5. О внутреннем и внешнем человеке
36. Человек так сотворен, что он одновременно находится в мире духовном и в мире естественном. Духовный мир - тот, где ангелы, а естественный мир - тот, где люди. Так как человек сотворен таким образом, то ему дано внутреннее и внешнее; внутреннее, чтобы посредством его находиться в мире духовном, внешнее, чтобы посредством его находиться в мире естественном. Внутреннее его есть то, что называется внутренним человеком, а внешнее - что называется внешним человеком.
37. У каждого человека есть внутреннее и внешнее, но различным образом у добрых и у злых. У добрых внутреннее находится на небе и во свете его, а внешнее - в мире и его свете. Последний свет озаряется в них светом неба, и, таким образом, внутреннее и внешнее у них действуют как одно, подобно тому, как причина действующая и действие, или как предшествующее и последующее. У злых же как внутреннее, так и внешнее находится в мире и его свете, поэтому они ничего не видят из света неба, но только из света мира, который они называют светом природы. Посему небесное для них находится во мраке, а то, что принадлежит миру, во свете. Из этого явствует, что у добрых есть внутренний и внешний человек, у злых же нет внутреннего человека, а только один внешний.
38. Внутренний человек называется духовным человеком, потому что он находится в свете неба, свет же неба духовный; внешний же человек называется естественным человеком, потому что находится в свете мира, свет же мира естественный. Человек, внутреннее которого находится в свете неба, а внешнее в свете мира, есть духовный человек по отношению к обоим; тогда как человек, внутреннее которого не находится в свете неба, но только в свете мира, в котором находится и его внешнее, есть человек естественный по отношению к обоим. Духовный человек называется в Слове живым, естественный же человек называется мертвым.
39. Человек, внутреннее которого находится в свете неба, а внешнее в свете мира, одновременно мыслит и духовно, и естественно, причем тогда его духовная мысль втекает в естественную и в ней становится понятной. Человек же, внутреннее которого вместе с внешним, находится в свете мира и мыслит не духовно, но естественно; ибо он мыслит из таких предметов, которые находятся в природе мира и которые все естественны. Духовно мыслить -значит мыслить о предметах по их сущности, видеть истину из света истины и понимать добро из любви к добру; также видеть качество предметов и понимать действия их отвлеченно от материи; естественно же мыслить - значит видеть и понимать эти предметы совокупно с материей и в материи, то есть сравнительно грубо и темно.
40. Духовный внутренний человек, рассмотренный по своему существу, есть ангел неба, а следовательно, пока живет в теле, находится в обществе ангелов, чего он, однако, не знает, и по разрешении от тела переселяется к ним. Вполне же естественный внутренний человек, рассмотренный по своему существу, есть дух, а не ангел, и, следовательно, пока живет в теле, находится в обществе духов, но тех, которые в аду, к которым по разрешении от тела он и переселяется.
41. Внутреннее у тех, которые духовны, действительно возвышено к небу, ибо они преимущественно взирают на него. Внутреннее же, принадлежащее духу, у тех, которые вполне естественны, действительно обращено к миру, потому что они преимущественно на него взирают. Внутреннее духа каждого обращено к тому, что он больше всего любит, так же и внешнее его души обращено в ту же сторону, в которую обращено внутреннее.
42. Имеющие только общее представление о внутреннем и внешнем человеке предполагают, что внутренний человек есть тот, который мыслит и хочет, а внешний тот, который говорит и делает, потому что мышление и хотение - внутренни, а говорение и делание - внешни. Однако надобно знать, что когда человек разумно мыслит и мудро хочет, тогда он мыслит и хочет из духовного внутреннего; когда же человек не разумно мыслит и не мудро хочет, то он мыслит и хочет из естественного внутреннего. Следовательно, когда человек хорошо мыслит о Господе и о том, что принадлежит Ему, и хорошо о ближнем, и о том, что принадлежит ближнему, и желает им блага, тогда он мыслит и хочет из духовного внутреннего; потому что тогда он мыслит из веры истины и из любви добра, то есть - из неба. Когда же человек худо о них думает и им желает зла, тогда он мыслит и хочет из естественного внутреннего, потому что мыслит и хочет из веры лжи и из любви зла, итак - из ада. Словом, поскольку человек находится в любви к Господу и в любви к ближнему, постольку он находится в духовном внутреннем и из него мыслит и хочет, а также из него говорит и делает; но поскольку человек находится в себялюбии и в любви к миру, постольку он находится в естественном внутреннем и из него мыслит и хочет, а также из него говорит и делает.
