316、动物界的功用形式里面也有一种类似的创造形像。例如，从植入子宫或卵子的精子中发育出动物的身体，也就是精子发展的最后阶段；这身体发育成熟后，就会产生新精子。这个过程类似于植物界的功用形式的发展过程，即：精子是初始；子宫或卵子好比土地；出生前的状态好比种子在地里逐渐扎根的状态；出生后到动物能够繁殖时的状态好比一棵树从发芽到结果的状态。通过这种对比明显看出，创造的类似形像既存在于植物的形式中，也存在于动物的形式中，也就是说，它们表现出从最初发展到最终，又从最终发展到最初的一个过程。
创造的类似形像就存在于人里面的每一个细节中，因为有一个从爱通过智慧进入功用的类似过程，因而有一个从意愿通过理解力进入行动的类似过程，以及从仁通过信进入作为的类似过程。意愿和理解力，以及仁和信是最初成分，行动和作为来源于这些成分。行动和作为是最终成分。从这些最终成分通过功用的快乐又返回到它们的最初成分，就是我们所说的意愿和理解力，或仁和信。这种返回是通过功用的快乐实现的，这一点从在与某种爱有关的行动和作为中所感受到的快乐很清楚地看出来，因为它们流回它们所来自的爱的最初元素，结合由此产生。在行动和作为中所感受到的快乐就是我们所说的功用的快乐。
一个从最初到最终，从最终到最初的类似过程就体现在一个人里面的情感和思维的最纯有机形式中。在他的大脑中，这些形式呈星状，被称为灰质。纤维从这些形式中出来，经由髓质通过颈部进入身体；它们又继续延伸到身体的最终成分，然后从最终成分返回到它们的最初源头。这些纤维是通过血管返回到其最初源头的。
一切情感和思维，也就是这些形式或物质的状态变化和变动，其过程与此类似。因为从这些形式或物质发出的纤维，比较像灵界太阳所产生的大气，也就是包含热和光的传送器；而身体所产生的行为比较像从地经由大气所产出的事物，其功用的快乐返回到它们所来自的源头。然而，这样一个过程就存在于这些形式中，一个创造的形像就体现在这个过程中，理解力几乎完全无法明白这一点，既因为虽有成千上万股力量在一个行为里面运作，但却表现为一个，还因为功用的快乐没有在思维中产生任何可见的形像，只是在没有对它们的清晰感知的情况下影响它。关于这个主题，可参看前面的阐述和解释，如：一切受造物的功用皆按高度层级上升到人类，再通过人类上升到它们所来自的神造物主那里(65-68节)；创造的目的在它的最终形式中得到表达，这目的就是使一切事物都能返回到造物主那里，使结合能发生(167-172节)。不过，在下一部分，也就是论述意愿和理解力与心和肺的对应关系的地方，这些问题将呈现在更清晰的光中。
316. There is a similar image of creation in the forms of the functions of the animal kingdom. For example, a body is formed from the seed deposited in the womb or egg, a body that is its final form; and when this matures, it produces new seeds. The sequence is like the sequence of forms of functions in the plant kingdom. The seeds are the initial elements; the womb or egg is like the soil; the state before birth is like the state of the seed in the earth while it is making its roots; the state after birth until reproduction is like the sprouting of a tree until its fruit-bearing state.
We can see from this parallelism that there is a likeness of creation in the animal forms just as there is in plant forms. Specifically, there is a sequence from beginnings to limits and from limits to beginnings.
There is a similar image of creation in the details of our own nature, since the sequence of love through wisdom into useful functions is similar, and so therefore is the sequence of intent through discernment into act, and of charity through faith into works. Intent and discernment, charity and faith, are the first and originating elements, while acts and deeds are the final ones. There is a return from these latter, through the delights of being useful, to the first elements, which as noted are intent and discernment, or charity and faith. We can see clearly that the return is by way of the delights we find in being useful from the pleasure we sense in acts and deeds that come from some love. The delights of acts and deeds are the delights we attribute to being useful.
There is a similar sequence from beginnings to limits and from limits to beginnings in the purely organic forms of our desires and thoughts. There are in our brains the star-shaped forms called gray matter, with fibers stretching from them into the medullary matter and through the neck into the body. There they go to their limits, and from these limits they return to their beginnings. The return of the fibers to their beginnings is by way of the blood vessels.
