6622.在与灵人谈论进入思维观念的流注时，我说，世人无论如何都不会相信一个观念含有何等不计其数的细节在里面，因为他们对思维没有任何概念，只以为它是简单的单个事物。因此，他们对这个问题的判断是基于非常外在的感官经验。与我交谈的灵人持守这个观点：观念里面什么东西也没有；他们活在肉身期间就已确信这个观点。但为叫他们能明白，他们将无数事物视为一个单一整体，我蒙允许告诉他们说，数以百万的运动纤维组合起来产生了一个动作。与此同时，身体中的一切事物，无论总体还是细节，都一起工作，调整自己以产生这个动作。然而，尽管如此，这个小动作却看似简单的一个，好像它没有这么复杂。组合起来产生一句话的无数事物也一样，如嘴唇、唇部一切肌肉和纤维的弯曲；以及舌头、喉咙、喉、气管、肺和膈膜的运动，连同它们的一切肌肉，无论总体还是细节。由于人将由此而来的一句话仅感知为一个简单的声音，里面没有任何东西，故可以看出，依赖于感官的觉知何等粗糙。那么，依赖于感官经验的觉知对于存在于更纯净的世界，因而距离感官层极其遥远的思维观念，又会是什么样呢？
Potts(1905-1910) 6622
6622. I have spoken with spirits concerning influx into the ideas of thought, saying that men can by no means believe there are such countless things in them, for they conceive thought to be a merely simple and single thing; thus they judge from the exterior sensuous. The spirits with whom I then spoke were of the opinion that there is nothing within ideas, having impressed this upon themselves in the life of the body. But in order that they might comprehend that they perceive countless things as one, I was allowed to say that the motions of myriads of moving fibers concur in one action, and that also at the same time all things in the body move and adapt themselves for that action, both in general and in particular; and yet that little action appears simple and single, as if nothing of the kind were in it; and in like manner that countless things concur together to form one utterance, as the foldings of the lips and of all the muscles and fibers thereof; also the movements of the tongue, throat, larynx, windpipe, lungs, and diaphragm, with all the muscles thereof in general and in particular. Now as the man perceives one utterance therefrom as merely a simple sound which has nothing in it, it may be seen how gross is perception from the sensuous. What then must be the perception from the sensuous concerning those ideas of thought which are in a purer world, and thus more remote from what is sensuous!
Elliott(1983-1999) 6622
6622. In talking to spirits about what flows into ideas constituting thought I have said that men cannot by any means believe how countless the details are that an idea holds within it, for men have no conception of thought except as something simple and singular. Thus their judgement of the matter is based on quite external evidence. The spirits to whom I was talking at that time subscribed to the belief that ideas did not have anything inwardly present in them, a belief of which they had become convinced during their lifetime. But to enable them to understand that they perceived countless things as a single whole, I was led to tell them that the movements of millions of motor fibres combine to produce a single action. At the same time all things in the body work together and adjust themselves both collectively and individually to produce that action. Yet for all this that small action is seen as one that is simple and singular, as though it possessed no such complexity. It is similar with the countless things which combine to produce a single spoken word, such as the bending of the lips, and of all the muscles and fibres there; also the movements of the tongue, throat, larynx, trachea, lungs, and diaphragm, together with all their muscles collectively and individually. Since a person discerns the single utterance they make merely as a simple sound without anything more to it, one may see how crude is perception that relies on the senses. What then of perception that relies on sensory evidence regarding ideas constituting thought which exist in a purer world and are accordingly quite remote from the sensory level?
Latin(1748-1756) 6622
6622. Locutus sum cum spiritibus de influxu in ideas cogitationis, quod homo nequaquam credere possit quod tam innumerabilia insint, nam capiunt non nisi quam simplex et unicum quid; ita ex sensuali exteriore judicant; spiritus cum quibus (t)tunc locutus, in opinione {1}erant quod non aliquid intus in ideis esset; id sibi impresserunt in vita corporis; ut autem comprehenderent quod innumerabilia sicut unum percipiant, dicere datum {2} quod ad unam actionem concurrant motus myriadum fibrarum motricium, et quod quoque simul ad illam actionem omnia quae in corpore se commoveant et adaptent tam in communi quam in particulari, et tamen actiuncula illa {3} apparet simplex et unica, {4}quasi nihil tale inesset; similiter quod ad unam vocem concurrant simul innumera, prout plicationes labiorum, (c)ac omnium ibi musculorum (c)et fibrarum; tum quoque motus linguae, gutturis, laryngis, tracheae, pulmonum, diaphragmatis, cum omnibus (c)illorum musculis in communi et in particulari; cum homo unam inde vocem, ut modo simplicem sonum cui nihil inest, appercipit, constare potest quam crassa {5}est perceptio ex sensuali; quid non perceptio ex sensuali de ideis cogitationis quae in puriore mundo sunt et sic a sensuali remotiores? @1 fuerunt$ @2 i est$ @3 i ad sensuale$ @4 cui...inest$ @5 sit$