3342、事实上，当灵人和天使说话时，他们也使用代表。他们利用奇妙的光影变化，将他们的想法或观念活生生地呈现在与他们交谈的那个人的内在视觉和外在视觉面前，并通过适当改变他的情感状态而巧妙地灌输这些想法或观念。出现在这种言语中的代表不同于前面所描述的那些（2987-3003， 3213-3227， 3337-3341节），而是随着所表达的想法或观念而毫不迟延地瞬间产生。它们就像某种事物正在被详尽地描述，同时又以一种可见的形像呈现在眼前。说来奇妙，一切属灵事物本身，无论是什么，都能通过远远超出世人理解的各种不同形像以代表的形式展现出来；这些形像包含对真理的感知，甚至包含更内在的对良善的感知在里面。
这类事物也存在于世人里面，因为世人是披着肉身的灵。这从以事实明显看出来：耳朵所感知到的一切话语都朝内层上升，并转化为与视觉形像差不多的观念或形式，又从这些视觉形像转化为概念性的观念或理性观点，一个人便以这种方式感知到这些话语的意义。凡适当反思这些事的人都能从中知道，他有一个灵在自己里面，这灵就是他的内在人；还能知道与肉体分离之后，他就具有这种说话能力，或说他的灵就能以代表的形式说话，因为活在世上时，他就具有这种能力，只是由于尘世、肉体和世俗事物所产生的模糊，甚至黑暗，这种能力没有向他显明。
Potts(1905-1910) 3342
3342. All the speech of spirits and of angels is also effected by means of representatives; for by wonderful variations of light and shade they vividly present before the internal and at the same time before the external sight of him with whom they speak, all they are thinking about, and insinuate it by suitable changes of the state of the affections. The representations that come forth in such speech are not like those before described, but are quick and instantaneous, being simultaneous with the ideas that belong to their speech. They are like something that is described in a long series, while at the same time it is exhibited in an image before the eyes, for, wonderful to say, all spiritual things themselves whatever can be representatively exhibited by forms of imagery that are incomprehensible to man, within which are things of the perception of truth, and still more interiorly those of the perception of good. Such things are also in man (for man is a spirit clothed with a body); as is evident from the fact that all speech perceived by the ear, on ascending toward the interiors, passes into forms [ideas]* not unlike those of sight, and from these into intellectual forms or ideas, and thus becomes a perception of the sense of the expressions. Whoever rightly reflects upon these things may know from them that there is in himself a spirit which is his internal man, and also that after the separation of the body he will possess such a speech, because he is in the very same during his life in the world, although it does not appear to him that he is in it, by reason of the obscurity and darkness which earthly, bodily, and worldly things induce. * Here Swedenborg uses the term idea in its original Greek sense of form. Compare Doctrine of Faith n. 34 with True Christian Religion n. 2; and see also the note to n. 1013:4 of the present work, and n. 3216.
Elliott(1983-1999) 3342
3342. Furthermore spirits and angels communicate everything to others by means of representatives. By means of wonderful variations of light and shade they bring their own thoughts in a vivid way before the internal sight and at the same time before the external sight of the one with whom they are communicating, and subtly introduce those thoughts by effecting appropriate changes in his affectional state. The representations manifested in their communications with others are not like those described already, but they are produced without delay and in an instant, together with the ideas conveyed in their communications. It is like a lengthy description of something, accompanied at the same time by the presentation before the eyes of a visual image of that thing. For amazing as it is, by means of varying kinds of images that are quite beyond man's comprehension any spiritual reality at all can be set forth in representative form in which inwardly there are things that go with the perception of truth, and still more inwardly those that go with the perception of good.
[2] Such things also exist within man - for man is a spirit clothed with the body - as becomes clear from the fact that when anything spoken that is perceived by the ear rises up towards the more interior parts, it passes into mental images not unlike those of visual objects, and from these into conceptual ideas, and in this way one comes to perceive the sense of the words. Anyone who reflects on these matters properly may recognize from them that within him there is his spirit, which is his internal man, and also that he has this kind of ability to communicate following his separation from the body, for the same ability exists with him though this is not evident to him in his lifetime because of the obscurity, indeed the thick darkness brought about by earthly, physical, and worldly things.
Latin(1748-1756) 3342
3342. Omnis loquela spirituum et angelorum etiam per repraesentativa fit; sistunt enim per mirabiles lucis et umbrae variationes illa quae cogitant, vive coram visu interno et simul externo illius cum quo loquuntur, et per mutationes status affectionum convenientes insinuant illa. Repraesentationes quae in loquelis existunt, non sunt similes illis de quibus prius dictum, sed sunt citae et momentaneae una cum ideis quae sunt loquelae illorum: sunt sicut cum describitur aliquid longa serie, et simul illud coram oculis exhibetur imagine; nam quod mirum, ipsae res spirituales quaecumque possunt per species imaginum quae incomprehensibiles sunt homini, repraesentative sisti, {1}in quibus intus sunt, quae perceptionis veri, et adhuc interius quae perceptionis boni sunt: [2] talia etiam in homine sunt, nam homo est spiritus corpore amictus; ut constare ex eo potest quod omnis loquela percepta aure cum ascendit versus interiora, transeat in ideas visualium non absimiles, et ab his in intellectuales, et sic fit perceptio sensus vocum: qui super his rite reflectit, inde scire potest quod in ipso spiritus sit, qui internus ejus homo est, (c)et quoque quod talis illi loquela sit post corporis separationem, quia in eadem est cum vivit sed non patet ei quod in illa sit, propter obscurum, immo caliginosum, quod terrestria, corporea et mundana inducunt. @1 quae intellectus veri sunt, et intus in illis sunt et adhuc interius, quae sunt perceptionis boni$