43. Господом предусмотрено и устроено так, что поскольку человек по-небесному мыслит и хочет, постольку отверзается и образовывается его духовный внешний человек. Это отверзение простирается на небо даже до Господа, образование же происходит согласно тому, что принадлежит небу. Наоборот, поскольку человек мыслит и хочет не из неба, но из мира, постольку затворяется его духовный внутренний человек, а внешний отверзается; отверзение это происходит по направлению к миру; образование же - согласно тому, что принадлежит миру.
44. Те, у которых духовный внутренний человек отверст и обращен к небу и Господу, находятся в свете неба и озарения от Господа, а потому в разумении и мудрости; они видят истину, потому что она истина, и постигают добро, потому что оно добро. Те же, у которых духовный внутренний человек затворен, не знают, что существует внутренний человек, а еще менее, каков он; также они не верят, что есть Божественное и жизнь после смерти; итак, они не верят тому, что принадлежит небу и Церкви. Так как они находятся только в свете мира и в озарении из него, то верят в Божественное, видя ложь как истину и постигая зло как добро.
45. Чувственным человеком называется тот, внутреннее которого до того внешне, что он ничему другому не верит, как только тому, что может видеть глазами и осязать руками. Он - естественный человек на самой низкой ступени, и находится в обольщении чувств в отношении ко всему, что принадлежит вере Церкви.
46. Внутреннее и внешнее, о которых была речь, суть внутреннее и внешнее духа человека; тело же есть только придаточное внешнее, внутри которого они существуют; ибо тело из себя ничего не делает, но действует из своего духа, находящегося в нем. Надобно знать, что дух человека после разрешения от тела, так же, как и до того, мыслит и хочет, а также говорит и делает; мышление и хотение суть его внутреннее, а говорение и делание - его внешнее.
47. From the Heavenly Arcana.
The Internal and the External with man.
It is known in the Christian world, that man has an Internal and an External, that is, an internal and an external man; but little is known of the quality of either, 1889, 1940.
The internal man is spiritual, and the external is natural, 978, 1015, 4459, 6309, 9701-9709.
How the internal man which is spiritual, is formed according to the image of heaven; and the external man which is natural, according to the image of the world; wherefore, man was called by the Ancients a microcosm, 3628, 4523, 4524, 6057, 6314, 9706, 10156, 10472.
The spiritual and natural worlds, therefore, are conjoined in man, 6057, 10472.
Man, consequently, is of such a quality, that he is able to look upwards towards heaven, and downwards towards the world, 7601, 7604, 7607.
When he looks upwards, he is in the light of heaven and sees from it; but when he looks downwards, he is in the light of the world and sees from it, 3167, 10134.
With man there is a descent from the spiritual world into the natural, 3702, 4042.
The internal man which is spiritual, and the external man which is natural, are altogether distinct, 1999, 2018, 3691, 4459.
The distinction is as between cause and effect, and between what comes first and afterwards, and there is no continuity, 3691, 5145, 5146, 5711, 6275, 6284, 6299, 6326, 6465, 8603, 10076, 10099, 10181.
The distinction, consequently, is as between heaven and the world, or between the Spiritual and the Natural, 4524, 5128, 5639.
The interiors and exteriors of man are not continuous, but distinct according to degrees, and each degree is bounded, 3691, 4145, 5114, 6326, 6465, 8603, 10099.
Whoever does not perceive the distinctions, according to degrees, of man's interiors and exteriors, and who does not understand the quality of these degrees, cannot comprehend man's Internal and External, 5146, 6465, 10099, 10181.
The things which are in a higher degree are more perfect than those which are in a lower, 3405.
There are in man three degrees according to the three heavens, 4154.
The exteriors with man are more remote from the Divine, and therefore are respectively obscure; they are also general, 6451;
comparatively they are also without order, 996, 3855.
The interiors are more perfect, because nearer to the Divine, 5146, 5147.
In the Internal there are thousands and thousands of things, which in the External appear as one general thing, 5707.
Therefore thought and perception are the clearer as they are more interior, 5920.
