464、人死后，虽然保留着外在的或属世的记忆，但其中纯粹的属世的事物不会在来世重现，重现的是通过对应与属世的事物相连的属灵的事物。但当它们出现在眼前时，看上去和在尘世一模一样。因为在天堂所看到的万物具有和在世上一样的外表，尽管在本质上它们是属灵的，不是属世的。这一点可参见“天堂的代表和表象”（170-176）部分。
[2]但是，外在或属世的记忆中，源于物质、时空，以及尘世的其它属性的事物，不能像在尘世那样对灵人有用，这是因为在尘世，当人从外在的感官、而非同时从内在或理智的感官思考时，他便属世地思考，而非灵性地思考。然而，在来世，当人成为灵界的一个灵人时，他就不再属世地思考，而是灵性地思考。在灵性地思考就是理智或理性地思考。由于这个原因，外在的或属世的记忆中那些物质的事物，那时是休眠的。只有那些人在世上通过属世的事物吸收并使之变成理性的事物才开始被使用。外在记忆中的物质属性的事物之所以处在休眠的状态，是因为那时它们无法被重现。因为灵人和天使是从他们心中的情感和随之产生的思想说话，因而不能表达与他们的情感和思想不一致的事物，这一点可以从“天使的语言”和“天使如何与世人交谈”的叙述中得到证实（234-257）。
[3]正因为如此，人死后的理性程度，不取决于他精通世上的语言和科学的程度，而取决于他通过这些变得理性的程度。我和许多在世上被认为是有学问的人交谈过，因为他们熟悉古老的语言，如希伯来语、希腊语和拉丁语。但他们没有通过这些语言的著作发展他们的理性。他们中的一些人好像和那些对这些语言一无所知的人一样简单，有些人甚至是愚蠢，但他们仍然骄傲自大的以为比其他人更聪明。
[4]我曾与一些人交谈过，他们在世时相信人的明智是由记忆的内容来衡量的，因而在记忆中存储了大量的东西，他们几乎只凭记忆、因而是出于他人而非自己说话，他们没有通过记忆的内容完善任何理性。其中，有的人很愚蠢，有的人很笨拙，一点也不明真理，紧紧抓住被自称为学者的人当作真理的每一个谬误。因为出于他们自己，他们不明事理，不辨真伪，所以，当他们听别人说话时，无法理性地看待任何事物。
[5]我还与一些在世上就各种科学课题写了很多文章的人进行了交谈，他们因学识渊博而誉满全球。他们当中有些人确实有能力去推理真理是否属实；有些人在转向那些处在真理之光中的人时，能理解真理，但却不愿意去理解，因此，当他们陷入自己的谬误、回到自己的秉性时，就否认真理；有些人并不比胸无点墨的普通人更有智慧。他们彼此各不相同，取决于他们通过撰写或抄录论著所发展的理性官能。但是，那些反对教会真理的人和那些从知识中思考并由此在谬误中确认自己的人，并没有培养他们的理性，而只是培养了推理能力，这在世上被认为是理性。但这种能力与理性完全不同，它是一种证明任何它喜欢的东西的能力，从先入为主的成见和谬误中看到伪谬而不是真理。这种人永远不可能承认真理，因为从谬误中不可能明白真理，但从真理中却能看清谬误。
[6]人的理性就像一个花园或花坛，或者像新鲜的土地，记忆是土壤，真理和认知则是种子，而天堂的光和热使它们生长。没有光和热，就没有萌芽，心智也是如此，除非允许天堂之光（神性真理）和天堂之热（神性之爱）进入，它们是理性的唯一源头。令天使深感悲伤的是，学者们大多将一切归于属世之物，由此关闭了他们心智的内层，以至于不能从真理之光、也就是天堂之光看见任何真理。因此，在来世，这些学者被剥夺了推理的能力，免得他们在单纯的善人中间散布谬误，使人误入歧途。这些人被遣送到沙漠地区。
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464. 虽然外部或属世记忆死后仍保留在人里面, 但其中的纯属世事物不会在来世重现, 只有通过对应而与属世事物联系在一起的属灵事物才会重现. 但当这些呈现给视觉时, 它们看上去和在自然界时一模一样. 这是因为在天堂所看到的一切事物都具有和世上一样的表象, 尽管就其本质而言, 它们不是属世的, 而是属灵的; 这一点可见于有关天堂的代表和表象那一章(天国的奥秘 170-176节).
至于外部或属世记忆, 就其中源于物质, 时空, 以及自然界的其它属性的事物而言, 它服务于灵的方式不同于它在尘世服务于灵的方式. 这是因为在尘世, 当人基于其外在感觉, 而非同时基于其内在或理智感觉进行思考时, 他便在属世层面, 而非在属灵层面进行思考. 然而, 在来世, 当人成为灵界的一个灵人时, 他就不在属世层面, 而是在属灵层面进行思考. 在属灵层面思考就是理智或理性思考. 因此, 那时, 就其物质事物而言, 外部或属世记忆会处于休眠状态; 只有那些人在世上通过物质事物所吸收, 并已经变得理性的事物会发挥作用. 就物质事物而言, 外部记忆之所以处于休眠状态, 是因为它们无法被产生或重新被造. 事实上, 灵人和天使出于适合其心智的情感和思维说话, 因而无法说出与其情感和思维不一致的任何话; 这一点从有关天堂天使的语言, 以及他们与人交谈的阐述(天国的奥秘 234-257节)可以看出来.
正因如此, 人死后的理性程度并非取决于他在这个世界上精通语言, 艺术和科学的程度, 而是取决于他通过它们变得理性的程度. 我与许多因精通古代语言, 如希伯来语, 希腊语, 拉丁语而在世上被视为有学问, 却未通过这些语言所记载的东西发展理性官能的人有过交谈. 其中有的看上去和那些对这些语言一无所知的人一样简单, 有的甚至很愚蠢; 然而, 他们却把比别人更有智慧的那种自负保留了下来.
我也曾与一些在世时以为记忆量有多少就决定了人有多少智慧, 进而在记忆中存储许多东西, 几乎只凭记忆, 因而出于他人, 而非自己说话的人有过交谈, 他们的理性根本没有通过记忆里的东西得到完善. 其中有的很糊涂, 有的很愚蠢, 丝毫不明白任何真理, 对某事是不是真的没有任何感觉. 对于被自称学者的人当作真理所兜售的一切虚假, 他们都紧抓不放. 事实上, 他们凭自己看不到任何事物, 不知道它是不是真的, 因而当听别人说话时, 看不到任何理性事物.
我还曾与一些在世时曾写下大量著作的人有过交谈, 其中有的涉足各种学科领域, 由此因学问获得国际声誉. 有的确能推理真理, 争论它们是不是真的; 有的当转向那些处于真理之光的人时能理解真理, 却不愿理解, 因而当陷入自己的虚假, 从而真正成为自己时, 却否认它们. 有的所拥有的智慧并不比文盲多. 所以, 他们照着通过所撰写或抄录的论著发展理性官能的方式而各不相同. 但那些反对教会真理, 出于纯粹的知识进行思考, 并由此确认虚假的人甚至没有发展理性官能, 只发展出一种推理能力, 这种推理能力在世上被当成了理性. 而事实上, 这种能力与理性完全不同; 它是一种随心所欲证明任何事, 并基于先入为主的成见和幻想去看虚假, 而非真理的能力. 这种人永远不可能承认真理, 因为从虚假不可能看见真理; 但从真理却能看见虚假.
人的理性官能就像一个花园或花坛, 或像一块新开垦的土地; 记忆是土壤, 已知真理和知识则是种子, 而天堂的光和热促使它们生长; 没有光和热, 就没有萌芽; 当天堂之光, 就是神性真理, 和天堂之热, 就是神性之爱, 不被准许进入时, 心智也是如此; 它们是理性的唯一源头. 令天使深感悲伤的是, 学者们大多将一切归于自然界, 由此关闭了其心智内层, 以至于不能从真理之光, 也就是天堂之光看见真理的一丝痕迹. 因此, 在来世, 他们便丧失推理能力, 防止他们在简单的善人中间散布虚假, 误导他们. 他们被送入沙漠地区.
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464. 雖然人死後依然保留外部的或自然的記憶, 但是純粹物質的事物是不能在心靈世界再現的, 只有與物質事物對應的心靈事物才能再現。當它們以畫面呈現時, 看起來與人間相似。心靈世界中的事物與物質世界的事物看起來相似, 不過心靈世界的事物本質上是心靈的, 而非物質的。
外部的或自然的記憶中, 源於物質, 時間, 空間等自然屬性的事物, 在心靈世界對靈不起作用, 不像在物質世界對靈那樣起作用。當人在物質世界時, 無論何時僅以外在的感官來思考, 而非同時以內在的感官進行思維, 這只是物質層面的思維, 而非心靈層次的思維。但是, 當人的靈進入心靈世界以後, 是在心靈層面, 而非物質層面進行思維。心靈層面的思維, 是作智慧或理性的思維。因此, 外部的或自然的記憶中, 那些物質事物都歸於沉寂, 只有那些在人間通過物質事物所吸收的, 並成為理性的事情能起作用。外部記憶中的物質事物歸於沉寂, 原因在於它們無法被重現。靈與天人說話的內容完全出自情感以及因此而產生的頭腦中的想法。任何與之不合的, 他們無法表達。正因如此, 人死後成為理性者, 不在於他們在人間對語言和科學的掌握程度, 而在於通過上述方式獲得理性的程度。
有些人在世時堅信自己博學, 通曉希伯來文, 希臘文和拉丁文等古文, 但他們並未從這些文字著作中培養理性。我曾與這些靈交談, 有的看起來愚鈍, 仿佛對上述語言毫無瞭解;有的看起來很固執, 依然妄自尊大, 仿佛比別人更有智慧。
一些人在世時以為智慧就是博聞強識, 我也曾與他們交談。他們完全憑記憶說話, 這意味著他們不是憑自己說話, 而是憑別人說話。他們並未通過所記憶知識來培養發展理性。有的很固執, 有的很愚癡, 對真理毫無見解, 對是非真假毫無認識。對於自稱博學之人所販賣的謬論, 他們緊握不放。事實上, 他們看不到事物的本質, 無法辨別真偽, 對於別人的談論, 他們不能下理性的判斷。
一些人在世時曾寫下很多著作, 有的甚至涉入各種學術領域, 獲得了國際性的聲譽, 我也曾與他們交談。有的確能推敲真理, 有的在面對明白真理的人時能啟領會, 但是由於他們不願明白真理, 所以他們一落入自己的謬見之中, 成為本我之時, 又否認真理。有的並不比普通的老百姓瞭解更多。不同的結果取決於他們在著書立說時是否培育發展了自己的理性。人若反對教會的真理, 憑知識進行思考, 以此來確證偽謬, 那麼他們並非培養發展理性, 而只是推理的技巧, 儘管世人奉為理性, 其實兩者截然不同。前者是一種證明的能力, 憑己, 以成見和幻相出發點來看偽謬, 而非照見真理。此等人不可能認識真理, 因為人不可能憑謬見發現真理, 只能憑真理發現謬誤。
人的理性就像一座花園或一塊新開墾的田地, 記憶好比土壤, 知識和學問好比種子, 天國的光與熱使其生長。沒有光與熱, 就無法生長。同理, 我們的心若不接受天國的光與熱, 亦即聖理與聖仁, 也不可能成長。理性獨源於此。
博學者多將一切歸於自然, 因而將思想之內在封閉, 以致不能從真理之光, 也就是天國之光看見一絲真理的痕跡, 天人們為此深感悲痛。到了靈界, 他們將喪失理性的能力。避免他們在心思簡單的人中散佈謬誤, 將他們引入歧路。而且, 他們還會被送入荒漠之地。
464. While our outer or natural memory is still part of us after death, still the merely natural things that are in it are not recreated in the other life, only spiritual things that are connected to the natural ones by correspondence. Still, when they are presented visually, they look just the same as they did in the natural world. This is because everything we see in the heavens looks as it did in the world, even though in essence it is not natural but spiritual, as has been explained in the chapter on representations and appearances in heaven (170-176).
[2] As for our outer or natural memory, though, to the extent that its contents are derived from matter, time, space, and everything else proper to nature, it does not fulfill the same function for the spirit that it fulfilled in the world. This is because in the world, when we thought on the basis of our outer sensitivity and not at the same time on the basis of our inner or intellectual sensitivity, we were thinking on the natural level and not on the spiritual one. However, in the other life, when our spirit is in the spiritual world, we do not think on the natural level but on the spiritual one. Thinking on the spiritual level is thinking intelligently or rationally. This is why our outer or natural memory then goes dormant as far as material things are concerned. The only things that come into play are what we have gained in the world through those material things and have made rational. The reason our outer memory goes dormant as far as material things are concerned is that they cannot be recreated. Spirits and angels actually talk from the affections and consequent thoughts of their minds, so they cannot utter anything that does not square with these, as you may gather from what was said about the language of angels in heaven and their communication with us (234-257).
[3] This is why we are rational after death to the extent that we have become rational by means of languages and the arts and sciences in this world, and emphatically not to the extent that we have become skilled in them.
I have talked with any number of people who were regarded as learned in the world because of their knowledge of such ancient languages as Hebrew and Greek and Latin, but who had not developed their rational functioning by means of the things that were written in those languages. Some of them seemed as simple as people who did not know anything about those languages; some of them seemed dense, though there still remained a pride, as though they were wiser than other people.
[4] I have talked with some people who had believed in the world that wisdom depends on how much we have in our memory and who had therefore filled their memories to bursting. They talked almost exclusively from these items, which meant that they were not talking for themselves but for others; and they had not developed any rational function by means of these matters of memory. Some of them were dense, some silly, with no grasp of truth whatever, no sense of whether anything was true or not. They seized on every false notion sold as true by people who called themselves scholars. They were actually incapable of seeing anything as it actually was, whether it was true or not, so they could not see anything rationally when they listened to others.
[5] I have talked with some people who had written a great deal in the world, some of them in all kinds of academic fields, people who had therefore gained an international reputation for learning. Some of them could quibble about whether truths were true or not. Some of them understood what was true when they turned toward people who were in the light of truth; but since they still did not want to understand what was true, they denied it when they focused on their own false opinions and were therefore really being themselves. Some of them did not know any more than the illiterate masses. So they varied depending on the way they had developed their rational ability through the treatises they had written or copied. Still, if people had opposed the truths of the church, had based their thinking on the arts and sciences, and had used them to convince themselves of false principles, they had not developed their rational ability but only their skill in argumentation - an ability that is confused with rationality in the world, but is in fact a different ability from rationality. It is an ability to prove anything one pleases, to see false things rather than true ones on the basis of preconceptions and illusions. There is no way people like this can be brought to recognize truths because it is impossible to see truths from false principles, though it is possible from true principles to see what is false.
[6] Our rational faculty is like a garden or flower bed, like newly tilled land. Our memory is the soil, information and experiential learning are the seeds, while heaven's light and warmth make them productive. There is no germination without these latter. So there is no germination in us unless heaven's light, which is divine truth, and heaven's warmth, which is divine love, are let in. They are the only source of rationality.
Angels are profoundly grieved that scholars for the most part keep attributing everything to nature and therefore close the deeper levels of their minds so that they can see no trace of truth from the light of truth, the light of heaven. As a result, in the other life they are deprived of their ability to reason so that they will not use reason to spread false notions among simple people and mislead them. They are dismissed to desert areas.
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464. Although the external or natural memory remains in man after death, the merely natural things in it are not reproduced in the other life, but the spiritual things adjoined to the natural by correspondences; but when these are present to the sight they appear in exactly the same form as they had in the natural world; for all things seen in the heavens have just the same appearance as in the world, although in their essence they are not natural but spiritual (as may be seen in the section on Representatives and Appearances in Heaven, 170-176).
[2] But the external or natural memory in respect of the things in it that are derived from the material, and from time and space, and from other properties of nature, is not serviceable to the spirit in the way that it was serviceable to it in the world, for whenever man thinks in the world from his external sensual, and not at the same time from his internal or intellectual sensual, he thinks naturally and not spiritually; but in the other life when he is a spirit in the spiritual world he does not think naturally but spiritually. To think spiritually is to think intellectually or rationally. For this reason the external or natural memory, as to those things that are material, is then quiescent, and only those things that man has imbibed in the world by means of material things, and has made rational, come into use. The external memory becomes quiescent as to those things that are material, because these cannot then be reproduced, for spirits and angels speak from those affections and consequent thoughts that are of their minds, and are therefore unable to give expression to things that do not square with their affections and thoughts, as can be confirmed in the things said about the speech of angels in heaven and their speech with man (234-257).
[3] Because of this, man after death is rational, not in the degree that he was skilled in languages and sciences in the world, but in the degree in which he became rational by means of these. I have talked with many who were believed in the world to be learned because they were acquainted with ancient languages, such as Hebrew, Greek, and Latin, but had not cultivated their rational by what is written in those languages. Some of them were seen to be just as simple as those who knew nothing of those languages, and some even stupid, and yet they retained the conceit of being wiser than others.
[4] I have talked with some who had believed in the world that man is wise in the measure of the contents of his memory, and who had stored up many things in the memory, speaking almost solely from the memory, and therefore not from themselves but from others, and they had perfected nothing rational by means of the things in the memory. Some of these were stupid and some foolish, not in the least comprehending whether any truth is true or not, and seizing upon all falsities that are passed off for truths by those who called themselves learned; for from themselves they are unable to see anything, whether it is true or not, and consequently are unable to see anything rationally when listening to others.
[5] I have also talked with some who had written much in the world on scientific subjects of every kind, and had thereby acquired a worldwide reputation for learning. Some of these, indeed, had the ability to reason whether truths are true or not; and some, when they had turned to those who were in the light of truth, had some comprehension that they were true, but still had no wish to comprehend them, and therefore when they were in their own falsities, and thus in themselves, denied them. Some had no more wisdom than the unlearned, common people. Thus, one differed from the other according as he had cultivated his rational faculty by means of the knowledges he had written about or copied. But those who were opposed to the truths of the Church, and who thought from knowledges and confirmed themselves thereby in falsities, did not cultivate their rational, but cultivated only the faculty of reasoning, which in the world is believed to be rationality. But this faculty is wholly different from rationality; it is a faculty to prove anything it pleases, and from preconceived principles and from fallacies to see falsities and not truths. Such persons can never be brought to acknowledge truths, since truths cannot be seen from falsities; but falsities may be seen from truths.
[6] The rational of man is like a garden or shrubbery, or like fresh ground; the memory is the soil, scientific truths and cognitions are the seeds, the light and heat of heaven produce them; without light and heat there is no germination; so is it with the mind unless the light of heaven, which is Divine Truth, and the heat of heaven, which is Divine Love, are admitted; from these only is the rational. It is a great grief to the angels that learned men for the most part ascribe all things to nature, and have thereby so closed up the interiors of their minds as to be unable to see anything of truth from the light of truth, which is the light of heaven. In consequence of this, such in the other life are deprived of their ability to reason, that they may not disseminate falsities among the simple good and lead them astray; and they are sent away into desert places.
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464. Although the external or natural memory remains in man after death, the merely natural things in it are not reproduced in the other life, but only the spiritual things adjoined to the natural by correspondences; but when these are present to the sight they appear in exactly the same form as they had in the natural world; for all things seen in the heavens have just the same appearance as in the world, although in their essence they are not natural but spiritual (as may be seen in the chapter on Representatives and Appearances in Heaven, 170-176).
[2] But the external or natural memory in respect to the things in it that are derived from the material, and from time and space, and from other properties of nature, is not serviceable to the spirit in the way that it was serviceable to it in the world, for whenever man thinks in the world from his external sensual, and not at the same time from his internal or intellectual sensual, he thinks naturally and not spiritually; but in the other life when he is a spirit in the spiritual world he does not think naturally but spiritually, and to think spiritually is to think intellectually or rationally. For this reason the external or natural memory in respect to its material contents is then quiescent, and only those things that man has imbibed in the world by means of material things, and has made rational, come into use. The external memory becomes quiescent in respect to material things because these cannot then be brought forth, since spirits and angels speak from those affections and thoughts that are proper to their minds; and are therefore unable to give expression to any thing that is not in accord with their affections and thoughts as can be seen in what is said about the speech of angels in heaven and their speech with man (234-257).
[3] Because of this man after death is rational, not in the degree that he was skilled in languages and sciences in the world, but in the degree in which he became rational by means of these. I have talked with many who were believed in the world to be learned because they were acquainted with ancient languages, such as the Hebrew, Greek, and Latin, but had not cultivated their rational faculty by what is written in those languages. Some of them were seen to be just as simple as those who knew nothing of those languages, and some even stupid, and yet they retained the conceit of being wiser than others.
[4] I have talked with some who had believed in the world that man is wise in the measure of the contents of his memory, and who had stored up many things in their memory, speaking almost solely from the memory, and therefore not from themselves but from others, and their rationality had not been at all perfected by means of the things in their memory. Some of these were stupid and some sottish, not in the least comprehending whether a truth is true or not, and seizing upon all falsities that are passed off for truths by those who called themselves learned; for from themselves they are unable to see any thing, whether it be true or not, and consequently are unable to see any thing rationally when listening to others.
[5] I have also talked with some who had written much in the world on scientific subjects of every kind, and had thereby acquired a worldwide reputation for learning. Some of these, indeed, had the ability to reason about truths, whether they are true or not; and some, when they had turned to those who were in the light of truth, had some comprehension that truths are true, but still had no wish to comprehend them, and therefore when they were in their own falsities, and thus in themselves, denied them. Some had no more wisdom than the unlearned common people. Thus each differed from the other according as he had cultivated his rational faculty by means of the knowledges he had written about or collated. But those who were opposed to the truths of the church, and who thought from mere knowledges and confirmed themselves thereby in falsities, did not cultivate their rational faculty, but cultivated only an ability to reason, which in the world is believed to be rationality. But this ability is wholly different from rationality; it is an ability to prove any thing it pleases, and from preconceived principles and from fallacies to see falsities and not truths. Such persons can never be brought to acknowledge truths, since truths cannot be seen from falsities; but falsities may be seen from truths.
[6] The rational faculty of man is like a garden or shrubbery, or like fresh ground; the memory is the soil, truths known and knowledges are the seeds, the light and heat of heaven cause them to grow; without light and heat there is no germination; so is it with the mind when the light of heaven, which is Divine truth, and the heat of heaven, which is Divine love, are not admitted; rationality is solely from these. It is a great grief to the angels that learned men for the most part ascribe all things to nature, and have thereby so closed up the interiors of their minds as to be unable to see any thing of truth from the light of truth, which is the light of heaven. In consequence of this such in the other life are deprived of their ability to reason that they may not disseminate falsities among the simple good and lead them astray; and are sent away into desert places.
