401.㈤内在人与外在人
⑴人受造是为了他可以同时生活在灵界和尘世。灵界是天人的居所，尘世是人类的居所。正因人如此被造，所以他被赋予一个内在和一个外在：内在使他活在灵界，外在使他活在尘世。被称为内在人的，就是他的内在；而被称为外在人的，则是他的外在。
⑵人人都有一个内在和一个外在，不过善人和恶人的却不一样。对善人而言，内在居于天堂及其光照中，外在居于尘世及其光照中；他们里面的尘世之光被天堂之光照亮，因此他们的内在与外在行如一体，如同原因与结果，或在先者与在后者。然而，对恶人而言，内在居于地狱及其光照中，比起天堂之光，这光就是浓厚的黑暗，尽管他们的外在所在的光明如同善人的。所以他们的情形是颠倒的，这使得恶人能象善人那样谈论和教导信、仁和神，却不是出于信、仁和神。
⑶内在人被称为属灵的，因为他居于天堂之光，即属灵之光中。外在人被称为属世的，因为他居于尘世之光，即属世之光中。如果人的内在居于天堂之光、外在居于尘世之光，那么他在这两方面都是属灵的，因为从内而来的属灵之光会照亮属世之光，使它如同自己的。然而，恶人的情形则完全相反。
⑷内在属灵人本质上是天堂的天人。他活在肉身时，就与天人相伴，尽管他并未意识到这一点，并且肉身解体后，他就会加入天人。然而对恶人而言，内在人是撒旦。他活在肉身时，就与撒旦为伍，并且肉身解体后，他就会加入撒旦。
⑸就属灵人而言，心智的内层被提升到了天堂，因为天堂是他们的首要目的。就纯属世人而言，心智的内层转离天堂，朝向尘世，因为尘世是他们的首要目的。
⑹那些对内在人和外在人持有笼统观念的人认为，内在人思维和意愿，外在人言说和行动，因为思维和意愿是内在的，言说和行动是外在的。不过，有必要知道的是，若人对主和属主的事物，以及对邻人和属邻人的事物的所思所愿都是良善的，那么这种思维和意愿就发自属灵的内在，因为它们是信仰真理和热爱良善的结果。但是，若对它们的思维和意愿是邪恶的，那么它们则发自属地狱的内在，因为它们是信仰虚假和热爱邪恶的结果。总之，人越感觉爱主爱邻，就越处于属灵的内在，这是其意愿和思维的源头，也是其言语和行为的源头。然而，人越感觉爱自己爱尘世，其思维和意愿就越出自地狱，尽管他的言语和行为不是这样。
⑺主已规定和命令，人越允许天堂主导他的思维和意愿，他的内在属灵人就越被打开和发展。通向天堂的路就会敞开，直达主那里，他的发展是为了适应天堂的一切。而另一方面，人越不允许天堂，而是允许尘世主导他的思维和意愿，他的内在属灵人就越关闭，外在则被打开和发展。通向尘世的路就会敞开，他的发展是为了适应地狱的一切。
⑻内在属灵人向天堂和主开放的人，享有天堂之光和主的启示，因而拥有聪明智慧。他们凭真理之光看见真理，凭对良善之爱感知良善。然而，内在属灵人已关闭的人则不知道何为内在人，也不相信圣言或死后的生命，或关乎天堂和教会的事物。由于只享有属世之光，故他们认为自然界是自我创造的，而不是神所创造的，他们视虚假为真理，感知邪恶为良善。
⑼此处所论述的内在和外在是指人之灵的内在和外在。而他的肉体只不过是前者（即灵的内在和外在）存于其中的附加的外在。因为肉体凭自身决不能行动，而只能通过它里面的灵行动。有必要知道的是，人的灵从肉体释放出来后，仍和之前一样思维、意愿、言谈和行动。思维和意愿是他的内在，而言语和行为则是他的外在。
401. 5 內在人與外在人。
(a)人被造成可以同時生活在心靈世界和物質世界; 心靈世界就是天人所在之處, 物質世界是人類的居所。正因為人如此被造, 人被賦予一個內在和一個外在:內在處於心靈世界, 外在處於物質世界。人的內在被稱為"內在人", 外在被稱為"外在人"。
