298、与人同在的灵人，无论是与天堂相连还是与地狱相连的，绝不会从自己的记忆及其思想流入人，如果他们从自己的思想流入人，那么凡属于他们的，在人看来好像就是自己的（参看256节）。然而，的确有属于良善和真理之爱的情感从天堂经由他们流入人，还有属于邪恶和伪谬之爱的情感从地狱经由他们流入人。因此，人的情感在何等程度上与所流入的情感相一致，这情感就在何等程度上在他的思想中被接受，因为人的内层思想与他的情感或爱完全一致；反之，人的情感在何等程度上与这情感不一致，这情感就在何等程度上不被人接受。由此可见，由于通过灵人引入人的不是思想，而是对良善的情感或对邪恶的情感，所以人就有了选择，因为他有自由，因此人能通过思想接受良善，弃绝邪恶，因为他从圣经中知道何为良善，何为邪恶。此外，他出于情感通过思想所接受的，都成为他的一部分；相反，没有出于情感在思想中所接受的，都不会成为他的一部分。所有这些都显明了进入人的、出于天堂的良善之流注的性质，以及出于地狱的邪恶之流注的性质。
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298. 与人同在的灵人, 无论与天堂相联的灵人, 还是与地狱相联的灵人, 绝不会从自己的记忆及其思维流入人. 如果他们从自己的思维流入人, 那么凡属于他们的, 在人看来似乎就是他自己的(参看256节). 然而, 的确有一种属于对良善与真理之爱的情感经由他们从天堂流入人, 还有一种属于对邪恶与虚假之爱的情感从地狱流入. 因此, 人的情感在何等程度上与所流入的情感相一致, 这情感就在何等程度上在他的思维中被他接受, 因为人的内层思维与他的情感或爱完全一致. 反之, 人的情感在何等程度上与这情感不一致, 这情感就在何等程度上不被人接受. 由此可见, 由于通过灵人向人所注入的, 不是思维, 只是一种对良善的情感, 或一种对邪恶的情感, 所以人拥有选择权, 因为他拥有自由. 这意味着人能在他的思维中接受良善, 弃绝邪恶, 因为他从圣言知道何为良善, 何为邪恶. 此外, 凡他在思维中出于情感所接受的, 都成为他的一部分; 相反, 凡他未在思维中出于情感所接受的, 都不会成为他的一部分. 由此明显可知出于天堂的良善流注和出于地狱的邪恶流注各是何性质.
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298. 與我們同在的靈(或與天國連通, 或與地獄連通), 皆不從他們自己的記憶, 因而思維流入我們。如果從他們自己的思維流入我們, 凡屬他們的特性看起來好像屬於我們自己的(參256)。但是從他們確有情感流入, 或是對天國之良善與真理的熱愛之情, 或是對地獄之邪惡與偽謬的迷戀之情。所以, 我們的情感若與所流入的情感相應, 就在思維中受到它的影響, 因為我們的思維與所流入的情感或愛欲是完全一致的。反之, 我們的情感若與所流入之情不合, 就不會受到它的影響。由此可見, 靈並不向人注入思想, 而是注入對善或惡的情感。這就給了我們選擇的自由, 意味著我們在思想上可接受善的事物, 拒絕惡的事物;而聖言又告訴我們何為善, 何為惡。我們以情感在思維中所接受的成為我們的一部分, 反之, 我們以情感在思維裡所拒絕的就不成為我們的一部分。這樣, 我們就能瞭解天國之善和地獄之惡是如何流入人的。
298. The spirits who are with us - both those united to heaven and those united to hell - never flow into us from their own memory and consequent thought. If they did flow into us from their own thought it would seem to us exactly as though their character was our own (see above, 256). However, there does flow into us through them an affection from a love of what is good and true from heaven and an affection from a love of what is evil and false from hell. So to the extent that our own affection agrees with what is flowing in, we accept its influence in our thinking. This is because our more inward thought is in complete accord with our affection or love. To the extent that our own affection does not agree, we do not accept [the influence]. We can see from this that thoughts are not instilled into us by spirits but only an affection for what is good or an affection for what is evil. This gives us a choice because it gives us freedom. It means that in our thought we can accept what is good and reject what is evil, since we know from the Word what is good and what is evil. What we accept in thought from affection becomes part of us, while what we do not accept in thought from affection does not become part of us. This enables us to determine the nature of the inflow into us of the good from heaven and of the evil from hell.
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298. The spirits who are with man, both those conjoined with heaven and those conjoined with hell, never inflow with man from their own memory and the thought derived therefrom, for if they should inflow from their own thought, man would not know but that whatever belonged to them would be his own (see above 256). Nevertheless, there inflows with man through them out of heaven an affection belonging to the love of good and truth, and out of hell an affection belonging to the love of evil and falsity. Therefore as far as man's affection agrees with the affection that inflows, so far is that affection received by him in his thought, since man's interior thought is wholly in accord with his affection or love; but so far as man's affection does not agree with that affection it is not received. Therefore, as thought is not introduced with man through spirits, but only an affection for good and an affection for evil, it is evident that man has choice, because he has freedom, and is thus able with his thought to receive good and reject evil, for he knows from the Word what is good and what is evil. Whatever he receives in thought from affection also is appropriated to him; but whatever he does not receive in thought from affection is not appropriated to him. From these considerations, the nature of the influx with man of good out of heaven, and of evil out of hell, can be confirmed.
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298. The spirits who are with man, both those conjoined with heaven and those conjoined with hell, never flow into man from their own memory and its thought, for if they should flow in from their own thought, whatever belonged to them would seem to man to be his (see above 256). Nevertheless there flows into man through them out of heaven an affection belonging to the love of good and truth, and out of hell an affection belonging to the love of evil and falsity. Therefore as far as man's affection agrees with the affection that flows in, so far that affection is received by him in his thought, since man's interior thought is wholly in accord with his affection or love; but so far as man's affection does not agree with that affection it is not received. Evidently, then, since thought is not introduced into man through spirits, but only an affection for good and an affection for evil, man has choice, because he has freedom; and is thus able by his thought to receive good and reject evil, since he knows from the Word what is good and what is evil. Moreover, whatever he receives by thought from affection is appropriated to him; but whatever he does not receive by thought from affection is not appropriated to him. All this makes evident the nature of the influx of good out of heaven with man, and the nature of the influx of evil out of hell.
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298. Spiritus qui apud hominem tam qui conjuncti caelo sunt quam qui conjuncti inferno, nusquam influunt ex sua memoria et inde cogitatione apud hominem, nam si influerent ex sua cogitatione, homo non aliter sciret quam quod quae illorum sunt, sua forent (videatur supra 256) sed usque per illos influit apud hominem e caelo affectio quae est amoris boni et veri, et ex inferno affectio quae est amoris mali et falsi; quantum itaque hominis affectio concordat cum illa quae influit, tantum recipitur ab illo in sua cogitatione, nam interior cogitatio hominis est prorsus secundum ejus affectionem seu amorem quantum autem non concordat, tantum non recipitur: inde patet, quia non infertur cogitatio apud hominem per spiritus, sed solum affectio boni et affectio mali, quod homini sit electio, quia liberum, ita quod possit cogitatione recipere bonum et rejicere malum; nam scit quid bonum et quid malum ex Verbo: quod recipit cogitatione ex affectione, hoc etiam appropriatur ei, quod autem non recipit cogitatione ex affectione, hoc non appropriatur ei. Ex his constare potest qualis est influxus boni e caelo, ac influxus mali ex inferno apud hominem.