387、人的心智就是他的灵，灵就是这个人，因为心智是指人的意愿和理解力的一切事物，这些事物在脑里面存在于它们的最初成分中，在身体里面存在于它们的衍生成分中。因此，就其形式而言，它们就是人的一切事物。正因如此，心智，也就是意愿和理解力，可任意驱使身体及其所有组成部分。身体不是在做心智所思想和意愿的任何事吗？心智不是在竖起耳朵倾听，指挥眼睛观看，摇动舌唇说话，驱使手和手指做它想做的任何事，驱使脚走到它想去的任何地方吗？那么，身体不是顺从心智的工具，又是什么呢？若非心智在身体里面存在于它的衍生成分中，身体能是这样一个工具吗？认为身体顺从，仅仅因为心智是如此意愿的，这合乎理性吗？在这种情况下，它们必是两个，一个在上，一个在下，一个发令，一个听从。由于这根本不合乎理性，所以可推知，人的生命在脑里面存在于它的最初成分中，在身体里面存在于它的衍生成分中，如前所述(365节)；此外，生命怎样在它的最初成分中，就怎样在整体和每个部分中(366节)；通过这些最初成分，生命从每个部分存在于整体中，从整体存在于每个部分中(367节)。前面的章节已经说明，心智的一切都与意愿和理解力有关，而意愿和理解力是从主接受爱和智慧的容器，爱和智慧这二者则构成人的生命。
387. The reason our mind is our spirit and the spirit is a person is that mind means everything involved in our volition and discernment, and these are found in their primary forms in our brains and in their derivative forms in our bodies. Consequently, they are everything we have as far as our basic form is concerned. Since this is the case, the mind, or our volition and discernment, activates the body and everything in it at will. Does not the body do whatever the mind thinks and intends? Does not the mind prick up the ear to listen, focus the eye to see, move the lips and tongue to speak, activate the hands and fingers to do what it wants and the feet to walk where it wants to go? Is the body, then, anything but obedience to the mind? Could the body be like this if the mind in its derivative forms were not present in it? Does it make rational sense to believe that the body obediently does what the mind wants as though they were two individuals, one above and the other below, one giving orders and the other submitting? Since this is contrary to all reason, it follows that our life exists in its primary forms in our brains and in derivative forms in our bodies, as explained in 365 above; and that the nature of life in its primary forms determines its nature in the whole body and in every part of it (366). It follows that through these primary forms life exists from every part in the whole and from the whole in every part (367).
I have already explained [362-370] that everything in the mind goes back to volition and discernment, that volition and discernment are the vessels of love and wisdom from the Lord, and that these two constitute our life.
387. A person's mind is his spirit, and the spirit is the person, for the reason that by the mind are meant all the constituents of a person's will and intellect, and these exist in their first elements in the brain and in their derivative elements in the body. Thus they are all the constituents of the person as regards their forms. And because this is the case, therefore the mind - or will and intellect - impels the body and all its constituents to do its bidding.
Does the body not do whatever the mind thinks and wills? Does the mind not prick up the ear to listen, and strain the eye to see? Does the mind not move the tongue and lips to speak, the hands and fingers to do whatever it pleases, and the feet to walk wherever it wishes? Is the body anything else then but the obedient instrument of its mind? Could the body be such an instrument without the mind's being present in its derivative elements in the body? Is it reasonable to suppose that the body obeys simply because the mind so wills? In that case they would be two beings, one above and the other below, with the one giving orders and the other heeding.
Because this is incongruous with any degree of reason, it follows in accordance with what we said in no. 365 above that a person's life exists in its first elements in the brain, and in its derivative elements in the body; furthermore, that as life is in its first elements, so it is in the whole and in every part, no. 366; and that life through those first elements is present from every part in the whole, and from the whole in every part, no. 367.
We have already shown in previous discussions that all the constituents of the mind are connected with the will and intellect, that the will and intellect are the recipient vessels of love and wisdom from the Lord, and that these two constitute a person's life.