[2](b)每個人都有內在人與外在人, 然而對善者惡者並不一樣。善者的內在人在天國及其光照之中, 外在人在物質世界及其光照之中。對善者而言, 天國之光于物質之光中照亮物質之光, 以至於內在與外在之人行動如一, 如同原因與結果, 或時間上的前與後。然而, 惡者的內在人在地獄及其光照之中, 這樣的光與天國之光相比, 其實是濃深的黑暗。不過他們的外在人如同善者的外在人那般享用同樣的光照, 因此他們的狀況是顛覆的。這就解釋了為何惡者也能談論和教導關於信,義和上帝, 卻不能像善者受到信,義和上帝的驅使。
[3](c)內在人被稱為屬靈人, 因為他在天國之光中, 那是屬靈之光。外在人被稱為屬世人, 因為他在自然之光中, 那是屬世物質之光。如果內在人在天國之光中,外在人在世界之光中, 此人不管內在外在都是屬靈的, 因為屬靈之光從裡面(在自然之光之內)光照自然之光並令其如同屬靈之光。然而, 相反的情形發生在惡者身上。
[4](d)屬靈的內在人其實就是天國中的一名天人。當他活在肉身之中時, 他也與天人在一起, 哪怕他並未意識到這一點。當他從肉身中解脫後, 便加入到那些天人之列。然而對於惡者而言, 他的內在人其實是名撒旦, 當他活在肉身時, 也與撒旦為伍。當他從肉身中解脫後, 便加入到那些撒旦之列。
[5](e)對屬靈人而言, 其思想的內在部分其實被提升至天國, 因為天國是他們最主要的焦點所在。對僅僅屬世之人而言, 他們思想的內在部分從天國轉移且轉向世界, 因為世界是他們的焦點所在。
[6](f)對內在人和外在人有總體觀念的人們相信:內在人思維和意志, 外在人說話與行動; 因為思維與意志是內部的, 說話與行動是外部的。不過, 要明白一件重要的事情, 當一個人思考和意志的內容(與主相關和主的一切事情, 以及與鄰舍相關和鄰舍的一切事情)是善的, 那麼他所思所願的源自於他的屬靈之內在人, 因為這些是對真理之信和對良善之愛所導致的結果。而另一方面, 如果他所思所願的是惡的, 那麼這些便源自於他的屬地獄的內在人, 因為這是對偽謬之信和對邪惡之愛所導致的結果。簡而言之, 人越是聚焦於愛主和愛鄰舍, 他的內在人就越屬靈, 這樣的內在人便是他思維與意志的源頭, 也由此而說話和行動。然而, 人越是專注於愛自己和愛世界, 所思所願越是源自地獄, 儘管他的言語和行為截然不同。
[7](g)主已設定並安排, 人的思維與意志越是從天國而來, 他的內在人越是開放和適應。這種開放, 是向天國的開放, 朝向主的開放。這樣的適應, 是對天國中事物的適應。
另一方面, 人的思維與意志越是從地獄,而非從天國而來, 他的內在人越是被關閉, 其外在人越是開放和適應。此開放, 是向著世界開放; 此適應, 是對地獄中事物的適應。
[8](h)屬靈的內在人已向天國和主開放的人, 安享在天國之光和主的啟示中, 因而擁有聰明與智慧。他們通過真理之光而看見真理, 憑著對良善之熱愛而感受良善之事。
然而, 那些內在人被關閉者並不知道什麼是內在人, 也不相信聖言或死後的生活, 也不相信一切天國與教會之事。因為他們只喜愛自然之光, 並相信自然是自發產生,而非由上帝所造。他們視偽謬為真理, 感受邪惡如良善。
[9](i)本節所討論的內在與外在人, 是指靈的內在與外在人; 而肉體只不過是附加在外面的元素,作為上述一切的容器。人的肉體自身什麼也做不了, 而是起因於裡面的靈。
應當知道, 從肉體脫離後, 人的靈依舊思考和意志, 仍然說話和行動, 如之前一樣。於是, 思考與意志是他的內在人, 說話與行動是他的外在人。
401. 5. Our inner and outer selves.
