The New Jerusalem and Its Heavenly Doctrine · §§ 26–50

26. Of the various kinds of goods and truths.

There is an infinite variety, and one thing is never exactly the same as another (n. 7236, 9002). There is also an infinite variety in the heavens (n. 684, 690, 3744, 5598, 7236). Varieties in the heavens are varieties of good, and thence is the distinction of all therein (n. 3519, 3744, 3804, 3986, 4005, 4067, 4149, 4263, 7236, 7833, 7836, 9002). These varieties are from truths, which are manifold, by which everyone has good (n. 3470, 3519, 3804, 4149, 6917, 7236). Thence all the angelic societies in the heavens, and every angel in a society are distinguished from each other (n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836). But they all act in unity by love from the Lord, and thereby regard one end (n. 457, 3986).

In general, goods and truths are distinguished according to degrees, into natural, spiritual, and celestial (n. 2069, 3240). In general, there are three degrees of good, and consequently of truth, according to the three heavens (n. 4154, 9873, 10270). The goods and thence the truths in the internal man, are of a threefold kind, and so also in the external (n. 4154). There is natural good, civil good, and moral good (n. 3768). Natural good, into which some are born, is not good in the other life, unless made spiritual good (n. 2463, 2464, 2468, 3408, 3469, 3470, 3508, 3518, 7761). Of natural spiritual good; and of that which is not spiritual (n. 4988, 4992, 5032). There is intellectual truth, and scientific truth (n. 1904, 1911, 2503).

27. That wisdom is from good by truths.

In what manner the rational is conceived and born with man (n. 2094, 2524, 2557, 3030, 5126). This is effected by an influx of the Lord through heaven into the knowledges and sciences which are with man, and thence is elevation (n. 1895, 1899-1901). Elevation is according to uses, and the love of them (n. 3074, 3085, 3086). The rational is born through truths, hence such as they are, such is the rational (n. 2094, 2524, 2557). The rational is opened and formed by truths from good; and it is shut and destroyed by falsities from evil (n. 3108, 5126). Man is not rational by this that he can reason on any subject, but that he can see and perceive whether a thing be true or not (n. 1944). Man is not born into any truth, because not born into good; but he is to learn and imbibe both (n. 3175). It is with difficulty that man can receive genuine truths, and thence become wise, on account of the fallacies of the senses, the persuasions of falsity, and the reasonings and doubts thence (n. 3175). Man first begins to be wise, when he begins to be averse to reasonings against truths, and to reject doubts (n. 3175). The unenlightened human rational laughs at interior truths, from examples (n. 2654). Truths with man are called interior when they are implanted in his life, and not in consequence of his knowing them, although they may be truths which are called interior (n. 10199).

In good there is the faculty of becoming wise, whence those who have lived in good in the world come into angelic wisdom after their departure out of the world (n. 5527, 5859, 8321). There are innumerable things in every good (n. 4005). Innumerable things may be known from good (n. 3612). Concerning the multiplication of truth from good (n. 5345, 5355, 5912). The good of infancy by truths, and by a life according to them, becomes the good of wisdom (n. 3504).

There is the affection of truth and the affection of good (n. 1904, 1997). What is the quality of those who are in the affection of truth, and what is the quality of those who are in the affection of good (n. 2422, 2429). Who are able to come into the affection of truth, and who are not able (n. 2689). All truths are arranged in order under a general affection (n. 9094). The affection of truth and the affection of good in the natural man are as brother and sister; but in the spiritual man, as husband and wife (n. 3160). Pure truths are not given with man, nor even with an angel, but only with the Lord (n. 3207, 7902). Truths with man are appearances of truth (n. 2053, 2519). The first truths with man are appearances of truth from the fallacies of the senses, which nevertheless are successively put off, as he is perfected as to wisdom (n. 3131). Appearances of truth with the man who is in good are received by the Lord for truths (n. 2053, 3207). What, and of what quality the appearances of truth are (n. 3207, 3357-3362, 3368, 3404, 3405, 3417). The sense of the letter of the Word in many places is according to appearances (n. 1838). The same truths with one man are more true, with another less so, and with another false, because falsified (n. 2439). Truths are also truths according to the correspondence between the natural and the spiritual man (n. 3128, 3138). Truths differ according to the various ideas and perceptions concerning them (n. 3470, 3804, 6917).

Truth when it is conjoined to good, vanishes out of the memory because it then becomes of the life (n. 3108). Truths cannot be conjoined to good except in a free state (n. 3158). Truths are conjoined to good by temptations (n. 3318, 4572, 7122). There is in good a continual endeavor of arranging truths in order, and of restoring its state thereby (n. 3610).

Truths appear undelightful when the communication with good is intercepted (n. 8352). Man can scarcely distinguish between truth and good, because he can scarcely distinguish between thinking and willing (n. 9995). Good is called in the Word the “brother” of truth (n. 4267). Also in a certain respect good is called “lord,” and truth, “servant” (n. 3409, 4267).

28. II. THE WILL AND THE UNDERSTANDING.

Man has two faculties which make his life; one is called the Will, and the other the Understanding. These faculties are distinct from each other, but are so created that they may be one; and when they are one they are called the Mind. Of these, then, the human mind consists; and the whole life of man is there.

