434、人如果没有一个主体，｛注1｝也就是来自它和在其中思考和意愿的实质，他就不能思考和意愿。任何被认为是脱离实质主体而开始存在的事物都是虚无。这一点可以从以下事实得知：人若没有一个作为视觉主体的器官就不能看见，没有一个作为听觉主体的器官就不能听见。没有这些器官，视觉和听觉什么都不是，也不存在。这同样适用于作为内在视觉的思想和作为内在听觉的感知，除非这些在并来自实质（器官的形式和主体），否则就根本不存在。从这些事情可证实，人的灵和他的身体一样，也有形状，并且是人的形状，而且在脱离身体后，依然享有感官和感觉，和在身体中一样。眼睛的全部生命和耳朵的全部生命，总之，人所拥有的一切感官的生命都不属于他的身体，而是属于他的灵，它居住这些器官和它们的最微小的细节中。这就是为什么灵（人）和世人一样能见、听和感觉。但灵从身体中被释放出来后，这些事不会发生在尘世，而是发生在灵界。当灵在身体里面时，有物质层面的感觉，这是它通过附加给它的物质部分而有的，但甚至当它在思考和意愿时，它也在灵性层面感觉。
｛注1｝：【英255】“主体”的原文subjectum，也英译为agent（代理），与上面第432节中的“工具”类似：它更具说明性而非技术性。
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434. 如果没有支撑人的思维和意愿的某种东西, 就是某种充当思维和意愿的源头和容器的某种实质, 人就不能思考和意愿. 凡人以为脱离某种实质主体而存在的事物什么都不是. 这一点从以下事实可以看出来: 人若没有一个作为其视觉主体的器官就不能看见, 没有一个作为其听觉主体的器官就不能听见. 没有这些器官, 视觉和听觉什么都不是, 也不存在. 这同样适用于作为内在视觉的思维和作为内在听觉的注意力. 这些若不在作为器官形式和主体的实质里面并通过这些实质发生, 根本就不存在. 这一切表明, 和肉体一样, 人的灵也在一个形式里, 并且在人的形式里, 脱离肉体时和在肉体中一样享有感官和感觉; 眼睛的一切生命和耳朵的一切生命, 总之人所拥有的感官的一切生命都属于其居于这些器官及其最小细节中的灵, 而非他的肉体. 这就是为何灵人和世人一样能看见, 听见, 感受. 不过, 当灵从肉体中被释放出来时, 这些感觉不会发生在自然界, 而是发生在灵界. 灵在肉体里面时之所以在属世层面拥有感觉, 是因为它通过附加在它身上的物质部分进行运作. 然而, 它在思考和意愿时仍拥有属灵的感觉.
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434. 若無實體作為仲介, 由此以及在此中來思考和意願, 人就無法進行認知和意志。指望脫離實體而存在的任何事物, 什麼也不是。關於這一點, 我們從以下事實可知:若無一個器官作為視覺的仲介, 我們就不能看見;若無一個器官作為聽覺的仲介, 我們就不能聽。沒有這些器官, 就不存在視覺與聽覺。同理, 思考為內心之見解, 關注為內心之聆聽;若非以某些器官形式的實體為仲介, 思考與關注也無法發生。由此可見, 人的靈也當具有形體, 且是人之形態;靈依然擁有感覺器官, 脫離肉體以後仍能感覺, 正如活在肉體時一樣。由此可知, 眼耳的一切生命, 甚至感官的一切生命, 並非屬於肉體, 而是屬於靈;靈居於這些功能中, 甚至無微不至。正因如此, 靈能啟像人那樣視言動聽。只是若從肉體解脫之後, 這些視聽感覺不再發生於物質世界, 而是發生于心靈世界。在肉身時, 靈在肉體的層次視聽感覺, 原因在於靈通過依附於他的物質部分進行運作;不過, 這些視聽感覺就認知和意志方面而言, 始終是心靈的。
434. We could not think or intend if there were no agent, no substance as the source and focal point of thought and intent. Anything we may imagine happening apart from a substantial agent is nothing. We can tell this from the fact that we could not see without an organ serving as the agent of our sight or hear without an organ as the agent of our hearing. Apart from these, sight and hearing would be nothing, would not exist. The same holds true for thought, which is inner sight, and for attention, which is inner hearing. Unless these happened in and from agents that are organic forms, as subjects, they would not happen at all. We may gather from this that our spirit is also in a form and that it is in human form, that it enjoys sensory organs and senses when it is separated from the body just as it did when it was in it. We may gather that all of the eye's life, all of the ear's life, in fact all of our sensory life belongs not to the body but to the spirit that is in these functions and even in their least details. This is why spirits see and hear and feel just as much as we do, though after we have left the body this does not happen in the natural world but in the spiritual one. The reason the spirit was sensitive on the natural level when it was in the body is that it worked through the material part that was appended to it. However, it was still spiritually sensitive in its thinking and intending.