(a) We have been created to be in the spiritual world and the physical world at the same time. The spiritual world is where angels are. The physical world is where people are. Because we have been created that way, we have been given an inner and an outer level: an inner level so we can be in the spiritual world and an outer level so we can be in the physical world. The inner level is called our inner self, and the outer level is called our outer self.
[2] (b) Everyone has an inner and an outer self, but they are different in good people than in evil people. The inner level of good people is in heaven and its light. Their outer level is in the world and its light; and the light of heaven within them illumines the light of the world. Their inner and outer levels are united like cause and effect or like something prior and something subsequent. With evil people, however, their inner level is in hell and its light. Compared to heavens light, the light of hell is pitch darkness. The outer level of evil people can be in the same light that good people are in. Therefore they are upside-down. This explains how evil people are capable of speaking and teaching about faith, goodwill, and God, but not from faith, goodwill, and God the way good people can.
[3] (c) Our inner self is called our spiritual self because it is in the light of heaven, a light that is spiritual. Our outer self is called our earthly self because it is in the light of the world, a light that is earthly. People whose inner level is in the light of heaven and whose outer level is in the light of the world are spiritual on both levels, since spiritual light from within enlightens their earthly light and makes it its own. The reverse is true for evil people.
[4] (d) The inner self that is spiritual is actually an angel of heaven. Even while it is alive in our body, it is in a community with angels, although it does not realize that. After it is released from the body, it comes to live among those angels. The inner self among evil people, however, is a satan. Even while it is living in our body, it is in a community with satans. After it is released from the body, it comes to live among those satans.
[5] (e) In people who are spiritual, the inner parts of their mind are actually raised up toward heaven, because heaven is their predominant focus. In people who are merely earthly, however, the inner parts of their mind are turned away from heaven toward the world, because the world is their predominant focus.
[6] (f) People who have only a general concept of the inner and outer self believe that the inner self is the part that thinks and wills while the outer self is the part that speaks and acts, since thinking and willing are internal while speaking and acting are external. One thing is important to realize, however. When we are thinking and willing good things in relation to the Lord and all that is the Lord's, and when we are thinking and willing them in relation to our neighbor and all that is our neighbor's, then our thinking and willing are coming from an inner self that is spiritual. This is so because they are coming from true faith and a love for what is good. On the other hand, when we have evil thoughts about the Lord and our neighbor and evil intentions toward them, then our thinking and willing are coming from an inner self that is hellish, because they are coming from a false faith and a love for what is evil. Briefly put, the more we focus on loving the Lord and our neighbor, the more spiritual our inner self is. From that inner self we think and will, and from it we even speak and act as well. On the other hand, the more we focus on loving ourselves and the world, the more our thinking and willing come from hell, although we speak and act otherwise.
[7] (g) The Lord has provided and arranged that the more our thinking and willing come from heaven, the more our spiritual self opens and adapts. This opening is an opening to heaven, all the way to the Lord; and this adaptation is an adaptation to things that are in heaven.
On the other hand, the more our thinking and willing come from the world, not heaven, the more our inner spiritual self closes and our outer self opens and adapts. This opening is an opening to the world and this adaptation is an adaptation to the things that are in hell.
[8] (h) People whose inner spiritual selves have opened to heaven and the Lord are in the light of heaven. They have enlightenment from the Lord and a resulting intelligence and wisdom. They see truth from the light of truth. They sense what is good from a love for what is good.
People whose inner spiritual selves have closed, however, do not know what the inner self is. They do not believe in the Word, life after death, or anything related to heaven or the church. Because they have a light that is merely earthly, they believe that nature arises from itself, not from God. They see what is false as true and sense what is evil as good.
[9] (i) The inner and outer levels discussed here are the inner and outer levels of our spirit. Our body is only an element added on the outside as a container for all the above. Our body does nothing on its own - it acts on behalf of the spirit that is inside it.
It is important to know that after our spirit parts company with our body, it still thinks, wills, speaks, and acts. Thinking and willing remain our inner level and speaking and acting then become our outer level.
401. (v) THE INTERNAL MAN AND THE EXTERNAL MAN.
1. Man has been created so that he should be simultaneously in the spiritual and natural worlds. The spiritual world is the abode of angels, the natural world that of men. Since man has been so created, he has been endowed with an internal and an external, the internal to allow him to be in the spiritual world, the external to allow him to be in the natural one. His internal is what is called the internal man, the external what is called the external man.
[2] 2. Every person has an internal and an external, but there is a difference here between the good and the wicked, The good have their internal in heaven and its light, the external in the world and its light. For the good the light of the world is enhanced by the light of heaven, so that for them the internal and external act as one, like cause and effect, or prior and posterior. But the wicked have their internal in hell and its light, and this light is thick darkness compared to the light of heaven, though their external may enjoy light similar to that enjoyed by the good. So the situation is reversed, and this enables the wicked to talk and teach about faith, charity and God without being motivated by faith, charity and God, as the good are.
[3] 3. It is the internal man who is called spiritual, because he is in the light of heaven, which is spiritual light; it is the external man who is called natural, because he is in the world's light, which is natural light. If a person has his internal in the light of heaven and his external in the world's light, he is spiritual in both respects, since spiritual light coming from within enhances the natural light and makes it like its own. The reverse, however, happens in the case of the wicked.
[4] 4. The internal spiritual man regarded in essence is an angel of heaven; and while he lives in the body, he is also in company with angels, although unaware of it, and after the dissolution of the body goes to join them. In the case of the wicked, however, the internal man is a Satan, and while he lives in the body is also in company with satans, and after the dissolution of the body goes to join them.
[5] 5. The interiors of the mind in the case of spiritual people are really lifted towards heaven, for heaven is their primary aim; in the case of the purely natural, the interiors of the mind are turned away from heaven and towards the world, for this is their primary aim.
[6] 6. Those who cherish only a general notion about the internal and external man believe that it is the internal man who thinks and wills, and the external who speaks and acts, since thinking and willing are internal, but speaking and acting are external. But it needs to be known that when what a person thinks or wills concerning the Lord and what is His is good, and when what he thinks and wills concerning the neighbour and what is his is good, then this thinking and willing proceed from a spiritual internal, because they are the result of faith in truth and of love for good. But when his thinking and willing about them is evil, then they proceed from a hellish internal, because they are the result of faith in falsity and of love for evil. In short, in so far as a person feels love for the Lord and love towards the neighbour, to that extent is he in the spiritual internal, and this is the source of his willing and thinking, and also of his speaking and acting. But in so far as a person feels self-love and love for the world, to that extent his thinking and willing come from hell, despite the fact that he speaks and acts differently.
[7] 7. The Lord has provided and ordained that in so far as a person allows heaven to guide his thinking and willing, to that extent his spiritual man is opened up and developed. A path is opened to heaven reaching to the Lord, and his development is to conform with what is heavenly. On the other hand, however, in so far as a person allows not heaven but the world to guide his thinking and willing, to that extent his internal spiritual man is shut off, and the external is opened up and developed. The path is opened to the world, and his development is to conform with what is hellish.
[8] 8. Those who have their internal spiritual man opened up to heaven and to the Lord enjoy the light of heaven and enlightenment from the Lord, so that they possess intelligence and wisdom. They see truth by truth's light and experience good by their love for good. Those, however, who have their internal spiritual man shut off do not know what the internal man is, nor do they believe in the Word or life after death, or anything to do with heaven and the church. Since they enjoy only natural light, they believe nature is self-created instead of created by God, and they see falsity as truth and experience evil as good.
[9] 9. The internal and external I have been speaking of are the internal and external of a person's spirit; his body is merely an extra external, within which the others come into existence, for the body does nothing of itself, but as the result of the spirit in it. It needs to be known that after its release from the body a person's spirit thinks and wills, and speaks and acts, just as before. Thinking and willing is then his internal, speaking and doing his external.
401. (5) The internal and external man. 1. Man was created so as to be at the same time in the spiritual world and in the natural world. The spiritual world is where angels are, and the natural world where men are. And as man was so created, there was given him an internal and an external-an internal whereby he is in the spiritual world, and an external whereby he is in the natural world. His internal is what is called the internal man, and his external the external man.
