401# 五、论内在人与外在人。
（一）人受造如此：他同时在灵性世界与自然世界之中。灵性世界，是天使所在之处；自然世界，是世人所在之处。人既如此受造，故有内在与外在：以内在而在灵性世界，以外在而在自然世界。他的内在，称为内在人；他的外在，称为外在人。
（二）每个人都有内在与外在，但在善人那里与在恶人那里各不相同。善人的内在在天堂及其光中，外在在世界及其光中；并且在他们那里，世界之光由天堂之光照明，因此他们的内在与外在合而行动，如同因与果，或如同先与后。反之，在恶人那里，内在在地狱及其光中；此光相对于天堂之光乃是幽暗；而他们的外在却能在与善人相似的光中。因此次序便被颠倒；由此可知，恶人能够谈论并教导信仰、仁义与上帝，却不能出于信仰、仁义与上帝而如此，像善人那样。
（三）内在人，称为属灵的人，因为他在天堂之光中，而此光是属灵的；外在人，称为属世的人，因为他在世界之光中，而此光是属世的。凡其内在在天堂之光中、外在在世界之光中的人，就二者而言，都是属灵的人；因为属灵之光从内照明属世之光，并使后者成为属己之物。恶人则相反。
（四）内在的属灵之人，就其自身而言，是天堂的天使；并且当他活在身体中时，也与天使在一个群体中，虽然他并不知道；而在脱离身体之后，便来到天使中间。反之，恶人里面的内在人乃是撒但；并且当他活在身体中时，也与他们在一个群体中；脱离身体之后，也来到他们中间。
（五）凡为属灵之人的，其心智内层实际被提升向天堂，因为他们首先注视天堂；反之，凡仅为属世之人的，其心智内层背离天堂而转向世界，因为他们首先注视世界。
（六）凡对内在人与外在人只持有一般观念的人，以为内在人就是思想与意愿者，外在人就是言说与行动者，因为思想与意愿是内在的，言说与行动是外在的。然而应当知道：当人善好地思想并意愿关于主以及属于主的事，也善好地思想并意愿关于邻舍以及属于邻舍的事时，他乃是从属灵的内在而思想并意愿，因为这是出于真理的信仰，并出于良善的爱；反之，当人恶意地思想这些，并恶意地向这些意愿时，他乃是从地狱的内在而思想并意愿，因为这是出于伪谬的信仰，并出于邪恶的爱。一言以蔽之：人有多少在对主之爱中，并在对邻之爱中，他就有多少在属灵的内在中，并由此思想与意愿，也由此言说与行动；但人有多少在自我之爱与世界之爱中，他就有多少从地狱思想与意愿，尽管其言说与行动另有其貌。
（七）主如此预备并安排：人有多少从天堂思想与意愿，属灵的人就有多少被开启并被形成；其开启是向天堂，直到主；其形成则是照着属于天堂的事。反之，人有多少不是从天堂、而是从世界思想与意愿，内在的属灵之人就有多少被关闭，外在人就有多少被开启并被形成；其开启是向世界，其形成则是照着属于地狱的事。
（八）凡其内在的属灵之人向天堂、直到主而被开启者，乃在天堂之光中，并在从主而来的光照中，由此在聪明与智慧中；这些人从真理之光看见真理，并从良善之爱觉知良善。反之，凡其内在的属灵之人被关闭者，并不知道内在人是什么，也不信圣言，不信死后生命，也不信属于天堂与教会的事；又因他们只在属世之光中，便相信自然是自有的，而非出于上帝；他们看伪谬为真理，觉知邪恶为良善。
（九）以上所论的内在与外在，是指人之灵的内在与外在；他的身体不过是附加的外在，这些内在与外在存在于其中。因为身体凭自身一无所行，乃是凭在其中的灵而行动。应当知道，人的灵在脱离身体之后，照样思想与意愿，也言说与行动；思想与意愿是它的内在，而言说与行动则是它那时的外在。
401# （5）内在人和外在人。