29. As all things in the universe, which are according to Divine order, have relation to good and truth, so all things with man have relation to the will and the understanding; for good with man is of his will, and truth with him is of his understanding; for these two faculties, or these two lives of man, are their receptacles and subjects. The will is the receptacle and subject of all things of good, and the understanding the receptacle and subject of all things of truth. Goods and truths with man are nowhere else; and because goods and truths with man are nowhere else, so neither are love and faith elsewhere; for love is of good, and good is of love; and faith is of truth, and truth is of faith.

30. Since, then, all things in the universe have relation to good and truth, and all things of the church to the good of love and the truth of faith; and since man is man from those two faculties, therefore they also are treated of in this doctrine; otherwise man could have no distinct idea of them, on which to found his thought.

31. The will and the understanding also constitute the spirit of man; for his wisdom and intelligence, and his life in general, reside in them; the body is only obedience.

32. Nothing is more important to know than how the will and the understanding make one mind. They make one mind as good and truth make one; for there is a similar marriage between the will and the understanding as there is between good and truth. What is the quality of that marriage may fully appear from what has been quoted above, concerning good and truth, namely, as good is the very esse of a thing, and truth the existere of a thing thence derived, so the will with man is the very esse of his life, and the understanding the existere of life thence; for good, which is of the will, forms and renders itself visible in the understanding.

33. They who are in good and truth have will and understanding, but they who are in evil and in falsity have not will and understanding; but instead of will they have cupidity, and instead of understanding they have science. For the truly human will is the receptacle of good, and the understanding is the receptacle of truth; for which reason will cannot be predicated of evil, nor can understanding be predicated of falsity, because they are opposites, and opposites destroy each other. Hence it is, that the man who is in evil and thence in falsity, cannot be called rational, wise, and intelligent. With the evil, also, the interiors of the mind, in which the will and the understanding principally reside, are closed. It is believed that the evil also have will and understanding, because they say that they will, and that they understand; but their willing is only cupidity, and their understanding is only knowing.

34. FROM THE ARCANA COELESTIA

Spiritual truths cannot be comprehended, unless the following universals are known:

I. All things in the universe have relation to good and truth, and to the conjunction of both, in order that they may be anything; consequently to love and faith, and their conjunction.

II. With man there is will and understanding, and the will is the receptacle of good, and the understanding the receptacle of truth, and all things with man have relation to those two, and to their conjunction, as all things relate to good and truth, and their conjunction.

III. There is an internal man and an external, and they are distinct one from the other like heaven and the world, and nevertheless that they ought to make one, in order that man may be truly man.

IV. The light of heaven is that in which the internal man is, and the light of the world that in which the external is; and the light of heaven is the Divine truth itself, from which is all intelligence.

V. There is a correspondence between the things which are in the internal, and those which are in the external man; and consequently they appear in each under a different form, so that they can only be discerned by the science of correspondences.

Unless these and many other things are known, it is impossible to form any ideas concerning spiritual and celestial things, but such as are incongruous; and thus the scientifics and knowledges, which are of the external man, without these universals, can be of little service to the rational man for understanding and growth. Hence it appears, how necessary scientifics are. Concerning those universals, much is said in the Arcana Coelestia.

35. Man has two faculties, one which is called the will, and the other the understanding (n. 35, 641, 3539, 3623, 5969, 10122). Those two faculties constitute the very man (n. 10076, 10109, 10110, 10264, 10284). The quality of man is according to those two faculties with him (n. 7342, 8885, 9282, 10264, 10284). By them also man is distinguished from beasts, by reason that the understanding of man may be elevated by the Lord, and see Divine truths, and in like manner his will may be elevated and perceive Divine goods; and thus man may be conjoined to the Lord by those two faculties, which make him; but that the case is otherwise with beasts (n. 4525, 5114, 5302, 6323, 9231). And since man may thus be conjoined to the Lord, he cannot die as to his interiors, which are his spirit, but he lives forever (n. 5302). Man is not man from his form, but from good and truth, which are of his will and understanding (n. 4051, 5302).

As all things in the universe relate to good and truth, so do all things in man to the will and the understanding (n. 803, 10122). For the will is the receptacle of good, and the understanding is the receptacle of truth (n. 3332, 3623, 5835, 6065, 6125, 7503, 9300, 9930). It amounts to the same, whether you say truth or faith, for faith is of truth, and truth is of faith; and it amounts to the same whether you say good or love, for love is of good, and good is of love; for what a man believes, that he calls true; and what he loves, that he calls good (n. 4353, 4997, 7178, 10122, 10367). Hence it follows that the understanding is the recipient of faith, and the will the recipient of love; and that faith and love are in man, when they are in his understanding and will, for the life of man is nowhere else (n. 7179, 10122, 10367). And since the understanding of man is capable of receiving faith in the Lord, and the will of receiving love to the Lord, that by faith and love he may be conjoined to the Lord, and whoever is capable of conjunction with the Lord by faith and love, cannot die to eternity (n. 4525, 6323, 9231). Love is conjunction in the spiritual world (n. 1594, 2057, 3939, 4018, 5807, 6195, 6196, 7081, 7086, 7501, 10130).

The will of man is the very esse of his life, because it is the receptacle of good, and the understanding is the existere of life thence derived, because it is the receptacle of truth (n. 3619, 5002, 9282). Thus the life of the will is the principal life of man, and the life of the understanding proceeds therefrom (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110); comparatively as light proceeds from fire or flame (n. 6032, 6314). Whatever things enter into the understanding, and at the same time into the will, are appropriated to man, but not those which are received in the understanding alone (n. 9009, 9069, 9071, 9133, 9182, 9386, 9393, 10076, 10109, 10110).