From this, it follows that a man ought to be in internal things, 1175, 4464.
With the man who is in love and charity, the interiors of the mind are actually elevated by the Lord, otherwise they would look downwards, 6952, 6954, 10330.
Influx and enlightenment out of heaven with man consist in an actual elevation of the interiors by the Lord, 7816, 10330.
Man is elevated when he rises towards spiritual things, 9922.
In proportion as a man is elevated from external towards interior things, he comes into light, and thus into intelligence; and this is meant by his being withdrawn from sensual things, as it was called by the ancients, 6183, 6313.
Elevation from the External towards interior things, is as from fog into light, 4598.
Influx from the Lord is through the internal into the external man, 1940, 5119.
Interior things can flow into exterior, but not conversely; wherefore, there is a spiritual, and not a physical, influx, that is, an influx from the spiritual man into the natural, and not from the natural into the spiritual, 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9110.
From the Internal, in which is peace, the Lord governs the External, in which is unrest, 5396.
The Internal can see all things in the External, but not conversely, 1914, 1953, 5427, 5428, 5477.
When man lives in the world, he thinks from the Internal in the External, wherefore, his spiritual thought flows into natural thought, and in it presents itself naturally, 3679.
When a man thinks correctly, his thought is from the Internal or Spiritual in the External or Natural, 9704, 9705, 9707.
The external man thinks and wills according to its conjunction with the internal man, 9702, 9703.
There are interior and exterior thought; the quality of both, 2515, 2552, 5127, 5141, 5168, 6007.
During a man's life in the world, the thought and affection which are in the Internal are not perceived by him, but only those which are from it in the External, 10236, 10240.
In the other life, however, external things are removed, and the man is then let into his internals, 8870.
The quality of his internals then becomes manifest, 1806, 1807.
The Internal produces the External, 994, 995.
The Internal then clothes itself with such things as enable it to produce an effect in the External, 6275, 6284, 6299;
through which it is then enabled to live in the External, 1175, 6275.
The Lord conjoins the internal or spiritual man to the external or natural man, when He regenerates the latter, 1577, 1594, 1904, 1999.
The external or natural man is then brought into order through the internal or spiritual man, and is subordinated, 9708.
The External must be subordinated and subjected to the Internal, 5077, 5125, 5128, 5786, 5947, 10272.
The External was so created, as to serve the Internal, 5947.
The Internal must be the lord, and the External the minister and, in a certain respect, the servant, 10471.
The External ought to be in correspondence with the Internal, that there may be conjunction, 5427, 5428, 5477.
What the quality of the External is when it corresponds with the Internal, and what when it does not correspond, 3493, 5422, 5423, 5427, 5428, 5477, 5511.
In the external man there are such things as correspond and agree with the internal, and there are such things as do not correspond and agree, 1563, 1568.
The External takes its quality from the Internal, 9912, 9921, 9922.
How great the beauty of the external man is, when it is conjoined with the internal man, 1590;
and how great its deformity when it is not conjoined, 1598.
Love to the Lord and charity towards the neighbour conjoin the external man with the internal, 1594.
Unless the internal man is conjoined with the external man there is no fructification, 3987.
Interior things successively flow into exterior things, even into the Outermost or Last, and in it they exist and subsist together, 634, 6239, 9216.
They not only flow in successively, but in the Ultimate they also form the Simultaneous; in what order, 5897, 6451, 8603, 10099.
All interior things are held together in connection by the First through the Last, 9828.
From this also there is strength and power in last or ultimate things, 9836.
Wherefore replies and revelations took place from the last or ultimate things, 9905, 10548.
Hence also the Ultimate or Last is more holy than the interior things, 9824.
In the Word, therefore, by the First and the Last are signified each and all things, and thus the whole, 10044, 10329, 10335.
The internal man has been opened with him who is in Divine order, but closed with him who is not in Divine order, 8513.
There is no conjunction of heaven with the external man apart from the internal, 9380.
Evils and the falsities of evil close the internal man, and cause man to be only in external things, 1587, 10492;
especially evils from the love of self, 1594.
If the Divine is denied, the interiors are closed even to the Sensual which is the last or ultimate, 6564.
With the intelligent and learned of the world, who confirm themselves from the sciences against the things belonging to Heaven and the Church, the Internal is closed more than with such as are simple-minded, 10492.
