192.关于灵人所作的各种代表物或象征性描绘。当肉体感官从内在事物中退出，以致内在能够运作并突显时（这种事如今很少发生），一种不同寻常的想象就会打开。
1）当人被允许通过具有模糊视觉的感官，而非任何内在视觉去感知并观察灵人的活动，以及他们依次出现、靠近和离开等等时，有一种想象就会产生。蒙弥赛亚神的仁慈恩典，近三年来，我持续追随这种想象，已经感受并意识到如此众多事实，尤其灵人的活动，以致若没有足够的篇幅，就无法描述它们。然而，我只想说一件值得一提的事，即：恶灵不断利用这种幻想试图挑起彼此间的敌对情绪；当被允许时，仅仅通过幻想，他们就将自己的同伴描绘或表现为各种不同的动物，如不同种类的蛇；在这种许可被撤销之前，其被如此描绘或表现的同伴无法从这种幻觉中解脱出来。于是，他们仅仅通过这种描绘或表现形式，就变成各种动物；这就是为何古人在其寓言中提到魔鬼和其他人被变成众多动物形式的原因，也是为何在弥赛亚神的圣言中，灵人被表现或象征性地描绘为蛇、龙、狼等等的原因。这一切都取决于他们所陷入的欲望和这些欲望的状态。
2）至于第二种想象，它们呈现在那些被允许将外在事物与内在事物分离之人的脑海中；当眼睛闭上，但完全清醒时，它们就是活灵活现的表现形式，就像在明亮而清醒的梦中所看到的，有时像在光天化日下所看到的。事实上，在这种时候，通常会出现一种晨光，伴有熊熊燃烧的火焰；在这光里，除了这光之外，还会看到各种各样的事物，如人和其它物体，仿佛在大白天看到的。在此期间，他们通常是与描绘这一切的灵人进行交谈的。
3）第三种想象如人完全清醒、具有一切感觉时那样逼真，以至于没有任何区别。但当内在人与外在人长时间分离时，这种想象就出现在我里面。
4）还有一种活跃、生动的想象状态；确切地说，这种想象应被称为先知的异象；这时，一切最小的属灵物体通过诸如包含在先知书的文字或字义中的那类事物来描绘或代表。
5）我也曾被允许看见更精微、更纯粹的描绘物或代表物；但在这种状态下，对我来说，它们非常难以察觉；然而，在之前的状态下，物体在某种程度上能为我所察觉，但不为灵人所察觉。古人，尤其古教会的人就处于这种状态，因而能看见灵人和天使的各种代表物或象征性表现形式；这一点从许多迹象可以得到确凿证实；但由于种种原因，这种状态不再出现。
192. About various kinds of symbolic depictions made by Spirits
When the physical senses are withdrawn from the inner parts so that the inner parts can operate and stand forth - something that occurs at this day in very few - then mental imagery of a different kind than the usual seems to open up.
1. ) One kind occurs when one is allowed to sense and become aware of the workings of spirits, not so much by an inner sight, as by a sense that accompanies dim sight; likewise also their presence one by one, as well as their approach and departure, not to mention other phenomena. In this kind of imagery, which, by the merciful consent of God the Messiah, I have been following now for almost three years, I have sensed and become aware of so many facts, particularly regarding the workings of spirits, that they could never be described without filling volumes. However, this one noteworthy fact I would like to relate: that evil spirits continually try by this kind of fantasy to stir up hostilities among themselves, and when it is permitted, they may simply fantasize their companions into different kinds of animals, like different kinds of snakes, for example; and their companions, so depicted, cannot free themselves from that illusion before the permission is withdrawn.
So [spirits can be turned] into different kinds of animals, merely by being portrayed as such; and this is the reason why they speak of the devil and others in the fables of the ancients as having been turned into so many forms of animals, and why in the Word of God the Messiah [spirits] are also portrayed symbolically, as by serpents, dragons, wolves, etc., all depending on the desires and the stages of the desires they are in.
2. ) As to the second kind of imagery, the things that appear to the mind of those who have been allowed to separate outer things from the inner, are portrayals just as alive - with closed eyes, but fully awake - as [those seen] in bright dreams, and sometimes as [those seen] in broad daylight. In fact, at such times, a kind of morning Light usually appears, with a flaming fire, and in that light as well as apart from it, various objects [are seen], such as people and things, as if in broad daylight. And all the while, there is usually conversation going on with the spirits depicting all this.
3. ) The third kind of imagery is as actual as when one is wide awake and accompanied by complete sensation, so that there is no noticeable difference. But in me, this kind emerged at a time when, and as long as, [my] inward person was separated from [my] outer.