There is a similar sequence of all our desires and thoughts, which are shifts and changes of the states of their forms and substances. The fibers that stretch out from their forms or substances are analogous to the atmospheres that come from the spiritual sun and are vessels of warmth and light. The physical acts are like the things produced from the earth by means of the atmospheres, with the delights of their useful functions returning to their source.
It is scarcely possible, though, to gain a full mental grasp of the nature of their sequence and of the way it embodies an image of creation, since the thousands upon thousands of energies at work in an action seem to be a single event. Further, the delights of useful functions do not give rise to concepts in our thought, but simply affect us without being clearly perceived.
On these matters, see what has already been presented about the way the functions of everything created tend upward by vertical levels to us, and through us to God the creator, their source (65-68), and how the goal of creation--that everything should return to the Creator and that there should be a union--becomes manifest in outermost forms (167-172).
These matters will be seen in clearer light, though, in the next part [371-431], when I discuss the correspondence of volition and discernment with the heart and lungs.
316. In forms of use belonging to the animal kingdom, a similar image of creation is found. For example, from a seed implanted in the womb or in an ovum, a body is formed, which is the last stage in its development, and when this matures it produces new seeds.
This progression is similar to the progression in forms of use belonging to the plant kingdom. Seeds are its beginnings; the womb or egg is comparable to the earth; the state before birth is comparable to the state of a seed in the earth when it is taking root; and the state after birth to the time of reproduction is comparable to the sprouting of a tree to the state of its bearing fruit.
It is apparent from this parallel that as there is a likeness of creation in the forms of plants, so there is a likeness of creation in the forms of animals - namely, that they exhibit a progression from their first constituents to their last, and from their last constituents to their first.
[2] A similar image of creation exists in every particular found in the human being, for there is a similar progression of love through wisdom into useful endeavor, consequently a similar progression of will through the intellect into actions, and a similar progression of charity through faith into works. The will and intellect, or charity and faith, are the first constituents from which actions or works originate. Actions and works are the last constituents. From these last constituents a return is made through the delights of useful endeavors to their first constituents, which as we said are the will and intellect, or charity and faith. That a return is made through the delights of useful endeavors is clearly apparent from the delights perceived in actions and works that are connected with any love, in that they flow back to the first element of love from which they originated and thereby bring about conjunction. Delights perceived in actions and works are the delights that we call delights of useful endeavor.
[3] A similar progression from their first constituents to their last, and from their last constituents to their first, exists in the most purely organic forms of the affections and thoughts in a person. In his brain these forms are starlike, called gray matter. Traveling out from these forms through the medullary substance through the neck into the body are fibers which continue on to the last constituents there, and which from the last constituents return to their first origins. The return of these fibers to their first origins takes place through the blood vessels.
[4] Similar to this progression is the progression of all affections and thoughts, which are changes and variations in the states of these forms and substances. For the fibers traveling out from these forms or substances are comparatively like the atmospheres arising from the spiritual sun, which are the conveyers of heat and light; and actions produced by the body are comparatively like the productions produced through the atmospheres out of the earth, the delights of whose useful endeavors return to the origin from which they arose.
Still, the existence in these forms of such a progression, and the presence in the progression of an image of creation, can with difficulty be comprehended with a full understanding of the matter, because the thousands and tens of thousands of forces operating in any action appear as one, and because the delights of useful endeavors do not produce in the thought any visible images, but only affect it without a clear perception of them.
Concerning this subject, see what we have said and shown previously, as for example, that the uses of all things that have been created ascend by degrees of height to mankind, and through mankind to God the Creator from whom they originate (nos. 65-68); and that the end in creation finds expression in the lasts of it, which is for everything to return to the Creator and conjunction take place (nos. 167-172).
But these matters will appear in a still clearer light in the next part, where we will take up the correspondence of the will and the intellect with the heart and the lungs.
