379.一种外在的准天堂般的喜乐临到一个人身上，然而它是污秽的，尽管灵魂以为它必极其属天。今天刚一醒来，我就被众多不同性质的灵人包围。其中一些灵人想要出于欺骗将他们自己天堂般的喜乐带到我身上，这种事是通过将一个人自己的喜乐或快乐转移给另一个人身上实现的，无论这种快乐是出于什么原因而存在的。在这种情况下，脚下的魔鬼团伙就出于一种残忍的幻象做这种事，以致我清楚感觉他们将这种幻象吹入我里面。因此，我感觉到一种抓住全身，甚至抓住内脏的快乐；事实上，这种快乐是以这种方式抓住的：我以为我处在蒙福者当中的天堂喜乐之中；因为我完全沉浸在舒缓的快乐感觉或诱惑中，就像那些泡舒缓温水浴的人。我没有发觉这些快乐的原因，因为它们不是由任何残忍产生的，也不是通过欺骗而来的；但它们是在其中感觉不到任何事物的快乐，因为快乐会适应它们所遇见的对象和接受者的心智状态。例如，当一个人处于平安状态时，他会平和地看待一切事物，甚至平和地看待不平安的事物；而当一个人处于愤怒的状态时，一切事物都会惹他生气，甚至连小孩子的玩耍也让他发怒等等。
除了肉体、外在的快乐外，内在的快乐也被注入，事实上是由其他由于一种崇敬而想为我制造快乐的灵人注入。我无法认出其余的灵人，也无法探查这些快乐所来自的他们的意图。尽管如此，我在汇聚于我身上的快乐甜蜜中待了好长时间；我在答复那些想要迷惑我，并说服我相信这就是天堂喜乐的灵人时谈论了这种甜蜜感。我不记得我的答复了，但我因感觉不到任何欺骗，便以为这的确是天堂的快乐；不过，这是一种外在快乐，因而是从外在原因流出的，所以不能持久；我想让自己远离它，从而弃绝这些快乐，因为它们并非来源于至内层。至内在事物具有这样的性质：这些外在快乐被如此感知：它们可以作为一个身体而服务于至内在的快乐；一旦感觉到来自至内在事物的快乐，这些外在快乐就被抛到一边，甚至遭到鄙视。但我听说，这种快乐的身体是某种污秽之物，我自己无法感觉到这种污秽之物。（1747年12月22日）
我现在被告知，这种快乐曾被赋予亚伯拉罕（参看381节），但他说，随着它的持续，它被削弱了；他怀疑这快乐能否持续下去，因为他知道有一种内在或天堂的快乐存在。
379. An outer joy, quasi-heavenly, can come over a person, which is nevertheless filthy, even though the souls thought it must be exceedingly heavenly
Today when first awakening, I was surrounded by very many spirits of differing character. Some of them wanted to deceitfully bring upon me their own heavenly joy, which is done by the transfer of one's own joy or delight to another, regardless of what produces that delight - in this case, the diabolic gang under the feet [were causing it] from a cruel fantasy that I clearly felt them breathing into me.
Because of this I felt a delight that took hold of my whole body, even the inner organs, and this in a way that made me think I was in heavenly joy among the blessed; for I was totally relaxed in soothing sensations, like those from soothing warm baths. The causes of these delights were not being felt in me, nor the fact that they arose from any cruelty, nor that they [were brought on] by deception: they were delights in which such things were not felt, because they adapt to those they meet with, and to the recipient's state of mind. For example, in a state when one is peaceful, one looks at all things in peace, even things that are not peaceful; and when one is in an angry state, everything arouses anger - even the playing of little children, etc. etc.
2] Besides these bodily, outer delights, also inner ones were poured in, and indeed by different spirits, who wanted to cause me delights because of a kind of veneration. The rest of the spirits I could not recognize, nor investigate the intentions of those from whom the delights came. Still, I lingered for quite a time in the sweetness of delights converging upon me; and I spoke about that sweet feeling as I replied to those who wanted to lead me astray and persuade me that this was heavenly joy.
I do not remember my replies, but because I had not sensed any deception I thought this was indeed heavenly delight, but an outer one, thus flowing forth from outer causes and therefore not able to last, and I wanted to remove myself from it and thus refuse it, because it did not originate from the innermost. It is possible for these [outer] delights as they were felt to serve innermost delights as an embodiment - which is put aside at once, and despised, as soon as the delight from the innermost is felt. But I heard that this body of delights was filthy, which I myself could not feel. 1747, the 22nd day of December.