4. ) There is also another condition of active or live imagery, which should specifically be called the vision of the prophets, when all the least spiritual objects are portrayed by the kind of subject matter that is contained in the letter, or literal level of meaning, of the [books of the] prophets.
5. ) I have been allowed to see also finer and purer things portrayed, but to me in this state they were rather imperceptible, yet in it the objects were somewhat perceptible to me, but not to spirits.
mThat the ancients, especially the children of the ancient Church, were in that state and thus saw various symbolic displays by spirits and angels, can be conclusively ascertained from very many sources; but this state no longer occurs, for numerous reasons.n
Conjugations - I or [Hebrew] [to visit]
In I or [Hebrew], both in the active and in the passive, the point prevails in the first syllable, that is, P
- also [Hebrew] in the active,
- The passive is [Hebrew].
In II, or [Hebrew], [Hebrew] prevails without the point
- then ([Hebrew]) in the active, and [Hebrew] with [Hebrew] in the passive without ([Hebrew]). The passive is [Hebrew];
In III, [Hebrew], the point prevails in both syllables [Hebrew] and [Hebrew].
- In the passive [Hebrew] prevails, as in [Hebrew].
In IV [Hebrew], the [Hebrew] prevails, with points in both syllables
- it is called the reciprocal conjugation, for it is to visit each other.
Conjugation II or [Hebrew] [to approach]
In the Ist or [Hebrew], the ([Hebrew]) is absorbed, and then [Hebrew] has a point
- in the passive or [Hebrew], the ([Hebrew]) is retained, and in the [Hebrew] there is a point
- also in the ([Hebrew]).
In the IInd or [Hebrew] the ([Hebrew]) has been absorbed, and the [Hebrew] has a point
- in the passive the ([Hebrew]) has been absorbed, and everywhere there is a ([Hebrew]) as in [Hebrew], with a point.
In the IIIrd or [Hebrew], the [Hebrew] is kept, but with a point in the [Hebrew]
- in the passive likewise, with [Hebrew] under the [Hebrew], as in [Hebrew].
In IV or [Hebrew] as above, everywhere with the ([Hebrew]).
Conjugation III or [Hebrew] [to dwell]
In I or [Hebrew] in the active just like with [Hebrew], the ([Hebrew]) is absorbed like the ([Hebrew]) above.
- In the passive for ([Hebrew]) [Hebrew]is substituted, as in [Hebrew], and the [Hebrew] or [Hebrew] is kept everywhere.
In II or [Hebrew], there is everywhere a [Hebrew], with an added ([Hebrew]).
In III or [Hebrew] the ([Hebrew]) is kept everywhere, with a point in the [Hebrew]
- in the passive under the [Hebrew] is [Hebrew], as in [Hebrew], the [Hebrew] and the point in [Hebrew] are kept.
Conjugation IV or [Hebrew] [to find]
In I or [Hebrew], there is a [Hebrew] as in [Hebrew], except in the future, where there is [Hebrew].
- In the passive there is a point in the [Hebrew].
In II or [Hebrew], [Hebrew] prevails without a point in the v
- in the passive [Hebrew] with [Hebrew] as in [Hebrew], or [Hebrew].
In III or [Hebrew], the point prevails in [Hebrew], as in [Hebrew].
- In the passive there is [Hebrew] under the [Hebrew].
Conjugation V or [Hebrew]; [to reveal]
I or [Hebrew] in the active and passive like [Hebrew].
II or [Hebrew]; here [Hebrew] does not occur as it does in the previous cases.
III or [Hebrew], is recognized by a point in the [Hebrew] and in the [Hebrew].
- likewise the passive by a point in the [Hebrew] and [Hebrew], and also by the [Hebrew], as in [Hebrew].
IV or [Hebrew], as elsewhere.
Conjugation VI, or [Hebrew] [to turn about]
In the Ist or [Hebrew], the prevails, as in [Hebrew]]
- but not in the passive or [Hebrew]; here a point is in the [Hebrew].
In the IInd or [Hebrew], as usual but without [Hebrew] and without a point in the [Hebrew].
- In the passive [Hebrew], the v prevails throughout.
In the IIIrd or [Hebrew], the [Hebrew] prevails with double [Hebrew]
- likewise in the passive.
In IV or [Hebrew], as usual, with s placed before the [Hebrew].
Conjugation the VIIth or [Hebrew] [to arise]
In the Ist or [Hebrew], the [Hebrew] prevails, as in [Hebrew].
- In the passive also, the [Hebrew] prevails, with a point in the [Hebrew].
In II or [Hebrew], ([Hebrew]) prevails.
- In the passive ([Hebrew]) turns into ([Hebrew]), as in [Hebrew].