（a）人被如此创造，以至于同时在灵界和自然界。灵界是天使所在的地方，自然界是人类所在的地方。由于人被如此创造，所以他被赋予一个内在和一个外在；他凭内在而在灵界，凭外在而在自然界。他的内在被称为内在人，他的外在被称为外在人。
（b）每个人都有一个内在和一个外在，但善人和恶人的情况是不同的。对善人来说，内在就在天堂及其光中，外在就在世界及其光中；对他们来说，世界之光被天堂之光照亮，因此内在与外在行如一体，就像原因与结果，或在先之物与在后之物一样。而另一方面，对恶人来说，内在就在地狱及其光中，这光与天堂之光相比，就是幽暗，尽管他们的外在可能处于像善人所处的那种光中；也就是说，恶人的内在状态是一种颠倒的状态。因此，恶人可以像善人一样谈论和教导信仰、仁爱和神，但不像善人那样出于信仰、仁爱和神来谈论和教导。
（c）内在人就是那被称为属灵人的，因为它处于天堂之光，即属灵之光；而外在人就是那被称为属世人的，因为他处于世界之光，即属世之光。内在处于天堂之光、外在处于世界之光的人在这两者方面都是属灵人，因为来自内层或里面的属灵之光照亮属世之光，并使其成为它自己的。而恶人的情况正好相反。
（d）内在属灵人就本身而言，是天堂的天使，并且活在肉身时就与天使联系在一起，尽管它没有意识到这一事实；当从肉身中释放出来时，它就来到天使中间。但对恶人来说，内在人是撒但，并且活在肉身时就与撒但联系在一起，当从肉身中释放出来时，它就来到撒但中间。
（e）对那些是属灵人的人来说，心智的内层实际上朝天堂被提升，因为天堂是他们关注的主要对象；但对那些纯属世的人来说，心智的内层背离天堂，转向世界，因为世界是他们关注的主要对象。
（f）那些对内在人和外在人只怀有总体观念的人认为，是内在人在思考和意愿，是外在人在说话和行动，因为思考和意愿是内在的，而说话和行动是外在的。然而，要知道，当一个人正确地思考和意愿主和属于主的事物，以及邻舍和属于邻舍的事物时，他就出于属灵的内在来思考和意愿，因为他出于对真理的信仰和对良善的爱来思考和意愿；但当他关于这些事物的思考和意愿是邪恶的时，他的思考和意愿来自一个地狱的内在，因为它们来自对虚假的信仰和对邪恶的爱。总之，人越处于对主之爱和对邻之爱，就越处于一种属灵的内在，并出于这内在来思考和意愿，以及说话和行动；但他越处于自我之爱和世界之爱，就越出于地狱来思考和意愿，尽管他说话和行动不是这样。
（g）主已经规定和安排，人越从天堂来思考和意愿，属灵人就越被打开和形成或发展；这种打开进入天堂，甚至到达主那里，这种形成或发展适合天堂的事物。相反，人越不从天堂，而是从世界来思考和意愿，内在属灵人就越关闭，外在人则被打开和形成或发展；这种打开进入世界，而这种形成或发展适合地狱的事物。
（h）那些内在属灵人被打开进入天堂，直到主那里的人，处于天堂之光和来自主的光照，由此处于聪明和智慧。这些人从真理之光中看到真理，从对良善的爱中感知到良善。而那些内在属灵人关闭的人不知道内在人是什么，也不相信圣言或死后的生命，或与天堂和教会有关的事物。此外，他们因处于纯属世之光，故以为自然界来自它自身，而不是来自神；他们视虚假为真理，感知邪恶为良善。
（i）此处论述的内在和外在是指人之灵的内在和外在。他的肉体只是一个额外添加的外在，前者就存在于它里面；因为肉体凭自己决不能行动，而是只代表它里面的灵来行动。必须知道的是，人的灵在从肉体中释放出来，或与它分离后，仍和以前一样思考、意愿、说话和行动。思考和意愿是他的内在，而这时，言语和行动构成了它的外在。
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: