ISB8.迄今为止，有学问的人所论述的属灵流注是从灵魂进入身体的流注，而不是进入灵魂，并通过灵魂进入身体的任何流注；尽管人们知道，一切爱之良善和一切信之真理都从神流入人，它们丝毫不来自人；那些从神流入的事物，首先流入他的灵魂，并通过灵魂流入理性心智，通过理性心智流入那些构成身体的事物。有人若以其它任何方式调查属灵流注，就会像一个人堵住喷泉的源头，却仍在那里寻找源源不断的泉水；或像一个人从根，而不是从种子推断树的起源；或像一个人检查没有开始，或脱离源头的衍生物。
因为灵魂不是生命本身，而是从神接受生命的容器，神才是生命本身；一切流注都属于生命，因而皆来自神。这就是这段经文的意思：
耶和华神将生命的气息或灵魂吹进人的鼻孔，他就成了活的灵魂。(创世记2:7)
“将生命的气息或灵魂吹进鼻孔”表示植入对良善和真理的感知。主也论到自己说：
父怎样在自己有生命，就赐给儿子也照样在自己有生命。(约翰福音5:26)
“在自己的生命”是指神；灵魂的生命是从神流入的生命。
由于一切流注皆属于生命，生命通过它的容器进行运作，而人里面的至内在或首个容器就是他的灵魂，所以为正确理解流注，有必要从神开始，而不是从一个中间站开始。如果真的从一个中间站开始，那么关于流注的教义就会像没有车轮的战车，或没有风帆的船只。由于情况就是这样，所以我们在前面论述了灵界的太阳，耶和华神就在这太阳中间(5节)；爱与智慧，因而生命的流注由此而来(6, 7节)。
来自神的生命之所以通过灵魂流入人，并通过灵魂流入他的心智，也就是流入它的情感和思维，又从这些流入身体的感觉、言语和行为，是因为这些是属于处在连续秩序中的生命的事物。事实上，心智从属于灵魂，身体从属于心智。心智有两种生命，即意愿的生命和理解力的生命。意愿的生命是爱之良善，其衍生物被称为情感；理解力的生命是智慧之真理，其衍生物被称为思维；心智通过后者和前者活着。另一方面，身体的生命是感觉、言语和行为；这些通过心智来源于灵魂，这一点从它们所在的秩序可推知；它们由此显现在一个智慧人面前，无需调查研究。
人类灵魂因是一种优越的属灵物质，故直接从神那里接受流注；而人类心智因是一种次等的属灵物质，故间接通过灵界从神那里接受流注；身体因来自自然界被称为材料的物质，故间接通过自然界从神那里接受流注。下文我们会看到，爱之良善和智慧之真理从神流入人的灵魂时是结合在一起的，也就是合而为一的，但它们在行进的过程中被人分开，仅在那些让自己被神引领的人那里结合。
迄今为止，学者看待灵性流注是从灵魂进入身体，而没有任何流注进入灵魂再经由灵魂进入身体。虽然大家都知道，所有的爱之良善和信之真理都是从上帝流入人的，都不是从人来的；那些从上帝流入的东西，直接流入人的灵魂，通过灵魂进入理性的心智，并由此进入那些构成身体的各个部分。如果有人以任何其他方式研究灵性流注，就会像堵住了喷泉的源头却仍然在那里寻找不竭之水；或者像是从根而不是从种子推断树的起源；或者像是研究没有起始的衍生物。
【2】因为灵魂本身不是生命，而是从上帝那里得生命的容器，上帝自身是生命；一切的流注都是生命的流注，所以是从上帝那里来的。以下这段话就是这个意思：
耶和华上帝将生气吹进人的鼻孔里，他就成了有灵魂的活人（创2：7）。“将生气吹入鼻孔里”象征植入对良善和真理的觉知。主也这样说自己：
父怎样在自己有生命，就赐给祂儿子也照样在自己有生命（约翰福音5：26）。“生命在祂自己”是上帝，灵魂的生命是从上帝流进来的。
【3】因为所有的流注都是生命的流注，生命通过它的接受容器运行，人最内在的或首个接受器是他的灵魂，若要这流注被正确地认知，必须以上帝为源头，而不是从一个中间状态开始，否则，流注的学说就像是没有轮子的战车，或像是一艘没有舵的船。既然如此，如前文所述灵界的太阳，在当中是耶和华上帝（5节），且有爱与智慧即生命的流注（6，7节）。
【4】从上帝而来的生命流进人的灵魂，由此进入人的心智，也就是说，进入人的情感和思维，再由此进入人的感官、言语和身体的行为，之所以这样，是因为这些都是生命的连续秩序。因为心智从属于灵魂，身体从属于心智。心智有两种生命，一种是意志，另一种是认知。意志的生命是爱的良善，它的衍生称为情感；认知的生命是智慧的真理，它的衍生称为思维。这些在一起，使心智有生命。但感官、言语和行为是身体的生命，它们是从灵魂通过心智遵循它们的秩序而来的。由此，它们在智者面前清楚显明，甚至无需调查研究。
【5】因为人的灵魂是一种高级的灵性物质（substance，或译为“实质”、“本质”），直接从上帝那里接受流注；而人的心智是次级的灵性物质，会通过灵界间接地从上帝接爱流注；而身体，因为它是从自然物质中来的，这些物质被称为物质材料，通过自然界间接地从上帝那里接收流注。爱的良善和智慧的真理联合地从上帝流入人的灵魂，也就是说，合而为一，但它们在进程中被人分开，只在那些让自己承受上帝带领的人里面结合，这将在下文中论述。
8. VI. Those two, heat and light, or love and wisdom, flow conjointly from God into the soul of man; and through this into his mind, its affections and thoughts; and from these into the senses, speech, and actions of the body.
The spiritual influx hitherto treated of by inspired men is that from the soul into the body, but no one has treated of influx into the soul, and through this into the body; although it is known that all the good of love and all the truth of faith flow from God into man, and nothing of them from man; and those things which flow from God flow first into his soul, and through his soul into the rational mind, and through this into those things which constitute the body. If any one investigates spiritual influx in any other manner, he is like one who stops up the course of a fountain and still seeks there perennial streams; or like one who deduces the origin of a tree from the root and not from the seed; or like one who examines derivations apart from their source.
