后的层级被称为高度层级或离散层级；但区分事物的大和小的层级被称为广度层级，或连续层级。
高度或离散层级就像一个事物从另一个事物的生成和组成；例如：神经由它的纤维生成并组成，纤维又由小纤维生成并组成；木头、石头或金属由其各个部分生成并组成，部分又由它的粒子生成并组成。但广度或连续层级就像同一高度层级在宽度、长度、高度和深度上的增、减；如水、空气或以太的容量大小；木头、石头或金属的块头大小。
灵界和自然界中的一切事物，无论总体还是细节，自创造时就处于这两种层级。这个世界上的整个动物王国都处于这两种层级，无论总体还是细节；整个植物王国和整个矿物王国同样如此；浩翰的穹苍，从太阳甚至直到地球，也是如此。
所以无论在灵界还是在自然界，都有三种照着高度层级而离散化不同的大气，因为两个世界都各有自己的太阳；但灵界的大气凭其源头而是实质的，自然界的大气凭其源头而是物质的。由于大气照着这些层级从其源头降下来，是光和热的容器，可以说是传送它们的载体，故可推知，光和热也有三个层级。由于灵界的光本质上是智慧，那里的热本质上是爱，如前所示，故也可推知，智慧有三个层级，爱有三个层级，因而生命有三个层级；因为它们根据它们所经过的那些事物来分级。
正因如此，天使天堂分为三层：一个最高天堂，也被称为第三层天堂，那里住着最高等级的天使；一个中间天堂，也被称为第二层天堂，那里住着中间等级的天使；一个最低天堂，也被称为第一层天堂，那里住着最低等级的天使。这些天堂也照着智慧和爱的层级来划分。在最低天堂的天使处于对知道真理和良善的爱；在中间天堂的天使处于对理解它们的爱；在最高天堂的天使处于对变得智慧，也就是对照着那些他们所知道并理解的真理和良善生活的爱。
由于天使天堂划分为三个层级，故人类心智也划分为三个层级，因为人类心智是天堂的一个形像，也就是一个最小形式的天堂。正因如此，一个人能成为这三层天堂当中的一层天堂的一位天使，并照着他对来自主的智慧和爱的接受而成为这样一位天使：他若只接受对知道真理和良善的爱，就成为最低天堂的一位天使；若接受对理解它们的爱，就成为中间天堂的一位天使；若接受对变得智慧，也就是对照着它们生活的爱，就成为最高天堂的一位天使。人类心智照着这三层天堂被划分为三个区域，这一点可见于穿插在《婚姻之爱》一书中的记事(270节)。由此明显可知，从主到一个人并进入一个人的一切属灵流注都通过这三个层级降下来，并被此人照着他所在智慧与爱的层级接受。
关于这些层级的知识如今是最有价值的；因为许多人由于不知道它们而停留并执着于最低层级，就是他们的身体感官所在的那个层级；由于他们的无知，也就是理解力的幽暗，他们无法被提升到在他们之上的属灵之光。因此，一旦他们试图着手调查和探究灵魂、人类心智及其理性，尤其如果他们探究天堂和死后生命，自然主义可以说就自动入侵或掌控他们。因此，他们变得像那些站在市场上，手拿望远镜观望天空并发出虚妄预言的人；又像那些对所看见的每个物体和所听见的每件事都喋喋不休并进行推理，而他们的话里面毫无来自理解力的任何理性成分的人。这些人就像屠夫，自以为精通解剖，因为他们已经从外在检查了牛羊的内脏，但不是从内在检查的。
而事实上，出于未被属灵之光的流注光照的属世之光的流注思考，无非是做梦，出于这种思维说话就是在胡说八道。关于这些层级的详情，可参看《圣爱与圣智》一书(173–281节)。
通过对因果关系的研究，我们发现有两种层级，一种是事物的前与后，另一种是事物的大与小。区分事物前后的层级称为高度层级，也叫离散层级；区分事物大小的层级称为广度层级，也叫连续层级。
【2】高度或离散层级，就像是一个物体由另一个物体的世代关系和构成，例如，神经由它的纤维构成，而纤维又从它的原纤维产生；任何一片木头、石头或金属都由它的部分构成，任何部分又从它的颗粒中产生。但广度或连续的层级，就像同一高度层级的增加或减少，如宽度、长度、高度和深度，就像水、空气或以太体积的增大或变小，就像木头、石头或金属量的大和小一样。
【3】灵界和尘世中的一切，无论是整体还是个别的，都以这两种层级受造。世界上的所有动物王国，无论是一般的还是特殊的，都处于这两个层级中；所有的植物王国和所有的矿物王国也一样；从太阳到地球的广阔大气也是如此。
【4】因此，根据高度层级，无论是在灵界还是在尘世，有三种不同的大气层，因为每个世界都有它的太阳。但是灵界的大气，因其源头而是实质（本质）的；尘世的大气，因其源头而是物质的。由于大气是根据这些层级从它们的源头下降的，并且是光和热的容器，就像是光和热的载体一样，因此有三个层级的光和热。由于灵界的光本质上是智慧，热本质上是爱，正如上文所示，因此也有三个层次的智慧和三个层次的爱，因此有三个层次的生命，因为他们的等级是由其所经过的事物来划分的。
【5】因此，天使的天堂有三层：一个最高的，也叫第三层天堂，那里有最高等级的天使；一个中间的，也叫第二层天堂，那里有中等等级的天使；一个最低的，也叫第一层天堂，那里有最低等级的天使。这些天堂也因智慧和爱的程度不同而有别。那些在低层天堂的天使，处在了解真理和良善的爱中；那些在中层天堂的天使，处在认知真理和良善的爱中；那些在高层天堂的天使，处在变得智慧的爱中，也就是喜爱按照他们所知道和理解的真理和良善的事物来生活。