Those things become of the life of man, which are received in the will, and thence in the understanding (n. 8911, 9069, 9071, 10076, 10109, 10110). Every man also is loved and esteemed by others according to the good of his will and thence of his understanding; for he who wills well and understands well is loved and esteemed, and he who understands well and does not will well, is rejected and is held in low estimation (n. 8911, 10076).

Man also after death remains such as his will and the understanding are (n. 9069, 9071, 9386, 10153) and those things which are of the understanding, and not at the same time of the will, then vanish, because they are not in man’s spirit (n. 9282). Or, what amounts to the same, man after death remains as his love and its faith are, or as his good and its truth are; and the things which are of the faith and not at the same time of the love, or the things which are of truth and not at the same time of good, vanish, because they are not in the man, thus not man’s (n. 553, 2363, 10153). Man is capable of comprehending with the understanding what he does not do from the will, or he may understand what he does not will, because it is against his love (n. 3539).

The will and the understanding constitute one mind (n. 35, 3623, 5835, 10122). Those two faculties of life ought to act as one, that man may be man (n. 3623, 5835, 5969, 9300). How perverted a state they are in, whose understanding and will do not act as one (n. 9075). Such is the state of hypocrites, the deceitful, flatterers, and simulators (n. 2426, 3573, 4799, 8250). The will and the understanding are reduced to one in another life, and there it is not allowable to have a divided mind (n. 8250).

Every doctrinal of the church has its own ideas by which its quality is perceived (n. 3310). The understanding of the doctrinal is according to those ideas, and without an intellectual idea, man would only have an idea of words, and none of things (n. 3825). The ideas of the understanding extend themselves widely into the societies of spirits and angels round about (n. 6599, 6600-6605, 6609, 6613). The ideas of man’s understanding are opened in another life, and appear to the life as to their quality (n. 1869, 3310, 5510). Of what quality the ideas of some appear (n. 6200, 8885).

All the will of good and the understanding of truth is from the Lord, but not so the understanding of truth separate from the will of good (n. 1831, 3514, 5482, 5649, 6027, 8685, 8701, 10153). It is the understanding which is enlightened by the Lord (n. 6222, 6608, 10659). The Lord grants to those who are enlightened, to see and understand truth (n. 9382, 10659). The enlightening of the understanding is various, according to the states of man’s life (n. 5221, 7012, 7233). The understanding is enlightened as far as man receives truth in the will, that is, as far as he wills to act according thereto (n. 3619). They have their understanding enlightened who read the Word from the love of truth and from the love of the uses of life; but not they who read it from the love of fame, honor, and gain (n. 9382, 10548, 10549, 10551). Enlightenment is an actual elevation of the mind into the light of heaven (n. 10330); from experience (n. 1526, 6608).

Light from heaven is the enlightenment of the understanding, as light from the world is to the sight (n. 1524, 5114, 6608, 9128). The light of heaven is the Divine truth, from which is all wisdom and intelligence (n. 3195, 3222, 5400, 8644, 9399, 9548, 9684). It is the understanding of man which is enlightened by that light (n. 1524, 3138, 3167, 4408, 6608, 8707, 9128, 9399, 10569).

The understanding is such as are the truths from good, of which it is formed (n. 10064). The understanding is that which is formed by truths from good, but not what is formed by falsities from evil (n. 10675). The understanding consists in seeing truths, the causes of things, their connections, and consequences in regular order, from those things which are of experience and science (n. 6125). The understanding consists in seeing and perceiving whether a thing be true, before it is confirmed, but not in being able to confirm everything (n. 4741, 7012, 7680, 7950, 8521, 8780).

The light of confirmation without a previous perception of truth, is natural light, and may be possessed even by those who are not wise (n. 8780). To see and perceive whether a thing be true before it is confirmed, is only given with those who are affected with truth for the sake of truth, consequently who are in spiritual light (n. 8780). Every dogma even what is false, may be confirmed, even so as to appear true (n. 2243, 2385, 4677, 4741, 5033, 6865, 7950).

How the rational is conceived and born with man (n. 2094, 2524, 2557, 3030, 5126). It is from the influx of the light of heaven from the Lord through the internal man into the knowledges and sciences, which are in the external, and an elevation thence (n. 1895, 1899, 1902). The rational is born by truths, and not by falsities; consequently according to the quality of the truths, such is the rational (n. 2094, 2524, 2557). The rational is opened and formed by truths from good, and it is shut and destroyed by falsities from evil (n. 3108, 5126). A man is not rational who is in falsities from evil; and consequently a man is not rational from being able to reason upon every subject (n. 1944).

Man scarcely knows how to distinguish between the understanding and the will, because he scarcely knows how to distinguish between thinking and willing (n. 9995).

Many more things concerning the will and the understanding may be known and concluded from what has been just adduced concerning good and truth, provided the will be perceived instead of good, and the understanding instead of truth, for the will is of good, and the understanding is of truth.

36. III. THE INTERNAL AND THE EXTERNAL MAN.

Man is so created as to be in the spiritual world and in the natural world at the same time. The spiritual world is where the angels are, and the natural world where men are. As man is so created, there has been given to him an internal and an external; an internal by which he is in the spiritual world, and an external by which he is in the natural world. His internal is what is called the internal man, and his external is what is called the external man.