Since the internal man is in the light of heaven, and the external in the light of the world, therefore those who are in an External without an Internal, that is, those with whom the Internal has been closed, do not care for the internal things which belong to Heaven and the Church, 4464, 4946.
In the other life they cannot at all endure internal things, 10694, 10701 10707.
They do not believe anything, 10396, 10400, 10411, 10429.
They love themselves and the world above all things, 10407, 10412, 10420.
Their interior things, that is, those which belong to thought and affection, are vile, filthy, and profane, however they may appear in externals, 1182, 7046, 9705, 9707.
The ideas of their thought are material, and not at all spiritual, 10582.
Further, how those are with whom the Internal which has respect to heaven has been closed, 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 closed, so far truths and goods disappear, 4099.
The Church is in the internal, spiritual man, because this is in heaven; and not in the external without it, 10698.
The external Church, consequently, is nothing with a man, apart from the internal Church, 1795.
External worship apart from internal worship is not worship, 1094, 1175.
Concerning those who are in the Internal of the Church, of worship, and of the Word; concerning those who are in an External in which is all Internal; and concerning those who are in an External apart from any Internal, 10683.
The External apart from the Internal is hard, 10602.
The merely natural man is in hell, unless he becomes spiritual through regeneration, 10156.
All those who are in an External apart from an Internal, that is, with whom the spiritual Internal has been closed, are in hell, 9128, 10483, 10489.
The interiors of a man are actually turned in accordance with his loves, 10702.
In each and all things there ought to be an Internal and an External, in order that they may subsist, 9473.
"Above" and "high", in the Word, signifies what is internal, 1735, 2148, 4210, 4599.
In the Word, consequently, what is high signifies what is interior, and what is low, what is exterior, 3084.
48. The Natural and the Spiritual.
How wrong it is for the world at the present day, to attribute so much to nature, and so little to the Divine, 3483.
Why this is, 5116.
When, nevertheless, each and all things in nature not only have existed, but also continually subsist from the Divine, and indeed through the spiritual world, 775, 8211.
Divine, celestial, and spiritual things terminate in nature 4240, 4939.
Nature is the ultimate plane, in which they reside, 4240, 5651, 6275, 6284, 6299, 9216.
Celestial, spiritual, and natural things follow and succeed each other in order; thus Divine things with them, because they are from the Divine, 880, 4938, 4939, 9992, 10005, 10017, 10068.
Celestial things are the head, spiritual things the body, and natural things the feet, 4938, 4939.
In the same order in which they follow or succeed each other, they also flow in, 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; from this it may be known, what the Celestial, the Spiritual, and the Natural are, 4279, 4286, 4938, 4939, 9992, 10005, 10017, 10068; also in the work on Heaven and Hell, 20-40.
All things of the natural world are from the Divine through the spiritual world, 5013.
In everything natural, there is consequently something spiritual; even as in the effect there is the efficient cause, 3562, 5711;
or as in the motion there is the effort, 5173;
and as in the External there is the Internal, 3562, 5326, 5711.
And since the cause is the very essential in the effect, and in like manner the effort in the motion, and the Internal in the External; it follows from it, that the Spiritual is the very essential in the Natural, and consequently the Divine, from which it is, 2987-3002, 9701-9709.
Spiritual things are exhibited in what is natural, and the things exhibited are representatives and correspondences, 1632, 2987-3002.
Hence it is that the whole of nature is a theatre representative of the spiritual world, that is, of heaven, 2758, 2999, 3000, 4939, 8848, 9280.
All things in nature are arranged in order and in a series according to ends, 4101.
This is due to the spiritual world, that is, to heaven, because ends which are uses, reign in it, 454, 696, 1103, 3645, 4054, 7038.
Man has been created so, that the Divine things which descend into nature, according to order, are perceived with him, 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, 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, 5965.
The natural man from himself can discern nothing afar off except from the Spiritual, 5286.
The Natural is a kind of face in which interior things behold themselves; and it is thus that man thinks, 5165.
The spiritual man thinks in the natural, and thus naturally, so far as a thing reaches his sensual perception, 3679, 5165, 6284, 6299.
The Natural is the plane in which the Spiritual terminates, 5651, 6275, 6284, 6299, 9216.
The Spiritual beholds nothing, unless the Natural corresponds, 3493, 3620, 3623.
