242.一个属灵的悖论：人，尤其人的内在里面只有一种流体，就像在人之外的呼吸。人的纤维，甚至最细微的纤维里面没有任何固体或黏结，因而变得僵硬的东西，这一点无论在谁看来，都是一个悖论；事实上，它若黏结起来，或因黏结而变得极其易碎，就会很快消亡，因为那时，没有任何东西能依附于它。但在内在事物中，就连最细微的部位，或部位中的部位，直至更内在和至内在的属灵物质，都不是僵硬的；相反，所有部位如在灵人和天使中那样，都是最有流动性的。可以说只有物质或肉体元素是黏结在一起的，但不是以视觉和触觉的谬误使人相信的方式；因为一个事物越定形，或趋向固体，就越持久耐用。这一点从很多例子可以明显看出来，如：年纪大了以后，各个部位就开始硬化，变得更坚固，因而表面上看更持久耐用；但那时它们也会变得更脆、易碎，更容易遭到破坏。由此可知，人是一个灵，甚至活在肉体里时也是一个灵；而个体部位的联结取决于它们的柔软性，因而取决于更内在和至内在的事物，并通过弥赛亚神藉着这二者，即前者和后者对它们的安排。（1747年11月6日）
242. It is a spiritual paradox that in human beings, especially in their inner parts, there is nothing but a fluid stream, like the spirit outside of the person
It cannot but seem paradoxical to everyone that in the most minute human fibres, there is nothing solid, or fixed together, and thus at rest; for if it were fixed together, or thereby standing still, it would be exceedingly breakable and would most quickly perish, because not attachable to anything. But in the inner regions, not even the least part of a part of a part, even unto the more and the most inward spiritual substances, is at rest, but they are most fluid, as in spirits and angels.
Only physical elements can be said to be fixed together - but not in the way that the fallacy of sight and touch leads one to believe: for the less something is concretized or approaches solidity, the more durable it is. This is apparent from many examples, as in old age, when the parts begin to harden and become more solid - thus to all appearances, more firm - whereas they are then more fragile, and more susceptible to deterioration.
From these considerations it therefore follows that man is a spirit, also while living in the body, and that the coherence of the individual parts depends upon their being yielding, and thus upon their being at the disposal of very inward and most inward elements, and through both of these, of God the Messiah. 1747, the 6th day of November (old calendar).
242. A SPIRITUAL PARADOX: THAT IN MAN, ESPECIALLY IN HIS INTERNALS, THERE IS NOTHING BUT A FLUID STREAM LIKE THE BREATH [spiritus] OUTSIDE MAN
It cannot but occur to anyone as a paradox that in human fibers, even in the most minute, there is nothing solid or cohering, and thus rigid: for if it cohered, or by cohering became rigid, it would be in the highest degree brittle and would very quickly perish, for nothing would then be applicable [to it]. But in things internal, not even the least part, or parts of a part, even to the most interior and inmost spiritual substances, is rigid, but all parts are most fluid, as in spirits and angels. Corporeal things alone can be said to cohere, but not in the way the fallacy of sight and of touch induces man to believe; for the less coherent a thing is, or the less it resembles a solid, the more durable it is. This is evident from many things, as in old age when the parts begin to grow together and become more solid, thus to appearance, more durable, but they are then the more brittle and liable to be destroyed. From this it now follows that man is a spirit, even whilst he lives in the body, and that the coherence of the [parts] depends upon the single things being yielding, and thus upon the more interior and inmost things, and by their being disposed by God Messiah by means of both the former and the latter. 1747, Nov. 6, o.s. 1
Footnotes:
1. This paragraph is thus referred to in the Index (s.v. Interiora):
"In the purer things of nature nothing coheres. The less coherent they are, the better are they fitted for the reception of life."
242. Paradoxon spirituale, quod in homine, imprimis in ejus internis, nihil sit nisi flumen fluidum, sicut spiritus extra hominem
Hoc non potest non unicuique obvenire, ut paradoxon, quod in fibris etiam minutissimis 1
humanis, nihil sit solidum, seu conhaerens, et sic consistens, si enim cohaereret, aut per cohaerentiam consisteret, maxime frangibile foret, et citissime periret, quia nihil tunc applicabile, sed in internis, ne quidem minima pars partis, usque ad substantias spirituales intimiores et intimas, consistit, sed fluidissimae sunt, sicut in spiritibus et angelis; solum corporea, dici possunt cohaerere, sed non ita prout fallacia visus et tactus hominem inducit; quo enim minus cohaerens est, seu aemulatur solidum, eo 2
, magis durabile, ut patet a multis, in aetate senili, dum concrescere incipiunt 3
partes, et fiunt solidiores, ita ad apparentiam constantiores, sed tunc magis sunt frangibiles, et obnoxiae ut disperdantur; ex his nunc sequitur, quod homo sit spiritus, etiam dum vivit in corpore, et quod cohaerentia eorum dependeat ab eo, quod singula cedant, et sic quod ab intimioribus et intimis, et per haec et illa a Deo Messia disponantur. 1747, die 6 Nov. st. v.
Footnotes:
1. The Manuscript has minitissimis
2. This is how it appears in J.F.I. Tafel's edition; the Manuscript has ejus
3. The Manuscript has incipint