37. Every man has an internal and an external; but they differ with the good and the evil. With the good, the internal is in heaven, and in its light, and the external is in the world, and in its light, which light with them is illumined by the light of heaven, so that the internal and the external act as one, like the efficient cause and the effect, or like what is prior and what is posterior. But with the evil, the internal is in the world, and in its light; as is also the external; for which reason they see nothing from the light of heaven, but only from the light of the world, which they call the light of nature. Hence it is that to them the things of heaven are in thick darkness, whilst the things of the world are in light. From this it is manifest that the good have both an internal and an external man, but that the evil have not an internal man, but only an external.

38. The internal man is called the spiritual man, because it is in the light of heaven, which light is spiritual; and the external man is called the natural man, because it is in the light of the world, which light is natural. The man whose internal is in the light of heaven, and whose external is in the light of the world, is a spiritual man as to both; but the man whose internal is not in the light of heaven, but only in the light of the world, in which is his external also, is a natural man as to both. The spiritual man is called in the Word “living,” but the natural man is called “dead.”

39. The man whose internal is in the light of heaven, and his external in the light of the world, thinks both spiritually and naturally; but then his spiritual thought flows into his natural thought, and is there perceived. But the man whose internal and external are in the light of the world, does not think spiritually, but materially; for he thinks from such things as are in the nature of the world, all which are material. To think spiritually is to think of things themselves as they are in themselves, to see truths in the light of truth, and to perceive goods from the love of good; also, to see the qualities of things, and to perceive their affections, abstractly from matter. But to think materially is to think, see, and perceive them together with matter, and in matter, thus in a gross and obscure manner respectively.

40. The internal spiritual man, regarded in himself, is an angel of heaven; and, also, during his life in the body, is in society with angels, although he does not then know it; and after his separation from the body, he comes among the angels. But the merely natural internal man, regarded in himself, is a spirit, and not an angel; and, also, during his life in the body, is in society with spirits, but with those who are in hell, among whom he also comes after his separation from the body.

41. The interiors, with those who are spiritual men, are also actually elevated towards heaven, for that is what they primarily regard; but the interiors which are of the mind with those who are merely natural, are actually turned to the world, because that is what they primarily regard. The interiors, which are of the mind [mens], are turned with everyone to that which he loves above all things; and the exteriors which are of the mind [animus], are turned the same way as the interiors.

42. They who have only a general idea concerning the internal and the external man, believe that it is the internal man which thinks and wills, and the external which speaks and acts; because to think and to will is internal, and to speak and to act thence is external. But it is to be known that when man thinks intelligently and wills wisely, he then thinks and wills from a spiritual internal; but when man does not think intelligently, and will wisely, he thinks and wills from a natural internal. Consequently, when a man thinks well concerning the Lord, and those things which are of the Lord, and well concerning the neighbor, and those things which are of the neighbor, and wills well to them, he then thinks and wills from a spiritual internal, because he then thinks from the faith of truth and from the love of good, thus from heaven. But when man thinks and wills wickedly concerning them, he then thinks and wills from a natural internal, because he thinks and wills from the faith of falsity and from the love of evil, thus from hell. In a word, so far as man is in love to the Lord, and in love towards the neighbor, so far he is in a spiritual internal, from which he thinks and wills, and from which also he speaks and acts; but so far as man is in the love of self, and in the love of the world, so far he is in a natural internal, from which he thinks and wills, and from which also he speaks and acts.

43. It is so provided and ordered by the Lord, that so far as man thinks and wills from heaven, so far the internal spiritual man is opened and formed. It is opened into heaven even to the Lord, and the formation is according to those things which are of heaven. But, on the contrary, so far as man does not think and will from heaven, but from the world, so far the internal spiritual man is closed, and the external is opened. The opening is into the world, and the formation is to those things which are of the world.

44. They with whom the internal spiritual man is opened into heaven to the Lord, are in the light of heaven, and in enlightenment from the Lord, and thence in intelligence and wisdom; these see truth because it is truth, and perceive good because it is good. But they with whom the internal spiritual man is closed, do not know that there is an internal man, and much less what the internal man is; neither do they believe that there is the Divine, nor that there is a life after death; consequently they do not believe the things which are of heaven and of the church. And because they are only in the light of the world and in the enlightenment thence, they believe in nature as the Divine, they see falsity as truth, and they perceive evil as good.

45. He whose internal is so far external, that he believes nothing but what he can see with his eyes and touch with his hands, is called a sensual man; this is the lowest natural man, and is in fallacies concerning all the things which are of the faith of the church.

46. The internal and the external, which have been treated of, are the internal and the external of the spirit of man; his body is only a superadded external, within which they exist; for the body does nothing from itself, but from its spirit which is in it. It is to be known that the spirit of man, after its separation from the body, thinks and wills, speaks and acts, the same as before; to think and to will is its internal, and to speak and to act is its external; concerning which, see in the work on Heaven (n. 234-245, 265-275, 432-444, 453-484).

47. FROM THE ARCANA COELESTIA.

Of the internal and the external with man.

It is known in the Christian world, that man has an internal and an external, or an internal man and an external man; but it is little known what is the quality of the one and of the other (n. 1889, 1940). The internal man is spiritual, and the external is natural (n. 978, 1015, 4459, 6309, 9701-9709). How the internal man which is spiritual is formed to the image of heaven; and the external which is natural to the image of the world; and man was therefore called by the ancients a microcosm (n. 3628, 4523, 4524, 6057, 6314, 9706, 10156, 10472). Thus in man the spiritual world and natural world are conjoined (n. 6057, 10472). Thence man is such that he can look up towards heaven, and down towards the world (n. 7601, 7604, 7607). When he looks upwards, he is in the light of heaven and sees thence; but when he looks downwards, he is in the light of the world and sees thence (n. 3167, 10134). There is given with man a descent from the spiritual world into the natural (n. 3702, 4042).

