186、⑵内在形式，也就是其灵的形式，同样如此。该形式之所以随着人生命状态的变化而不断变化，是因为任何事物若没有一个形式是不存在的，正是状态创造了形式。因此，无论是说人的生命状态发生变化，还是说他的形式发生变化，意思都一样。人的一切情感和思维都在形式中，因而出自形式，因为形式是它们的容器。情感和思维若不存在于有形的容器中，甚至有可能就存在于没有大脑的脑壳里。这就像没有眼睛的视觉，没有耳朵的听觉，或没有舌头的味觉；众所周知，这些器官就是这些感觉的容器，容器就是形式。
我们之所以说，在人里面，生命状态、因而形式是不断变化的，是因为没有哪两种事物是完全一样或绝对同一的，更不用说多个事物了，这是智者曾经教导，并仍在教导的真理。例如，没有哪两个人的脸是一模一样的，更不用说许多张脸了。连续状态也一样，后一种状态永远不可能和前一种状态完全一样。由此可推知，人的生命状态，尤其他的内在状态永远在变化，因而他的形式也永远在变化。不过，由于这些考虑没有教导我们有关婚姻的任何事，只是为婚姻的相关知识做铺垫，还由于它们仅仅是基于理解力的哲学分析，有些人可能难以理解，所以，我们在此用这几句话带过。
186、（2）同样，人的内在形式即他的精神也是变化的。人的生命状态也是不断变化的，万物都是以某种形式存在的，事物的状态影响着他的形式，所以说人生命状态的变化或者说人的生命形式的变化是一回事。人的情感和思想都是以某种形式而存在的，同时它们也依赖于形式而存在，因为形式是它们的载体，若它们不通过载体而以形式而存在，那么就好象说思想和情感存在于没有大脑的头骸中一样。或者象是说没有眼睛而能看到东西，没有耳朵而能听到东西，没有舌头而能尝到味道，我们知道这些感觉的存在，知道载体也就是形式。
我们说生命的状态，也就是说人的形式是不断变化的。因为这是事实——哲人曾教导说没有任何两个事物是完全相同的。比如说，没有任何两个人的面容是完全相同的，生命状态也是这样。后一状态与前一状态总是不同的。所以人的生命中有一个永不停息的变化，同时一个人的形式上也有个永不停息的变化，尤其是其内品质上更是这样。
以上与婚姻无关，只是为与婚姻相关的内容做铺垫，因为以上哲学上的论述有些人难以掌握，所以在此做了以上论述。
186. (ii) The same happens to the inner form, which is that of his spirit.
The reason why this is continuously undergoing changes in keeping with the changes in the state of a person's life is that nothing exists unless it has a form, and it is its state that creates its form. It is therefore the same whether we say that the state of a person's life changes or his form changes. All of a person's affections and thoughts are in forms and thus come from forms, since forms are their realisations; if affections and thoughts could exist without being realised, they might even exist in skulls devoid of brains. This would be much the same as seeing without an eye, or hearing without an ear, or tasting without a tongue; these organs are the means by which these senses are realised and these are their forms, as is well known.
[2] The reason why states of life are continually changing, as is the form they take in a person, is that it is a truth taught in the past and up to the present by wise men, that it is impossible for two things, much less more than two, to be absolutely identical. Thus for instance no two persons-much less more than two-have the same face. The same is true in successive series; no state of life is exactly the same as that which preceded it. From this the conclusion follows that a person's state of life is perpetually changing, and so as a result is his form, especially that of his inner regions. However, since these matters do not teach us anything about marriage, but only prepare the way for knowledge of the subject, and because they are merely philosophical investigations based on the intellect and some people may find them difficult to grasp, I shall pass on after these few remarks.
186. 2. So, too, the person's internal form, which is the form of his spirit. This form is continually changing as the state of a person's life changes, because nothing exists without being in some form, and its state is what induces the form. It amounts to the same thing, therefore, whether one says that the state of a person's life changes or that his form does. A person's affections and thoughts all exist in forms, and so depend on forms, for forms are their vessels. If they did not exist in vessels that have form, affections and thoughts might be found even in skulls from which the brain has been removed. It would be like having sight without an eye, hearing without an ear, or taste without a tongue. People know that the vessels of these senses exist and that the vessels are forms.
[2] We say that the state of life, and therefore the form in a person, is continually changing, because it is a truth - which the wise have taught and still teach - that no two things are ever the same or absolutely identical, still less a number of things. So, for example, no two human faces are ever identical, still less several of them. It is similar in the case of successive states, that no later state of life is ever the same as one gone by. It follows from this that there is a perpetual change in the state of life in a person, consequently also a perpetual change in his form, especially in the form of his inner qualities.
Since these observations, however, do not teach anything about marriage, but only prepare the way for concepts connected with it, and since they are no more than philosophical and intellectual analyses, which some people find difficult to grasp, having made these few comments we therefore pass on.
186. 2. The same goes for a person's inner form - the form of his spirit.
This is continually changing like the condition of the person's life, because there is nothing without a form, and a condition induces a form. So it is the same thing whether you say the state of a person's life is changed, or his form is changed.
All the feelings and thoughts of a person are in forms and therefore come from forms, because forms are their embodiments.
If feelings and thoughts were not embodied in things that have forms, they could be in skulls emptied of brains, which would be like sight without eyes, hearing without ears, and taste without a tongue. We know that these organs are the embodiments of these senses and are forms.
The condition, and therefore the form, of a person's life is always changing, because a truth that the wise have taught and still teach is that no two things are the same, or absolutely identical - much less many things - just as no two people's faces are alike, much less many people's faces. The same goes for successive events. A following state of life is not the same as the one before it. It springs from this that change in the state of a person's life is perpetual, so change of form is also perpetual - especially the form of his inner dimensions.
But, since these remarks do not teach anything about marriages but just prepare the way for ideas about them, and since they are only intellectual philosophical explorations, which are hard for some people to grasp, they are passed over with these few words.
186. II. SO LIKEWISE THE INTERNAL FORM WHICH IS THAT OF HIS SPIRIT. That this is continually changing, as the state of the man's life is changing, is because there is nothing whatever that is not in a form; and state induces form. Wherefore it is the same thing whether it be said that the state of man's life is changed or that his form is changed. All man's affections and thoughts are in forms and hence from forms, forms being their subjects. Were affections and thoughts not in subjects which are formed, they might exist even in skulls devoid of brains. This would be the same as sight without an eye, hearing without an ear, and taste without a tongue. That these organs are the subjects of those senses, and that they are forms, is well known.
[2] That with man, the state of life and consequently the form is continually changing, is because there is no such thing as the sameness or absolute identity of two things, still less of many--a truth which the wise have taught and still teach. For example, no two human faces are the same, still less many faces. It is the same in things successive, there being no such thing as the identity of a subsequent state of life with a past state. From this it follows that there is a perpetual change of the state of life with man, especially of his internal states, and consequently a perpetual change of form also. But since these considerations do not teach anything respecting marriages but only prepare the way to knowledges concerning them; and since they are only philosophical matters examined into from the understanding, and to some these are difficult of perception, therefore, with these few words, they are passed by.
186. (ii) One's internal form, which is that of one's spirit, changes likewise. The form of one's spirit changes continually as one's state of life does, because nothing exists except in a form, and the state induces the form. It is indifferent, therefore, whether we say that a man's state of life changes or that his form does. All man's affections and thoughts are in forms, and thus from forms, for forms are their subjects. If affections and thoughts were not in organized subjects, they might also exist in skulls empty of a brain, which would be like sight without an eye, hearing without an ear, or taste without a tongue; but, as we know, the senses have subjects or organs, and these are forms. The state of life with a man, and therefore his form, is continually changing, because it is a truth - as the wise have long taught - that an identical thing does not recur, nor is there an absolute identity of two things, still less of many. No two human faces, for example, are alike; still less a number of faces. This is also true of stages in things, a subsequent state not being the same as the preceding one. It follows, then, that there is a perpetual change in a man's state of life, therefore also a perpetual change of form, especially of his internal nature. But let us proceed, after these few remarks which do not directly teach about marriages, but only prepare way for knowledge about them; they are also philosophical inquiries, solely of the intellect, and to some are difficult of perception.
186. (2) That in like manner the internal form changes, which is that of his spirit. The reason why this is continually changing as the state of a man's life is changed is that nothing whatever exists but in a form, and the state induces the form. It is the same therefore, whether it be said that the state of man's life is changed, or that his form is changed. All man's affections and thoughts are in forms, and hence are from forms, for the forms are their subjects. If affections and thoughts were not in subjects which are formed, they might also be in skulls emptied of brains, which would be like sight without an eye, or hearing without an ear, or taste without a tongue. It is known that the organs are the subjects of these senses, and that they are forms. That the state of life and consequently the form with man is continually changing is because it is a truth, which the wise have taught and still teach, that no two things are the same, or absolutely identical. Much less are many. For example, no two faces of men are the same; much less many faces. And so it is in things successive, as that no subsequent state of life is the same as a past state. From this it follows that there is a perpetual change of the state of life with man, and consequently a perpetual change of form also, especially of his internals. But as these reflections do not teach anything respecting marriages, but only prepare the way to knowledges concerning them, and as they are only philosophical considerations from the understanding, which to some are difficult of perception, they may be passed over with these few words.
186. II. Quod similiter Forma interna hominis, quae est spiritus ejus. Quod haec continue mutetur sicut status vitae hominis mutatur, est quia non datur quicquam nisi in forma, et status inducit illam; quare idem est, sive dicatur, quod status vitae hominis mutetur, sive dicatur quod forma ejus: omnes affectiones et cogitationes hominis sunt in formis, et inde ex formis, nam formae sunt subjecta illarum; affectiones et cogitationes si non forent in subjectis, quae formata sunt, darentur etiam in craniis a cerebro vacuis; quod simile foret sicut cum visu absque oculo, cum auditu absque aure, et cum gustu absque lingua; quod subjecta horum sensuum sint, et haec formae, notum est.
[2] Quod continue mutetur status vitae, et inde forma apud hominem, est, quia veritas est, quam sapientes docuerunt et adhuc docent, quod non detur Idem, seu absoluta identitas duorum, minus plurium; sicut non duae facies, minus plures, hominum; simile est in successivis, quod non detur idem status vitae sequens cum praeterito; ex quo fluit, quod perpetua sit mutatio status vitae apud hominem, proinde etiam perpetua mutatio formae, imprimis Internorum ejus. At quia haec non docent aliquid de Conjugiis, sed modo parant viam ad cognitiones de illis, tum quia sunt modo scrutinia ex intellectu philosophica, quae quibusdam arduae perceptionis sunt, ideo post haec pauca transeuntur.