[2] For the soul is not life in itself, but is a recipient of life from God, who is life in Himself; and all influx is of life, thus from God. This is meant by the statement: 'Jehovah God breathed into man's nostrils the breath of lives, and man was made a living soul' (John 5:26): life in Himself is God; and the life of the soul is life flowing in from God.
[3] Now inasmuch as all influx is of life, and life operates by means of its receptacles, and the inmost or first of the receptacles in man is his soul, therefore in order that influx may be rightly apprehended it is necessary to begin from God, and not from an intermediate station. Were we to begin from an intermediate station, our doctrine of influx would be like a chariot without wheels, or like a ship without sails. This being the case, therefore, in the preceding articles we have treated of the sun of the spiritual world, in the midst of which is Jehovah God (5); and of the influx thence of love and wisdom, thus of life (6, 7).
[4] That life flows from God into man through the soul, and through this into his mind, that is, into its affections and thoughts, and from these into the senses, speech, and actions of the body, is because these are the things pertaining to life in successive order. For the mind is subordinate to the soul, and the body is subordinate to the mind. The mind, also, has two lives, the one of the will and the other of the understanding. The life of its will is the good of love, the derivations of which are called affections; and the life of the understanding there is the truth of wisdom, the derivations of which are called thoughts: by means of the latter and the former the mind lives. The life of the body, on the other hand, are the senses, speech, and actions: that these are derived from the soul through the mind follows from the order in which they stand, and from this they manifest themselves to a wise man without examination.
[5] The human soul, being a superior spiritual substance, receives influx directly from God; but the human mind, being an inferior spiritual substance, receives influx from God indirectly through the spiritual world; and the body, being composed of the substances of nature which are called matter, receives influx from God indirectly through the natural world.
That the good of love and the truth of wisdom flow from God into the soul of a man conjointly, that is, united into one, but that they are divided by the man in their progress, and are conjoined only with those who suffer themselves to be led by God, will be seen in the following articles.
8. VI. THOSE TWO, HEAT AND LIGHT, OR LOVE AND WISDOM, FLOW CONJOINTLY FROM GOD INTO THE SOUL OF MAN; AND THROUGH THIS INTO HIS MIND, ITS AFFECTIONS AND THOUGHTS; AND FROM THESE INTO THE SENSES, SPEECH, AND ACTIONS OF THE BODY.