The spiritual or internal man can see what is being transacted in the natural or external man; but not conversely, because the Spiritual flows into the Natural, and not the Natural into the Spiritual, 3219, 4667, 5119, 5259, 5427, 5428, 5477, 6322, 9110.
From his own light which is called the lumen of nature, the natural man knows nothing concerning God, nor concerning heaven, nor concerning a life after death; neither does he believe, if he hears respecting such things, unless spiritual light which is light from heaven, flows into that natural lumen, 8944.
The natural man of itself, because from birth, is opposed to the spiritual man, 3913, 3928.
Wherefore, so long as they are in opposition, the man feels it irksome to think of spiritual and celestial things, but pleasant to think of natural and bodily things, 4096.
The things belonging to heaven, and also the bare mention of anything spiritual, sicken him; from experience, 5006, 9109.
Merely natural men look upon spiritual good and truth as things of service, 5013, 5025.
When nevertheless the natural man ought to be subordinated to the spiritual man, and to serve the latter, 3019, 5168.
The spiritual man is said to serve the natural, when the latter from the Intellectual acquires confirming proofs concerning such things as he covets, particularly from the Word, 3019, 5013, 5025, 5168.
How merely natural men appear in the other life, and what their state and lot there, 4630, 4633, 4940-4952, 5032, 5571.
The truths which are in the natural man are called scientifics and knowledges, 3293.
The natural man, regarded in himself, has a material imagination, and affections like those which belong to the beasts, 3020.
But the genuine faculty of thought and imagination comes from the internal or spiritual man, when the natural man sees, acts, and lives from it, 3493, 5422, 5423, 5427, 5428, 5477, 5511.
The things which are in the natural man, compared with those which are in the spiritual man, are respectively general, 3513, 5707;
and thus they are respectively obscure, 6686.
There are with man an interior and an exterior Natural, 3293, 3294, 3793, 5118, 5126, 5497, 5649.
There is also an intermediate between those two, 4570, 9216.
The excretions of the spiritual man take place into the natural man, and are discharged through it, 9572.
Those who do good merely from a natural disposition, and not from religion, are not received in heaven, 8002, 8772.
49. The Light of heaven, in which the spiritual man is.
There is a great light in the heavens, 1117, 1521, 1533, 1619-1632.
Light in the heavens exceeds, by many degrees, noon-day light on earth, 1117, 1521, 4527, 5400, 8644.
This light was often seen by me, 1522, 4527, 7174.
The angels of the inmost or third heaven have a light, like that from the sun; but the angels of the second heaven like the light from the moon, 1529, 1530.
In the inmost heaven the light is flamy; but in the second heaven, shining white, 9570.
All light in the heavens is from the Lord as a sun there, 1053, 1521, 3195, 3341, 3636, 3643, 4415, 9548, 9684, 10809.
The Lord is the sun of the angelic heaven, and that sun is His Divine Love, 1521, 1529, 1530, 1531, 1837, 4321, 4696, 7078, 7083, 7173.
The Divine Truth which proceeds from the Lord appears in the heavens as light, and causes all the light of heaven; and therefore that light is spiritual light, 3195, 3222, 5400, 8644, 9399, 9548, 9684.
This is why the Lord in the Word is called Light, 3195.
Because that light is Divine Truth, therefore in that light there is Divine Wisdom and Intelligence, 3195, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 9548, 9684.
How light from the Lord flows into the heavens; illustrated by the halos of light around the sun, 9407.
The Lord is a sun for the heavens, and from Him all the light there comes, as may be seen in the work on Heaven and Hell, 116-125;
and the light from that Sun is Divine Truth, and the heat from that Sun the Divine Good of the Divine Love, HH, 126-140.
The light of heaven illuminates both the sight and the understanding of angels and spirits, 2776, 3138.
The light there is according to their understanding and wisdom, 1524, 3339.
Proofs from the Word, 1329, 1530.
There are as many differences of light in the heavens as there are angelic societies, 4414.
Since there are perpetual varieties in the heavens as to good and truth, so also there are as to wisdom and intelligence, 684, 690, 3241, 3744, 3745, 5598, 7236, 7833, 7836.
Heaven being in light and heat signifies that it is in wisdom and love, 3643, 9399, 9400.
The light of heaven illuminates the understanding of man, 1524, 3138, 3167, 4408, 6608, 8707, 9128, 9399, 10569.
