34、属灵真理是无法理解的，除非知道以下普遍原则：
⑴宇宙万物为成为某种事物，都与良善和真理，以及它们的结合有关；因而都与爱和信，以及它们的结合有关。
⑵人拥有意愿和理解力，意愿是良善的容器，理解力是真理的容器。人里面的一切事物都与这两者及其结合有关，正如一切事物都与良善和真理，以及它们的结合有关。
⑶有一个内在人和一个外在人，它们就像天堂和世界那样彼此不同；然而，它们应该构成一体，以便人能成为真正的人。
⑷天堂之光是内在人所处的光，尘世之光是外在人所处的光；天堂之光是神性真理本身，也就是一切聪明的源头。
⑸内在人中的事物与外在人中的事物之间存在一种对应关系；因此，它们各自以一种不同的形式显现，以便它们只能通过对应学被领悟。
除非知道这些和其它许多事，否则，除了那种不协调的观念外，对属灵和属天事物形成任何观念是不可能的。这意味着脱离了这些普遍原则，外在人的经验和知识对理性人的学习和成长来说，几乎没什么用处。由此可见这些信息何等必要。关于这些普遍原则，详情可参看《属天的奥秘》一书。
34、除非以下普遍原则被认知，属灵真理不能被理解：
I.宇宙一切事物都与良善和真理有关，与两者的结合有关，以便可以成为某物。因此，宇宙一切事物都与爱和信有关，与爱和信的结合有关。
II.人具有意志和认知，意志是良善的容器，认知是真理的容器，人的一切事物都与那两者（译者注：良善和真理）有关，都与它们的结合有关，正如一切事物都与良善和真理有关，与它们的结合有关。
III.存在内层的人和外层的人，他们彼此不同就像天堂和人间的不同，然而，他们应该合为一，从而使人可以成为真正的人。
IV.天堂的光是内层的人接受的，人间之光是外层的人接受的。天堂的光是神性真理本身，一切智慧从其而来。
V.内层的人拥有的事物和外层的人拥有的那些事物存在一种对应；因而它们彼此看上去有不同形式，因此它们只能通过对应学来识别。
除非这些事物以及更多其他事物被了解，否则人不能形成任何关于属灵和属天事物的观点，而只会觉得它们不协调。因而，外层的人所具有的、与这些一般概念无关的科学知识和经验知识，对理性人的认知和成长只能有很少贡献。因此，可以看出，系统知识是多么必要。关于那些一般概念，《属天的奥秘》里说了很多。
34. From Secrets of Heaven
Things that are true on a spiritual level cannot be grasped without knowledge of the following universal principles.
1. In order to be anything at all, each thing in the universe must go back to goodness and truth and their partnership, and therefore to love and faith and their partnership.
2. We humans have will and understanding, the will being the part of us that is receptive to goodness and the understanding being the part that is receptive to truth. Everything in us goes back to these two and their partnership, just as everything [in general] goes back to goodness and truth and their partnership.
3. There is an inner self and an outer self, as distinct from each other as heaven and earth, and yet these two need to become one if we are to be truly human.
4. Heaven's light is the light that surrounds the inner self, and this world's light is the light that surrounds the outer self. Heaven's light is divine truth itself, which is the source of all intelligence.
5. There is a correspondence between what is in the inner self and what is in the outer, which means that what is in each comes out in a different guise in the other-so different that we cannot sort them out unless we know how this correspondence operates.
Unless we are aware of all this and a great deal more, the only concepts of things spiritual and heavenly we can grasp and form are incoherent. This means that the facts and experiences of the outer self, divorced from these universal principles, cannot be useful to our rational functioning for learning and growth.
We can see, then, how necessary information is. There are treatments of these universal principles in many places in Secrets of Heaven.