mI am now being told that this kind of delight was given to Abraham [see 381], but that as it went on, it decreased, as he says, and he doubts whether it can last any longer, now that he has learned that there is an inward or heavenly delight.n
379. THAT AN EXTERNAL JOY, AS IT WERE HEAVENLY, CAN BE INDUCED UPON MAN, WHICH NEVERTHELESS IS FILTHY, ALTHOUGH SOULS SUPPOSED THAT IT WAS IN THE HIGHEST DEGREE HEAVENLY
Today, in first wakefulness, I was encompassed by very many spirits of a diverse nature. Some of them from deceit wanted to induce [upon me] their heavenly joy, which is effected by the transference of one's own joy or delight into another, from whatever cause that delight exists. This is what the evil spirits or that diabolic crew which was under the feet did from the phantasy of cruelty, and thus they breathed that phantasy [into me], which was manifestly perceived. Hence I felt a certain delight which seized the whole body, even the viscera, and indeed in such a manner that I supposed that I was in heavenly joy amongst the blessed, for I was wholly dissolved into delightful allurements, like those of agreeable warm baths. The causes of the delights were not felt in me as being actuated from any cruelty, nor that they were from deceit; but they were delights in which such things were not felt, because delights are according to the objects, and the state of the subject; just as when a man is in a pacific state, he regards all things peacefully, even those which are not peaceful, whilst with one who is in a state of irritation all things excite him to anger, even the playing of little children making him indignant, etc., etc. Besides these corporeal, external delights, interior delights were also infused, and this by other spirits who wanted to make delights for me, on account of a kind of veneration. I was not able to recognize the rest of the spirits, nor could I explore their intentions from whence the delights came. Still I lay for some time in the sweetness of concurrent delights, and spoke about that sweetness by responses to those who wanted to seduce me, and to persuade me that it was heavenly joy. I do not remember their replies, but because I perceived no deceit, I supposed that it was indeed a heavenly delight, but that it was external, thus flowing forth from external causes, so that it could not last; and I wanted to remove myself therefrom and so to reject those delights because they did not flow from inmosts. Inmost things are such that these external delights were so perceived, that they might serve them as a body, which is immediately laid aside and even despised, as soon as the delight from inmost things is felt. But I have heard that this body of delights was something filthy, which I could not feel. 1747, Dec. 22.
mIt is now said that such delight was given to Abraham, 1but he says that from its continuation it is diminished, and he doubts whether it can last any longer, since he knows that there is a more interior or heavenly delight.n
Footnotes:
1. The Abraham here referred to was doubtless some spirit who acted the part. See n. 281; WE 5593; CL 6.
379. Quod externum gaudium, quasi coeleste induci possit homini, quod tamen spurcum est, quamvis 1
putarent animae, quod maxime coeleste foret Hodie in prima vigilia, circumdatus eram a permultis spiritibus diversae indolis, quidam eorum volebant gaudium coeleste suum ex dolo inducere, quod fit per translationem sui gaudii seu delitii in alterum, ex quacunque causa delitium illud existit: sic diabolica turba ex phantasia crudelitatis, quae erat sub pedes, et sic insufflabant eam quod manifeste percipiebatur, inde habui quoddam delitium quod occupabat universum corpus, etiam viscera et quidem eo modo, ut putarem in gaudio coelesti inter beatos esse, nam totus dissolutus eram in delitiosa lenocinia, sicut thermarum dulcium; in me non sentiebantur causa delitiarum, quod ex aliqua crudelitate ortae, nec quod ex dolo, sed delitiae erant in quibus talia non sentiebantur, quia se habent secundum objecta, et statum subjecti, sicut in statu dum homo pacificus est, omnia spectat cum pace, etiam ea quae non pacifica sunt, et qui in statu irato, omnia eum ad iram excitant, etiam indignatur lusus infantum, etc. etc. Praeter has delitias corporeas, externas, etiam interiores infundebantur, et quidem ab aliis spiritibus, qui volebant mihi delitias facere, ex 1
causa cujusdam venerationis; caeteros spiritus non agnoscere potui, nec intentiones eorum, unde delitiae, explorare, usque per satis temporis in dulcedine delitiarum concurrentium jacui, et de ea dulcedine loquutus, per responsa ad eos, qui me seducere volebant, et persuadere quod id esset coeleste gaudium; responsa non memini, sed quia nullum dolum percepi, putabam hoc coeleste delitium quidem esse, sed esse externum, sic ex causis externis profluens, sic non posse durare, et quod vellem ab eo me abalienare 2
, et sic rejicere 3
, quia ab intimis non profluerent, intima sunt talia, ut haec ita percepta iis pro corpore inservire possent, quod seponitur illico, et contemnitur, ut primum sentitur delitium ab intimis; sed hoc corpus delitiarum audivi quod spurcum esset, quod ego non sentire potui. 1747, d. 22 Dec.
m. Dicitur nunc quod tale delitium datum sit Abrahamo [vide 381], sed quod id ex continuatione diminutum sit, is dicit, ac dubitat, num ulterius durare possit, quando novit, quod interius delitium seu coeleste detur. n.
Footnotes:
1. imperfectum in the Manuscript
1. The Manuscript has facere; ex
2. The Manuscript has abalianere
3. The Manuscript has rejicerre