387. The mind of man is his spirit and the spirit is the man because by mind are understood all the things of man's will and understanding, and these exist in first principles in the brains, and in their derivatives in the body; thus they are all things of man as to their forms. Since that is so, the mind, that is, the will and understanding, impels the body and all parts at will. Does not the body do whatever the mind thinks and wills? Does not the mind encourage the ear to hear and direct the eye to see, the tongue and lips to speak, impel the hands and fingers to do whatever it pleases, and the feet to walk whither it wills? Is the body anything but an obedience to its mind; and can the body be such an obedience unless it has the mind in its derivatives within it? Is it consistent with reason to think that the body obeys because the mind wills it so to do? If that were so they would be two, the one above and the other below, and the one will issue orders which the other will attentively obey. Because this is not at all compatible with reason, it follows that man's life is in first principles in the brains, and in its derivatives in the body, as has been said above (365); also, that such as life is in first principles, such it is in the whole and in its every part (366); and that from these first principles life is in the whole from every part, and in every part from the whole (367). That all things of the mind have relation to the will and understanding, and that these are receptacles of love and wisdom from the Lord, and that these two make the life of man, has been shown in the preceding pages.
387. Man's mind is his spirit, and the spirit is the man, because by the mind all things of man's will and understanding are meant, which things are in first principles in the brains and in derivatives in the body; therefore in respect to their forms they are all things of man. This being so, the mind (that is, the will and understanding) impels the body and all its belongings at will. Does not the body do whatever the mind thinks and wills? Does not the mind incite the ear to hear, and direct the eye to see, move the tongue and the lips to speak, impel the hands and fingers to do whatever it pleases, and the feet to walk whither it will? Is the body, then, anything but obedience to its mind; and can the body be such unless the mind is in its derivatives in the body? Is it consistent with reason to think that the body acts from obedience simply because the mind so wills? in which case they should be two, the one above and the other below, one commanding, the other obeying. As this is in no way consistent with reason, it follows that man's life is in its first principles in the brains, and in its derivatives in the body (according to what has been said above, n. 365); also that such as life is in first principles, such it is in the whole and in every part (n. 366); and by means of these first principles life is in the whole from every part, and in every part from the whole (n. 367). That all things of the mind have relation to the will and understanding, and that the will and understanding are the receptacles of love and wisdom from the Lord, and that these two make the life of man, has been shown in the preceding pages.
387. Quod Mens hominis sit ejus spiritus, et quod spiritus sit homo, est quia per Mentem intelliguntur omnia voluntatis et intellectus hominis, et haec sunt in principiis in Cerebris et in principiatis in Corpore[;] ita sunt omnia hominis, quoad formas eorum; et quia ita est, ideo Mens, hoc est, Voluntas et Intellectus, agit corpus et omnia ejus ad nutum; annon corpus, quodcunque mens cogitat et vult, agit, mens arrigit aurem ad audiendum, ac intendit oculum ad videndum, mens movet linguam 1 et labra ad loquendum, agit manus et digitos ad faciendum quicquid lubet, et pedes ad ambulandum quo vult[;] annon sic corpus aliud est quam obedientia suae mentis; num corpus potest tale esse, nisi mens in principiatis suis sit in corpore; num congruum est cum ratione cogitare, quod corpus ex obedientia faciat [solum] quia mens ita vult[;] sic duo forent, unum supra et alterum infra, ac unum jubebit et alterum auscultabit; hoc quia non cum aliqua ratione congruit, sequitur, quod vita hominis sit in principiis in cerebris, et in principiatis in corpore, secundum illa quae supra 365, dicta sunt: tum, quod qualis vita est in principiis, talis sit in toto et in qualibet parte, 366: et quod vita per principia illa sit ex qualibet parte in toto, et ex toto in qualibet parte, 367. Quod omnia Mentis se referant ad Voluntatem et Intellectum, et quod Voluntas et Intellectus sint receptacula amoris et sapientiae a Domino, et quod haec duo faciant vitam hominis, in praecedentibus ostensum est.
Footnotes:
1. Prima editio: liuguam