34. Not translated.
34. FROM THE HEAVENLY ARCANA.
SPIRITUAL truths cannot be grasped, unless the following UNIVERSALS be known: I. Everything in the universe, in order to be anything, has relation to good and truth, and their conjunction; and, consequently, to love and faith, and their conjunction. II. With man there is will and understanding and the will is the receptacle of good, and the understanding the receptacle of truth, and everything with him has relation to these two things and their conjunction, even as everything relates to good and truth and their conjunction. III. There is an internal and in external man, and they are distinct from each other like heaven and the world, and yet they ought to make one, that man may be truly man. IV. There is a light of heaven in which the internal man is, and a light of the world in which the external man is; and the light of heaven is the very Divine Truth, from which comes all intelligence. V. There is a correspondence between the things which are in the internal man and those which are in the external man; and thus they appear on either side under a different form, so that, they cannot be discerned except by the science of correspondences. Unless these and many other things are known, only incongruous ideas can be received and formed concerning spiritual and celestial things; wherefore, apart from the above universals, the scientifics and knowledges belonging to the external man, can be only of small assistance to the rational man for all increase of his understanding. From this it appears how necessary scientifics are. Much has been said in the Heavenly Arcana concerning these universals.
34. FROM THE ARCANA COELESTIA
Spiritual truths cannot be comprehended, unless the following universals are known:
I. All things in the universe have relation to good and truth, and to the conjunction of both, in order that they may be anything; consequently to love and faith, and their conjunction.
II. With man there is will and understanding, and the will is the receptacle of good, and the understanding the receptacle of truth, and all things with man have relation to those two, and to their conjunction, as all things relate to good and truth, and their conjunction.
III. There is an internal man and an external, and they are distinct one from the other like heaven and the world, and nevertheless that they ought to make one, in order that man may be truly man.
IV. The light of heaven is that in which the internal man is, and the light of the world that in which the external is; and the light of heaven is the Divine truth itself, from which is all intelligence.
V. There is a correspondence between the things which are in the internal, and those which are in the external man; and consequently they appear in each under a different form, so that they can only be discerned by the science of correspondences.
Unless these and many other things are known, it is impossible to form any ideas concerning spiritual and celestial things, but such as are incongruous; and thus the scientifics and knowledges, which are of the external man, without these universals, can be of little service to the rational man for understanding and growth. Hence it appears, how necessary scientifics are. Concerning those universals, much is said in the Arcana Coelestia.
34. (EX ARCANIS CAELESTIBUS)
Quod vera spiritualia non comprehendi possint nisi sequentia haec Universalia sciantur: -
(i.) Quod omnia in universo se referant ad bonum et verum, et ad conjunctionem utriusque, ut sint aliquid; ita ad amorem et fidem, et eorum conjunctionem.
(ii.) Quod apud hominem sit voluntas et intellectus et quod voluntas sit receptaculum boni, ac intellectus receptaculum veri et quod omnia ad bina illa apud hominem se referant, et ad conjunctionem illorum, sicut omnia ad bonum et verum ac eorum conjunctionem.
(iii.) Quod homo internus sit et externus, et quod illi inter se distincti sint sicut caelum et mundus, et tamen quod unum debeant facere, ut homo sit vere homo.
(iv.) Quod lux caeli sit in qua internus homo est, et lux mundi in qua externus; et quod lux caeli sit ipsum Divinum Verum ex quo omnis intelligentia.
(v.) Quod inter illa quae in interno et quae in externo homine sunt, sit correspondentia; et quod inde utrobivis sub alia specie appareant, usque adeo ut non dignoscantur nisi per scientiam correspondentiarum.
Nisi haec et plura alia sciuntur, non possunt ideae de spiritualibus et caelestibus nisi incongruae capi et formari; et sic scientifica et cognitiones, quae externi hominis, absque universalibus illis, parum possunt inservire rationali homini ad intellectum et incrementum. Inde patet quam necessaria sunt scientifica.
De illis universalibus in Arcanis Caelestibus pluries actum est.