565# 现在接着要略述一种纯属世的、理性而道德的人；这种人就其自身而观，乃是感官性的人；若继续如此，便成为身体性的人，或属肉体的人。不过，此处的描述将以纲要方式分为若干部分。
所谓感官性，乃是人心智生命的最末端，它附着并连结于身体的五种感官。所谓感官性的人，就是凡事皆凭身体感官来判断的人；他只相信眼睛所能看见、双手所能触摸的东西，称这些为“实有”，而弃绝其余一切。他心智的内层，即那些本应从天堂之光看见事物的内层，已经关闭，以致他看不见任何属于天堂与教会的真理。
这样的人是在最外层中思想，并非从任何属灵之光在内里思想，因为他处在粗重的属世之光中。因此，他在内里反对一切属于天堂与教会的事物；虽然在外表上，他仍能为这些事物说话，并且若由此可望获得统治与财富，他还会热切地为之发言。
那些学者和博学之士，若深深坚固自己于伪谬之中，尤其若坚固自己反对圣言的真理，便比其他人更为感官性。
【2】感官性的人推理敏锐而机巧，因为他们的思想贴近言语，几乎就在言语之中，仿佛就在嘴唇上；他们把一切聪明都置于仅由记忆而来的言语之中。他们又能灵巧地确认伪谬；而在确认之后，便相信这些伪谬就是真理。然而，他们的推理和确认乃是出于感官的谬误；正是这些谬误，最能捕获并说服一般大众。
感官性的人比其他人更加狡诈而恶毒。贪婪者、淫乱者和欺诈者尤其是感官性的，尽管他们在世人面前显得颇有才智。他们心智的内层污秽而肮脏；也正是借着这些内层，他们与地狱相交通。在圣言中，他们被称为死人。
凡在地狱中的人，都是感官性的；而且越在深处，就越是感官性。地狱灵的气场从人背后与人的感官层相结合；在天堂之光中，他们的后脑显为凹陷。那些只从感官事物推理的人，古人称之为“知识树上的蛇”。
【3】感官之物应当居于末位，而不应居于首位；在智慧而明达的人那里，感官之物居于末位，并服从内层；但在愚昧的人那里，感官之物居于首位，并掌权为主。若感官之物居于末位，道路便能借着它们向理智开启，真理也能以提取的方式被精炼出来。
这些感官之物最接近世界，接纳从世界流入之物，并仿佛将其筛滤。人借着感官之物与世界交通，借着理性之物与天堂交通。感官之物供应那些服务于心智内层的材料。其中有些感官之物供给理智部分，有些则供给意志部分。
若思想不被提升到感官之物以上，人便少有智慧；但当人的思想被提升到感官之物以上时，他便进入更清明的光，最终进入属天之光；于是，他便能领悟那些从天堂流下来的事物。
理智的最末端，是属世的知识；意志的最末端，是感官的快乐。
565# 请允许我简要描述一下纯属世的理性和道德的人；就本身而言，他是感官的，若继续朝这个方向发展，就变成肉体或物质的。但下面的描述将以大纲的形式来概述。感官层是人心智生命的最外层或终端，与五种身体感官紧密相连。基于身体感官来判断一切，只相信自己亲眼看到、亲手摸到的东西，称之为真实事物，弃绝其它一切事物的人，就被称为感官人。他那从天堂之光中观看或拥有视力的心智内层是关闭的，所以他看不到与天堂和教会有关的任何真理。这样的人在最外层思考，而不是出于任何属灵之光从内层来思考，因为他处于粗俗或迟钝的属世之光；因此，他从内层反对那些与天堂和教会有关的事物，尽管他表面上可以为它们说话，甚至热情地辩护，这种热情与他通过它们获得权力和财富的希望成正比。那些深深确认虚假的有学问和博学的人，尤其那些确认反对圣言真理的人，比其他人更感官化。
感官人能敏锐而巧妙地推理，因为他们的思维离言语如此之近，几乎就在言语中，可以说就在嘴唇上；还因为他们将一切聪明都归于唯独来自记忆的言语，或说他们认为一切聪明只在于凭记忆说话。此外，他们能巧妙地证实虚假，证实之后就相信它们是真理。然而，他们的推理和证实是基于感官的谬误，这些谬误迷惑和说服了普通民众。感官人比其他人更狡猾和恶毒。贪婪的人或守财奴、通奸者和骗子或诡诈的人尤其感官化，尽管在世人看来，他们似乎很有天赋、很理智。他们心智的内层是卑鄙败坏、恶心肮脏的；他们通过这些内层与地狱相通；在圣言中，他们被称为死人。那些在地狱里的人都是感官的，他们越感官化，他们居住的地狱就越深；地狱灵的气场从后面与人的感官层结合。在天堂之光中，他们的后脑勺似乎是中空的。那些只基于感官事物或感官印象推理的人，被古人称为知识树上的蛇。
感官事物或感官印象应占据最后一位，而不是第一位；在一个智慧和聪明的人里面，它们的确占据最后一位，并从属于内层事物；而在一个愚蠢的人里面，它们占据第一位，并对他有控制力，或说占主导地位。当感官事物或感官印象占据最后一位时，一条通往理解的道路就通过它们被打开了，真理通过提取的方式被完善，或说被挑选出来并洁净。这些感官事物或感官印象离世界是最近的，并允许从世界流入的东西进入，可以说筛选它们。人通过感官事物或感官印象与世界相通，通过理性事物或理性观念与天堂相通。感官事物或感官印象提供服务于心智内层的东西。有些感官事物或感官印象服务于心智的理智部分或理智，有些感官事物或感官印象服务于自愿部分或意愿。除非思维被提升到感官事物或感官印象之上，否则人几乎没有智慧。但当人的思维被提升到感官事物或感官印象之上时，他就会进入更清晰的光，最终进入天堂之光，然后对从天堂流下来的东西有一种感知。理解力的最外层或终端是属世知识，意愿的最外层或终端是感官快乐。
565. Allow me to briefly describe people whose rationality and morality are merely earthly. Such people are truly sense-oriented. If they continue in this direction, they become bodily or carnal. The description that follows will be presented as a list of points in outline form.
"Sensory" is a term for the lowest level of life within the human mind; it clings, and is closely joined, to the five senses of the human body.