The internal man which is spiritual, and the external man which is natural, are altogether distinct (n. 1999, 2018, 3691, 4459). The distinction is such as exists between cause and effect, and between prior and posterior, and there is no continuity (n. 3691, 4154, 5145, 5146, 5711, 6275, 6284, 6299, 6326, 6465, 8603, 10076, 10099, 10181). Consequently that the distinction is like that between heaven and the world, or between the spiritual and the natural (n. 4292, 5032, 5620, 5639). The interiors and exteriors of man are not continuous, but distinct according to degrees, and each degree is terminated (n. 3691, 4145, 5114, 6326, 6465, 8603, 10099). He who does not perceive the distinctions of the interiors and the exteriors of man according to degrees, and does not understand the quality of those degrees, cannot comprehend the internal and the external of man (n. 5146, 6465, 10099, 10181). The things of a higher degree are more perfect than those of a lower degree (n. 3405). There are three degrees in man answering to the three heavens (n. 4154).

The exteriors are more remote from the Divine with man, and therefore they are respectively obscure, and of a general nature (n. 6451). And they are also respectively not in order (n. 996, 3855). The interiors are more perfect, because nearer to the Divine (n. 5146, 5147). In the internal there are thousands and thousands of things, which in the external appear as one general thing (n. 5707). Thence thought and perception is clearer in proportion as it is interior (n. 5920). Hence it follows that man ought to be in internals (n. 1175, 4464).

The interiors of the mind, with the man who is in love and charity, are actually elevated by the Lord, and otherwise they would look downwards (n. 6952, 6954, 10330). Influx and enlightenment from heaven with man, is an actual elevation of the interiors by the Lord (n. 7816, 10330). Man is elevated when he advances to spiritual things (n. 9922). As far as man is elevated from externals towards interiors, so far he comes into light, consequently into intelligence; and this is what is meant by being withdrawn from sensual things, according to the saying of the ancients (n. 6183, 6313). Elevation from the external to the interiors, is like that from mist into light (n. 4598).

Influx from the Lord is through the internal man into the external (n. 1940, 5119). Interiors can flow into exteriors, but not the contrary; consequently that influx is spiritual and not physical, namely, from the spiritual man into the natural, and not from the natural man into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9109, 9110). The Lord from the internal, where there is peace, governs the external, where there is turbulence (n. 5396).

The internal can see all things in the external, but not the reverse (n. 1914, 1953, 5427, 5428, 5477). When man lives in the world, he thinks from the internal in the external, consequently his spiritual thought flows into his natural, and there presents itself naturally (n. 3679). When man thinks well, it is from the internal or spiritual in the external or natural (n. 9704, 9705, 9707). The external man thinks and wills according to conjunction with the internal (n. 9702, 9703). There is an interior and an exterior thought; the quality of the one and the other (n. 2515, 2552, 5127, 5141, 5168, 6007). The thought and affection in the internal is not perceived by man during his life in the world, but only that which is in the external therefrom (n. 10236, 10240). But in the other life externals are taken away, and man is then let into his own internals (n. 8870). It then becomes manifest what is the quality of his internals (n. 1806, 1807).

The internal produces the external (n. 994, 995). And the internal then invests itself with such things as enable it to produce its effects in the external (n. 6275, 6284, 6299); and by which it may live in the external (n. 1175, 6275). The Lord conjoins the internal or spiritual man to the external or natural man, when He regenerates him (n. 1577, 1594, 1904, 1999). The external or natural man is then reduced into order through the internal or spiritual man, and is subordinated (n. 9708).

The external must be subordinate and subject to the internal (n. 5077, 5125, 5128, 5786, 5947, 10272). The external is so created, that it may serve the internal (n. 5947). The internal must be lord, and the external its minister, and in a certain respect its servant (n. 10471).

The external ought to be in correspondence with the internal, that there may be conjunction (n. 5427, 5428, 5477). What the quality of the external is when it corresponds with the internal, and what when it does not correspond (n. 3493, 5422, 5423, 5427, 5428, 5477, 5511). In the external man there are things which correspond and agree with the internal, and there are things which do not correspond and agree (n. 1563, 1568).

The external has its quality from the internal (n. 9912, 9921, 9922). How great the beauty of the external man is, when it is conjoined with the internal (n. 1590). And how great its foulness when not conjoined (n. 1598). Love to the Lord and charity towards the neighbor conjoin the external man with the internal (n. 1594). Unless the internal man be conjoined with the external, there is no fructification (n. 3987).

The interiors successively flow into the exteriors, even into the extreme or ultimate, and they there exist and subsist together (n. 634, 6239, 9215, 9216). They not only flow in successively, but also form in the ultimate what is simultaneous, in what order (n. 5897, 6451, 8603, 10099). All the interiors are held in connection from the first, through the ultimate (n. 9828). Thence also in the ultimates are strength and power (n. 9836). And therefore responses and revelations were made from the ultimates (n. 9905, 10548). Thence also the ultimate is more holy than the interiors (n. 9824). Hence also in the Word, “first and last” signify all and every particular, thus the whole (n. 10044, 10329, 10335).