【6】因为天使的天堂被分为三层，所以人类的心智也被分为三层，因为人类的心智是天堂的形象，也就是说，它是一个最小形式的天堂。因此，人可以成为这三层天堂中的一位天使，这是根据他从主那里得到的智慧和爱而实现的：如果他仅接受了解真理和良善的爱，那么他就是低层天堂的天使；如果他接受认知真理和良善的爱，那么他就是中层天的天使；如果他接受了成为智慧的爱、就是照着它们生活的爱，就是高层天的天使。根据三层天的说法，人类的心智被分为三个区域，这可以从《婚姻之爱》第270节相关章节看出。由此可知，一切流进人的灵性流注都是从主那里流出并通过这三个层级下降进到人的里面，人照着他所处的智慧和爱的等级来接受。
【7】关于层级的知识在当今时代极为有用的，许多人因为不了解它们，执着在最低层级，即肉体的感觉层面，无法将他们从愚昧即理智的厚重黑暗中提升到上面的灵性之光中。一旦他们开始调查研究人类的灵魂和心智及其理性，或者探究有关天堂和死后的生命时，自然主义就会自然而然地入侵他们。他们就像那些手拿望远镜站在集市上的人，仰望天空，作出徒劳的预测；又像那些喋喋不休之人，为自己所见所闻的一切辩驳，其中却没有任何出于认知的理性。这些人就像屠夫一样，相信自己深谙解剖，只因他们从外部而不是从内部检查过牛羊的内脏。
【8】真相是，从自然之光的流注去思考，而不从灵性之光的流注中得到启发，无非是在作梦，出于这些思考的言谈无非是胡说八道。更多有关这些层级的信息，可参阅《圣爱与圣智》一书的173至281节。
16. XIV. There are three degrees in the spiritual world, and three degrees in the natural world, hitherto unknown, according to which all influx takes place.
It is discovered by the investigation of causes from effects that there are two kinds of degrees: one in which things are prior and posterior, and another in which they are greater and less. The degrees which distinguish things prior and posterior are to be called degrees of altitude, or discrete degrees; but the degrees by which things greater and less are distinguished from each other are to be called degrees of latitude, and also continuous degrees.
[2] Degrees of altitude, or discrete degrees, are like the generations and compositions of one thing from another; as for example, of some nerve from its fibres, and of any fibre from its fibrils; or of some piece of wood, stone, or metal from its parts, and of any part from its particles. But degrees of latitude, or continuous degrees, are like the increases and decreases of the same degree of altitude with respect to breadth, length, height and depth; as of greater and less volumes of water, air, or ether; and as of large and small masses of wood, stone, or metal.
[3] All things in general and in particular in both worlds, the spiritual and the natural, are by creation in degrees of this double kind. The whole animal kingdom in this world is in those degrees, both in general and in particular; so likewise are the whole vegetable kingdom and the whole mineral kingdom; and also the atmospheric expanse from the sun even to the earth.
[4] There are, therefore, three atmospheres, discretely distinct according to the degrees of altitude, both in the spiritual and in the natural world, because each world has a sun; but the atmospheres of the spiritual world, by virtue of their origin, are substantial, and the atmospheres of the natural world, by virtue of their origin, are material. Moreover, since the atmospheres descend from their origins according to those degrees, and are the containants of light and heat, and as it were the vehicles by which they are conveyed, it follows that there are three degrees of light and heat; and since the light in the spiritual world is in its essence wisdom, and the heat there in its essence is love, as was shown above in its proper article, it follows also that there are three degrees of wisdom and three degrees of love, consequently three degrees of life; for they are graduated by those things through which they pass.
[5] Hence it is that there are three angelic heavens: a supreme, which is also called the third heaven, inhabited by angels of the supreme degree; a middle, which is also called the second heaven, inhabited by angels of the middle degree; and a lowest, which is also called the first heaven, inhabited by angels of the lowest degree. Those heavens are also distinguished according to the degrees of wisdom and love: those who are in the lowest heaven are in the love of knowing truths and goods; those in the middle heaven are in the love of understanding them; and those in the supreme heaven are in the love of being wise, that is, of living according to those truths and goods which they know and understand.
[6] As the angelic heavens are distinguished into three degrees, so also is the human mind, because the human mind is an image of heaven, that is, it is heaven in its least form. Hence it is that a man can become an angel of one of those three heavens; and he becomes such according to his reception of wisdom and love from the Lord: an angel of the lowest heaven if he only receives the love of knowing truths and goods; an angel of the middle heaven if he receives the love of understanding them; and an angel of the supreme heaven if he receives the love of being wise, that is, of living according to them. That the human mind is distinguished into three regions, according to the three heavens, may be seen in the memorable relation inserted in the work on Conjugial Love 270. Hence it is evident that all spiritual influx to a man and into a man from the Lord descends through these three degrees, and that it is received by the man according to the degree of wisdom and love in which he is.
[7] A knowledge of these degrees is, at the present day, of the greatest value: for many persons, in consequence of not knowing them, remain in and cling to the lowest degree, in which are the senses of their body; and from their ignorance, which is a thick darkness of the understanding, they cannot be raised into spiritual light, which is above them. Hence naturalism takes possession of them, as it were spontaneously, as soon as they attempt to enter on any enquiry and examination concerning the soul and the human mind and its rationality; and still more if they extend their inquiries to heaven and the life after death. Hence they become like persons standing in the market-places with telescopes in their hands, looking at the sky and uttering vain predictions; and also like persons who chatter and reason about every object they see and everything they hear, without anything rational from the understanding being contained in their remarks; but they are like butchers, who believe themselves to be skilful anatomists, because they have examined the viscera of oxen and sheep outwardly, but not inwardly.
[8] The truth, however, is, that to think from the influx of natural light [lumen] not enlightened by the influx of spiritual light is merely to dream, and to speak from such thought is to make vain assertions like fortune-tellers. But further particulars concerning degrees may be seen in the work on The Divine Love and Wisdom 173-281.
16. XIV. THERE ARE THREE DEGREES IN THE SPIRITUAL WORLD, AND THREE DEGREES IN THE NATURAL WORLD, HITHERTO UNKNOWN, ACCORDING TO WHICH ALL INFLUX TAKES PLACE.
It is discovered by the investigation of causes from effects that there are two kinds of degrees: one in which things are prior and posterior, and another in which they are greater and less. The degrees which distinguish things prior and posterior are to be called DEGREES OF ALTITUDE, or DISCRETE DEGREES; but the degrees by which things greater and less are distinguished from each other are to be called DEGREES OF LATITUDE, and also CONTINUOUS DEGREES.
[2] Degrees of altitude, or discrete degrees, are like the generations and compositions of one thing from another; as for example, of some nerve from its fibres, and of any fibre from its fibrils; or of some piece of wood, stone, or metal from its parts, and of any part from its particles. But degrees of latitude, or continuous degrees, are like the increases and decreases of the same degree of altitude with respect to breadth, length, height and depth; as of greater and less volumes of water, air, or ether; and as of large and small masses of wood, stone, or metal.
