3646.就流注和对应而言，动物的情形和人的差不多。也就是说，动物也有从灵界而来的流注和从自然界而来的流入。这流注和流入将其联结起来，并赋予其生命，但它们的实际运作因动物的灵魂和身体所取的形式而各异。这就像尘世之光，这光以同等程度、同样的方式流入世上的各种物体，然而却在不同形式中以不同方式起作用，在有些物体上产生美丽的色彩，在有些物体上则产生丑陋的色彩。因此，当属灵之光流入动物灵魂时，它以完全不同的方式被接受，因而以完全不同于流入人类灵魂时驱动人类的方式驱动它们。
因为人类灵魂存在于更高层面，处于更完美的状态，并且具有这样的性质：他们能向上看，从而仰望天堂和主。因此，主能与他们联结，赐他们永生。而动物的灵魂具有这样的性质：它们只能向下看，因而唯独注视地上的事物，故而只能与这类事物联结。这也是为何它们随同肉体一起灭亡。正是目的表明人所具有的生命性质和动物所具有的生命性质。人能拥有属灵和属天的目的，可以明白、承认、相信它们，并拥有对它们的情感；而动物只能拥有属世的目的。因此，人能居于存在于天堂并构成天堂的目的和功用的神性气场；而动物只能居于存在于地上的目的和功用的气场。目的无非是爱，因为被爱之物都被视为目的。绝大多数人之所以不知道如何区分自己与动物的生命，是因为这二者在外在事物上很相似，都唯独对地上、身体和世俗的物体感兴趣，并且心系于此。这种人也相信入自己的生命与动物的一样，以为死后他们会像动物那样消散。他们不知道何为属灵和属天之物，因为他们对此不感兴趣。我们这个时代的疯狂便由此而来，因为人们把自己比作动物，看不到任何内在区别。但是，凡相信属天和属灵之物存在，也就是允许属灵之光流入并影响自己的人，都会看到完全相反的情形，也看到他比动物何等优越。蒙主的神圣怜悯，动物的生命将单独来论述。
Potts(1905-1910) 3646
3646. With brute animals the case is similar to what it is with men in respect to influxes and correspondences, namely, that with them there is an influx from the spiritual world and an afflux from the natural world by which they are held together and live; but the very operation exhibits itself in different ways in accordance with the forms of their souls and thence of their bodies. The case is as with the light of the world, which flows into various objects of the earth in a like degree and manner, and nevertheless acts diversely in different forms, producing beautiful colors in some, and colors not beautiful in others. So when spiritual light flows into the souls of brutes, it is received altogether differently, and thus actuates them differently from what it does when it flows into the souls of men. [2] For the latter are in a higher degree, and in a more perfect state, and are such that they can look upward, thus to heaven and to the Lord, and therefore the Lord can adjoin them to Himself, and give them eternal life; but the souls of brutes are such that they cannot do otherwise than look downward, thus to earthly things alone, and therefore can be adjoined solely to such things; wherefore also they perish together with the body. The ends are what show the quality of the life which man has; and the quality of the life which beasts have. Man is able to have spiritual and heavenly ends; he may see them, acknowledge them, believe them, and be affected with them, whereas beasts can have no other than natural ends. Thus man is able to be in the Divine sphere of ends and uses which is in heaven and which constitutes heaven; but beasts cannot be in any other sphere than that of earthly ends and uses. Ends are nothing but loves, for that which is loved is regarded as the end. [3] The reason why very many men do not know how to distinguish between their life and the life of beasts, is that they in like manner are in external things, and at heart are solely concerned about earthly, bodily, and worldly objects; and such persons believe themselves to be like the beasts in respect to life also, and suppose that after death they will be dissipated like them; for as to what spiritual and celestial things are they know not, because they care not. Hence comes the insanity of our age, in that men compare themselves to brute beasts and do not see the internal distinction; but he who believes in celestial and spiritual things, or suffers spiritual light to flow in and act, sees altogether differently, and likewise how far he is above brute animals. But the life of brute animals will of the Lord's Divine mercy be treated of separately.
Elliott(1983-1999) 3646
3646. So far as influx and correspondences are concerned, it is similar with animals as with men. That is to say, with an animal there is an influx from the spiritual world and an afflux from the natural world which hold it together and give it life. But the actual operation of that influx and afflux varies according to the forms which animals' souls take and consequently which their bodies take. It is like the light of the world which flows into varying objects on earth to the same degree and in the same way yet acts in differing ways within differing forms. In some it produces beautiful colours, in others horrid colours. Thus when spiritual light flows into the souls of animals its reception is completely different, and the effect it therefore has on the activity of their souls is different from its reception and the effect it has when it flows into the souls of human beings.
[2] For the souls of human beings exist on a higher level and in a more perfect state, and are such that they are able to look upwards, and so to heaven and the Lord. Consequently the Lord is able to join them to Himself and grant them eternal life. But the souls of animals are such that they cannot do other than look downwards, thus merely to earthly things, and so can be joined only to these. This is also why they perish together with the body. It is their ends in view that show what the life possessed by man is like and what that possessed by a beast is like. Man is able to have spiritual and celestial ends in view, and to see, acknowledge, and believe them, and to have an affection for them. But beasts can have none but natural ends in view. Thus man is able to dwell in the Divine sphere of ends and purposes which exist in heaven and which constitute heaven, whereas beasts can dwell in no other sphere than that of ends and purposes which exist on earth. Ends are nothing else than loves, for the things which people love they have as an end in view.
[3] The reason why most people do not know how to distinguish their own life from that of beasts is that the two are externally alike. Both are interested in and set their hearts solely on earthly, bodily, and worldly objects. Such people also believe that their life is similar to the life which beasts possess and that like these they are going to become nothing at all when they die. For what spiritual and celestial things may be they do not know because they are not interested in them. From this comes the insanity of our own times of people comparing themselves to animals and not recognizing any internal distinction. But anyone who believes in the existence of celestial and spiritual things, that is, who allows spiritual light to flow in and influence him, sees quite the reverse, and also sees the extent to which he is superior to animals. The life of animals however will in the Lord's Divine mercy be dealt with as a separate subject.
Latin(1748-1756) 3646
3646. Cum animalibus brutis se similiter habet quoad influxus et correspondentias sicut cum hominibus, quod nempe apud illos sit influxus e spirituali mundo, et affluxus ex naturali mundo per quos continentur et vivunt; sed ipsa operatio se sistit diversimode secundum formas animarum eorum, et inde corporum; se habet hoc sicut lux mundi, quae in objecta telluris varia simili gradu et simili modo influit, usque tamen diversimode agit in formis diversis; in quibusdam pulchros colores, in aliis impulchros producit; ita cum lux spiritualis in animas brutorum influit, prorsus dissimiliter recipitur, et inde (c)illas dissimiliter actuat quam cum in animas hominum; [2] hae enim in superiore gradu sunt, et in perfectiore statu, et sunt tales ut spectare possint sursum, ita ad caelum et ad Dominum, quare Dominus illas sibi adjungere potest et dare vitam aeternam; ast animae brutorum tales sunt ut non possint aliter quam spectare deorsum, ita solum ad terrestria, et sic {1}modo illis adjungi, quapropter etiam pereunt cum corpore: fines sunt qui ostendunt qualis vita homini, et qualis bestiae; homo potest habere fines spirituales et caelestes, et illos videre, agnoscere, credere, et illis affici; at bestiae non possunt alios fines habere quam naturales; ita potest homo esse in sphaera Divina finium (c)et usuum, quae in caelo et quae constituit caelum; bestiae autem non possunt in alia sphaera esse quam finium et usuum quae in terra; fines non aliud sunt quam amores, nam quae amantur, pro fine habentur. [3] Quod perplurimi homines non sciant distinguere inter vitam suam et vitam bestiarum, est quia similiter in externis sunt, et illis solum terrestria, corporea, et mundana curae (c)et cordi, et qui tales, se quoque credunt similes esse quoad vitam bestiis, et se dissipatum iri sicut illae post mortem, nam quid spiritualia et caelestia, quia non curant, nec norunt; inde est insania nostri saeculi quod se comparent brutis, et non discrimen internum videant; at qui caelestia et spiritualia credit, seu patitur ut lux spiritualis influat et agat, is videt prorsus contrarium, ut et quantum supra animalia bruta est; sed de brutorum animalium vita, ex Divina Domini Misericordia, seorsim agendum. @1 solum$