The internal man is open to him who is in Divine order, but shut to him who is not in Divine order (n. 8513). There is no conjunction of heaven with the external man without the internal (n. 9380). Evils and the falsities of evil shut the internal man, and cause man to be only in externals (n. 1587, 10492). Especially evils from the love of self (n. 1594). The interiors are shut even to the sensual, which is the ultimate, if the Divine is denied (n. 6564). With the intelligent and learned of the world, who from the sciences confirm themselves against the things of heaven and the church, the internal is shut more than with the simple (n. 10492).

Because the internal man is in the light of heaven, and the external in the light of the world, therefore they who are in the external without the internal, that is, they with whom the internal is shut, do not care for the internal things of heaven and the church (n. 4464, 4946). In the other life they cannot at all endure internal things (n. 10694, 10701, 10707). They believe nothing (n. 10396, 10400, 10411, 10429). They love themselves and the world above all things (n. 10407, 10412, 10420). Their interiors, or the things which are of their thought and affection, are vile, filthy, and profane, howsoever they may appear in externals (n. 1182, 7046, 9705, 9707). The ideas of their thought are material, and not at all spiritual (n. 10582). The quality further described of those whose internal that looks heavenward is shut (n. 4459, 9709, 10284, 10286, 10429, 10472, 10492, 10602, 10683).

So far as the internal, which is spiritual, is opened, so far truths and goods are multiplied; and so far as the internal, which is spiritual, is shut, so far truths and goods vanish (n. 4099). The church is in the internal spiritual man, because that is in heaven, and not in the external without it (n. 10698). Hence the external church with man is nothing without the internal (n. 1795). External worship without internal worship is no worship (n. 1094, 1175). Concerning those who are in the internal of the church, of worship, and of the Word; of those who are in the external in which is the internal; and of those who are in the external without the internal (n. 10683). The external without the internal is hard (n. 10683).

The merely natural man is in hell, unless he be made spiritual by regeneration (n. 10156). All who are in the external without the internal, or with whom the spiritual internal is shut, are in hell (n. 9128, 10483, 10489).

The interiors of man are actually turned according to his loves (n. 10702). In each and all things there must be an internal and an external that they may subsist (n. 9473).

“Above” and “high” in the Word, signifies the internal (n. 1725, 2148, 4210, 4599). Thence in the Word higher is interior, and lower is exterior (n. 3084).

48. Of the natural and the spiritual.

How perverse it is that the world at this day attributes so much to nature, and so little to the Divine (n. 3483). Why it is so (n. 5116). When nevertheless each and every particular in nature not only exists, but likewise continually subsists from the Divine, and through the spiritual world (n. 775, 8211). Divine, celestial, and spiritual things terminate in nature (n. 4240, 4939). Nature is the ultimate plane whereon they stand (n. 4240, 5651, 6275, 6284, 6299, 9216). Celestial, spiritual, and natural things follow and succeed each other in order; so do Divine things with them, because they are from the Divine (n. 880, 4938, 4939, 9992, 10005, 10017, 10068). Celestial things are the head, spiritual things the body, and natural things the feet (n. 4938, 4939). They also inflow in an order similar to that wherein they follow and succeed each other (n. 4938, 4939).

The good of the inmost or third heaven is called celestial, the good of the middle or second heaven is called spiritual, and the good of the ultimate or first heaven is called spiritual natural, whence it may be known what is the celestial, spiritual, and natural (n. 4279, 4286, 4938, 4939, 9992, 10005, 10017, 10068); and in the work on Heaven and Hell (n. 20-28, 29-40).

All things of the natural world are from the Divine through the spiritual world (n. 5013). Consequently the spiritual is in every natural thing, just as the efficient cause is in the effect (n. 3562, 5711); or as effort is in motion (n. 5173), and as the internal is in the external (n. 3562, 5326, 5711). And since the cause is the very essential in the effect, as effort is in motion, and the internal in the external; hence it follows, that the spiritual, and consequently the Divine, is the very essential in the natural (n. 2987-3002, 9701-9709). Spiritual things are presented to view in the natural, and the things manifested are representatives and correspondences (n. 1632, 2987-3002). Hence all nature is a theater representative of the spiritual world, that is, of heaven (n. 2758, 2999, 3000, 4939, 8848, 9280). All things in nature are disposed in order and series according to ends (n. 4104). This is from the spiritual world, that is, from heaven, because ends, which are uses, reign there (n. 454, 696, 1103, 3645, 4054, 7038). Man is so created that Divine things descending according to order into nature, may be perceived in him (n. 3702).

With every man, who is in Divine order, there is an internal and an external, his internal is called the spiritual, or the spiritual man, and his external is called the natural, or the natural man (n. 978, 1015, 4459, 6309, 9701-9709). The spiritual man is in the light of heaven, and the natural man in the light of the world (n. 5965). The natural man can discern nothing from himself, but from the spiritual (n. 5286). The natural is like a face in which the interiors see themselves, and thus man thinks (n. 5165). The spiritual man thinks in the natural, consequently naturally, so far as it comes to the sensual perception of the natural (n. 3679, 5165, 6284, 6299). The natural is the plane, in which the spiritual terminates (n. 5651, 6275, 6284, 6299, 9216). The spiritual sees nothing, unless the natural be in correspondence (n. 3493, 3620, 3623). The spiritual or internal man can see what is being done in the natural or external, but not the contrary, because the spiritual flows into the natural, and not the natural into the spiritual (n. 3219, 4667, 5119, 5259, 5427, 5428, 5477, 6322, 9109, 9110). The natural man from his own light, which is called the light [lumen] of nature, knows nothing concerning God, nor concerning heaven, nor concerning the life after death; neither does he believe, if he hears of such things, unless spiritual light, which is light from heaven, flows into that natural light [lumen] (n. 8944).

The natural man of himself, by birth, is opposite to the spiritual man (n. 3913, 3928). Therefore as long as they are opposite to each other, man feels it grievous to think of spiritual and celestial things, but delightful to think of natural and corporeal things (n. 4096). He nauseates the things of heaven, and even the bare mention of anything spiritual, from experience (n. 5006, 9109). Merely natural men regard spiritual good and truth as a servant (n. 5013, 5025). When nevertheless the natural man ought to be subordinate to the spiritual man, and serve him (n. 3019, 5168). The spiritual man is said to serve the natural, when the latter from the intellectual principle seeks confirmations of the objects of his concupiscence, particularly from the Word (n. 3019, 5013, 5025, 5168). How merely natural men appear in another life, and what is the quality of their state and lot there (n. 4630, 4633, 4940-4952, 5032, 5571).

The truths, which are in the natural man, are called scientifics and knowledges (n. 3293). The imagination of the natural man, when viewed in itself, is material, and his affections are like those of beasts (n. 3020). But there is a genuine thinking and imaginative principle from the internal or spiritual man when the natural man sees, acts, and lives therefrom (n. 3493, 5422, 5423, 5427, 5428, 5477, 5510).

The things which are in the natural man, respectively to those which are in the spiritual man, are general (n. 3513, 5707); and consequently obscure (n. 6686).

There is an interior and an exterior natural with man (n. 3293, 3294, 3793, 5118, 5126, 5497, 5649). There is also a medium between them (n. 4570, 9216). The discharges of the spiritual man are made into the natural, and by it (n. 9572).

They who do good merely from a natural disposition, and not from religion, are not received in heaven (n. 8002, 8772).

49. Of the light of heaven in which the spiritual man is. There is great light in the heavens (n. 1117, 1521, 1533, 1619-1632). The light in the heavens exceeds the meridian light on earth by many degrees (n. 1117, 1521, 4527, 5400, 8644). That light has been often seen by me (n. 1522, 4527, 7174). The light which the angels of the inmost or third heaven have is as the light from the sun, but the light which the angels of the second heaven have is as the light from the moon (n. 1529, 1530). The light in the inmost heaven is flamy, but in the second heaven it is bright white (n. 9570).

All light in the heavens is from the Lord as a sun there (n. 1053, 1521, 3195, 3341, 3636, 3643, 4415, 9548, 9684, 10809). The Lord is the sun of the angelic heaven, and His Divine love is that sun (n. 1521, 1529, 1530, 1531, 1837, 4321, 4696, 7078, 7083, 7173). The Divine truth proceeding from the Lord in the heavens appears as light, and constitutes all the light of heaven; and consequently that light is spiritual light (n. 3195, 3322, 5400, 8644, 9399, 9548, 9684). Therefore the Lord in the Word is called light (n. 3195). Because that light is the Divine truth, there is in it Divine wisdom and intelligence (n. 3195, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 9548, 9684). How light from the Lord flows into the heavens, illustrated by the circles of rays round the sun (n. 9407). That the Lord is a sun to the heavens, and from Him is all the light there may be seen in the work on Heaven and Hell (n. 116-125). And the light from that sun is the Divine truth, and the heat from it the Divine good of the Divine love (n. 126-140).

The light of heaven enlightens both the sight and the understanding of angels and spirits (n. 2776, 3138). They have light there according to their understanding and wisdom (n. 1524, 3339). Testified from the Word (n. 1529, 1530). There are as many differences of light in the heavens as there are angelic societies (n. 4414); since there are perpetual varieties in the heavens as to good and truth, thus as to wisdom and intelligence (n. 684, 690, 3241, 3744, 3745, 5598, 7236, 7833, 7836). Heaven’s being in light and heat signifies its being in wisdom and in love (n. 3643, 9399, 9400).

The light of heaven enlightens the understanding of man (n. 1524, 3138, 3167, 4408, 6608, 8707, 9128, 9399, 10569). Man, when he is elevated from the sensual, comes into a milder light [lumen], and at length into celestial light [lux] (n. 6313, 6315, 9407). There is elevation into the light of heaven when man comes into intelligence (n. 3190). What great light was perceived, when I have been withdrawn from worldly ideas (n. 1526, 6608). The sight of the internal man is in the light of heaven, and therefore man is able to think analytically and rationally (n. 1532). The light of heaven from the Lord is always present with man, but it flows in only so far as he is in truths from good (n. 4060, 4214). That light is according to truth from good (n. 3094). Truths shine in the spiritual world (n. 5219). Spiritual heat and spiritual light make the true life of man (n. 6032).

The light of the world is for the external man, and the light of heaven for the internal (n. 3223, 3324, 3337). The light of heaven flows into natural light [lumen] and the natural man is so far wise as he receives that light (n. 4302, 4408). There is a correspondence between those lights (n. 3225). The things which are in the light of heaven cannot be seen from the light of the world with man, which is called his natural light [lumen]; but the things in the light of the world may be seen from the light of heaven (n. 9577).