"Sense-oriented people" are people who judge everything on the basis of their physical senses - people who will not believe anything unless they can see it with their eyes and touch it with their hands. What they can see and touch they call "something. " Everything else they reject.
The inner levels of their mind, levels that see in heaven's light, are closed to the point where they see nothing true related to heaven or the church. Their thinking occurs on an outermost level and not inside, where the light is spiritual. Since the light they have is dull and earthly, people like this are inwardly opposed to things related to heaven and the church, although they are outwardly able to speak in favor of them. If they have hope of gaining ruling power or wealth by so doing, they are even capable of speaking ardently in favor of them.
The educated and the scholarly who are deeply convinced of falsities - especially people who oppose the truths in the Word - are more sense-oriented than others.
[2] Sense-oriented people are able to reason sharply and skillfully, because their thinking is so close to their speech as to be practically in it - almost inside their lips; and also because they attribute all intelligence solely to the ability to speak from memory. They also have great skill at defending things that are false. After they have defended falsities convincingly, they themselves believe those falsities are true. They base their reasoning and defense on mistaken impressions from the senses that the public finds captivating and convincing.
Sense-oriented people are more deceptive and ill intentioned than others.
Misers, adulterers, and deceitful people are especially sense-oriented, although before the world they appear smart.
The inner areas of their mind are disgusting and filthy; they use them to communicate with the hells. In the Word they are called the dead.
The inhabitants of hell are sense-oriented. The more sense-oriented they are, the deeper in hell they are. The sphere of hellish spirits is connected to the sensory level of our mind through a kind of back door. In the light of heaven the backs of their heads look hollowed out.
The ancients had a term for people who debate on the basis of sense impressions alone: they called them serpents of the tree of the knowledge [of good and evil].
[3] Sense impressions ought to have the lowest priority, not the highest. For wise and intelligent people, sense impressions do have the lowest priority and are subservient to things that are deep inside. For unwise people, sense impressions have the highest priority and are in control.