[3] All things in general and in particular in both worlds, the spiritual and the natural, are by creation in degrees of this double kind. The whole animal kingdom in this world is in those degrees, both in general and in particular; so likewise are the whole vegetable kingdom and the whole mineral kingdom; and also the atmospheric expanse from the sun even to the earth.
[4] There are, therefore, three atmospheres, discretely distinct according to the degrees of altitude, both in the spiritual and in the natural world, because each world has a sun; but the atmospheres of the spiritual world, by virtue of their origin, are substantial, and the atmospheres of the natural world, by virtue of their origin, are material. Moreover, since the atmospheres descend from their origins according to those degrees, and are the containants of light and heat, and as it were the vehicles by which they are conveyed, it follows that there are three degrees of light and heat; and since the light in the spiritual world is in its essence wisdom, and the heat there in its essence is love, as was shown above in its proper article, it follows also that there are three degrees of wisdom and three degrees of love, consequently three degrees of life; for they are graduated by those things through which they pass.
[5] Hence it is that there are three angelic heavens: a supreme, which is also called the third heaven, inhabited by angels of the supreme degree; a middle, which is also called the second heaven, inhabited by angels of the middle degree; and a lowest, which is also called the first heaven, inhabited by angels of the lowest degree. Those heavens are also distinguished according to the degrees of wisdom and love: those who are in the lowest heaven are in the love of knowing truths and goods; those in the middle heaven are in the love of understanding them; and those in the supreme heaven are in the love of being wise, that is, of living according to those truths and goods which they know and understand.
[6] As the angelic heavens are distinguished into three degrees, so also is the human mind, because the human mind is an image of heaven, that is, it is heaven in its least form. Hence it is that a man can become an angel of one of those three heavens; and he becomes such according to his reception of wisdom and love from the Lord: an angel of the lowest heaven if he only receives the love of knowing truths and goods; an angel of the middle heaven if he receives the love of understanding them; and an angel of the supreme heaven if he receives the love of being wise, that is, of living according to them. That the human mind is distinguished into three regions, according to the three heavens, may be seen in the memorable relation inserted in the work on . Hence it is evident that all spiritual influx to a man and into a man from the Lord descends through these three degrees, and that it is received by the man according to the degree of wisdom and love in which he is.
[7] A knowledge of these degrees is, at the present day, of the greatest value: for many persons, in consequence of not knowing them, remain in and cling to the lowest degree, in which are the senses of their body; and from their ignorance, which is a thick darkness of the understanding, they cannot be raised into spiritual light, which is above them. Hence naturalism takes possession of them, as it were spontaneously, as soon as they attempt to enter on any inquiry and examination concerning the soul and the human mind and its rationality; and still more if they extend their inquiries to heaven and the life after death. Hence they become like persons standing in the market-places with telescopes in their hands, looking at the sky and uttering vain predictions; and also like persons who chatter and reason about every object they see and everything they hear, without anything rational from the understanding being contained in their remarks; but they are like butchers, who believe themselves to be skilful anatomists, because they have examined the viscera of oxen and sheep outwardly, but not inwardly.
[8] The truth, however, is, that to think from the influx of natural light [lumen] not enlightened by the influx of spiritual light is merely to dream, and to speak from such thought is to make vain assertions like fortune-tellers. But further particulars concerning degrees may be seen in the work on THE DIVINE LOVE AND THE DIVINE WISDOM 173-281.
16. XIV. There are three degrees in the spiritual world, and three degrees in the natural world, hitherto unknown, according to which all influx takes place.
It is discovered, by the investigation of causes from effects, that there are degrees of two kinds, one in which are things prior and posterior, and another in which are things greater and less. The degrees which distinguish things prior and posterior are to be called degrees of altitude, and also discrete degrees; but the degrees by which things greater and less are distinguished from each other are to be called, degrees of latitude, and also continuous degrees.
[2] Degrees of altitude, or discrete degrees, are like the generations and compositions of one thing from another; as, for example, of any nerve from its fibers, and of any fiber from its fibrils; or of any piece of wood, stone, or metal from its parts, and of any part from its particles. But degrees of latitude or continuous degrees are like the increments and decrements of the same degree of altitude as to breadth, length, height, and depth; as of greater and smaller volumes of water, or air, or ether; and as of large and small masses of wood, stone, or metal.
[3] All and each of the things in both worlds, the spiritual and the natural, are, from creation, in degrees of both these kinds. The whole animal kingdom in this world is in those degrees both in general and in particular; and the whole vegetable kingdom and the whole mineral kingdom likewise; as also is the expanse of atmospheres from the sun even to the earth.
[4] There are therefore three atmospheres discretely distinct according to the degrees of altitude, both in the spiritual world and in the natural world, because each world has its sun; but the atmospheres of the spiritual world, by virtue of their origin, are substantial, and the atmospheres of the natural world, by virtue of their origin, are material. And because the atmospheres descend from their origins according to those degrees, and are the containants, and, as it were, the carriers of light and heat, it follows that there are three degrees of light and heat. And because light in the spiritual world in its essence is wisdom, and heat there in its essence is love, as was shown above in its own article, it follows also that there are three degrees of wisdom and three degrees of love, hence three degrees of life; for they are graded by those things through which they pass.
[5] Hence it is that there are three angelic heavens: a highest, which is also called the third heaven, where are the angels of the highest degree; a middle, which is also called the second heaven, where are the angels of the middle degree; and a lowest, which is also called the first heaven, where are the angels of the lowest degree. Those heavens are also distinguished according to the degrees of wisdom and love. Those who are in the lowest heaven are in the love of knowing truths and goods; those who are in the middle heaven are in the love of understanding them; and those who are in the highest heaven are in the love of being wise, that is, of living according to those things which they know and understand.
[6] Since the angelic heavens are distinguished into three degrees, therefore the human mind is also distinguished into three degrees, because the human mind is an image of heaven, that is, it is a heaven in the least form. Hence it is that man can become an angel of one of those three heavens, and this is effected according to his reception of wisdom and love from the Lord: an angel of the lowest heaven if he receives only the love of knowing truths and goods; an angel of the middle heaven if he receives the love of understanding them; and an angel of the highest heaven if he receives the love of being wise, that is, of living according to them. That the human mind is distinguished into three regions, according to the three heavens, may be seen in the Relation inserted in the work on Conjugial Love (270). From these things it is evident that all spiritual influx to man and into man descends from the Lord through these three degrees, and that it is received by man according to the degree of wisdom and love in which he is.
[7] The knowledge of these degrees is of the greatest use at the present day; since many, because they do not know them, subsist and inhere in the lowest degree, in which are the senses of their body, and from ignorance, which is intellectual thick darkness, cannot be elevated into spiritual light, which is above them. Hence naturalism invades them, as it were spontaneously, as soon as they enter on any investigation and inquiry concerning the human soul and mind, and its rationality, and still more if they inquire concerning heaven and the life after death. Thus they become comparatively like those who stand in the marketplaces with telescopes in their hands, looking at the sky, and utter vain predictions; and also like those who chatter and also reason concerning every object they see, and everything they hear, without there being in it anything rational from the understanding. But such persons are like butchers, who believe themselves to be skilled in anatomy, because they have examined the viscera of oxen and sheep outwardly but not inwardly.
[8] But it is a truth, that to think from the influx of natural light, not enlightened by the influx of spiritual light, is nothing else than dreaming, and to speak from such thought is to talk nonsense. But more concerning these degrees may be seen in the work on The Divine Love and The Divine Wisdom (173-281).
16. XIV. Quod tres Gradus sint in Mundo spirituali, et tres Gradus in Mundo naturali hactenus ignoti, secundum quos fit omnis influxus.