Whence it follows, that they who are only in the light of the world, which is called natural light [lumen], do not perceive those things which are of the light of heaven (n. 3108). To those who are in falsities from evil, the light of heaven is thick darkness (n. 1783, 3337, 3413, 4060, 6907, 8197). The light of the world with the evil is glowing, and so far as it glows, so far the things which are of the light of heaven are dark to them (n. 6907). The light of the world does not appear to the angels (n. 1521, 1783, 1880).

In the heavens all light is from the Lord, and all shade from the ignorance and proprium of the angels and spirits; hence the modifications and variegations of light and shade, which are colors there (n. 3341). Concerning the variegations of light by the Urim and Thummim (n. 3862).

The light of those who are in faith separate from charity is snowy, and like the light of winter (n. 3412, 3413). That light is turned into mere darkness on the influx of light from heaven (n. 3412). Of the light of those who are in a persuasive faith, and in a life of evil (n. 4416). Of what quality the light appears with those who are in intelligence from the proprium, and what with those who are in intelligence from the Lord (n. 4419).

There is light [lumen] in the hells, but fatuous (n. 1528, 3340, 4214, 4418, 4531). This light is as light from a coal fire (n. 1528, 4418, 4531). They who are in the hells appear to themselves in their own light as men, but in the light of heaven as devils and monsters (n. 4532, 4533, 4674, 5057, 5058, 6605, 6626). All things in the light of heaven appear according to their true quality (n. 4674). The hells are said to be in thick darkness and darkness, because they are in falsities from evils (n. 3340, 4418, 4531). “Darkness” signifies falsities, and “thick darkness” the falsity of evil (n. 1839, 1860, 7688, 7711).

50. Of the sensual man, who is the lowest degree natural (spoken of in the doctrine above, n. 45).

The sensual is the ultimate of the life of man, adhering to and inhering in his corporeal (n. 5077, 5767, 9212, 9216, 9331, 9730). He who judges and concludes concerning everything from the bodily senses, and who believes nothing but what he can see with his eyes and touch with his hands, saying that these are something, and rejecting all things else, is a sensual man (n. 5094, 7693). Such a man thinks in outmosts, and not interiorly in himself (n. 5089, 5094, 6564, 7693). His interiors are shut, so that he sees nothing of truth therein (n. 6564, 6844, 6845). In a word, he is in gross natural light, and thus perceives nothing which is from the light of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845). Consequently he is interiorly against the things which are of heaven and the church (n. 6201, 6316, 6844, 6845, 6948, 6949). The learned, who have confirmed themselves against the truths of the church, are sensual (n. 6316).

Sensual men reason sharply and shrewdly, because their thought is so near their speech as to be almost in it, and because they place all intelligence in discourse from the memory alone (n. 195, 196, 5700, 10236). But they reason from the fallacies of the senses, with which the common people are captivated (n. 5084, 6948, 6949, 7693).

Sensual men are more crafty and malicious than others (n. 7693, 10236). The avaricious, adulterers, the voluptuous, and the deceitful especially are sensual (n. 6310). Their interiors are foul and filthy (n. 6201). By means thereof they communicate with the hells (n. 6311). They who are in the hells are sensual in proportion to their depth (n. 4623, 6311). The sphere of infernal spirits conjoins itself with man’s sensual from behind (n. 6312). They who reasoned from the sensual, and thereby against the truths of faith, were called by the ancients serpents of the tree of knowledge (n. 195-197, 6398, 6949, 10313).

The sensual of man, and the sensual man himself, is further described (n. 10236). And the extension of the sensual with man (n. 9731).

Sensual things ought to be in the last place, not in the first, and with a wise and intelligent man they are in the last place and subject to the interiors; but with an unwise man they are in the first place, and have dominion; these are they who are properly called sensual (n. 5077, 5125, 5128, 7645). If sensual things are in the last place, and are subject to the interiors, a way is opened through them to the understanding, and truths are refined by a kind of extraction (n. 5580).

The sensual things of man stand nearest to the world, and admit things that flow from the world, and as it were sift them (n. 9726). The external or natural man communicates with the world by means of those sensuals, and with heaven by means of rationals (n. 4009). Thus sensual things administer those things which are serviceable to the interiors of man (n. 5077, 5081). There are sensual things ministering to the intellectual part, and likewise to the will part (n. 5077).

Unless the thought is elevated from sensual things, man possesses but little wisdom (n. 5089). A wise man thinks above the sensual (n. 5089, 5094). Man, when his thought is elevated above sensual things, comes into a clearer light [lumen], and at length into heavenly light [lux] (n. 6183, 6313, 6315, 9407, 9730, 9922). Elevation above sensual things, and withdrawal from them, was known to the ancients (n. 6313). Man with his spirit may see the things which are in the spiritual world, if he can be withdrawn from the sensual things of the body, and elevated by the Lord into the light of heaven (n. 4622). The reason is, because the body does not feel, but the spirit in the body; and so far as the spirit perceives in the body, so far is the perception gross and obscure, consequently in darkness; but so far as not in the body, so far is the perception clear and in the light (n. 4622, 6614, 6622).

The ultimate of the understanding is the sensual scientific, and the ultimate of the will the sensual delight, concerning which see n. 9996. What is the difference between the sensual things that are common with beasts, and those that are not common with them (n. 10236). There are sensual men who are not evil, inasmuch as their interiors are not so much closed; concerning whose state in another life (see n. 6311).