22、神-人里面的无限事物是有区别的一体，这一点可在人里面，如透过一面镜子般看出来。如前所述，人里面有许多，甚至无数事物；但人仍感觉它们如同一个。凭感觉，他对自己的脑、心、肺、肝、脾、胰一无所知，同样对眼、耳、舌、胃、生殖器，以及其余器官里面的无数事物一无所知。正因他无法凭感觉知道这些事物，所以在他自己看来，他如同一个整体。原因在于，所有这些都处于这样一个形式，以致一无所缺；因为它是从神-人那里接受生命的一个形式(如4-6节所示)。处于这种形式的所有事物的秩序和关联造成的感觉和由此而来的观念是：它们似乎没有那么多，也并非不计其数，而是一个。由此可以推断，在人里面似乎构成一体的许多、甚至无数事物在真正的人，也就是神里面是有区别的一体，甚至是区别最为显著的一体。
22. Further, if we look at ourselves we can see a kind of reflection of the fact that these infinite things in the Divine-Human One are distinguishably one. There are many things within us--countless things, as already noted [18]; yet we feel them as one. On the basis of our feelings, we have no sense of our brain or heart or lungs, of our liver or spleen or pancreas, of the countless components of our eyes, ears, tongue, stomach, sexual organs, and so on; and since we are not aware of them, we sense them as all one.
The reason is that all these organs are gathered into a form that precludes the absence of any one of them. It is a form designed to receive life from the Divine-Human One, as explained in 4-6 above. The organization and connection of all these elements in this kind of form give rise to the feeling and therefore to the image of them not as many or countless but as one.
We may therefore conclude that the innumerably many components that constitute a kind of unity in us are distinguishably one--supremely so--in that quintessential Person who is God.
22. As for the thesis that the infinite elements in the human God are, in a distinct combination, one, this too can be seen as in a mirror in people. Every person has in him many constituents, and these beyond number, as we observed above, 1 but still he is sensible of them as one. He does not know from sensation anything about his brains, his heart and lungs, his liver, spleen and pancreas. Neither does he know from sensation anything about the countless elements in his eyes, ears, tongue, stomach, reproductive organs, and all the rest. And because he does not know these from a sensation of them, he is to himself as though a single unit.
The reason for this is that these constituents are all in such a form that not one of them can be lacking; for it is a form receptive of life from the human God (as we established in nos. 4-6 above). The arrangement and interconnection of all these constituents in such a form produces the sensation and consequent idea of their being as though not many and not beyond number, but seemingly one.
One may conclude from this that the incalculably many elements which are united as though into one in a person, are, in the supreme person who is God, in a distinct combination one - indeed, in a most distinct combination one.
Footnotes:
1. No. 18.
22. It can also be seen from a man as in a mirror that infinite things are one distinctly in God-Man. In man there are many and innumerable things, as was said above, but yet a man feels them as one. From sense [experience] he does not know anything about his brains, his heart and lungs, his liver, spleen and pancreas, or about the innumerable things in his eyes, ears, tongue, stomach, generative organs and the rest; and because he does not know these things from sense [experience] he seems to himself a unity. The reason is that all these things are in such a form that not one can be lacking, for it is a form recipient of life from God-Man as was shown above (4-6). As a result of the order and connection of all things in such a form, there is presented the sense and then the idea as if there were not many and innumerable things, but as if they were one. From these facts it can be concluded that the many and innumerable things which make, as it were, one in a man, in Very Man Who is God, are one distinctly, indeed most distinctly.
22. That in God-Man infinite things are one distinctly, can also be seen, as in a mirror, from man. In man there are many and numberless things, as said above; but still man feels them all as one. From sensation he knows nothing of his brains, of his heart and lungs, of his liver, spleen, and pancreas; or of the numberless things in his eyes, ears, tongue, stomach, generative organs, and the remaining parts; and because from sensation he has no knowledge of these things, he is to himself as a one. The reason is that all these are in such a form that not one can be lacking; for it is a form recipient of life from God-Man (as was shown above, n. 4-6). From the order and connection of all things in such a form there comes the feeling, and from that the idea, as if they were not many and numberless, but were one. From this it may be concluded that the many and numberless things which make in man a seeming one, a Very Man who is God, are one distinctly, yea, most distinctly.
22. Quod Infinita distincte unum sint in Deo Homine, hoc quoque constare potest ut in speculo ex homine; in homine multa et innumera sunt, ut supra dictum est, sed usque homo illa ut unum sentit; non ex sensu scit aliquid de suis Cerebris, de suo Corde et Pulmone, de suo Hepate, Liene et Pancreate; nec de innumeris in Oculis, Auribus, Lingua, Ventriculo, Membris generationis, et in reliquis; et quia ex sensu non scit illa, est sibi sicut unus. Causa est, quia omnia illa in tali forma sunt, ut non possit unum deesse; est enim forma recipiens vitae a Deo Homine, ut supra 4-6, demonstratum est; ex ordine et connexu omnium in tali forma sistitur sensus et inde idea, sicut non multa et innumera sint, sed sicut unum. Ex his concludi potest, quod multa et innumera, quae faciunt in homine sicut unum, in Ipso Homine qui est Deus, distincte, imo distinctissime, unum sint.