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464. Tametsi memoria externa seu naturalis inest homini post mortem, usque tamen mere naturalia, quae inibi sunt, non reproducuntur in altera vita, sed spiritualia quae naturalibus per correspondentias adjuncta sunt; quae tamen cum sistuntur ad visum, apparent in forma prorsus simili, ut in naturali mundo nam omnia quae in caelis apparent, similiter ut in mundo apparent, tametsi in sua essentia non sunt naturalia, sed spiritualia, prout ostensum videatur in articulo de Repraesentativis et Apparentiis in Caelo (170-176). Sed memoria externa seu naturalis, quantum ad illa inibi quae trahunt a materiali, eque tempore et spatio, et a reliquis quae propria naturae sunt, non inservit spiritui pro illo usu in quo inserviverat ei in mundo, quoniam homo in mundo, cum ex sensuali externo, et non simul ex sensuali interno seu intellectuali cogitavit, naturaliter et non spiritualiter cogitavit; at vero in altera vita, dum spiritus est in mundo spirituali, non cogitat naturaliter sed spiritualiter. Spiritualiter cogitare est intellectualiter seu rationaliter. Inde est, quod memoria externa seu naturalis quoad illa quae materialia sunt, tunc quiescat, et modo in usum veniant quae homo per illa in mundo hausit, et rationalia fecit. Quod memoria externa quoad illa quae materialia sunt, quiescat, est causa, quia non reproduci possunt; loquuntur enim spiritus et angeli ex affectionibus et inde cogitationibus quae mentis eorum sunt; quapropter ea quae non quadrant cum illis, non eloqui possunt, ut constare potest ex iis, quae de loquela angelorum in caelo, et de loquela eorum cum homine (234-257), dicta sunt. Inde est, quod quantum homo per linguas et per scientias rationalis factus est in mundo, tantum rationalis sit post mortem, et prorsus non quantum linguas et scientias calluit. Locutus sum cum pluribus, quos in mundo crediderunt fore eruditos ex eo quod noverint linguas vetustas, ut Hebraicam, Graecam, et Latinam, et non rationale suum per illa, quae in illis scripta sunt, excoluerunt et visi sunt quidam ita simplices sicut illi qui nihil de linguis illis noverunt, quidam stupidi, sed usque mansit apud illos fastus, sicut forent aliis sapientiores. Locutus sum quibusdam, qui crediderunt in mundo, quod homo tantum sapiat, quantum memoria tenet, et qui etiam multis locupletaverunt memoriam, et ex illa sola paene locuti sunt, ita non ex se sed ex aliis, et nihil rationale per res memoriae perfecerunt. Quidam ex illis erant stupidi, quidam fatui, prorsus nihil comprehendentes aliquod verum, num verum sit vel non, et arripientes omnia falsa, quae pro veris venditantur ab illis qui se eruditos vocant; nihil enim videre possunt ex se, num ita sit vel non ita, proinde nihil rationaliter cum audiunt alios. Locutus etiam sum cum aliquibus qui in mundo multa scripserunt, et quidem in scientificis omnis generis, et quibus inde fama eruditionis fuerat per multum orbis. Aliqui eorum quidem ratiocinari potuerunt de veris, num vera sint vel non vera; aliqui intellexerunt, cum conversi sunt ad illos qui in luce veri erant, quod vera essent, sed usque non voluerunt illa intelligere, quapropter negabant illa cum in suis falsis et sic in se erant; aliqui non plus sapuerunt quam vulgus ineruditum; ita unus et alter diversimode, sicut per scientifica, quae conscripsit et exscripsit, excoluit rationale suum: illi autem qui contra vera ecclesiae fuerunt, et cogitaverunt ex scientificis, et se confirmaverunt per ea in falsis, non rationale suum excoluerunt, sed modo facultatem ratiocinandi, quae facultas in mundo creditur esse rationalitas; sed est facultas separata a rationalitate; est facultas confirmandi quodcunque lubet, et ex principiis captis et ex fallaciis videre falsa et non vera: tales nusquam redigi possunt ad agnoscendum vera, quoniam ex falsis non videri possunt vera, sed ex veris possunt videri falsa. Rationale hominis est simile horto et floreto, ut et novali: memoria est humus, vera scientifica et cognitiones sunt semina; lux et calor caeli producunt, absque illis nulla egerminatio: ita quoque fit nisi lux caeli quae est Divinum Verum, ac calor caeli qui est Divinus Amor, admittuntur; ex illis solis est rationale. Dolent quam maxime angeli, quod eruditi quoad multam partem naturae adscribant omnia, et quod inde occluserint sibi interiora quae mentis suae, ut nihil veri ex luce veri, quae est lux caeli, videre possint: orbantur ideo in altera vita facultate ratiocinandi, ne disseminent falsa per ratiocinia inter simplices bonos, et seducant; ac mittuntur in loca deserta.