In III or [Hebrew], double [Hebrew] prevails, and also [Hebrew]
- likewise in the passive.
In IV or [Hebrew], as usual.
192. CONCERNING THE KINDS OF REPRESENTATIONS OF SPIRITS
When the bodily senses are withdrawn from things internal, so that internals may operate and be brought forth, which is the case with very few at this day, imaginations of a kind different from those which are familiar are then as it were open. One kind is that in which it is allowed, not by any internal sight, but by a sense associated with an obscure sight, to perceive and observe the operations of spirits, also their changing presence, and their approach and departure, besides other things. In this kind of imagination in which I have now continued for almost three years by the merciful favor of God Messiah, I have perceived and observed so many things which concern the operations of spirits in particular, that they could never be described except by volumes. Nevertheless, I wish to relate the following as being worthy of mention: by this kind of phantasy evil spirits continually desire to excite enmities amongst themselves, and when it is permitted, simply by phantasy they represent their companions under various shapes of animals, as serpents of various kinds; nor can their companions, who are thus represented, liberate themselves from that phantasy before such permission is withdrawn. Thus they are turned into various kinds of animals, simply by representation, which is also the reason why in stories of olden times it was fabled of the devil and others that they were transformed into so many forms of animals, and why in the Word of God Messiah also they are thus represented, as by serpents, dragons, wolves, etc. This is done according to the cupidities and states of cupidities in which they are. With regard to the second kind of imaginations which are present in those to whom it is granted to separate externals from internals: they are representations which are as vivid when the eyes are closed as in full wakefulness, like those seen in lucid dreams, and sometimes as in a moderate light. Indeed, there is then usually presented a morning light, as it were, with flaming fire, and in that light, and apart from it, there are presented various objects, such as men and other things, as in a moderate light; and during the time there is for the most part conversation with the spirits who are representing those things. A third kind of imagination is vivid as in semi-wakefulness, conjoined with every sensation, so that there is no difference whatever; but in me this kind existed when the interior man was for a long time separated from the external. There is also given another state of active or living imagination, which should in particular be called the vision of the prophets, when single spiritual objects are represented by such things as are contained in the letter or the literal sense of the Prophets. It has also been granted me to perceive more subtle and purer representations, but rather imperceptible to me in this state; yet in the former state the objects were in some measure perceptible to me, but not to the spirits.
That the ancients, especially the sons of the Ancient Church, were in that state, and they thus perceived various representations of spirits and angels, can be concluded and known for certain from very many indications, but for many reasons [this state no longer] exists. 1
Footnotes:
1. This paragraph is written in the left margin of the manuscript. The words in brackets have been supplied by the Editor of the Latin edition, the paper here having crumbled away. Here in the manuscript are some grammatical notes on Hebrew which may be found at the end of this volume.
192. De speciebus repraesentationum Spirituum
Quando sensus corporei abducuntur ab internis, ut interna operentur et sistantur, quod in perpaucis hodie datur, tunc imaginationum aliae species, quam familiaris, quasi aperiuntur, una species est, quod spirituum operationes liceat non ita per visum quendam internum, sed per sensum visui obscuro associatum, percipere et animadvertere, similiter etiam eorum praesentiam variam, atque accessum et discessum, praeter alia; in hac specie imaginationis, quam ex misericordi venia Dei Messiae, consequutus, nunc per tres fere annos, percepi ac animadverti tam multa, quae spirituum in specie operationes concernunt, ut nusquam ea possint, nisi per volumina, describi, id tamen memoratu dignum referre velim, quod spiritus mali per phantasiae hujus speciem inimicitias continuo inter se excitare cupiant, et dum permittitur, socios in varias species animalium per solam phantasiam 1
repraesentent, ut in serpentes varii generis--socii 2
eorum sic repraesentati nec possunt se ab ea phantasia liberare, antequam iis permissio ista aufertur--ita 3
in varias animalium species per repraesentationem solam, quae etiam causa est quod fabulentur de diabolo, aliisque in veterum fabulis, quod in tot animalium formas transformati sint, et quod sic etiam in Verbo Dei Messiae repraesententur, sicut per serpentes, dracones, lupos, etc., et quidem secundum cupiditates et status cupiditatum, in quibus sunt; quod alteram speciem imaginationis attinet, quae in iis sistuntur, quibus datum est separare externa ab internis, sunt repraesentationes tam vivae, clausis oculis, vel 4
in ipsa vigilia, sicut in lucidis somniis, et quandoque sicut in media luce, imo tunc sisti solet Lux quasi matutina cum igne flammeo, inque ea et absque ea, objecta varia, ut homines, aliaque, sicut in media luce, ac interea ut plurimum colloquutio 5
cum spiritibus, ea repraesentantibus. Tertia species imaginatio est viva sicut in media vigilia, conjuncta cum omni sensatione, ita ut nihil plane differat, sed in me ea species tunc exstitit, quando interior homo ab externo tamdiu separatus est. Alius etiam datur status imaginationis activae seu vivae, quae in specie vocanda visio prophetarum, quando objecta spiritualia singula repraesentantur per talia, quae continentur in litera seu sensu literali prophetarum. Subtiliores ac puriores repraesentationes quoque mihi concessum est percipere, sed mihi in hoc statu imperceptibiliores, usque in eo objecta erant quodammodo perceptibilia mihi, non autem spiritibus.
