580、地狱灵的种种恶毒可以从他们邪恶的伎俩明显地看出来。这些伎俩实在是太多了，单是列举出来就得写本书，若要详细地描述出来，则可谓是罄竹难书。这些伎俩大多不为世人所知。第一种与滥用对应有关；第二种与滥用神性秩序的最处层（终端）有关；第三种与思想和情感的交流和流注有关，这是通过转向别人，把目光聚焦在别人身上，利用其他灵人（托儿）为工具，以及他们自己派出的灵人（使灵）来实现的；第四种与利用幻觉进行操纵有关；第五种与外在投射有关，这能使灵人在其身体之外其它的地方出现；第六种与各种各样的伪装、劝诱和谎言有关。｛注1｝
恶人的灵魂一旦从身体中解脱出来，就自动进入这些伎俩中，因为这是此刻他所在的邪恶本性所固有的。他们利用这些伎俩在地狱里彼此折磨。不过，除了各种各样的伪装、劝诱和谎言外，这些伎俩都不为世人所知，我在此不详述它们，既因为它们不被人理解，还因为它们太过于邪恶，难以启齿。
｛注1｝：【英313】由于史威登堡描述的简洁和他所描述的现象不为人所熟悉，这一段的翻译是比较推测的。关于使者灵，请参阅下面的第601和 603:9节。
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580. 地狱灵所具有的这种恶毒, 从他们的邪恶技艺明显看出来. 这些技艺如此之多, 以至于若要列举出来, 就会填满一本书, 若要将它们描述出来, 则会填满许多本书. 这些技艺大多不为世人所知. 有一种与滥用对应有关; 第二种与滥用神性秩序的最外层有关; 第三种与思维和情感的交流和流注有关, 这种交流和流注是通过分散注意力, 把目光盯在别人身上, 利用其他灵人为工具, 以及他们自己所派出的灵人实现的; 第四种与利用幻觉进行操纵有关; 第五种与外在投射有关, 这种外在投射能使灵人在其身体之外出现; 第六种与各种各样的模仿, 说服和伪装有关. 恶人的灵一旦从其身体当中被释放出来, 就自动进入这些技艺, 因为它们是那时他所陷入的邪恶本性所固有的. 他们利用这些技艺在地狱彼此折磨. 不过, 除了各种各样的模仿, 说服和伪装外, 所有这些技艺都不为世人所知, 故我在此不再详述它们, 既因它们不会被人理解, 还因它们太过可憎, 难以启齿.
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580. 從地獄之靈的邪惡之術, 也可推知他們是何等的惡毒。單單列出這些邪術就足以寫成一本手冊, 詳細描述之則更能匯成一部大的著作。這些邪術多數不為世人所知:其一, 濫用對應知識;其二, 神性規則的濫用;其三, 通過轉變, 檢視之法, 以及利用第三者之靈來進行思想與情感的交流與灌輸;其四, 利用幻覺來操縱;其五, 外在投射, 使靈顯於身外;其六, 各式各樣的模仿, 喬裝, 引誘。
離開肉體以後, 惡人的靈自然而然地涉入這些邪惡之術, 因為這是其邪惡的固有本性。
他們利用這些邪術在地獄彼此折磨。不過, 鑒於這些邪術不為世人所知(除了各種模仿, 喬裝, 引誘之術以外), 我就不詳加描述了, 一來它們難以領會, 二來它們也難以言說。
580. You can gather from their unspeakable arts what the malice of these hellish spirits is like. There are so many of these arts that listing them would fill a book, and describing them would take volumes. Most of these arts are unknown in the world. One kind has to do with the misuse of correspondences; a second kind has to do with the misuse of the most superficial features of the divine design; a third kind with the sharing and instilling of thoughts and affections by distractions, focusing inward, and the use of decoy spirits as well as by emissaries; a fourth kind with manipulation by hallucinations; a fifth kind with external projections that enable the spirits to be present outside their bodies; a sixth kind with various types of imitation and persuasion and pretense.
The spirits of evil people come into these arts spontaneously when they are freed from their bodies. These arts are inherent in the evil they are then absorbed in.
They use these arts to torture each other in the hells. However, since with the exception of the different varieties of imitation and persuasion and pretense these arts are unknown in the world, I do not want to describe them in detail, both because they would not be understood and because they are unspeakable.
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580. What kind of malice infernal spirits possess can be confirmed from their nefarious arts, which are so many that to enumerate them would fill a book, and to describe them would fill many books. These arts are mostly unknown in the world. ONE kind relates to abused of correspondences; a SECOND to abuses of the ultimates of Divine order; a THIRD to the communication and influx of thoughts and affections by conversions, by inspections, and by the instrumentality of other spirits apart from themselves, and spirits sent out by themselves; a FOURTH to operations by phantasies; a FIFTH to projections out beyond themselves, and consequent presence elsewhere than where they are in the body; a SIXTH to pretences, persuasion, and lies. The spirit of an evil man comes of itself into these arts when he is released from his body, for they are inherent in the nature of the evil in which he then is. By these arts they torment each other in the hells. But as all of these arts, except those that are effected by pretences, persuasions, and lies, are unknown in the world, I would not here describe them in detail, both because they are not comprehended, and because they are wicked.
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580. The kind of malice infernal spirits possess is evident from their nefarious arts, which are so many that to enumerate them would fill a volume, and to describe them would fill many volumes. These arts are mostly unknown in the world. One kind relates to abuses of correspondences; a second to abuses of the outmosts of Divine order; a third to the communication and influx of thoughts and affections by means of turning towards another, fixing the sight upon another, and by the instrumentality of other spirits apart from themselves, and spirits sent out by themselves; a fourth to operations by phantasies; a fifth to a kind of casting themselves out beyond themselves and consequent presence elsewhere than where they are in the body; a sixth to pretenses, persuasion, and lies. The spirit of an evil man enters of itself into these arts when he is released from his body, for they are inherent in the nature of the evil in which he then is. By these arts they torment each other in the hells. But as all of these arts, except those that are effected by pretenses, persuasions, and lies, are unknown in the world, I will not here describe them in detail, both because they would not be comprehended, and because they are too abominable to be told.
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580. Qualis malitia est spiritibus infernalibus, constare potest ex artibus eorum nefandis quae totidem sunt, ut impleretur liber illis enumerandis, ac plures libri illis describendis. Sunt illae artes paene omnes ignotae in mundo. Unum genus se refert ad abusus correspondentiarum. Alterum, ad abusus ultimorum ordinis Divini Tertium, ad communicationem et influxum cogitationum et affectionum, per conversiones, per inspectiones, et per spiritus alios extra se, et per emissos a se. Quartum, ad operationes per phantasias. Quintum, ad ejectiones extra se, ac inde praesentias alibi quam ubi corpore sunt. Sextum, ad simulationes, persuasiones, et mendacia. In has artes venit spiritus hominis mali, cum solutus est a suo corpore, a se insunt enim naturae mali ejus, in qua tunc est. Per has artes cruciant se mutuo in infernis. Verum, quia omnes illae artes, praeter illas quae fiunt per simulationes, persuasiones, et mendacia, ignotae sunt in mundo, non velim in specie illas hic describere, tam quia non comprehenduntur quam quia nefandae sunt.