10330.“我也以神的灵充满了他”表从主的神性良善所发出的神性真理获得的流注和光照。这从“以神的灵充满”的含义清楚可知，“以神的灵充满”是指从神性真理获得的流注和光照。“充满”当论及耶和华时，是指流注，但在人那一方是指光照；“神的灵”是指从主的神性良善发出的神性真理。“充满”当论及耶和华或主时，之所以是指流注，而在人那一方是指光照，是因为流注是用来描述来自天堂并源于主的一切良善和一切真理的一个术语；由于这种流注光照一个人，所以“光照”这个术语用来描述发生在人那一方的事。神的灵表示从主的神性良善发出的神性真理（参看9818节）。
由于很少有人知道神性真理的流注和由此而来的在一个人里面的光照是怎么回事，所以就让我们在此说一说这些事。教会知道，一切爱之良善和信之真理都不是来源于人自己，而是来源于与他同在的天堂（来源于那里的神性）。教会还知道，那些接受这真理和良善的人就拥有光照。然而，这种流注和光照是以下列方式实现的：人具有这样的性质，他能用其思维和意愿的内在能力，或说用其属于思维和意愿的内层去向下看或向上看。向下看就是向外看世界和自己，向上看就是向内看天堂和神。人凭自己向外看，因为当他凭自己如此行时，就是朝地狱看。但人向内看不是凭自己，而是靠着主；这叫向上看，因为就其意愿和理解力的内在能力，或说属于意愿和理解力的内层而言，这时他被主提升到天堂，从而提升到主那里。此外，内在能力或说内层本身也确实被提升，同时确实从身体和世界中被抽离出来。当这种情况发生时，此人的内在能力或说内层确实会进入天堂，进入天堂的光和热中。他由此而获得流注和光照。天堂的光光照他的理解力，因为这光就是从显为太阳的主发出的神性真理；天堂的热点燃他的意愿，因为这热就是同时从显为太阳的主发出的爱之良善。由于此时这个人在天使当中，所以天使就将对真理的一种理解和对良善的一种情感赋予他，也就是说，主通过他们而如此行。“流注和光照”这些术语所描述的，就是这种赋予。
不过，要知道，流注和光照照着人的接受能力而发生，而接受能力取决于他对真理和良善的爱。因此，那些因视真理和良善为目的而拥有对真理和良善的爱之人就被提升；而那些因视自己和世界，而非真理和良善为目的而拥有对真理和良善的爱之人则不断向下看并向下被吸引。因此，这些人无法被提升，从而无法接受来自天堂的神性流注，并被光照。在他们看来似乎是一种对真理的理解的聪明或理解力出自愚人看事物所凭借的骗人的光，在他们心智的眼睛面前闪耀的这光是从他们已经为自己证明并进而说服自己确信的观念发出的。然而，无论是真是假，它都提供一种光明；但当来自天堂的光流入时，这种光明就变成完全的黑暗。这一事实已通过活生生的经历指给我看了。由此可见，世上为何出现如此多的异端邪说。也就是说，它们之所以出现，是因为它们的创立者和领袖都看向自己，以自己的荣耀为目的，视那些属于主和天堂的事物为达到这个目的的手段。
Potts(1905-1910) 10330
10330. And I have filled him with the spirit of God. That this signifies influx and enlightenment from the Divine truth which is from the Lord's Divine good, is evident from the signification of "filling with the spirit of God," as being influx and enlightenment from Divine truth; for "filling," when said of Jehovah, denotes influx, and with man enlightenment; and "the spirit of God" denotes the Divine truth which is from the Lord's Divine good. The reason why "filling," when said of Jehovah or the Lord, denotes influx, and with man enlightenment, is that influx is predicated of all the good and of all the truth that come out of heaven from the Lord; and as this influx enlightens man, enlightenment is predicated of man. (That this Divine truth which proceeds from the Lord's Divine good is signified by "the Spirit of God," see in n. 9818.) [2] As few know how the case is with the influx of Divine truth and with the consequent enlightenment with man, something may here be said about this. That no good of love and no truth of faith are from man, but that they are with him from heaven from the Divine there, is known in the church; and also that those are in enlightenment who receive this. But the influx and enlightenment are effected in the following way. Man is of such a nature that in respect to his interiors, which are of thought and will, he can look downward, and he can look upward. To look downward is to look outward into the world and to self, and to look upward is to look inward to heaven and to God. Man looks outward from self, and this is called looking downward, because when he does so from himself he looks to hell. But man looks inward not from self, but from the Lord; and this is called looking upward, because in respect to his interiors which are of the will and understanding he is then raised by the Lord to heaven, and thus to the Lord. Moreover, the interiors are actually raised, and are then actually withdrawn from the body and from the world. When this is done, the interiors of the man come actually into heaven, and into its light and heat. From this he has influx and enlightenment, for the light of heaven illumines his understanding, because this light is the Divine truth which proceeds from the Lord as a Sun; and the heat of heaven enkindles the will, because this heat is the good of love which at the same time proceeds from the Lord as a Sun. As the man is then among the angels, there is communicated to him from them, that is, through them from the Lord, the understanding of truth and the affection of good. This communication is what is called influx and enlightenment. [3] But be it known that influx and enlightenment take place according to the capability of reception on the part of man, and the capability of reception is according to the love of what is good and true; and therefore those are raised who are in the love of what is good and true for the sake of what is good and true as ends; whereas those who are not in the love of what is good and true for the sake of what is good and true, but for the sake of self and the world, cannot be raised, because they continually look and gravitate downward; thus they cannot receive the Divine influx from heaven, and be enlightened. The intelligence which with them appears like the intelligence of truth, is from a deceptive light which, whether it is false or true, shines before their eyes from things confirmed and consequently persuasive. But this brightness becomes mere thick darkness when light from heaven flows in, as has been shown me by living experience. From all this it can be seen why it is that so many heresies arise in the world, namely, because leaders and guides have looked to themselves and have had their own glory as their end, and accordingly the things of the Lord and of heaven as means to this end.
Elliott(1983-1999) 10330
10330. 'And I have filled him with the spirit of God' means influx and enlightenment received from Divine Truth which emanates from the Lord's Divine Good. This is clear from the meaning of 'filling with the spirit of God' as influx and enlightenment received from Divine Truth. In respect of what Jehovah does 'filling' is influx, while on man's side it is enlightenment; and 'the spirit of God' is Divine Truth which emanates from the Lord's Divine Good. The reason why 'filling', in respect of what Jehovah or the Lord does, is influx, while on man's side it is enlightenment, is that 'influx' is a term which serves to describe all the good and all the truth that come from heaven and originate in the Lord; and since that influx causes a person to be enlightened the term 'enlightenment' serves to describe what happens on man's side. Regarding 'the spirit of God', that it is this Divine Truth emanating from the Lord's Divine Good, see 9818.
[2] Since few know what the influx of Divine Truth and what the resulting enlightenment in a person are like, let something about these matters be stated here. The Church recognizes that all the good of love and truth of faith has its source not in a person himself but in heaven - in what is Divine there - as it resides with him. It is also recognized that those who receive that truth and good have enlightenment. Such influx and enlightenment however are brought about in the following manner. The nature of a person is such that he is able to use his inner powers of thought and will to look downwards or to look upwards. Looking downwards consists in looking away to the world and to self; and looking upwards consists in looking towards heaven and towards God. The person looking outwards is self-directed; this is called looking downwards because when a person is self-directed he looks towards hell. But a person looking in an inward direction is not self-directed but is directed by the Lord; this is called looking upwards because as to his inner powers of will and understanding he is then raised by the Lord towards heaven, and so towards the Lord. Those inner powers themselves are literally raised up, and at the same time are literally drawn away from the body and the world. When this happens the person's inner powers do literally pass into heaven, and into its warmth and light. As a result he receives influx and enlightenment. The light of heaven shines in his understanding, for the Divine Truth which radiates from the Lord as the sun constitutes that light; and the warmth of heaven heats his will, for the good of love which radiates at the same time from the Lord as the sun composes this warmth. Since the person is then among angels they impart an understanding of truth and an affection for good to him, that is, the Lord does so through them.
This imparting is what the terms 'influx and enlightenment' serve to describe.