When a man is elevated above the Sensual, he comes into a milder lumen, and at length into heavenly light, 6313, 6315, 9407.
There is an elevation into the light of heaven when a man is raised into intelligence, 3190.
How great the light which was perceived by me, when I was withdrawn from worldly ideas, 1526, 6608.
The sight of the internal man is in the light of heaven; and this is why man is able to think analytically and rationally, 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, 4060, 4214.
That light is according to the truth from good, 3094.
Truths shine in the spiritual world, 5219.
Spiritual heat and spiritual light constitute the true life of man, 6032.
The light of the world is for the external man, and the light of heaven for the internal, 3223, 3224, 3337.
The light of heaven flows into natural lumen, and the natural man is wise so far, as it receives that light, 4302, 4408.
There is a correspondence between those two lights, 3225.
From the light of the world with man, which is called his natural lumen, the things which are in the light of heaven cannot be seen; but, conversely, 9577.
Hence it is, that those who are only in the light of the world, which is called natural lumen, do not perceive those things which belong to the light of heaven, 3108.
To those who are in falsities from evil the light of heaven is thick darkness, 1783, 3337, 3413, 4060, 6907, 8197.
The light of the world causes a reddish glimmer with the evil; and so far as it so gleams, so far the things which belong to the light of heaven are darkness to them, 6907.
The light of the world does not appear to the angels, 1521, 1783, 1880.
All light in the heavens is from the Lord, and all shade is from the ignorance and the Self of angels and spirits; from that source are the modifications and variegations of light and shade, which are the colours there, 3341.
Concerning the variegations of light through the Urim and Thummin, 3862.
The light of those who are in faith separate from charity is snowy, and like wintry light, 3412, 3413.
When light flows in from heaven, the above light is turned into mere darkness, 3412.
Concerning the light of those who are in a persuasive faith, and in a life of evil, 4416.
Of what quality the light appears with those who are in intelligence from Self, and of what quality it appears with those who are in intelligence from the Lord, 4419.
There is light (lumen) in the hells, but it is fatuous, 1528, 3340, 4241, 4418, 4531.
The lumen which is there, is as the lumen from a coal-fire, 1528, 4418, 4531.
Those who are in the hells in their own lumen appear to themselves as men, but in the light of heaven they appear as devils and monsters, 4532, 4533,4674, 5057, 5058, 6605, 6626.
Everything appears in the light of heaven in its true quality, 4674.
The hells are said to be in gross darkness and in darkness, because they are in falsities from evil, 3340, 4418, 4531.
Darkness signifies falsities, and gross darkness the falsity of evil, 1839, 1860, 7688, 7711.
50. The Sensual Man, who is natural in the lowest degree (see concerning him in the Doctrine above, 45).
The Sensual is the ultimate of man's life, and adheres to, and is inherent in, his Corporeal, 5077, 5767, 9212, 9216, 9331, 9730.
He is called a sensual man, who judges of everything and draws conclusions concerning it, from the bodily senses, and who believes nothing but what he can see with the eyes and touch with the hands, saying that these things are something, and rejecting the rest, 5094, 7693.
Such a man thinks in the outermost parts, and not interiorly in himself, 5089, 5094, 6564, 7693.
His interiors have been closed, so that he sees nothing of the truth in them, 6564, 6844, 6845.
In a word, he is in a gross natural lumen, and therefore perceives nothing which comes from the light of heaven, 6201, 6310, 6564, 6844, 6845, 6598, 6612, 6614, 6622, 6624.
Wherefore, interiorly he is against the things which belong to Heaven and the Church, 6201, 6316, 6844, 6845, 6948, 6949.
The learned who have confirmed themselves against the truths of the Church, are sensual, 6316.
Sensual men reason sharply and shrewdly, because their thought is so near to speech as to be almost in it, and because, they place all intelligence in speaking from the memory alone, 195, 196, 5700, 10236.
But they reason from fallacies of the senses, by which the common people are captivated, 5084, 6948, 6949, 7693.
Sensual men are more crafty and malicious than others, 7693, 10236.
Misers, adulterers, voluptuaries, and the deceitful, are chiefly sensual, 6310.
Their interiors are foul and filthy, 6201.
Through them they communicate with the hells 6311.
Those who are in the hells are sensual, and the more sensual the more deeply they are in them, 4623, 6311.