If sense impressions have the lowest priority, they help open a pathway for the intellect. We then extrapolate truths by a method of extraction.
Sense impressions stand closest to the world and admit information that is coming in from it; they sift through that information.
We are in touch with the world by means of sense impressions and with heaven by means of impressions on our rationality.
Sense impressions supply things that serve the inner realms of the mind.
There are sense impressions that feed the intellect and sense impressions that feed the will.
Unless our thought is lifted above the level of our sense impressions, we have very little wisdom. When our thinking rises above sense impressions, it enters a clearer light and eventually comes into the light of heaven. From this light we become aware of things that are flowing down into us from heaven.
The outermost contents of our intellect are earthly information. The outermost contents of our will are sensory pleasures.
565. This leads to a description of the person who is rational and moral in a purely natural way. Regarded in essence he is sensual, and if he continues so, he becomes bodily or fleshly. This description will take the form of a sketch divided into sections. 1
The sensual is the lowest level of life in the human mind, firmly attached to and bound up with the five bodily senses. The term 'sensual man' is applied to a person whose every judgment relies upon the bodily senses, and who believes nothing but what he can see with his eyes and touch with his hands, regarding these things as real and rejecting all else.
The interiors of his mind, which would allow him to see by the light of heaven, are shut off, so that he can see no truth at all that has to do with heaven and the church. Such a person thinks at the most superficial level with no inward enlightenment from any spiritual light, because he experiences the gross light of nature. Consequently he is inwardly opposed to anything to do with heaven or the church, even though outwardly he can speak in their favour, and with passion if he seeks power over others and wealth by their means. Educated and learned people who have become deeply convinced of false ideas are more sensual than others, the more so if they oppose the truths of the Word.
[2] Sensual men are sharp and clever in reasoning, because their thought is so close to their speech that it is virtually in it, being, so to speak, on their lips; and because in speaking they regard all intelligence as based solely on memory. They are clever at proving false ideas, and having done so believe them to be true. But their reasoning and proofs are based upon illusions produced by the senses, and these serve to attract the attention of and persuade ordinary people.
Sensual men surpass others in trickery and malice. Misers, adulterers and tricksters are especially sensual, even though they seem talented to the world's gaze. The interiors of their minds are foul and filthy, since through them they are in touch with the hells. In the Word they are called dead. The spirits in the hells are sensual, and the deeper their hell, the more sensual they are. The sphere emanating from spirits in hell links itself to a person's sensual faculty from behind. In the light of heaven the backs of their heads look as if hollowed out. Those whose reasoning has been based solely upon sense impressions were called by the ancients serpents of the tree of knowledge.
[3] Sense impressions should occupy the last place, not the first; in the case of a wise and intelligent person they do come last and are subject to what is more interior. But in the case of an unwise person they occupy the first place and dominate him.
If sense impressions are in the last place, they serve to open the way to the understanding, and truths are refined by the method by which they are extracted. These sense impressions are very close to the world and allow in what comes from the world, and they, so to speak, sift them. Sense impressions put a person in touch with the world, rational notions in touch with heaven. Sense impressions supply such things as may be of service to the interiors of the mind. There are sense impressions which supply the intellectual part and others which supply the voluntary part.
If thought is not raised above the level of sense impressions, a person's wisdom is very restricted. When a person's thought is raised above this level, he comes into brighter illumination, and eventually into the light of heaven, so that then he can perceive such ideas as flow down from heaven. The lowest level of the understanding is natural factual knowledge, the lowest level of the will the pleasure of the senses.
Footnotes:
1. The following sketch repeats much of what was said in 402 above.
565. There shall now be given a brief description of the merely natural-rational and moral man, who viewed in himself is sensual, and if he goes on, becomes corporeal or fleshly; but the description shall be sketched in separate statements.
The sensual is the outmost of the life of man's mind, adherent to and coherent with his five bodily senses.
He is called a sensual man who judges of everything from the bodily senses, and believes nothing but what he can see with his eyes and touch with his hands, calling that something real, and rejecting everything else.
The interiors of his mind, which have their vision from the light of heaven, are closed, so that he sees nothing of the truth that relates to heaven and the church.
