103.对此，我补充一个奥秘：灵魂来自父亲，就是这个人本人；而肉体来自母亲，并非这个人本人，却来自这个人；它仅仅是灵魂的衣服，由诸如来自尘世的那类事物交织而成；而灵魂则由诸如存在于灵界的那类事物交织而成。死后，人人都会抛弃从母亲那里得来的属世之物，并保留从父亲那里得来的属灵之物，连同包裹它的、由最纯的自然物质构成的一种边缘物（limbus）。对那些进入天堂的人来说，这种边缘物在下面，而属灵物在上面；但对那些进入地狱的人来说，这种边缘物在上面，而属灵物在下面。因此缘故，天使人（angel－man）通过天堂，即善与真说话；而魔鬼人（devil－man）发自内心说话时，如私下里，通过地狱说话；仅仅从口头上说话时，如公开场合，则仿佛通过天堂说话。
由于人的灵魂就是他的真我，就其来源而言，是属灵的，故显而易见，为何父亲的爱的心智、性情、秉性、倾向和情感会居于子孙后代，并代代返回并显现。这也是为何很多家族，甚至民族能通过他们的始祖被辩认出来。有一种共同的相似性（common likeness）会反映在每个后代的脸上，这种相似性只能通过教会的属灵事物才能发生改变。雅各和犹大的共同相似性仍保留在他们的后代中；他们由此而有别于其他人。因为直到如今，他们仍顽固坚持他们的宗教信仰。孕育每个人的精子里面存在父亲灵魂的完整移植或分支，而父亲的灵魂被包裹在自然元素所形成的包裹物中。这些东西决定了肉体在母亲子宫内的形成，这肉体会变得要么类似于父亲，要么类似于母亲，而父亲的形像仍保留在它里面，并不断努力显露出来。所以，它若在第一代中无法实现这个目标，就会在随后的几代中实现它。
父亲的灵魂完整地存在于精子中。原因在于，如前所述，就其来源而言，灵魂是属灵的，属灵之物与空间毫不相干。所以，它小面积复制和大面积复制是一样的。至于主，祂在世时通过救赎行为脱去了从母亲那里所得人性的一切事物，并披上来自父亲的人性，也就是神性人。这就是为何在祂里面，人是神，神是人。
103. 我們的靈魂由父親而來, 是我們的真我。從我們母親而來的肉體是我們一部分, 但並非真我。它只是穿戴我們真我的某物質而已,由物質世界的材料編造而成。而我們的靈魂則由心靈世界的材料編造而成。人死後, 脫下由母親而來的物質部分, 保持由父親而來的屬靈部分, 連同由世間至純之物構成的某種邊緣圍繞著。對於上天國之人而言, 這邊緣位於底端,屬靈部分位於其上。而對於下地獄之人而言, 這邊緣位於頂端,屬靈部分位於其下。這就是為何一個天人般的人從天國領受他所說的, 為了所言之事為善為真。但魔鬼般的人, 當他在私密之處內心流露時, 就從地獄領受他所說的。不過當他在公開場合說話時, 看起來好像也是從天國領受。
[2]我們的靈魂是真我, 就其本源而言, 靈魂是屬靈的。這就是為何父親的思想,態度,性格,傾好,熱愛, 會繼續存在於子孫後代之中, 在一代又一代中顯露出來。這也是為何許多家族,甚至整個民族, 與他們的祖先相像, 有一種雷同的樣貌出現在每個後裔的臉上, 只會在他們的信仰發生根本變化時才會改變。這就是為何雅各和猶大的樣貌至今仍延續在他們的後裔當中, 以區別於其它, 因為直至今日, 他們仍嚴格地持守他們的信仰。
使我們每個人受孕的父親的精子, 其中含有父親靈魂完全的移植與衍生,被包裹在自然物質之中。我們的肉體就是藉此在母親的子宮內形成, 肉體的形成趨向父親的樣子或者母親的樣子, 但父親的樣式保留在裡面並不斷地嘗試顯現出來。在頭生的孩子上無法顯現, 就會嘗試在接下來的孩子身上顯現。
[3]在精子裡, 有著父親全部的形像, 正如剛才所說, 就本源而言, 靈魂是屬靈的。屬靈之物與空間毫無牽連, 因此它在微小之物中, 與在龐大之物中, 都是一樣的。
至於主, 當祂在世間時, 藉著救贖行為, 祂脫掉了一切從母親而來之人, 穿上由父而來之人, 就是神性之人。這就是為何說, 在祂, 人是上帝,上帝是人。
103. To these points I will attach the following secret.
The soul we get from our father is our true self. The body we get from our mother is part of us but is not our true self. It is only something that clothes us, woven out of substances belonging to the physical world. Our soul is woven out of substances belonging to the spiritual world. After death we put off the physical component we acquired from our mother but keep the spiritual component we acquired from our father, along with a border around it made of the finest substances in nature. For those of us who go to heaven this border is at the bottom and the spiritual part of us is above it. For those of us who go to hell the border is at the top and the spiritual part of us is below it. This border allows angelic people to speak from heaven and say what is good and true. It allows devilish people to speak from hell when they speak from their hearts, and to seem to speak from heaven when they speak with their lips, the latter being what they do in public and the former what they do at home.