Per investigationem causarum ab effectibus invenitur, quod duplicis generis Gradus sint, unum in quo sunt Priora et Posteriora, alterum in quo sunt Majora et Minora: Gradus qui distinguunt Priora et Posteriora, vocandi sunt Gradus Altitudinis, tum etiam Discreti; Gradus autem, per quos Majora et Minora inter se distinguuntur, vocandi sunt Gradus Latitudinis, et quoque Continui; Gradus altitudinis seu discreti sunt sicut Generationes et Compositiones unius ab altero; ut pro exemplo, alicujus Nervi a fibris, et cujusvis fibrae a fibrillis; aut alicujus Ligni, Lapidis, aut Metalli a partibus, et cujusvis partis a particulis: Gradus autem latitudinis seu continui sunt sicut Incrementa et Decrementa ejusdem Gradus altitudinis quoad latum, longum, altum et profundum, sicut voluminum aquae, aut aeris, aut aetheris, majorum et minorum, ac sicut massarum ligni, lapidis, aut metalli grandium et non grandium. Omnia et singula in Mundis, Spirituali et Naturali, a creatione in duplicis hujus Generis Gradibus sunt; totum Regnum Animale in hoc Mundo in illis Gradibus in communi et in particulari est; totum Regnum Vegetabile, et totum Regnum Minerale pariter; ut et Expansum Atmosphaericum a Sole usque ad Tellurem. Sunt ideo tres Atmosphaerae secundum Gradus altitudinis discretim distinctae tam in Mundo spirituali, quam in Mundo naturali, quia utrobivis est Sol; sed Atmosphaerae Mundi spiritualis, ex origine sua trahunt, quod sint substantiales, et Atmosphaerae Mundi naturalis ex origine sua trahunt, quod sint materiales; et quia Atmosphaerae secundum illos Gradus ex Originibus suis descendunt, et illae sunt Lucis et Caloris continentia et sicut vehicula promoventia, Sequitur quod tres Gradus sint lucis et caloris; et quia Lux in Spirituali Mundo in essentia sua est sapientia, et Calor ibi in essentia sua est amor, ut supra in suo Articulo demonstratum est, sequitur etiam, quod tres Gradus Sapientiae et tres Gradus amoris sint, proinde tres Gradus vitae; graduantur enim per illa quae transeunt. Inde est, quod tres Caeli angelici sint, Supremum quod etiam vocatur Tertium, ubi sunt Angeli supremi gradus; Medium, quod etiam vocatur Secundum, ubi sunt Angeli medii gradus, ac Ultimum, quod etiam vocatur Primum, ubi sunt Angeli ultimi gradus; Caeli illi etiam distincti sunt secundum Gradus sapientiae et amoris; illi qui in Ultimo Caelo sunt, in amore sciendi vera et bona sunt, illi qui in Medio caelo, in amore intelligendi illa sunt, et qui in Supremo caelo in amore sapiendi sunt, hoc est, vivendi secundum illa quae sciunt et intelligunt. Quoniam Caeli angelici distincti sunt in tres Gradus, ideo etiam Mens humana distincta est in tres Gradus, quia illa est imago Caeli, h. e., Caelum in minima forma; inde est, quod homo possit fieri Angelus unius ex tribus illis Caelis, et hoc fit secundum receptionem sapientiae et amoris a Domino; Angelus Caeli ultimi si modo recipit amorem sciendi vera et bona, Angelus Medii Caeli si recipit amorem intelligendi illa, et Angelus Supremi Caeli, si recipit amorem sapiendi, hoc est, vivendi secundum illa: quod Mens humana distincta sit in Tres regiones secundum Caelos, videatur in Memorabili inserto Operi de Amore Conjugiali 270. Ex his patet, quod omnis Influxus spiritualis ad hominem et in hominem a Domino descendat per tres illos gradus, et quod ab homine recipiatur secundum gradum sapientiae et amoris, in quo est. Cognitio horum Graduum est hodie maximae utilitatis, quoniam multi, quia non sciunt illos, subsistunt et haerent in ultimo gradu, in quo sunt Sensus illorum corporis, et ex ignorantia, quae est caligo intellectus, non possunt elevari in lucem spiritualem, quae supra illos est; inde Naturalismus sicut ex sua sponte invadit, ut primum satagunt rimari et scrutari aliquid de Anima et Mente humana et ejus rationalitate, et plus si de Caelo et de Vita post mortem; inde fiunt comparative sicut illi qui in foris stant cum tubis opticis in manibus spectantes ad Caelum, ac vana vaticinia edunt; et quoque sicut illi, qui de omni objecto viso, et de omni re audita garriunt et quoque ratiocinantur, praeter quod aliquid rationale ex intellectu insit; sed hi sunt sicut laniones, qui credunt se peritos anatomiae, quia lustrarunt viscera boum et ovium extrinsecus et non intrinsecus. Veritas usque est, quod ex influxu luminis naturalis non illustrati per influxum lucis spiritualis cogitare, non sit aliud quam somniare, et ex illa cogitatione loqui, sit hariolari. Sed de Gradibus his plura videantur in Opere de Divino Amore et Divina Sapientia 173-281, Amstelodami An: 1763 edito.