Such a man thinks in outermosts, and not interiorly from any spiritual light, because he is in gross natural light; therefore he is interiorly opposed to the things that pertain to heaven and the church, although outwardly he can speak in favor of them, even zealously, in proportion to his hope of gaining power and wealth by means of them.
Men of learning and erudition, who have confirmed themselves deeply in falsities, and still more those who have confirmed themselves against the truths of the Word, are more sensual than others.
[2] Sensual men reason acutely and skillfully, because their thought is so near to speech as to be almost in it, as it were, on the lips; also because they ascribe all intelligence to the speech that is from memory alone. Moreover, they can dexterously confirm falsities, and after confirming them they believe them to be true; but their reasoning and confirmation are from the fallacies of the senses, which captivate and persuade the common people.
Sensual men are more cunning and malicious than others.
The avaricious, adulterous, and crafty are especially sensual, although to the world they seem talented.
The interiors of their minds are vile and filthy; by these they communicate with the hells; in the Word they are called dead.
Those who are in the hells are sensual, and more so the more deeply they are in them; and the sphere of infernal spirits conjoins itself from behind with man's sensual. In the light of heaven their occiput seems hollow.
Those who reasoned from sensual things only, were called by the ancients serpents of the tree of knowledge.
[3] Sensual things ought to occupy the last place, not the first; and in a wise and intelligent man they do occupy the last place, and are subordinate to things interior; but in a foolish man they occupy the first place, and are predominant.
When things sensual occupy the last place, a way is opened by means of them to the understanding, and truths are perfected by the method of extraction.
Such sensual things stand most near to the world, and admit what flows to them from the world, and, as it were, sift it.
By means of sensual things man communicates with the world, and by means of rational things with heaven.
Sensual things supply what is of service to the interiors of the mind.
There are sensual things that supply what is serviceable both to the intellectual and to the voluntary part.
Unless thought is raised above sensual things man has but little wisdom. When man's thought is raised above sensual things, he comes into a clearer light, and at length into heavenly light, and then he has a perception of such things as flow down from heaven.
The outmost of the understanding is the natural knowing faculty, and the outmost of the will is sensual delight.
565. The following is a brief description of the merely naturally rational and moral man who, in himself, is sensual, and who, if he continues on his own way, becomes corporeal or carnal. This description will be sketched out in summary form. The sensual is the ultimate of the life of man's mind, adhering to and cohering with the five bodily senses. He is called a sensual man who judges all things by his bodily senses, and who believes nothing but what he can see with his eyes and touch with his hands. He ascribes reality to such things, denying it to all others. The interiors of his mind, which see from the light of heaven, are closed, so that he sees nothing of the truth pertaining to heaven and the Church. Such a man exercises his thought upon matters that are most external, and does not think interiorly from any spiritual light. As he is in gross natural light (lumen), he is interiorly opposed to those things that pertain to heaven and the Church; yet outwardly he can argue in favor of them, with an ardor in proportion to the hope he entertains of obtaining authority and wealth by means of them. Learned and scholarly men, who have deeply confirmed themselves in falsities, especially if they have confirmed themselves against the truths of the Word, are more sensual than others.
[2] Sensual men reason keenly and ingeniously, because their thought is so near their speech as to be almost in it, and, as it were, on their very lips, and because they make all intelligence consist in speaking from memory only. They are also expert in confirming falsities, and after establishing them, they believe them to be truths. Their reasoning and proofs, however, they base upon the fallacies of the senses, by which the majority of the people are deceived and persuaded. Sensual men are crafty and malicious above all others. The covetous, the adulterous and the deceitful are especially sensual, though to the world they appear intellectual. The interiors of their mind, because they communicate with the hells, are corrupt and filthy; and in the Word they are said to be dead. Those who are in the hells are sensual, and the more sensual they are, the deeper the hell they inhabit. The sphere of infernal spirits unites, from behind, with the sensual principle of man; and in the light of heaven the back part of their head appears to be hollow. Those who reasoned from sensual things alone were called by the ancients serpents of the tree of knowledge.