[marginal note starts] Quod antiqui, cumprimis antiquae Ecclesiae filii in eo statu fuerint, et sic perceperint spirituum et angelorum varias repraesentationes, a permultis concludi, ac pro certo sciri potest, sed [hic status non amplius] 6
existit ob plures causas. [marginal note ends]
Conjugationes 7
-- I seu
In I, seu 8
tam in activo quam in passivo dominatur in prima syllaba seu, punctum
--tum in activo, . -- Passivum est
In II, seu, dominatur absque puncto
--tum () in activo, et um in passivo, absque (.): passivum 9
est
In III, dominatur in utrisque syllabis et, punctum.
--In passivo dominatur, ut.
In IV, seu, dominatur, cum punctis in utraque syllaba
--vocatur conjugatio reciproca, est enim visitare seipsum.
Conjugatio II, seu
In I ma seu, absorbetur (), et tunc habet punctum
--in pass. seu 10
, retinetur (), et in est punctum --etiam in ().
In II da seu, absorptum 11
est (), et habet punctum
--in passivo est() absorptum, et ibi ubivis (), ut cum puncto.
In III tia seu, conservatur, sed cum puncto in.
--In passivo similiter, cum sub, ut.
In IV seu, 12
: ut supra, ubivis cum ()
Conjugatio III, seu
In I seu, in activo similiter ac 13
, absorbetur() sicut, () [supra].
--In passivo pro () substituitur, ut , et retinetur vel ubivis.
In II seu, est ubivis , cum adjecto () 14
.
In III seu retinetur ubivis () cum puncto in
--in passivo sub 15
est , ut, retinetur et punctum in Conjugatio IV seu
In I seu, est sicut in , praeter in futuro, ubi. --In passivo est punctum in n
In II seu , dominatur , 16
absque puncto in --in passivo cum ut in , vel 17
.
In III seu, dominatur punctum in, ut in. --In passivo sub
Conjugatio V, seu
I seu 18
: in activo et passivo sicut .
II seu, ibi non apparet ut in prioribus.
III seu 19
, dignoscitur per punctum in et in
--similiter passivum per punctum in et, tum per, ut IV seu, ut alibi.
Conjugatio VI, seu 20
In I ma seu 21
, dominatur, ut in 22
--non autem in passivo seu ; ibi est punctum in.
In II da seu, ut vulgo sed absque et absque puncto in.
--In passivo, regnat per totum.
In III tia seu, regnat et duplex
--similiter in passivo.
In IV seu, ut vulgo, cum praeposito ante.
Conjugatio VII ma 23
vel
In I ma se, regnat, ut .
In passivo etiam regnat cum puncto in .
In II seu, regnat ()
-- In passivo vertitur () in (), ut.
In III seu, regnat 24
duplex, et
--similiter in passivo.
In IV seu, ut vulgo.
Footnotes:
1. The Manuscript has phantisiam
2. The Manuscript has generis, socii
3. The Manuscript has aufertur, ita
4. forte deletum in the Manuscript
5. The Manuscript has colluquutio
6. This is how it appears in J.F.I. Tafel's edition; ubi pars paginae aliqua verba continens abscissa est
7. This is how it appears in J.F.I. Tafel's edition; manuscript
8. The Manuscript has () passivum
9. This is how it appears in J.F.I. Tafel's edition; manuscript
10. The Manuscript has absorbtum
11. This is how it appears in J.F.I. Tafel's edition; manuscript
12. This is how it appears in J.F.I. Tafel's edition; manuscript
13. The Manuscript has ()
14. The Manuscript has .
15. The Manuscript has ,
16. The Manuscript has seu
17. The Manuscript has
18. sic A.W. Acton. The Spiritual Diary, p. 470; manuscript
19. The Manuscript has
20. The Manuscript has
21. The Manuscript has
22. The Manuscript has VI ma
23. The Manuscript has regnat
24. [NCBS editor's note: There are 24 note marks, and only 23 notes. Numbering seems correct up through footnote 10; somewhere after that, a note is missing. Correction needed/welcome!]