[2] Our soul is our true self and is spiritual in origin. It is clear then why it is that a father's higher mind, lower mind, character, tendencies, and feelings of love live on in one descendant after the other. They return and surface noticeably in generation after generation. As a result, many families, and in fact whole nations, resemble their first father. A common image manifests itself in the individual faces of successive generations.
That image does not change unless the spiritual realities of the church come into play. The reason why the general image of Jacob and Judah still remains in their descendants and they are differentiated from others by that image is that even to the present they have stuck firmly to their religious position.
In the sperm that conceives each one of us, there is a whole graft or offshoot of our father's soul that is wrapped in substances from nature. Our body is formed by means of this in our mother's womb. The formation of our body may lean toward a likeness of our father or a likeness of our mother, but the image of our father remains inside and constantly tries to assert itself. If it cannot manifest itself in the first child, it successfully manifests itself in the younger children.
[3] In sperm there is a whole image of the father because, as I say, the soul is spiritual in origin. What is spiritual has nothing in common with space; therefore it is the same in something small as it is in something large.
As for the Lord, by acts of redemption while he was in the world he put off everything human that came from his mother and put on a human nature that came from his Father - a divine human nature. As a result, in him a human is God and God is human.
103. To this I shall add a revelation, that the soul which comes from the father is the person himself, and the body which comes from the mother, is not in itself the person, but a product of the person. This is merely its covering, woven of substances from the natural world, while the soul is of substances from the spiritual world. After death every person lays aside the natural which he got from his mother, and keeps the spiritual which he had from his father, together with a sort of fringe (limbus) around it composed of the purest natural substances. In the case of those who come into heaven this fringe is below with the spiritual side uppermost; with those who come into hell, the fringe is uppermost and the spiritual side is below. That is why a human angel receives what he says from heaven, so that it is good and true, but a human devil receives what he says from hell when he speaks from the heart, as he does in private, but as if from heaven when he speaks with the lips only, as he does in public.
[2] Since a person's soul is his very self, and by its origin the soul is spiritual, it is clear why the father's mind, attitude, character, inclination and affection of love live on in one descendant after another, and show up from one generation to the next. That is why many families, even whole nations, are recognisable likenesses of their ancestor; there is a shared type which shows up in the faces of each of his descendants, and this is only changed by the spirituality of the church. The type shared by Jacob and Judah still lives on in their descendants, allowing them to be distinguished from others, because down to the present day they have kept strictly to their religion. For in the seed from which each individual is conceived there is a shoot or cutting of the father's soul in all its completeness, wrapped in a covering of natural elements. These control the formation of the body in the mother's womb, where it may take on a resemblance to the father or the mother, though the father's type remains in it and constantly strives to come out. So if it is unable to do so in the first generation, it achieves this in subsequent ones.
[3] The reason why the father's type in all its completeness is in the seed is that, as already said, the soul is in origin spiritual, and the spiritual has nothing in common with space, so it can be reproduced in a small compass just as well as on a large scale. As for the Lord, when He was in the world, He put off by redeeming acts all the human He had from His mother, and put on the Human from the Father, that is, the Divine Human. That is why it is that in Him man is God and God is man.
103. To this I will add the following arcanum: The soul, which is from the father, is the man himself; while the body, which is from the mother, is not the man in himself, but is from the man; it is simply the soul's clothing, woven of such things as are from the natural world; while the soul is woven of such things as exist in the spiritual world. After death every man lays aside the natural which he took from the mother, and retains the spiritual which is from the father, together with a kind of border from the purest things of nature about it. With those who enter heaven this border is beneath, and the spiritual above; but with those who enter hell the border is above and the spiritual beneath. In consequence of this an angel-man speaks from heaven, that is, what is good and true; while a devil-man when he speaks from his heart speaks from hell, but when he speaks from his lips he speaks as if from heaven; the latter he does abroad, but the former at home.
[2] Since the soul of man is the man himself, and is spiritual in its origin, it is evident why the mind, disposition, nature, inclination, and affection of the father's love dwell in offspring after offspring, and return and display themselves from generation to generation. Because of this many families and even nations are recognized from their first father. There is a common likeness which shows itself in the face of each descendant; and it is only by means of the spiritual things of the church that this likeness is changed. A common likeness of Jacob and Judah still remains in their posterity, whereby they are distinguished from others, and for the reason that they have adhered firmly to their religion even until now. For in the semen from which every man is conceived there exists a graft or offshoot of the father's soul in its fullness, within a sort of envelope formed of elements from nature; and by means of this his body is formed in the mother's womb, which body may become a likeness either of the father or of the mother, the image of the father still remaining within it and constantly striving to put itself forth; consequently if it cannot accomplish this in the first offspring it does in those that follow.
[3] A likeness of the father in its fullness exists in the semen for the reason, as has been said, that the soul from its origin is spiritual; and the spiritual has nothing in common with space, and is therefore like itself in little compass as in great. With respect to the Lord: While He was in the world He put off by the acts of redemption everything of the human from the mother, and put on a Human from the Father, which is the Divine Human; and this is why in Him Man is God, and God is Man.
103. I will here add this fact, hitherto unknown, concerning the soul. The soul, which is from the father, is the real man, and the body, which is from the mother, is not in itself the man but is from him; it is merely a covering for him, composed of material things belonging to the natural world, but his soul is formed of such substances as belong to the spiritual world. After death every man lays aside what is natural, derived from the mother, but retains what is spiritual, derived from the father, together with a kind of border (limbus) around it from the purest things of nature. With those who come into heaven this substance is beneath, and the spiritual is above; but with those who come into hell this substance is above, and the spiritual beneath. For this reason an angelic man speaks from heaven, thus what is good and true; but an infernal man, when he speaks from the heart, speaks from hell; while he may speak as if from heaven, but from the lips only. The latter he may do when abroad, but the former he does at home.
[2] Since a man's soul is the real man, and is spiritual in its origin, it is clear why the mind, temper, disposition, inclination and affection of the father's love dwell in the succeeding offspring, and return and display themselves from generation to generation. This is the reason why many families, even whole nations, are known by the resemblance they bear to their original progenitor; there is a common likeness which shows itself in the countenance of every one of the race: and this likeness is not changed except by the spiritual things of the Church. The common likeness of Jacob and Judah, by which their posterity are distinguished from others, still persists, because they have hitherto firmly adhered to their religion. For in the seed from which every one is conceived there is a graft, or offshoot, of the father's soul in its fullness, within a kind of covering composed of natural elements. By means of this his body is formed in the womb of the mother, which may be in the likeness either of the father or of the mother, the likeness of the father still remaining within, and continually endeavoring to bring itself forth; and if it cannot do so in the first generation, it effects it in those that follow. The likeness of the father is in its fullness in the seed because, as has been stated, the soul is spiritual in its origin, and what is spiritual has nothing in common with space; and therefore the likeness remains the same, as well in small compass as in large. When the Lord was in the world, by the acts of redemption He put off the whole of the Human which He had from the mother and put on a Human from the Father, the Divine Human; therefore in Him Man is God, and God Man.
103. His adjungam hoc Arcanum; quod Anima quae est ex Patre, sit ipse homo, et quod Corpus quod est matre, non sit homo in se, sed ex illo; hoc duntaxat est indumentum ejus, contextum ex talibus quae e Mundo naturali sunt, at vero Anima ex talibus quae in Mundo spirituali; omnis homo post mortem deponit naturale, quod a matre tulit, et retinet 1 spirituale quod a patre, una cum aliquo limbo ex purissimis naturae circum illud; sed hic limbus apud illos, qui in Coelum veniunt, est infra, et spirituale supra, at limbus ille, apud illos qui in Infernum veniunt, est supra et spirituale infra; inde est, quod homo angelus loquatur e Coelo, ita bonum et verum, at quod homo diabolus loquatur ex inferno dum ex corde suo, et tanquam e Coelo dum ex ore; hoc facit foris, illud autem domi.
[2] Quoniam Anima hominis est ipse homo, et illa spiritualis ex origine sua, patet unde est, quod mens, animus, indoles, inclinatio, et affectio amoris Patris inhabitet proli post prolem, ac redeat et conspicuam se sistat a generatione in generationem; inde est, quod plures familiae, imo gentes a suo primo Patre cognoscantur; est communis imago in singulis faciebus progeniei, quae se manifestat; 2 et haec imago non mutatur nisi quam per spiritualia Ecclesiae: quod communis imago Jacobi et Judae adhuc in posteris illorum permaneat, et quod per illam ab aliis dignoscantur, est causa, quia suo Religioso firmiter huc usque adhaeserunt; est enim in semine cujusvis, ex quo concipitur, tradux seu propago Animae patris in suo pleno intra quoddam involucrum ex elementis 3 e natura; per haec in utero matris formatur corpus ejus, quod potest fieri vel ad similitudinem patris, vel ad similitudinem matris, remanente usque imagine patris intra illam, quae jugiter allaborat se educere, quare si id non potest in prima sobole, praestat id in sequentibus.
[3] Quod imago patris 4 in pleno sit in semine, est causa, quia, ut dictum est, Anima est spiritualis ex origine sua, et spirituale non commune habet cum spatio, quare simile sibi est in parvo volumine, ut in magno. Quod ad Dominum attinet, Ille, dum in Mundo fuit, per actus redemptionis exuit omne Humanum ex Matre, et induit Humanum ex Patre, quod est Divinum Humanum, inde est, quod in Ipso Homo sit Deus et Deus Homo.
Footnotes:
1. Prima editio: retinat.
2. Prima editio: manefestat.
3. Prima editio: eiementis.
4. Prima editio: patrls.