402.㈥纯属世和感官之人
很少有人知道“感官人”这一术语的含义，或说他们属于哪类人，但知道这一点十分重要，故有必要对他们加以说明。
（1）“感官人”这一术语适用于一切判断基于身体感官之人，他只相信亲眼看见、亲手摸到的事物，视其为真实的，拒绝其它一切事物。所以，感官人是最底层的属世人。
（2）使他凭天堂之光看见的心智内层是关闭的，以致他根本看不见有关天堂和教会的任何真理，因为他的思维停留在最肤浅的层次，没有任何属灵之光的内在启示。
（3）由于所享有的光是属世的粗俗之光，所以他内在反对有关天堂和教会的任何事物，尽管外在会热情拥护它们，以藉此寻求权力。
（4）感官人在推理方面既敏锐又精明，因为他们的思维如此接近言语，以致它几乎就在其中，可以说就在嘴皮子上；还因为他们将一切聪明都置于唯独基于记忆的言辞中。
（5）其中一些人能证明凡他们想要的任何事物，还能巧妙证明虚假；证明之后，他们便信以为真。然而，他们的推理和证据只是基于迷惑和说服普通老百姓的感官谬论。
（6）感官人比其他人更精明、狡猾。
（7）其心智的内层肮脏污秽，因为他们藉此与地狱相通。
（8）地狱灵是感官的。其地狱越深，他们就越感官化。地狱灵放射的气场从后面与人的感官官能结合。
（9）感官人看不到光明中的纯正真理，只是推理和争论一切事物是否如此。这些争论从远处听上去如同咬牙切齿的声音。这声音其实是虚假彼此冲撞的噪音，以及虚假和真理的冲突。因此，这清楚表明圣言中“咬牙切齿”是什么意思，因为源自感官谬论的推理对应于牙齿
（10）坚信虚假的学识渊博的学者，尤其那些认定反对圣言真理的人，要比其他人更加感官化，尽管他们在世人眼里并非如此。异端邪说主要源于感官人。
（11）伪君子、骗子、寻欢作乐者、奸淫者、守财奴绝大多数是感官的。
（12）那些凭感官事物推理，反对圣言的纯正真理，因而反对教会真理之人，被古人称为“善恶知识树的蛇”。由于感官事物意味着冲击身体感官，并被这些感官所吸收之物，故可知：
（13）人凭感官事物与尘世相联，凭高于它们的理性观念与天堂相联。
（14）感官事物从尘世提供诸如服务于灵界中心智内层之类的事物。
（15）有些感官事物服务于理解力，这些事物就是被称为物理学的各种自然现象；而有些感官事物则服务于意愿，这些事物就是感官和身体的乐趣。
（16）若思维没有被提升至感官事物之上，人的智慧就很受限制。智者的思维层次高于感官事物。当其思维被提升高过感官事物时，他就进入更明亮地光照中，甚至进入天堂之光。人由此感知真理，这才是真聪明。
（17）古人十分熟悉心智越过感官事物的这种提升及其从中的退离。
（18）若感官事物居于末位，它们就有助于为理解力或理解力开辟一条道路；真理通过萃取的方法得以提炼。但是，若感官事物居于首位，它们就会关闭这条路，人只能如同在迷雾或夜晚中看真理。
（19）对智者而言，感官事物居于末位，并受制于更内在的事物；但对愚者而言，感官事物则居于首位，并占据主导地位。这些人适合被称为“感官人”。
（20）人类既有与动物一样的感官事物，也有与之不一样的感官事物。人的思维越是高于感官事物，他就越是一个人。若不承认神，照祂的诫命生活，没人能将思维提升至感官事物之上，也没人能看到教会的真理，因为正是神进行提升和启示。
402. 6 完全屬世和感官導向之人。
很少人知道"感官導向之人"(或"感官導向者")這一術語的含義, 或者這樣的人到底如何, 然而這是當知道的重要內容。因此, 需要解釋清楚:
(a)"感官導向者"指依賴身體感官來判斷一切事情之人, 除非他們親眼看見,親手摸到, 否則他們不信任何事情。看得見摸得著的, 他們才視為真實; 一切其它事物, 他們拒絕。因此, 感官導向者處於屬世層面的最底一層。
[2](b)此類人思想的內在(讓他們在天國之光中看得見)被關閉, 以至於他看不見任何關於天國和教會的真理, 因為他的思維停留在膚淺的表面, 那裡沒有任何屬靈之光的內在啟示。
[3](c)因為他所享用的光, 是屬世粗俗之光, 因此內心裡反對任何與天國和教會相關的事情, 儘管外在的口頭上表示贊同。倘若與教會和天國相關之事能讓他獲得權能, 他們甚至能夠激情四射地高談闊論。
[4](d)感官導向者敏銳精通於辯理, 因為他們想的和說的如此接近——可以說, 所想的就在嘴上; 還因為他們將一切的聰明歸功於(全憑記性而)言辭的能力。
[5](e)他們中的一些人還能證明任何他們想證明之事, 並且精通於證明虛假的事情。在證明之後, 他們便相信虛假之事為真實。然而他們的推理與辯解只是基於感官所造成的錯覺, 用這些來吸引注意和說服大眾。
[6](f)感官導向者比其他人更靠不住, 且更懷惡意。
[7](g)他們思想的內在區域污穢骯髒, 因為他們藉此與地獄接觸。
[8](h)地獄之民是感官導向之人。在地獄越深者, 以感官為導向的程度越深。地獄之靈散發的氣氛與人的肉欲感官相連(從後面某個通道)。
[9](i)感官導向之人無法明白任何在光中的純正真理。反而, 對任何話題, 他們都要爭論辯解是否真是如此。隔一定的距離聽他們的爭辯聲, 如同咬牙切齒的聲音。這聲音確實是偽謬之間彼此衝撞的聲音, 偽謬與真理之間的衝突也是如此。因此可知聖言中"咬牙切齒"的意思是什麼。這是因為源自感官錯覺的辯理, 對應於牙齒。
[10](j)受過教育有學問的人們中, 有人深信偽謬的觀念, 他們比其他人更加感官導向。其中那些否定聖言真理的人尤其嚴重, 儘管在世人看來他們並非顯得如此。異端主要源自於感官導向者。
[11](k)偽善者,騙子,享樂主義者,淫亂者,吝嗇鬼中多數為感官導向者。
[12](l)古人對這樣的人有個稱呼, 就是那些完全靠感官知覺來爭辯,以及反對聖言的純正真理,因而與教會作對的人, 他們被古人稱為"善惡知識樹之蛇"。
感官知覺是指那些影響身體的感官,被這些感官所體驗之事。從這一點引出以下內容:
[13](m)憑藉感官知覺與世界接觸, 通過感官知覺之上的理性思想與天國接觸。
[14](n)感官知覺從物質世界感受事物, 用以服務在心靈世界中的思想內在領域。
[15](o)感官知覺中, 有一些提供給認知, 就是標記為"物質"的各樣屬世事物; 有一些供給意志, 就是感官與肉身的滿足。
[16](p)倘若思維沒有被提升到感官知覺之上, 人的智慧就非常受限制。智者思想的層面比感官知覺更高。當他的思想被提升高過感官知覺時, 便進入更明亮地光照中, 最終進入天國之光。在此光中, 人能感知真理, 這是真聰明。
[17](q)古人知道如何提升他們的思想境界高過感官知覺, 以及將思想轉離感官知覺。
[18](r)倘若感官知覺處於最後的位置, 它們適用於為認知打開一條通路, 藉此方法將真理提煉出來, 因而獲取真理。但是, 如果感官知覺佔據了首要的位置, 它們便用來阻塞通路, 讓人如同在迷霧中或黑夜裡看真理。
[19](s)對智者而言, 感官知覺處在最後的位置, 它們服務於內在更深層的事物。不過, 對於愚者而言, 感官知覺佔據著首要位置, 起統治作用; 這類人適合被稱為"感官導向者"。
[20](t)人類有些感官知覺與動物共有, 有些並不共有。人的思想越是超越感官知覺, 就越像人。若不承認上帝並按照祂的誡命生活, 無人能將思想提升到感官知覺這一層面之上, 不明白任何與教會相關的真理, 因為是上帝提升與啟示人的思想。
402. 6. People who are merely earthly and sense-oriented.
Only a few know what "sense-oriented people" are and what they are like, even though it is an important thing to know. Therefore I will describe them.
(a) "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. Sense-oriented people, then, are earthly in the lowest way.
[2] (b) The inner levels of their mind, levels that see in heaven's light, are closed inside people like this to the point where they see nothing true related to heaven or the church. This is because their thinking occurs on an outermost level and not inside, where the light is spiritual.
[3] (c) Since the light they have is dense 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 things related to heaven and the church give these people ruling power, they are even capable of speaking ardently in favor of them.
[4] (d) 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 because they attribute all intelligence solely to the ability to speak from memory.
[5] (e) Some of them can defend whatever they want. They 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.
[6] (f) Sense-oriented people are more deceptive and ill-intentioned than others.
[7] (g) The inner areas of their mind are foul and filthy because they use them to communicate with the hells.
[8] (h) The inhabitants of hell are sense-oriented. The deeper in hell they are, the more sense-oriented they are. The sphere of hellish spirits is connected to our sense impressions through a kind of back door.
[9] (i) Sense-oriented people do not see anything that is genuinely true in the light. Instead, on every topic they debate and argue whether it is so. From a distance their arguments sound like the grinding of teeth. The sounds of teeth grinding are actually the result of falsities colliding with each other, and falsity and truth in collision as well. This makes it clear what "the grinding" or "gnashing of teeth" means in the Word. Teeth correspond to reasoning based on mistaken impressions from our senses.
[10] (j) 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, although that is not how they seem to the world. People who are sense-oriented are the foremost developers of heresies.
[11] (k) For the most part, hypocrites, deceitful people, hedonists, adulterers, and misers are sense-oriented.
[12] (l) The ancients had a term for people who debate on the basis of sense impressions alone and speak against genuine truths in the Word and the church: they called them serpents of the tree of the knowledge of good and evil.
Sense impressions mean things that impinge on our physical senses and are experienced by those senses. This point leads to a number of others:
[13] (m) We are in touch with the world by means of sense impressions and with heaven by means of impressions on our rationality, which transcend sense impressions.
[14] (n) Sense impressions supply things from the physical world that serve the inner realms of the mind in the spiritual world.
[15] (o) There are sense impressions that feed the intellect: they are various earthly objects that are labeled "material. " There are sense impressions that feed the will: they are called the pleasures of the senses and the body.
[16] (p) Unless our thought is lifted above the level of our sense impressions, we have very little wisdom. Wise people think above the level of sense impressions. When our thinking rises above sense impressions, it enters a clearer light and eventually comes into the light of heaven. From this light we get the awareness of truth that constitutes real intelligence.
[17] (q) The ancients knew how to lift their minds above sense impressions and take their minds away from them.
[18] (r) If sense impressions have the lowest priority, they help open a pathway for the intellect. We then extrapolate truths by a method of extraction. On the other hand, if sense impressions have the highest priority, that pathway is closed and truths are not visible to us except as if they were in a fog or in the dark of night.
[19] (s) For wise people, sense impressions 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. This type of person can truly be called sense-oriented.
[20] (t) There are sense impressions that we have in common with animals and sense impressions that we do not have in common with animals. The more we lift our thinking above sense impressions, the more human we are. Without acknowledging God and living by his commandments, however, none of us can lift our thinking above sense impressions and see the truths that relate to the church. It is God who lifts and enlightens us.
402. (vi) THE PURELY NATURAL AND SENSUAL MAN.
Few know who are meant by the term 'sensual men' or what sort of people they are, so, since it is important to know this, they must be described.
1. 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. So the sensual man is the lowest level of the natural man.
[2] 2. The interiors of his mind, which would allow him to see by the light of heaven, are shut off, so that he can see there no truth at all that has to do with heaven or the church, since he thinks at the most superficial level with no inward enlightenment from any spiritual light.
[3] 3. Since he enjoys the gross light of nature, he is inwardly opposed to anything to do with heaven or the church, even though outwardly he can speak in their favour, with passion if he seeks power by their means.
[4] 4. Sensual men are sharp and clever in reasoning, because their thought is so close to their speech that it is virtually in it, so to speak, on their lips; and because in speaking they regard all intelligence as based solely upon memory.
[5] 5. Some of them are able to prove anything they wish, and with great skill what is false; and after proving them they believe these ideas are 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.
[6] 6. Sensual men surpass others in trickery and malice.
[7] 7. The interiors of their minds are foul and filthy, since through them they are in touch with the hells.
[8] 8. 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.
[9] 9. Sensual men cannot see any genuine truth in light, but reason and dispute on all subjects whether it is so. These disputes are heard by others as the sound of gnashing of teeth; this is, on a correct view, the noise of falsities in conflict with one another and the conflict of falsity and truth. Hence it is plain what is meant by 'gnashing of teeth' in the Word. This is because reasoning from the illusions produced by the senses corresponds to the teeth.
[10] 10. Educated and learned people who have become deeply convinced of false ideas are more sensual than other people, and even more so, if they oppose the truths of the Word, though they may not appear so to the world's eyes. Heresies have chiefly sprung from people who were sensual.
[11] 11. Hypocrites, tricksters, pleasure-seekers, adulterers and misers are for the most part sensual.
[12] 12. Those who reasoned solely from sense impressions, and against the genuine truths of the Word, and therefore of the church, were called by the ancients serpents of the tree of the knowledge of good and evil. Since sense impressions mean things impinging on the bodily senses and apprehended by their means, it follows that:
[13] 13. By sense impressions a person is in touch with the world, and by rational ideas above their level with heaven.
[14] 14. Sense impressions supply such things from the natural world as may be of service to the interiors of the mind in the spiritual world.
[15] 15. There are sense impressions which supply the understanding (these are the various natural phenomena known as physics), and there are sense impressions which supply the will (these are the pleasures of the senses and the body).
[16] 16. If thought is not raised above the level of sense impressions, a person's wisdom is very restricted; - a wise man thinks on a higher level than sense impressions. When his thought is raised above this level, he comes into brighter illumination, and eventually into the light of heaven. This is how a person perceives truth, which is what intelligence really is.
[17] 17. The ancients were well acquainted with the raising of the mind above sense impressions and its withdrawal from them.
[18] 18. If sense impressions are in the last place, they serve to open the way for the understanding, and truths are refined by the method by which they are extracted. But if sense impressions occupy the first place, they serve to block that way, and a person can only see truths as if in a mist, or as if at night.
[19] 19. Sense impressions occupy the last place in the case of a wise person, and they are subject to more inward things; but in the case of an unwise person they occupy the first place and are dominant. It is these people who are properly called sensual.
[20] 20. Human beings have some sense impressions which are shared with animals, and others which are not.
[21] To the extent that a person thinks above the level of sense impressions, he is truly a human being. But no one can think above this level and see the truths of the church, unless he acknowledges God and lives in accordance with His commandments. For it is God who raises the level and enlightens the mind.
402. (6) The merely natural and sensual man. As there are few that know who are meant by sensual men, and what their nature is, and yet it is important to know it, therefore they shall be described: 1. He is called a sensual man who judges of all things by the bodily senses, and who believes in nothing except what he can see with his eyes and touch with his hands, calling this something real, and rejecting everything else; consequently, the sensual man is the lowest natural man.
[2] 2. The interiors of his mind, which see from the light of heaven, are closed, so that he there sees nothing of the truth that pertains to heaven and the church, since he thinks in outermosts, and not interiorly from any spiritual light.
[3] 3. Because he is in gross natural light he is inwardly opposed to the things of heaven and the church, although outwardly he may advocate them with a zeal proportionate to the dominion he may thereby secure.
[4] 4. Sensual men reason keenly and ingeniously, because their thought is so near to speech as to be almost in it, and, as it were, on the lips, and because they place all intelligence in speech from memory only.
[5] 5. Some of them can confirm whatever they wish, and can confirm falsities dexterously; and after confirming them they believe them to be truths; but their reasoning and confirming are from the fallacies of the senses, which captivate and persuade the common people.
[6] 6. Sensual men are more shrewd and crafty than others.
[7] 7. The interiors of their minds are loathsome and foul, because through them they communicate with the hells.
[8] 8. Those who are in the hells are sensual, and the deeper they are the more sensual. The sphere of infernal itself with the sensual things of man from behind.
[9] 9. Sensual men do not see any genuine truth in light, but reason and dispute about everything, as to whether it is so or not; and these disputes when heard at a distance from them are like the gnashings of teeth, which viewed in themselves are the collision of falsities with each other, and also of falsity and truth. This therefore makes plain what is meant in the Word by the "gnashing of teeth," because reasoning from the fallacies of the senses corresponds to the teeth
[10] 10. Accomplished and learned men who have deeply confirmed themselves in falsities, and still more those who have confirmed themselves against the truths of the Word, are more sensual than others, although they do not appear so to the world. Heretical doctrines have been introduced chiefly by such sensual men.
[11] 11. The hypocritical, the deceitful, the voluptuous, the adulterous, and the avaricious, are for the most part sensual.
[12] 12. Those who reason from sensual things only, and against the genuine truths of the Word and consequently of the church, were called by the ancients serpents of the tree of the knowledge of good and evil.
[13] As sensual things mean the things presented to the bodily senses and imbibed through those senses, it follows: 13. That by means of sensual things man communicates with the world, and by means of things rational above the sensual he communicates with heaven
[14] 14. Things sensual furnish such things from the natural world as are of service to the interiors of the mind in the spiritual world.
[15] 15. There are sensual things that minister to the understanding, and these are the various natural studies called physics; and there are sensual things that minister to the will, and these are the delights of the senses and the body.
[16] 16. Unless the thought is elevated above natural things man has but little wisdom. The wise man thinks above sensual things; and when thought is elevated above what is sensual it enters into clearer light, and finally into the light of heaven; from this man has perception of truth which is properly intelligence.
[17] 17. The elevation of the mind above sensual things, and its withdrawal therefrom, was known to the ancients.
[18] 18. When sensual things are in the last place, by means of them a way is opened for the understanding, and truths are disengaged by a kind of extraction; but when sensual things are in the first place they close the way, and man sees truths only as in a mist, or as at night.
[19] 19. In a wise man sensual things are in the last place, and are subject to more interior things; but in an unwise man they are in the first place and have dominion. Such as these are they who are properly called sensual.
[20] 20. In man there are sensual things that he has in common with beasts, and others not so. To the extent that one thinks above sensual things, he is a man; but no one can think above sensual things and see the truths of the church, unless he acknowledges God and lives according to His commandments; for it is God who elevates and enlightens.
402. 1 "(6). The Merely Natural and Sensual Man. Few people know who are meant by sensual men, and what their character is. As it is important, however, that this should be known, they shall, therefore, be described. 1. 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; and therefore, a sensual man is a natural man in the lowest degree.
[2] The interiors of his mind, which see from the light of heaven, are closed, so that he there sees nothing of the truth pertaining to heaven and the Church. He exercises his thought upon matters that are most external, and does not think interiorly from any spiritual light.
