7408.“他们把青蛙一堆一堆聚拢起来”表这些虚假的推理在属世层中被排列成捆。这从“一堆一堆聚拢起来”的含义清楚可知，“一堆一堆聚拢起来”是指被排列成捆。“一堆一堆聚拢起来”之所以指这些事，是因为人心智中的一切事物都被排列成系列，可以说被排列成捆；然后被排列成系列里面的系列，捆里面的捆（参看5339，5530，5881节）。它们以这种方式被排列，这一点从身体里面的一切事物的排列明显看出来。在身体里面，纤维看上去被排列成捆，腺体被排列成簇。这种排列在身体里面无处不在，并以一种更加完美得多的方式存在于肉眼看不见的物质中。这种捆扎尤其可见于大脑，脑里面有两种物质：一种叫皮质，一种叫髓质；它同样存在于更纯粹的事物，最后存在于最纯粹的事物中；在那里，接受它们的形式是接受生命的实际形式。
形式或物质是生命的接受者，这一点从活物中所发现的每个细节可以看出来。还可以看出，接受形式或物质以最适合生命流注的方式被排列。如果生命不通过物质，也就是形式被接受，自然界就不会有任何活物，灵界也不会有任何活物。构成这些形式的，是最细的细丝系列，就像捆。它们同样是生命的接受者，并在这些形式里面经历完美的改变。因为改变从形式，也就是它们在其中并从中流出的物质中获得自己的形式，因为物质或形式是决定的主体，或说决定将是什么改变。学者之所以把构成人生命的东西，如他的思维和意愿的内容，想象成没有接受物质或形式的实体，是因为他们以为生命或灵魂要么是某种火焰般的东西，要么是某种空气般的东西，因而是死后会消散的那种事物。许多人的疯狂观点由此而来，即：死后没有生命。由此可见当如何理解并解释，虚假的推理在属世层中被排列成捆。
Potts(1905-1910) 7408
7408. And they gathered them together in heaps and heaps. That this signifies that these false reasonings were arranged in bundles in the natural, is evident from the signification of "being gathered together in heaps and heaps," as being to be arranged in bundles. That "to be gathered together in heaps" denotes these things, is because all things in the mind of man have been arranged into series, and as it were into bundles; and into series within series, or into bundles within bundles (see n. 5339, 5530, 5881). That there is such an arrangement, is plain from the arrangement of all things in the body, where fibers are seen arranged into bundles, and glandules into clusters, and this everywhere in the body, and still more perfectly in the purer parts not discernible by the naked eye. This bundling is especially to be seen in the brain, in the two substances there, one of which is called cortical and the other medullary. It is not dissimilar in the purer things, and finally in the purest of all, where the forms which receive them are the very forms of life. [2] That forms or substances are recipient of life can be seen from every single thing that appears in living creatures; and also that recipient forms or substances are arranged in the way most suitable for the influx of life. Without the reception of life in substances, which are forms, there would be no living thing in the natural world, nor in the spiritual world. Series of the purest filaments, like bundles, constitute these forms. It is the same with those things therein which are highly modified; for modifications receive their form from the forms which are the substances in which they are, and from which they flow, because the substances or forms are the determining subjects. The reason why the learned have regarded the things belonging to man's life, that is, to his thought and will, as being devoid of recipient substances or forms, has been that they believed life or the soul to be something either flamy or ethereal, thus such as after death would be dissipated; hence comes the insane notion of many, that there is no life after death. From all this it is evident how it is to be understood that the reasoning falsities were arranged in groups in the natural.
Elliott(1983-1999) 7408
7408. 'And they gathered them into heaps [upon] heaps' means that those false reasonings were arranged into bundles in the natural. This is clear from the meaning of 'being gathered into heaps [upon] heaps' as being arranged into bundles. Those reasonings are 'gathered into heaps' because all the contents of a person's mind have been arranged into series, and into bundles so to speak, and then into series within series, or bundles within bundles, see 5339, 5530, 5881. The fact that they are arranged in this kind of way is evident from the way that all things are arranged within the body. There fibres can be seen arranged into bundles, and glands into clusters. This arrangement exists everywhere within the body, and in a much more perfect manner with the more refined substances that are not visible to the naked eye. That bundling allows itself to be seen especially in the brain, in the two substances there, one of which is called cortical, the other medullary; and it exists no less with those more refined substances, and lastly the most refined, where the forms that receive them are the actual forms receptive of life.
[2] The fact that forms or substances are receptive of life may be recognized from every detail to be observed in living things. It may also be recognized that recipient forms or substances are arranged or structured in the most appropriate way for the inflow of life. If life were not received by substances, that is, forms, there could be no living thing in the natural world, nor any in the spiritual world. Series of extremely fine threads, resembling bundles, are what constitute those forms. They likewise are receptive of life, and within those forms undergo perfect modification. For modifications depend on the forms, that is, substances, in which they occur and from which they arise; for the substances or forms determine what the modifications shall be. The reason why the learned have come to envisage the things that constitute a person's life - the contents of his thought and will, for example - as entities without recipient substances or forms is that they have come to believe that life or the soul is either something flame-like or something air-like, and so the kind of thing that will be dispersed after death. This accounts for the insane notion of a large number of them that there is no life after death. From all this one may see how to understand the explanation that the false reasonings were arranged into bundles in the natural.
Latin(1748-1756) 7408
7408. `Et congregaverunt illos acervis, acervis': quod significet quod falsa illa ratiocinantia fasciculatim in naturali disponerentur, constat ex significatione `congregari acervis acervis' quod sit disponi fasciculatim; quod `congregari acervis' illa sint, est quia omnia quae in {1}mente hominis, in series, et quasi in fasciculos, disposita sunt; et {2} in series intra series, seu {3} in fasciculos intra fasciculos, videatur n. 5339, 5530, 5881; quod dispositio talis sit, {4}patet a dispositione omnium in corpore; ibi apparent fibrae in fasciculos, et glandulae in glomeres dispositae, et hoc ubivis; perfectius adhuc in purioribus quae non patent coram visu nudo; fasciculatio illa imprimis sistitur videnda in cerebro, in binis {5}ibi substantiis, quarum una corticalis, et altera medullaris, {6}appellatur; non dissimiliter se habent in purioribus, et tandem in purissimis, ubi sunt formae quae recipiunt illa, {7}ipsae 2 formae vitae; quod formae {8}seu substantiae recipientes vitae sint, constare potest a singulis quae apparent in vivis; tum quod formae {8}seu substantiae recipientes sint convenientissime ad influxum vitae dispositae; absque receptione vitae in substantiis {9}quae sunt formae, non daretur aliquid vivum in mundo naturali, nec in mundo spirituali; {10}sunt series purissimorum staminum, ad instar fasciculorum, quae constituunt (x)illas formas; similiter se habet cum illis quae inibi eminenter modificantur; modificationes enim (t)suam formam accipiunt a formis quae sunt substantiae, in quibus sunt, et a quibus fluunt, nam substantiae seu formae sunt subjecta (x)determinantia. (m)Quod eruditi illa quae vitae hominis sunt, sicut illa quae ejus cogitationis et voluntatis {11}, perceperint absque substantiis seu formis recipientibus, causa fuit quod vitam seu animam crediderint esse vel flammeum quid, vel aethereum, ita tale quod post mortem dissiparetur; inde plurium illorum insania, quod nulla post mortem vita.(n) Ex his constare potest quomodo intelligendum quod falsa ratiocinantia fasciculatim in naturali (x)disponerentur. @1 naturali$ @2 i quoque$ @3 i quasi$ @4 apparet$ @5 ejus$ @6 vocatur$ @7 quae vitae sunt$ @8 aut$ @9 aut formis$ @10 formae illae seu substantiae sunt quae in series seu quasi in fasciculos dispositae sunt, inde$ @11 i sunt$