The spiritual influx hitherto treated of by inspired men is that from the soul into the body, but no one has treated of influx into the soul, and through this into the body; although it is known that all the good of love and all the truth of faith flow from God into man, and nothing of them from man; and those things which flow from God flow first into his soul, and through his soul into the rational mind, and through this into those things which constitute the body. If any one investigates spiritual influx in any other manner, he is like one who stops up the course of a fountain and still seeks there perennial streams; or like one who deduces the origin of a tree from the root and not from the seed; or like one who examines derivations apart from their source.
[2] For the soul is not life in itself, but is a recipient of life from God, who is life in Himself; and all influx is of life, thus from God. This is meant by the statement: "Jehovah God breathed into man's nostrils the breath of lives, and man was made a living soul" (John 5:26): life in Himself is God; and the life of the soul is life flowing in from God.
[3] Now inasmuch as all influx is of life, and life operates by means of its receptacles, and the inmost or first of the receptacles in man is his soul, therefore in order that influx may be rightly apprehended it is necessary to begin from God, and not from an intermediate station. Were we to begin from an intermediate station, our doctrine of influx would be like a chariot without wheels, or like a ship without sails. This being the case, therefore, in the preceding articles we have treated of the sun of the spiritual world, in the midst of which is Jehovah God (5); and of the influx thence of love and wisdom, thus of life (6-7).
[4] That life flows from God into man through the soul, and through this into his mind, that is, into its affections and thoughts, and from these into the senses, speech, and actions of the body, is because these are the things pertaining to life in successive order. For the mind is subordinate to the soul, and the body is subordinate to the mind. The mind, also, has two lives, the one of the will and the other of the understanding. The life of its will is the good of love, the derivations of which are called affections; and the life of the understanding there is the truth of wisdom, the derivations of which are called thoughts: by means of the latter and the former the mind lives. The life of the body, on the other hand, are the senses, speech, and actions: that these are derived from the soul through the mind follows from the order in which they stand, and from this they manifest themselves to a wise man without examination.
[5] The human soul, being a superior spiritual substance, receives influx directly from God; but the human mind, being an inferior spiritual substance, receives influx from God indirectly through the spiritual world; and the body, being composed of the substances of nature which are called matter, receives influx from God indirectly through the natural world.
That the good of love and the truth of wisdom flow from God into the soul of a man conjointly, that is, united into one, but that they are divided by the man in their progress, and are conjoined only with those who suffer themselves to be led by God, will be seen in the following articles.
8. VI. Those two, namely heat and light, or love and wisdom, flow conjointly from God into the soul of man, and through this into his mind, its affections and thoughts, and from these into the senses, speech, and actions of the body.
The spiritual influx hitherto treated of by men of learning, is the influx from the soul into the body, and not any influx into the soul, and through that into the body; although it is known that all the good of love, and all the truth of faith, flow from God into man, and that nothing of them is from man; and those things which flow in from God, flow directly into his soul and through the soul into the rational mind, and through this into those things which constitute the body. If anyone investigates spiritual influx in any other manner, he is like one who stops up the source of a fountain, and still seeks there for unfailing waters; or like one who deduces the origin of a tree from the root and not from the seed; or like one who examines derivatives without the beginning.
[2] For the soul is not life in itself, but is a recipient of life from God, Who is life in itself; and all influx is of life, thus from God. This is meant by this passage:
Jehovah God breathed into the nostrils of the man the soul of lives, and the man became a living soul (John 5:26).
"Life in Himself" is God; and the life of the soul is life that flows in from God.
[3] Now because all influx is of life, and life operates through its receptacles, and the inmost or first of the receptacles in man is his soul, therefore, that influx may be rightly perceived, it is necessary to begin from God, and not from an intermediate station. If the beginning were from an intermediate station, the doctrine of influx would be like a chariot without wheels, or like a ship without sails. Since it is so, therefore in the preceding articles the sun of the spiritual world has been treated of, in the midst of which is Jehovah God (5); and the influx thence of love and wisdom, thus of life (6, 7).