316. There is a similar image of creation in the forms of uses of the animal kingdom in that the animal body which is its ultimate is formed out of a seed deposited in a womb or an ovum, and this body, when mature, produces new seeds. This progression is similar to that of the forms of uses of the vegetable kingdom. Seeds are the beginnings, the womb or the ovum is like the ground. The state before birth is like the state of the seed in the ground while it is taking root, the state after birth until the time of prolification is like the germination of a tree until its state of fruit-bearing. It is clear from this parallelism that there is a likeness of creation in the forms of animals as well as in the forms of plants, in that there is a progression from firsts to ultimates, and from ultimates to firsts. A similar image of creation stands out in the individual things in a man. For there is a similar progression of love through wisdom into uses. Hence a similar progression of the will through the understanding into acts, and of charity through faith into works. Will and understanding, also charity and faith are the firsts or source. Acts and works are the ultimates. Out of these, by means of the enjoyments of uses, a return is made to their firsts, which, as was said, are will and understanding, or charity and faith. It is clearly obvious from the enjoyments felt in the acts and works which are from anyone's love that the return is effected by means of the enjoyments of uses, for they flow back to their first thing of love from which they spring and thereby conjunction is effected. The enjoyments of acts and works are enjoyments called uses. A similar progression from firsts to ultimates, and from ultimates to firsts stands out in the most purely organic forms of affections and thoughts with a man. In his brains, there are those star-like forms called the cineritious substances. Out of these go forth fibres through the medullary substances through the neck into the body. These proceed to the ultimates of the body, and from ultimates return to their firsts. The return of fibres to their firsts is made through the blood-vessels. There is a similar progression of all affections and thoughts which are changes and variations of state of those forms and substances. For the fibres issuing out of those forms and substances are comparatively like the atmospheres from the spiritual Sun, which are containants of heat and light. And bodily acts are like the things produced out of the ground by means of the atmospheres, the enjoyments of their uses returning to the source from which they sprang. But it can scarcely be fully comprehended by the understanding that the progression of these is such and that there is an image of creation within this progression, for the reason that thousands and myriads of forces operating in act appear as a one, and also because the enjoyments of uses do not appear as ideas in the thought but only affect without distinct perception. On these matters, see what has already been stated and explained above, namely-The uses of all created things ascend by degrees of altitude to man, and through man to God the Creator from Whom they are (65-68); also, The end of creation exists in ultimates, which end is that all things may return to the Creator and that there may be conjunction (167-172). But these things will appear in still clearer light in the Part which follows, where the correspondence of the will and the understanding with the heart and lungs will be considered.
316. In the forms of uses of the animal kingdom there is a similar image of creation, in that the animal body, which is the outmost thereof, is formed by a seed deposited in a womb or an ovum, and this body, when mature, brings forth new seed. This progression is similar to the progression of the forms of uses of the vegetable kingdom: seeds are the beginnings; the womb or the ovum is like the ground; the state before birth is like the state of the seed in the ground while it takes root; the state after birth until the animal becomes prolific is like the growth of a tree until it reaches its state of fruit-bearing. From this parallelism it is plain that there is a likeness of creation in the forms of animals as well as in the forms of plants, in that there is a progression from firsts to outmosts, and from outmosts to firsts. A like image of creation exists in every single thing there is in man; for there is a like progression of love through wisdom into uses, consequently a like progression of the will through the understanding into acts, and of charity through faith into deeds. Will and understanding, also charity and faith, are the firsts as their source; acts and deeds are the outmosts; from these, by means of the enjoyments of uses, a return is made to their firsts, which, as was said, are the will and understanding, or charity and faith. That the return is effected by means of the enjoyments of uses is very evident from the enjoyments felt in those acts and deeds which are from any love, in that they flow back to the first of the love from which they spring and that thereby conjunction is effected. The enjoyments of acts and deeds are what are called the enjoyments of uses. A like progression from firsts to outmosts, and from outmosts to firsts, is exhibited in the forms most purely organic of affections and thoughts in man. In his brains there are those star-like forms called the cineritious substances; out of these go forth fibers through the medullary substance by the neck into the body; passing through to the outmosts of the body, and from outmosts returning to their firsts. This return of fibers to their firsts is made through the blood vessels. There is a like progression of all affections and thoughts, which are changes and variations of state of those forms or substances, for the fibers issuing out of those forms or substances are comparatively like the atmospheres from the spiritual sun, which are containants of heat and light; while bodily acts are like the things produced from the lands by means of atmospheres, the enjoyments of their uses returning to the source from which they sprang. But that the progression of these is such, and that within this progression there is an image of creation, can hardly be comprehended fully by the understanding, both because thousands and myriads of forces operating in act appear as one, and because the enjoyments of uses do not appear as ideas in the thought, but only affect without distinct perception. On this subject see what has been declared and explained above, as follows: The uses of all created things ascend by degrees of height to man, and through man to God the Creator from whom they are (n. 65-68). The end of creation takes form in outmosts, which end is that all things may return to the Creator and that there may be conjunction (n. 167-172). But these things will appear in still clearer light in the following Part, where the correspondence of the will and understanding with the heart and lungs will be treated of.