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434. A man cannot think and will without there being a subject that is a substance out of which and in which he can think and will. Anything that is supposed to come into existence apart from a substantial subject is nothing. This can be known from the fact that a man is unable to see without an organ which is the subject of his sight, or to hear without an organ which is the subject of his hearing. Apart from these organs, sight and hearing are nothing and are not given existence. The same is true of thought, which is an internal sight, and of perception, which is an internal hearing; unless these were in substances and from substances which are organic forms and subjects, they would have no existence at all. From these things it can be confirmed that man's spirit as well as his body is in a form, and that it is in a human form, and enjoys sensories and senses when separated from the body, the same as when it was in it, and that all the life of the eye and all the life of the ear in a word, all the life of sense that man has, belongs not to his body but to his spirit, which dwells in these organs and in their minutest particulars. This is why spirits see, hear, and feel, as well as men. But after being loosed from the body, they do this not in the natural world, but in the spiritual world. The natural sensation that the spirit had, when it was in the body, it had by means of the material part that was added to it; but even then it also felt spiritually in thinking and willing.
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434. Unless man were a subject which is a substance that can serve a source and containant he would be unable to think and will. Any thing that is supposed to exist apart from a substantial subject is nothing. This can be seen from the fact that a man is unable to see without an organ which is the subject of his sight, or to hear without an organ which is the subject of his hearing. Apart from these organs, sight and hearing are nothing and have no existence. The same is true of thought, which is inner sight, and of perception, which is inner hearing; unless these were in substances and from substances which are organic forms and subjects, they would have no existence at all. All this shows that man's spirit as well as his body is in a form, and that it is in a human form, and enjoys sensories and senses when separated from the body the same as when it was in it, and that all the life of the eye and all the life of the ear, in a word, all the life of sense that man has, belongs not to his body but to his spirit, which dwells in these organs and in their minutest particulars. This is why spirits see, hear, and feel, as well as men. But when the spirit has been loosed from the body, these senses are exercised in the spiritual world, not in the natural world. The natural sensation that the spirit had when it was in the body it had by means of the material part that was added to it; but it then had also spiritual sensations in its thinking and willing.
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434. Homo non potest cogitare et velle, nisi sit subjectum quod substantia ex quo et in quo; quod putatur existere absque subjecto substantiali, hoc nihil est. Id sciri potest ex eo, quod homo non videre possit absque organo quod est subjectum visus ejus, nec audire absque organo quod est subjectum auditus ejus visus et auditus absque illis nihil sunt, nec dantur. Ita quoque cogitatio quae est visus internus, et apperceptio quae est auditus internus, nisi hi forent in substantiis et ex illis, quae sunt formae organicae, quae subjecta, prorsus non existerent. Ex quibus constare potest, quod spiritus hominis sit aeque in forma, et quod sit in forma humana, et quod aeque sensoriis et sensibus gaudeat cum separatus est a corpore sicut cum in illo fuit et quod omne vitae oculi, et omne vitae auris, verbo omne vitae sensus, quod est homini, non sit corporis ejus, sed spiritus ejus in illis et in singularissimis illorum. Inde est, quod spiritus aeque ac homines videant, audiant, et sentiant, verum post solutionem a corpore non in naturali mundo sed in spirituali quod spiritus senserit naturaliter cum fuit in corpore, erat per materiale quod ei adjectum, sed usque tunc simul sensit spiritualiter, cogitando et volendo.