[3] "As he is in gross natural light, 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 degree of authority he may obtain by means of them.
[4] 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.
[5] Some of them can confirm anything they please, and establish falsities with much ingenuity, which ultimately they believe to be truths. Their reasoning and proofs, however, they base upon the fallacies of the senses, by which the common people are deceived and persuaded.
[6] Sensual men are crafty and malicious above all others.
[7] The interiors of their mind, because these communicate with the hells, are corrupt and filthy.
[8] Those who are in the hells are sensual, and the more sensual they are, the deeper the hell they inhabit; and the sphere of infernal spirits unites, from behind, with the sensual principles in man.
[9] Sensual men do not see any genuine truth in light, but make everything a matter for question, argument and dispute. These disputes sound at a distance like the gnashing of teeth; but it is simply the clashing of falsity with falsity, and of falsity with truth. It is evident, therefore, what is meant in the Word by 'gnashing of teeth,' because reasoning from the illusions of the senses corresponds to the teeth.
[10] 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, although they do not appear so to the world. Heresies have largely originated with such men.
[11] The hypocritical, the deceitful, the voluptuous, the adulterous and the avaricious are for the most part sensual.
[12] Those who reasoned from sensual things alone, and argued against the genuine truths of the Word, and consequently of the Church, were called by the ancients serpents of the tree of the knowledge of good and evil.
"By sensual things are meant those which present themselves to the bodily senses, and which are acquired by means of them. These further conclusions may, therefore, be stated in the following terms.
[13] A man by sensual things has communication with the world, and by rational things, which are above those, with heaven.
[14] Sensual things furnish, from the natural world, what is of service to the interior things of the mind in the spiritual world.
[15] There are sensual things that minister to the understanding, namely, the various natural things that are called physical; and there are sensual things that minister to the will, namely, the delights of the senses and of the body.
[16] A man has but little wisdom, unless his thought is elevated above sensual things. A wise man thinks above sensual things; and when this is the case he comes into clearer light (lumen), and at length into the light (lux) of heaven, from which he acquires that perception of truth which constitutes true intelligence.
[17] This elevation of the mind above sensual things, and its withdrawal from them, was known to the ancients.
[18] "If sensual things are in the last place, a way is opened by their means for the understanding, and whatever is true in them may be picked out and purified by a process of extraction. If, however, sensual things are in the first place, they close up that way, and the man sees truths as in a mist, or as at night.
[19] Sensual things, with a wise man, are in the last place, and are subject to interior things; but with an unwise man they are in the first place, and have a controlling influence. These are properly called sensual men.
[20] Man has some sensual things in common with the beasts, and also some not in common. So far as anyone thinks above sensual things, he is a man. No one, however, can think in this way and see the truths of the Church, unless he acknowledges God and lives according to His commandments; for it is God who elevates and enlightens."
Footnotes:
1. These Numbers are in quotation marks in Orig. Ed. They are repeated with variations from H.D. See Table of Repeated Passages. The paragraphing corresponds with the numbering in H.D.
402. VI. DE MERE NATURALI ET SENSUALI HOMINE. Quoniam pauci sciunt, quinam intelliguntur per Sensuales homines, et quales illi sunt, et tamen interest scire, quare describentur. 1. Is Sensualis homo dicitur, qui omnia judicat ex Sensibus corporis, et qui nihil credit nisi quod oculis videre et manibus tangere potest, haec dicens esse aliquid, reliqua rejiciens: quare sensualis homo est infime naturalis homo.
[2] Quod Interiora mentis ejus, quae vident ex luce Coeli, clausa sint, ut ibi nihil veri, quod Coeli et Ecclesiae est, videat, quoniam cogitat in extremis, et non interius ex aliqua luce spirituali.