[2] 2. Every man has an internal and an external, but with a difference between the good and the evil. With the good the internal is in heaven and its light, and the external in the world and its light; and this light of the world in them is illumined by the light of heaven, and therefore in them the internal and external act as one, like cause and effect, or like the prior and the posterior. But with the evil the internal is in hell and its light, and this light, in comparison with the light of heaven is thick darkness, although their external may be in a light like that in which the good are; thus there is an inversion. On this account the evil, just like the good, can talk and teach about faith, charity, and God, but not from faith, charity, and God.
[3] 3. The internal man is what is called the spiritual man, because it is in the light of heaven, which is a spiritual light; while the external man is called the natural man, because it is in the light of the world, which is a natural light. The man whose internal is in the light of heaven, and his external in the light of the world, is a spiritual man in regard to both, because spiritual light from the interior illumines the natural light, and makes it as its own. But the reverse is true of the evil.
[4] 4. The internal spiritual man viewed in himself is an angel of heaven, and while living in the body is in association with angels, although he does not know it; and when released from the body he goes among angels. But with the evil the internal man is a satan, and while living in the body is in association with satans, and when released from the body goes among them.
[5] 5. With those who are spiritual men, the interiors of the mind are actually elevated towards heaven, for they look primarily to that; but with those who are merely natural, the interiors of the mind are turned away from heaven and towards the world, because they look primarily to the world.
[6] 6. Those who cherish a merely general idea of the internal and external man, believe that it is the internal man that thinks and wills, and the external that speaks and acts, because thinking and willing are internal, while speech and action are external. But let it be understood that when a man thinks and wills rightly respecting the Lord and the things pertaining to the Lord, and respecting the neighbor and what pertains to the neighbor, he thinks and wills from a spiritual internal, because from a belief in truth and a love of good; but when his thought and will respecting these things are evil, his thought and will are from an infernal internal, because from a belief in falsity and a love of evil. In a word, so far as man is in love to the Lord and love towards the neighbor, he is in a spiritual internal, and from that internal thinks and wills and also speaks and acts; while so far as he is in the love of self and the world, he thinks and wills from hell, even when he speaks and acts otherwise.
[7] 7. It has been provided and arranged by the Lord, that so far as man thinks and wills from heaven, the spiritual man is opened and formed, the opening being into heaven even to the Lord, while the forming is in conformity to the things of heaven. But on the contrary so far as man thinks and wills, not from heaven but from the world, so far the internal spiritual man is closed, and the external is opened and formed, the opening being into the world, while the forming is in conformity to the things of hell.
[8] 8. Those in 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 thereby in intelligence and wisdom; these see truth from the light of truth and perceive good from the love of good. But those in whom the internal spiritual man is closed do not know what the internal man is, neither do they believe in the Word or in a life after death, or in the things pertaining to heaven and the church; and because they are in merely natural light, they believe nature to be from itself and not from God; they see falsity as truth, and have a perception of evil as good.
[9] 9. The internal and external here treated are the internal and external of man's spirit; his body is only an additional external within which the former exist; for the body in no way acts from itself, but acts only from the spirit that is in it. It must be understood that the spirit of man, after its release from the body, thinks and wills and speaks and acts, just as before. Thinking and willing are its internal, while speech and action then constitute its external.
401. 1 (5) The Internal and the External Man. 1. Man is so created as to be at the same time in the spiritual world and in the natural world. The spiritual world is where angels are, and the natural world is where men are. Because man is so created he is endowed with an internal and an external; by virtue of the internal he is in the spiritual world, and by virtue of the external he is in the natural world. His internal is called the internal man, and his external is called the external man.
[2] "Every man has both an internal and an external; but with a difference in the case of the good and the evil. With the good, the internal is in heaven and its light, and the external is in the world and in the light of its intelligence. This intellectual light of the world is with them illuminated by the light of heaven; 2 and thus the internal and the external act in unity, like cause and effect, or like what is prior and what is posterior. On the other hand, with the evil the internal is in hell and in its light, 3 which, compared with the light of heaven, is thick darkness, while their external may be in the intellectual light similar to that which the good enjoy; that is, the interior state of the evil is an inverted one. This is the reason why the evil can speak and teach concerning faith, charity and God, but not, like the good, from faith, charity and God.
[3] "The internal man is what is called the spiritual man, because it is in the light of heaven, and this light is spiritual; and the external man is what is called the natural man, because it is in the intellectual light of the world, and this light is natural. The man whose internal is in the light of heaven, and whose external is in the intellectual light of the world, is a spiritual man as to both; for spiritual light from within illuminates the natural light, and makes it as its own. The case is the reverse with the wicked.
[4] "The internal spiritual man, viewed in himself, is an angel of heaven; and, while living in the body, although not conscious of the fact, is also associated with angels, amongst whom he is introduced after his release from the body. But with the evil, the internal man is a satan, and while living in the body, is also associated with satans, and amongst these he is introduced after his release from the body.
[5] "The interiors of the mind of those who are spiritual men are actually raised up towards heaven; for heaven is the primary object of their regard; but with those who are merely natural, the interiors of the mind are turned away from heaven and directed towards the world, because this is their primary object of regard.
[6] "Those who entertain only a general idea concerning the internal and the external man, believe that it is the internal man that thinks and wills, and the external that speaks and acts; because thinking and willing are internal, while speaking and acting are external. It should be known, however, that when a man thinks and wills rightly concerning the Lord and the neighbor, and concerning the things which respectively belong to them, he then thinks and wills from a spiritual internal, because he does so from the faith of truth and the love of good; but when a man thinks evil concerning them and wills evil to them, he then thinks and wills from an infernal internal, because from the faith of falsity and the love of evil. In short, so far as a man is principled in love to the Lord and in love towards the neighbor, he is in a spiritual internal, from which he thinks and wills, and also speaks and acts; but so far as a man is in the love of self and in the love of the world, he thinks and wills from hell, let his words and actions be what they may.
[7] "It is so provided and ordered by the Lord that, in proportion as a man thinks and wills from heaven, the spiritual man is opened and developed; this opening is into heaven, even to the Lord, and the development is in the direction of those things that pertain to heaven. On the other hand, however, so far as a man thinks and wills, not from heaven but from the world, the internal spiritual man is closed, and the external is opened, and developed; and this opening is into the world, and the development is towards those things that pertain to hell.
[8] "Those 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 consequently in intelligence and wisdom. These see truth from the light of truth, and have a perception of good from the love of it. But those with whom the internal spiritual man is closed, do not know what the internal man is; neither do they believe in the Word, nor in a life after death, nor in the things that pertain to heaven and the Church. Moreover, as they are only in natural light (lumen), they believe nature to be derived from itself, and not from God; they see falsity as truth, and perceive evil as good.
[9] "The internal and the external here treated of are the internal and the external of man's spirit. His body is only a superadded external, within which the others exist; for the body does nothing from itself, but acts from the spirit which is within it. It should be known that a man's spirit, after its separation from the body, retains this capacity to think and will, to speak and act; for thought and will constitute its internal, and speech and action now constitute its external."
Footnotes:
1. These Numbers are in quotation marks in Orig. Ed. They are repeated with variations from H.D. See Table of Repeated Passages. The paragraphing corresponds with the numbering in H.D.
2. In this Number the distinction between lux and lumen is not observed. Lux is used throughout, except in [8] where 'lumen' is used of natural light.
3. Internum est in Inferno... quae Inferni sunt. H.D. has mundo and mundi respectively.
401. V. DE INTERNO ET EXTERNO HOMINE. 1. Homo ita creatus est, ut simul sit in Mundo spirituali et in Mundo naturali: Mundus spiritualis est, ubi sunt Angeli, et Mundus naturalis, ubi sunt homines; et quia homo ita creatus est, ideo datum est ei Internum et Externum; Internum, per quod sit in Mundo spirituali, Externum, per quod sit in Mundo naturali. Internum ejus est, quod vocatur Internus homo, et Externum, quod vocatur Externus homo.