[4] The reason that life from God flows into man through the soul, and through this into his mind, that is, into its affections and thoughts, and from these into the senses, speech, and actions of the body, is because these are of life in successive order; for the mind is subordinate to the soul, and the body is subordinate to the mind. And the mind has two lives, one of the will and another of the understanding. The life of the will is the good of love, the derivations of which are called affections, and the life of the understanding is the truth of wisdom, the derivations of which are called thoughts. By these together the mind lives. But the senses, speech, and actions are the life of the body; that these are from the soul through the mind, follows from the order in which they are; and from this they manifest themselves before a wise man without investigation.
[5] The human soul, because it is a superior spiritual substance, receives influx immediately from God; but the human mind, because it is an inferior spiritual substance, receives influx from God mediately through the spiritual world; and the body, because it is from the substances of nature, which are called material, receives influx from God mediately through the natural world. That the good of love and the truth of wisdom flow from God into the soul of man conjointly, that is, united into one, but that they are divided by man in their progression, and are conjoined only with those who suffer themselves to be led by God, will be seen in the following articles.
8. VI. Quod illa duo, viz. Calor et Lux, seu Amor et Sapientia, a Deo conjunctim influant in Animam Hominis, et per hanc in Mentem, ejus affectiones et cogitationes, et ex his in corporis sensus, loquelas et actiones.
Influxus spiritualis hactenus a limatis ingeniis traditus est ab anima in corpus, et non aliquis Influxus in Animam, et per illam in Corpus, tametsi notum est, quod omne bonum amoris et omne verum fidei influant a Deo in hominem, et nihil eorum ab homine, et illa quae influunt a Deo, influunt proxime in Animam ejus, et per Animam in Mentem rationalem, et per hanc in illa quae faciunt corpus; si quis aliter indagat Influxum Spiritualem, est sicut qui obturat venam fontis, et usque ibi quaerit perennes aquas; aut qui deducit ortum arboris ex radice et non ex semine; aut qui lustrat principiata absque principio. Anima enim non est vita in se, sed est recipiens vitae a Deo, Qui est Vita in se, et omnis Influxus est vitae, ita a Deo; id intelligitur per hoc, Jehovah Deus inspiravit in nares hominis animam vitarum, et factus est homo in animam viventem, Genesis 2:7; inspirare in nares animam vitarum, significat indere perceptionem boni et veri; et quoque Dominus dicit de se, Quemadmodum Pater habet vitam in seipso, ita dedit etiam Filio vitam habere in seipso, Johannem 5:26; vita in seipso est Deus; et vita animae est vita a Deo influens. Nunc quia omnis Influxus est vitae, et haec operatur per sua receptacula, ac intimum seu primum receptaculorum in homine est ejus Anima, ideo ut rite percipiatur Influxus, exordiendum est a Deo, et non a statione media; si ab hac, foret doctrina Influxus sicut currus absque rotis, aut sicut navis absque velis. Quoniam ita est, ideo in praemissis actum est de Sole Mundi Spiritualis in cujus medio est Jehovah Deus, 5; et de Influxu amoris et sapientiae, ita vitae, inde, 6-7. Quod per Animam influat Vita a Deo in hominem, et per hanc in ejus Mentem, h. e., in hujus affectiones et cogitationes, et ex his in corporis sensus, loquelas et actiones, est quia illa sunt vitae in ordine successivo; Mens enim est subordinata animae, et Corpus subordinatum menti, ac Menti sunt binae Vitae, una voluntatis et altera intellectus, Vita voluntatis ejus est bonum amoris, cujus derivationes vocantur affectiones, ac Vita intellectus ibi est verum sapientiae, cujus derivationes vocantur cogitationes, per has et illas vivit mens; Vita autem corporis sunt sensus, loquela et actiones; quod haec sint ab anima per mentem, consequitur ex ordine in quo sunt, et ex hoc se manifestant Coram sapiente absque scrutinio. Anima humana, quia est substantia superior Spiritualis, recipit influxum immediate a Deo, Mens autem humana, quia est substantia inferior spiritualis, recipit influxum a Deo mediate per Mundum Spiritualem, et Corpus quia est ex substantiis naturae, quae vocantur materiae, recipit influxum a Deo, mediate per Mundum naturalem. Quod Bonum amoris et Verum sapientiae, conjunctim, h. e., unita in unum, a Deo influant in animam hominis, sed quod in progressione dividantur ab homine, ac conjungantur duntaxat apud illos, qui a Deo se patiuntur duci, in sequentibus videbitur.