316. In formis usuum Regni animalis similis imago creationis est, ut quod ex semine in uterum seu ovum misso formetur corpus, quod est ultimum ejus, et quod hoc cum adolescit, producat nova semina. Progressio haec similis est progressioni formarum usuum Regni vegetabilis; semina sunt inchoamenta, uterus seu ovum est sicut terra, status ante partum 1 est sicut status seminis in terra dum radicem agit, status post partum usque ad prolificationem 2 est sicut egerminatio arboris usque ad statum fructificationis ejus. Ex hoc paralelismo patet, quod sicut similitudo creationis est in formis vegetabilium, etiam sit in formis animalium, quod nempe progressio sit a primis ad ultima, et ab ultimis ad prima.
[2] Similis imago creationis existit in singulis quae in homine sunt, nam similis est progressio amoris per sapientiam in usus, inde similis voluntatis per intellectum in actus, et similis charitatis per fidem in opera; voluntas et intellectus, tum charitas et fides, sunt prima ex quibus; actus et opera sunt ultima[;] ex his per jucunda usuum fit reditio ad sua prima, quae, ut dictum est, sunt voluntas et intellectus, aut charitas et fides; quod reditio fiat per jucunda usuum, patet manifeste a perceptis jucundis actuum et operum, quae sunt amoris cujusvis, quod refluant ad amoris primum a quo, et quod per id sit conjunctio; jucunda actuum et operum sunt jucunda quae vocantur Usus.
[3] Similis progressio a primis ad ultima et ab ultimis ad prima exstat in formis purissime organicis affectionum et cogitationum apud hominem; in cerebris ejus sunt formae illae sicut stellares, quae vocantur substantiae cineritiae[;] ex illis exeunt fibrae per substantiam medullarem trans cervicem in corpus, quae pergunt ad ultima ibi, et ex ultimis ad prima sua redeunt[;] reditio fibrarum ad sua prima fit per vasa sanguinis. 3
[4] Similis est progressio omnium affectionum et cogitationum, quae sunt mutationes et variationes status illarum formarum et substantiarum; fibrae enim ex formis seu substantiis illis exeuntes sunt comparative sicut athmosphaerae 4 ex Sole spirituali, quae sunt continentes caloris et lucis; et actus ex corpore sunt sicut quae per athmosphaeras e terris producuntur, quorum usuum jucunda redeunt ad originem ex qua. Sed quod horum talis progressio sit, et quod progressioni insit imago creationis, aegre potest pleno intellectu comprehendi, ex causa quia millia ac myriades virium operantium in actu apparent sicut unum; et quia jucunda usuum non sistunt ideas in cogitatione, sed modo absque distincta perceptione afficiunt. De his videantur quae prius dicta et ostensa sunt, ut, Quod usus omnium quae creata sunt, ascendant per gradus altitudinis ad hominem, et per hominem ad Deum Creatorem a quo, 65-68. Et quod finis creationis existat in ultimis, qui est, ut omnia redeant ad Creatorem, ac ut sit conjunctio, 167-172. Sed haec in adhuc clariore luce apparebunt in Parte sequente, ubi de Correspondentia voluntatis et intellectus cum corde et pulmone agetur.
Footnotes:
1. Prima editio: partum,
2. Prima editio: prolificationem,
3. Prima editio: sangvinis.
4. Prima editio: athmosphrae