5592. Besides this there is speaking using mental imagery simultaneously and also speaking without doing so. I have spoken with angels and spirits using mental imagery simultaneously and also without it. Speech using mental imagery simultaneously is also audible and takes place along with words like those of people in the world and along with words such as spirits and angels have, and this too is audible. But the speech using mental imagery without words also is of two kinds, each of which is silent, inaudible, one is a matter of thought, the other
[5592] 1/2. of affection. When the mental images of thought are presented visibly, then all the things a person or spirit knows about the same thing appear, but in the middle, and the thing that is the subject is then in light and the rest are all around at a distance in obscurity. If the obscure things that were at a distance are in the middle, that is to say, in light, then the rest of the things are in the distance at the periphery just as the objects of the eye when the sight is directed to a particular object in a garden. The case is similar.
[2] It should be known that when a person or spirit speaks, everything he knows about the same thing is presented visibly at hand, in an arrangement matching the form of the heaven in which he is if he is good. For there is a similar interrelationship, the result of which is that this kind of speech has a wide range if the person or spirit knows many things and these things are truths from good.
[5592] 1:3. Then it extends heavenward and is in heaven. But if they are not truths from good, then it extends toward hell and its form is different; it is the opposite, from the falsities stemming from evil.
[3] But speech from affections apart from mental images in their understanding is still more extensive. The affection is presented visibly together with its variations, and the angels, especially those who are heavenly, grasp everything distinctly according to the truths from good inscribed on them. Such speech is obscure to an earthly person and also to the spiritual [angels]. I have often spoken with this kind of speech also, and the angels have understood well. It also differs according to the nature of the affection, from the truths. Those who have genuine truths consequently can speak in the heavenly way, and then an inner holiness is stirred that is holiness itself from heaven, but not an external holiness without this internal. There is more of what is human in external holiness, but in internal holiness more of Divine holiness.
5592. There exists, besides, a speech through accompanying ideas, and also without accompanying ideas. I have spoken with angels and spirits through speech accompanied by ideas, and also not accompanied by ideas. The speech through accompanying ideas is also sonorous, and exists at the same time along with words such as pertain to men in the world, and at the same time, also, along with words such as pertain to spirits and angels. And it is sonorous. But speech through ideas alone, without words, is likewise twofold; [but] both kinds are tacit, not sonorous: the one is of thought, the other of affection
5592a. When intellectual ideas of thought are present, then appear all things whatsoever that a man, or spirit, has known about the same matter; but, in the midst, and thus in the light, is the matter which is then the subject; and the rest are round about at a distance, in shade. If the obscure things which were at a distance, are in the middle, or in the light, then the rest are at the circumference in the distance, like objects of sight when the sight is forcibly determined, strained to a certain object. The case is quite similar. It must be known, that, when a man, or spirit, speaks, all things whatsoever that he has known about the same matter are then exhibited present, in order, according to the form of heaven - in which he is if good; for the connection is similar. Wherefore, such speech diffuses itself widely, if the man, or spirit, has known much, and the things [he has known] are truths from good. Then it is towards heaven and in heaven.
5592b. But, if they are not truths and goods, then, the speech diffuses itself towards hell, and its form is different: thus, if in falses from evil, he is in the opposites. But speech from affections without intellectual ideas, is still fuller. The affection is presented with its variety, and the angels, especially the celestial, apprehend all things distinctly, according to the truths from good inscribed in them. Such speech is obscure to man, and also to spiritual [angels]. With such speech also I have often spoken; and the angels readily understood. It differs, likewise, according to the quality of the affection [resulting] from the truths. Those who are in genuine truths are able thus to speak in the celestial manner; and, then, internal holiness, which is holiness itself out of heaven, is called forth, but not external holiness without that internal. There is more of the human [element] in external holiness; but in internal, more of the Divine holiness.
5592. Datur praeterea loquela per ideas simul, et quoque absque ideis simul, per loquelam per ideas simul, et quoque absque ideis simul loquutus sum cum angelis et spiritibus, loquela per ideas simul est quoque sonora, et datur simul cum vocibus, quales sunt hominis in mundo, et simul cum vocibus quales sunt spirituum et angelorum; estque haec sonora; at loquela per ideas solas absque vocibus etiam est duplex, utraque est tacita, non sonora, una est cogitationis, altera est
[5[592] 1/2. affectionis, cum ideae intellectuales cogitationum sistuntur, tunc apparent omnia quaecunque homo aut spiritus novit de eadem re, sed in medio sic in luce tunc est res quae subjecta reliqua circum distantiam in obscuro, si obscura quae fuerunt distantiam in medio seu in luce sunt, tunc reliqua peripheriam distantia sicut objecta oculi cum determinatur visus in horto certum objectum, similiter se habet; sciendum, quod cum homo loquitur aut spiritus, quod omnia quaecunque novit de eadem re sistantur praesentia in ordine secundum formam coeli tunc in qua est si bonus, nam similis nexus est, unde talis loquela extendit se late si homo aut spiritus multa novit illa vera ex bono
[5[592] 1/3. sunt: tunc versus coelum in coelo, at si non vera ex bono sunt, tunc extendit se versus infernum ejus forma alia est, sic ex falsis ex malo, opposita est. At loquela ex affectionibus absque ideis intellectualibus adhuc amplior est, sistitur affectio cum sua varietate angeli imprimis coelestes, capiunt omnia distincte secundum vera ex bono illis inscripta, talis loquela est homini obscura quoque spiritualibus, tali loquela etiam saepius loquutus sum intellexerunt bene angeli, differt etiam secundum affectionis quale, ex veris, qui in veris genuinis sunt, illi possunt coelesti modo ita loqui tunc excitatur sanctum internum, quod est ipsum sanctum e coelo, non autem sanctum externum absque illo interno, est plus humani in sancto externo, at in interno plus sancti Divini.