[3] But it should be recognized that the extent to which influx and enlightenment are brought about depends on the person's ability to receive what is imparted; and this ability depends on his love of truth and good. People therefore who have a love of truth and good because they see truth and good as the end in view are raised up; but those who have a love of truth and good because they see self and the world, not truth and good, as the end in view are constantly looking and gravitating downwards. These as a consequence cannot be raised, and so cannot receive Divine influx from heaven and become enlightened. Their intelligence or understanding, which to them seems to be an understanding of truth, is the product of a light in which a fool sees things - a light shining before their mind's eye which radiates from notions which they have proved to themselves and gone on to convince themselves of. Whether true or false however, it still provides a brightness, which however turns into total darkness when light from heaven flows in. I have been shown vividly that this is so. From all this it may be seen what the origin is of the great number of heresies that arise in the world. That is to say, they arise because their founders and leaders have looked towards themselves, having their own glory as their end in view, and have regarded those things which belong to the Lord and to heaven as means to that end.
Latin(1748-1756) 10330
10330. `Et implevi illum Spiritu Dei': quod significet influxum ac illustrationem ex Divino Vero quod ex Divino Bono Domini, constat ex significatione `implere Spiritu Dei' quod sit influxus (c)et illustratio ex Divino Vero, `implere' enim, cum de Jehovah, est influxus, et apud hominem illustratio; ac `Spiritus Dei' est Divinum Verum quod ex Divino Bono Domini. Quod `implere' cum de Jehovah seu Domino, sit influxus, et apud hominem illustratio, est quia influxus praedicatur de omni bono et de omni vero, quod e caelo a Domino; et quia influxus ille illustrat hominem, praedicatur illustratio de homine; quod Divinum illud Verum procedens a Divino Bono Domini sit Spiritus Dei, videatur n.9818. [2] Quoniam pauci sciunt quomodo se habet cum influxu Divini Veri, et cum illustratione inde apud hominem, licet hic aliqua de illis dicere: quod omne bonum amoris et verum fidei non sit ab homine, sed e caelo {1} a Divino ibi apud illum, notum est in Ecclesia, etiam quod in illustratione sint qui recipiunt illud; sed influxus et illustratio fit hoc modo; homo talis est ut quoad interiora sua, quae sunt cogitationis et voluntatis, possit deorsum spectare, ac possit sursum; deorsum spectare est extrorsum in mundum et ad semet, et sursum spectare est introrsum ad caelum et ad Deum; homo extrorsum spectat a semet, quod dicitur deorsum, quoniam cum a semet, spectat ad infernum, at homo introrsum spectat non a semet sed a Domino, hoc dicitur sursum, quia elevatur tunc quoad interiora sua, quae sunt voluntatis et intellectus a Domino ad caelum, ita ad {2}Dominum; etiam interiora actualiter elevantur, et tunc actualiter abducuntur a corpore et a mundo; hoc cum fit, interiora hominis actualiter in caelum, ac in lucem et calorem ejus, veniunt; inde ei influxus et illustratio; lux caeli illuminat intellectum, nam lux illa est Divinum Verum quod a Domino ut sole procedit, et calor caeli accendit voluntatem, nam calor ille est bonum amoris quod simul a Domino ut sole procedit; homo quia tunc est inter angelos, communicatur ei ab illis, hoc est, per illos a Domino intelligentia veri (c)et affectio boni; communicatio illa est quae vocatur influxus et [3] illustratio; sed sciendum quod influxus et illustratio {3}fiant secundum receptionis facultatem apud hominem, et receptionis facultas secundum amorem veri et boni; (d)quapropter qui in amore veri et boni sunt propter {4}verum et bonum ut fines, illi elevantur, at qui in amore {5}veri et boni sunt non propter verum et bonum sed propter semet et mundum, illi quia spectant jugiter et gravitant deorsum, non possunt elevari, ita non possunt recipere influxum Divinum e caelo, ac illustrari; intelligentia quae {6}apud hos apparet sicut intelligentia veri, est ex lumine fatuo, quod coram oculis eorum splendet ex confirmativis et inde persuasivis; sed sive falsum sit sive verum, similiter splendet; at splendor ille fit mera caligo cum influit lux e caelo; quod ita sit, ad vivum mihi ostensum est. Ex his constare potest unde est quod in mundo tot haereses {7}existant, quod nempe quia antesignani et duces spectaverunt ad semet, (c)et gloriam suam pro fine habuerunt, ac tunc illa quae Domini ac caeli sunt pro mediis ad finem. @1 i, hoc est,$ @2 Se Ipsum$ @3 fiat$ @4 bonum et verum$ @5 boni et veri$ @6 After apparet$ @7 existunt$