[3] Sensual things ought to be in the last place and not in the first; and with the wise and intelligent man they are in the last place, and kept in subjection to interior things; whereas with the foolish man they are in the first place, and have a controlling influence over him. When sensual things are in the lowest place, a passage is opened by them to the understanding, and whatever is true in them may be picked out and purified by a process of extraction. These sensual things stand nearest to the world and admit such things as flow in from the world, and as it were sift them. Man by sensual things has communication with the world, and by rational things with heaven. Sensual things furnish what is of service to the interior things of the mind. There are sensual things that minister to the intellectual part of the mind, and those that minister to the voluntary part. A man has but little wisdom unless his thought is elevated above sensual things; but when it is so elevated he comes into clearer light (lumen), and at length into the light (lux) of heaven; and he has a perception of the things that flow from heaven. Natural knowledge is the ultimate of the understanding, and sensual pleasure the ultimate of the will.
565. Sequitur nunc aliqua descriptio mere naturalis rationalis et moralis hominis, qui in se spectatus est sensualis, et si pergit, fit corporeus seu carneus: sed descriptio haec fiet in sciagraphia divisa in partes. Sensuale est ultimum vitae mentis hominis, adhaerens et cohaerens quinque sensibus corporis ejus. Is sensualis homo dicitur, qui omnia judicat ex sensibus corporis, et qui non credit, nisi quod oculis videre, et manibus tangere potest, haec dicens esse aliquid, reliqua rejiciens. Interiora mentis ejus, quae vident ex luce Coeli, clausa sunt, ut nihil veri, quod Coeli et Ecclesiae est, videat. Talis homo cogitat in extremis, et non interius ex aliqua luce spirituali, quia in crasso lumine naturali est: inde est, quod interius sit contra illa, quae Coeli et Ecclesiae sunt, tametsi exterius potest loqui pro illis, ardenter secundum spem dominationis et opulentiae per illa. Quod Docti et Eruditi, qui se confirmaverunt profunde in falsis, et plus qui contra vera Verbi, prae caeteris sensuales sint.
[2] Quod sensuales homines ratiocinentur acriter et solerter, quia cogitatio illorum est prope loquelam, ut paene in illa, et sicut in labiis, et quia in loquela ex sola memoria ponunt omnem intelligentiam: tum quod dextre possint confirmare falsa, et quod post confirmationem credant illa vera esse: sed quod ex fallaciis sensuum ratiocinentur et confirment, a quibus captatur et persuadetur vulgus. Quod sensuales homines astuti et malitiosi sint prae reliquis. Quod avari, adulteri et dolosi, imprimis sensuales sint, tametsi coram Mundo apparent sicut ingeniosi. Quod interiora mentis eorum sint foeda et spurca; quod per illa communicent cum infernis: quod in Verbo dicantur mortui. Quod illi, qui in Infernis sunt, sensuales sint, et eo plus, quo profundius: quod sphaera spirituum infernalium, conjungat se cum sensuali hominis a tergo; et quod in luce Coeli occipitium eorum appareat excavatum. Quod illi qui ratiocinati sunt ex solis sensualibus, ab antiquis dicti fuerint serpentes Arboris scientiae.
[3] Quod sensualia ultimo loco esse debeant, et non primo, et quod apud hominem sapientem et intelligentem ultimo loco sint, et subjecta interioribus, at quod apud hominem insipientem primo loco sint, et dominantia. Si sensualia ultimo loco sunt, quod per illa aperiatur via ad intellectum, ac elimentur vera per modum extractionis. Quod sensualia illa proxime exstent mundo, et admittant quae e Mundo alluunt, et quasi cribrent illa. Quod homo per sensualia communicet cum Mundo, et per rationalia cum Coelo. Quod sensualia subministrent illa, quae inserviunt interioribus mentis. Quod sint sensualia subministrantia 1 parti intellectuali, et subministrantia parti voluntariae. Quod nisi cogitatio supra sensualia elevatur, homo parum sapiat: quod homo cum cogitatio ejus supra sensualia elevatur, in lumen clarius veniat, et tandem in lucem coelestem, et tunc percipiat talia quae defluunt e Coelo. Quod ultimum intellectus sit scientificum naturale, et quod ultimum voluntatis sit jucundum sensuale.
Footnotes:
1. Prima editio: subministrrntia.