3050. The true speech of spirits
The speech of words is not the speaking that is proper to spirits, but to mankind, or to the bodily memory; but the speech of the inward memory is the true speech of spirits, and what it is like was shown to me today. It is thought, and to be sure, communicative thought, by which I spoke with them just now, and in fact about how all that they can understand and can perceive is their knowledge, even if they had not previously known that they knew it. For they understand instantaneously, and because they understand, it cannot but be in them and can be said to be from them as well as anyone else who declares it.
So that speech is an inward speaking, embracing many things, for it is simultaneously observant of the thinking of the other, and perceptive of whether he is of the same thought. It is of such a nature that it is hardly ever wrong. In short, it is a communication of ideas, one of which cannot be expressed by many words, and if it is expressed this still brings out little, for [the communication] has with it its entire mental image, so to speak, that is being manifested.
Such is the speech of spirits among themselves, in short, not words, but the images of words, for each word has a mental image of great extension, as is evident from the fact that
3050. THE TRUE SPEECH OF SPIRITS.
The speech of words [vocum] is not the speech peculiar [propria] to spirits, but belongs to men or the corporeal memory: but the true speech of spirits belongs to the interior memory. Of what nature it is, was this day shown me. It is thought, yea communicative [speech], and inasmuch as I have now spoken with them, yea concerning this, how all that which they can understand and perceive is their science [knowledge] although they did not previously know that they were acquainted therewith, for they comprehend at once, and as they comprehend, it cannot be but that [the faculty] [knowledge] is innate, and that it can be said by them as well, as [by] another who says it: wherefore that speech is an interior speech, comprehending many things: for it is simultaneously intuitive [into] another's thought, and perceptive whether he is in such thought: which [thought] is of such a nature, as scarcely to mistake. In a word their [speech] is a communication of ideas, one of which cannot be explained by many words, and when explained is still but slightly exhausted [in extent]: for it still has as it were an integral [whole] idea with itself, which is manifested. Such is the speech of spirits with each other. In a word, [this speech] is not words, but ideas of words, for every word has an idea which is of considerable extent, as is apparent from this,
3050. Vera loquela spirituum
Loquela vocum, non est loquela propria spirituum, sed est hominum, seu memoriae corporeae, at memoriae interioris loquela est vera spirituum, quae qualis se habet, hodie mihi ostensum est, cogitatio est, et quidem communicativa; et qua nunc loquutus sum cum iis, et quidem de eo, quomodo omne id quod possint intelligere et possint percipere, sit eorum scientia, tametsi prius non noverint id se novisse, nam comprehendunt illico, et quia comprehendunt, non potest non esse, quin insit, et quod ab iis [esse] tam bene, quam alio, qui id dicit, possit dici; quare loquela ista est interior loquela, multa comprehendens--nam 1
simul est intuitiva cogitationis alterius, et percipiens num is tali est cogitatione--quae 2
talis est, ut vix fallat; verbo est communicatio idearum, quarum una non multis vocibus exponi potest, et dum exponitur, usque parum exhauriat, nam ideam ejus quasi integram secum habet, quae manifestatur. Talis est loquela spirituum inter se; verbo non voces, sed ideae vocum, nam unaquaevis vox habet ideam, quae est
(3051.) multae extensionis, sicut constat ex eo, quod multis exponi queat et soleat unius vocis idea, et sic omnes voces in serie loquelae cogitativae; hoc mirum est, quod spiritus inter se non sciant, quod talis loquela sit, et per talem communicent sua cogitata, quia sunt absque reflexione ad loquelam vocum, quam non sciunt inter [se] 3
, quia non reflectunt super eam, et ideo {a} quia est naturalis; et nunc percipio quod loquela ista spirituum in homine sit, quae regit loquelam vocum, sicut nunc percipio cum haec scribo; at quod homo id non sciat, et forte non percipiat, est, quia naturalis [loquela] est ejus spiritus, quem habere se non novit, et quod non sciat, seu forte non percipiat quod haec se ita habeant, est quia inhaerent, quidam vocibus, quidam corporeis, quidam mundanis, et tunc perit facultas id intelligendi; percipio etiam quod in concione talis loquela spirituum quasi facultas appareat loquendi per voces, haec cum alio spiritu scripsi, qui id agnovit. 1748, 5 Sept.
Footnotes:
1. The Manuscript has comprehendens, nam
2. The Manuscript has cogitatione; quae eo usque se (sic!)
3. sic in J.F.I. Tafel's edition