[3] Et quoniam in crasso lumine naturali est, interius est contra illa quae Coeli et Ecclesiae sunt, et tamen exterius potest loqui pro illis, ardenter secundum Dominationem per illa.
[4] Quod sensuales homines ratiocinentur acriter et solerter, quia cogitatio illorum est tam prope loquelam, ut paene in illa, et sicut in labiis; et quia in loquela ex sola memoria ponunt omnem intelligentiam.
[5] Quod quidam ex illis confirmare possint quicquid volunt, et dextre falsa, et quod post confirmationem credant vera esse: sed quod ex fallaciis sensuum ratiocinentur et confirment, a quibus captatur et persuadetur vulgus.
[6] Quod Sensuales homines astuti sint, et malitiosi prae reliquis.
[7] Quod Interiora mentis eorum sint foeda et spurca, quoniam per illa communicant cum Infernis.
[8] Quod illi, qui in Infernis sunt, sensuales sint, et eo plus, quo profundius: quodque sphaera spirituum infernalium se conjungat cum sensualibus hominis a tergo.
[9] Quoniam sensuales homines non vident aliquod genuinum verum in luce, sed ratiocinantur et altercantur de omni re, Numeri ita sit, et hae altercationes audiuntur extra illos sicut stridores dentium, qui in se spectati sunt collisiones falsorum inter se, et quoque falsi et veri, patet quid significatur per STRIDOREM DENTIUM in Verbo: causa est, quia ratiocinatio ex fallaciis sensuum correspondet dentibus.
[10] Quod Docti et Eruditi, qui se in falsis profunde confirmaverunt, et plus qui contra vera Verbi, prae aliis sensuales sint, tametsi coram Mundo non tales apparent. Quod Haeretica imprimis profluxerint a talibus qui Sensuales fuerunt.
[11] Quod hypocritae, dolosi, voluptuosi, adulteri, avari, quoad plurimam partem Sensuales sint.
[12] Quod illi qui ratiocinati sunt ex solis sensualibus, et contra genuina vera Verbi et inde Ecclesiae, ab Antiquis dicti fuerint Serpentes arboris scientiae boni et mali.
[13] Quoniam per Sensualia intelliguntur res sensibus corporis objectae, et per sensus illos haustae, sequitur, 13. Quod homo per sensualia communicet cum Mundo, et per rationalia supra illa cum Coelo.
[14] Quod Sensualia subministrent talia e Mundo naturali, quae inserviunt interioribus mentis in Mundo spirituali.
[15] Quod sint sensualia subministrantia intellectui, et quod haec sint varia naturalia quae vocantur physica, et quod sint sensualia subministrantia voluntati, et quod haec sint jucunda sensuum et corporis.
[16] Quod nisi cogitatio a sensualibus elevatur, homo parum sapiat: quod homo Sapiens supra sensualia cogitet; et quod cum cogitatio supra sensualia elevatur, in lumen clarius veniat, et tandem in lucem coeli, inde homini perceptio veri, quae proprie est intelligentia.
[17] Quod elevatio mentis supra sensualia, et abductio ab illis, antiquis nota fuerit.
[18] Quod si Sensualia ultimo loco sunt, per illa aperiatur via pro intellectu, ac elimentur vera per modum extractionis; at quod si Sensualia primo loco sunt, per illa claudatur illa via, et homo non videat vera nisi sicut in nimbo, aut sicut in nocte.
[19] Quod Sensualia apud hominem Sapientem ultimo loco sint, et subjecta interioribus, at quod apud hominem insipientem primo loco sint, et dominantia: hi sunt qui proprie dicuntur Sensuales.
[20] Quod apud hominem sint Sensualia communia cum bestiis, et quod sint Sensualia non communia cum illis.
[21] Quod quantum quis cogitat supra sensualia, tantum sit homo, sed quod nemo possit cogitare supra sensualia, et videre vera Ecclesiae, nisi agnoscat Deum, et vivat secundum praecepta Ipsius, nam Deus elevat et illustrat."