[2] Unicuique homini est Internum et Externum, sed aliter apud bonos, et aliter apud malos; Internum apud bonos est in Coelo et ejus luce, et Externum in Mundo et ejus luce, et haec Lux apud illos illuminatur a luce Coeli, et sic apud illos Internum et Externum unum agunt, sicut causa et effectus, aut sicut prius et posterius. At apud malos, Internum est in Inferno, et in ejus luce, quae lux respective ad lucem Coeli est caligo, et Externum illorum potest esse in luce simili, in qua sunt boni; quare est inversum: inde est, quod mali possint loqui et docere de fide, de charitate, et de Deo, non autem ex fide, charitate et Deo, quemadmodum boni.
[3] Internus homo est, qui vocatur Spiritualis homo, quia est in Luce Coeli, quae Lux est spiritualis, et Externus homo est, 1 qui vocatur naturalis homo, quia est in Luce Mundi, quae lux est naturalis: homo, cujus Internum est in Luce Coeli, et Externum in luce Mundi, is spiritualis homo est quoad utrumque, quoniam lux spiritualis ab interiori illuminat lucem naturalem, et facit hanc ut suam: inversum autem est apud malos.
[4] Internus spiritualis homo in se spectatus est Angelus Coeli, et quoque dum vivit in corpore, est in societate cum Angelis, tametsi id nescit, et post solutionem e corpore, inter Angelos venit; homo autem Internus apud malos est Satanas, et quoque dum vivit in corpore, in societate cum illis est, et quoque post solutionem a corpore, inter illos venit.
[5] Interiora mentis apud illos, qui spirituales homines sunt, actualiter elevata sunt versus Coelum, spectant enim illud primario; interiora autem mentis apud illos qui mere naturales sunt, aversa sunt a Coelo et versa ad Mundum, quia spectant hunc primario.
[6] Qui modo communem ideam de Interno et Externo homine fovent, credunt quod Internus homo sit qui cogitat et qui vult, et Externus qui loquitur et qui agit, quoniam cogitare et velle est Internum, ac loqui et agere est Externum: sed sciendum est, quod cum homo bene de Domino, et de illis quae Domini sunt, et cum bene de proximo et de illis quae proximi sunt, cogitat et vult, tunc cogitet et velit ab Interno spirituali, quia ex fide veri et ex amore boni; at quod cum homo male de illis cogitat, et male illis vult, tunc cogitet et velit ab Interno infernali, quia ex fide falsi et ex amore mali; verbo, quantum homo in amore in Dominum est, et in amore erga proximum, tantum in Interno spirituali 2 est, et ex eo cogitat et vult, et quoque ex eo loquitur et agit; at quantum homo in amore sui est et in amore mundi, tantum ex Inferno cogitat et vult, tametsi aliter loquitur et agit.
[7] Ita provisum et ordinatum est a Domino, ut quantum homo ex Coelo cogitat et vult, tantum aperiatur et formetur Spiritualis homo; apertio est in Coelum usque ad Dominum, et formatio est ad illa quae Coeli sunt. Vice versa autem, quantum homo non ex Coelo sed ex Mundo cogitat et vult, tantum clauditur Internus spiritualis homo, et Externus aperitur et formatur; apertio est in Mundum, et formatio est ad illa quae Inferni sunt.
[8] Illi, apud quos Internus spiritualis homo apertus est in Coelum ad Dominum, in luce Coeli sunt, et in illuminatione a Domino, et inde [in] 3 intelligentia et sapientia; hi vident verum ex luce veri, et percipiunt bonum ex amore boni. Illi autem, apud quos Internus spiritualis homo clausus est, non sciunt quid Internus homo, nec credunt Verbum, nec vitam post mortem, nec illa quae Coeli et Ecclesiae sunt; et quia solum in lumine naturali sunt, credunt Naturam ex se esse et non a Deo, vident falsum ut verum, et percipiunt malum ut bonum.
[9] Internum et Externum, de quibus actum est, est Internum et Externum Spiritus hominis; Corpus ejus est modo Externum superadditum, intra quod illa existunt; corpus enim nihil ex se agit, sed ex spiritu, qui in illo. Sciendum est, quod Spiritus hominis post solutionem a corpore aeque cogitet et velit, ac loquatur et agat; cogitare et velle est ejus Internum, ac loqui et facere est tunc ejus Externum.
Footnotes: