226.与灵人并天使谈论不确定性、哲学和谬论。当新天使到来时，就会有与他们的谈话；我向他们展示出现在我眼前的事物，如城市风景等等后，谈话便集中到天上气场和状态的多样性上，还证明它们数不胜数；此外，状态的一切变化都来自所涉及之人的爱的不同。后来讨论了不确定性，即：⑴不确定的事物若不靠着无限者，绝无可能存在。⑵就本身而言，不确定的事物是无限者的形象。⑶当他们说，他们在前所未知的事情上接受教导时，我回答他们说，他们不是被我指教，而是被他们自己指教；这在他们看来是一个悖论。但它以这种方式得到解释：人从自己和自己头脑的运转那里获得哲学知识；当他学到某种东西，并将其制定成规则时，并不知道它出于他自己并在自己里面。而事实上，不确定性要比他所制定的更完美。而且由于人通过天使和灵人被主导，所以我必须通过他们引出这些问题。由此可以得出结论：哲学何等贫乏、毫无价值；尽管如此，人们还是因哲学而被视为有学问；其实任意一个小孩子凭自己或在自己里面都（比哲学家们）更有学问。⑷由此说明大多数领域也存在类似的谬论。
226. A conversation with spirits and angels about the indeterminable, about philosophy, about fallacy
When new angels had arrived, a conversation with them was arranged, and after I had shown them the things that came before my eyes, such as urban scenes, and more, the conversation focussed on the diversity of auras and states of mind in the heavens, i.e. that they were indeterminably numerous, which was also proved; also, that all variations of state of mind are from differences of love in the people concerned.
There was then a discussion about the indeterminable, namely: 1) That indeterminables can never exist except from the infinite. 2) That indeterminables regarded in themselves are images of the infinite. 3) When they said they were being instructed in things they had not known before, it was answered that they are not being taught by me, but by themselves - which was a paradox to them. But it was explained in this way: one imbibes philosophical knowledge by oneself and by the working of one's own mind, and when we have learned it and reduced it into rules, we are not aware that it is something from within, and in fact, indeterminably more perfect [than if from without]. And because man is ruled through angels and spirits, I therefore must have these things through them [and not myself]. Hence we can now conclude how poor and what a nothing philosophy is, because of which people are nevertheless acclaimed as learned - when yet any young boy whatever is much more learned of himself, or in himself. 4) So it was shown that in many areas, the same fallacy exists. 1747, the 29th day of October (old calendar).
226. A CONVERSATION WITH SPIRITS AND ANGELS CONCERNING THE INDEFINITE, PHILOSOPHY, FALLACY
When some new angels arrived there arose a conversation with them; and after those things had been shown them which are objects of sight, such as those of a city, and many other things, there was a conversation about the diversity of spheres and of situations in heaven, that they were indefinite, which was also shown: moreover, that all variations of state are from the variety of love in the objects. The discourse afterwards was concerning the Indefinite, namely:
(1) that things indefinite can by no means exist except from the Infinite:
(2) things indefinite, regarded in themselves, are images of the Infinite:
(3) when they said that they had been instructed in matters of which previously they were ignorant, I replied to them that they are not taught by me, but by themselves, which to them was a paradox. But it was explained in this way, that man derives philosophical knowledges from himself and from the operation of his own mind, and when he has learnt anything and formulated it into rules, he does not know that it is from himself and in himself, and indeed indefinitely more perfectly [than as he has formulated it]. Also because man is ruled by angels and spirits, I was thus obliged to draw forth those matters through them. From this it can now be concluded how poor and worthless is Philosophy, on account of which nevertheless, men are proclaimed learned; whereas any little child is much more learned of himself, or in himself:
(4) It was thus shown that there is a similar fallacy in most things. 1747, Oct. 29, o.s.
226. Colloquium cum spiritibus et angelis, de indefinito, philosophia, fallacia
Quum novi angeli advenissent, cum iis colloquium institutum est, et postquam iis ostensa sunt ea quae oculis objecta sunt, ut quae urbis essent, et plura, colloquium erat de diversitate sphaerarum, ac statuum 1
in coelis, quod indefinitae essent, quod etiam ostensum, tum quod omnes variationes status sint ab amoris varietate in objectis; de indefinito dein erat sermo, nempe
1) Quod indefinita existere nequaquam possint nisi ab infinito.
2) Quod indefinita in se spectata sint imagines infiniti.
3) Quum dicerent, quod instruerentur in iis, quae prius nescierant, responsum iis est, quod non doceantur a me sed a semet ipsis, quod iis paradoxon erat, sed evolutum per id, quod homo scientifica philosophica a semet suaque mentis operatione hauriat, ac quum id didicit tradiditque in regulas, nesciat quod a semet, et in semet id sit, ac quidem indefinite perfectius 2
; et quia homo per angelos et spiritus regitur, ita habere debui ea per eos; inde nunc concludi potest, quam egena, et quam nihil sit philosophia, ex qua tamen praedicantur homines docti, quum unusquisque etiam puerulus multo doctior est ex se, seu in se.
4) Ita ostensum quod in plerisque similis fallacia sit. 1747, die 29 3
Oct. st. v.
Footnotes:
1. The Manuscript has statiuum ut videtur; in J.F.I. Tafel's edition stationum
2. hoc est perfectius [quam sicut id didicit tradiditque]
3. In the Manuscript 22 vel 23 in 29 emendatum