The sphere of the infernal spirits conjoins itself with the Sensual of man from behind, 6312.
They who reasoned from the Sensual, and therefore in opposition to the truths of faith, were called by the ancients "serpents of the tree of knowledge," 195, 196, 197, 6398, 6949, 10313.
Further particulars concerning man's Sensual, and the sensual man, 10236;
and concerning the extension of the Sensual with man, 9731.
The things of the senses ought to be in the last, and not in the first, place; with a wise and intelligent man they are in the last place, and are subjected to interior things; but with an unwise man they are in the first place, and exercise dominion; it is the latter who are properly called sensual, 5077, 5125, 5128, 7645.
If the things of the senses are in the last place, and are subjected to interior things, a way is opened through them to the understanding, and truths are eliminated from them by a kind of extraction, 5580.
Those things which belong to a man's senses are situated nearest to the world, and admit those things which come from the world, and as it were sift them, 9726.
Through the things of the senses the external or natural man communicates with the world, and through rational things with heaven, 4009.
The things of the senses thus furnish such things as are of use to the interiors of man, 5077, 5081.
There are things of the senses which minister to the intellectual part; and those which minister to the voluntary part, 5071.
Unless thought is raised above the things of the senses, a man possesses but little wisdom, 5089.
A wise man thinks above the Sensual, 5089, 5094.
When a man's thought is raised above the things of the senses, he comes into a clearer lumen, and at length into heavenly light, 6183, 6313, 6315, 9407, 9730, 9922.
An elevation above the things of the senses, and a withdrawal from them, was known to the ancients, 6313.
If a man can be withdrawn from the sensual things which are from the body, and if he can be raised by the Lord into the light of heaven, he can see with his spirit the things which are in the spiritual world, 4622.
The reason is, that it is not the body that sensates, but the spirit of man in the body; and that so far as it sensates in the body, the sensation is gross and obscure, and consequently is in darkness; but that so far as it does not sensate in the body, so far the sensation is clear and in light, 4622, 6614, 6622.
The ultimate of the understanding is the sensual Scientific, and the ultimate of the will sensual delight, concerning which see 9996.
What difference there is between the things of the senses which a man has in common with the animals, and those which he has not in common with them, 10236.
There are sensual men who are not evil, because their interiors have not been in this wise closed; concerning their state in the other life, 6311.
51. The Sciences and Knowledges through which the internal spiritual Man is opened.
Those things are called scientifics which are in the external or natural man and in its memory, but not those which are in the internal or spiritual man, 3019, 3020, 3293, 3309, 4967, 9918, 9922.
Because scientifics belong to the external or natural man, they are respectively things of service, because the external or natural man was made to serve the internal or spiritual man, just as the world was made to serve heaven, 5077, 5125, 5128, 5786, 5947, 10272, 10471.
The external man is respectively a world, because the laws of the Divine order which are in the world, are inscribed upon it, and the internal man is respectively a heaven, because the laws of the Divine order which is in heaven, are inscribed upon it, 4523, 5424, 5368, 6013, 6057, 9278, 9279, 9283, 9706, 10156, 10472; and in the work on HH, 51 to 58.
There are scientifics which concern natural things; there are such as relate to the civil state and life, and again there are such as relate to the moral state and life, and such as relate to the spiritual state and life, 5774, 5934.
But for distinction those which relate to the spiritual state and life, and which are chiefly doctrinals, are called knowledges, 9945.
A man ought to become imbued with sciences and knowledges, because through them he learns how to think; afterwards how to understand what is true and good, and at length how to be wise; that is how to live according to what is true and good, 129, 1450, 1451, 1453, 1548, 1802.
Scientifics and knowledges are the first things, on which a man's civil, moral, and spiritual life are built and founded; but they ought to be learned for the sake of the use of life as an end, 1489, 3310.
Knowledges open the way to the internal man, and afterwards conjoin the internal with the external man according to uses, 1563, 1616.
The Rational is born through sciences and knowledges, 1895, 1900, 3086.
Still, not through the sciences and knowledges themselves, but through the affection of uses from them, and according to such affection, 1895.
The internal man is opened and successively perfected through sciences and knowledges, if the man has for an end some good use; particularly the use which has respect to eternal life, 3086.
In this case, the spiritual things from the celestial and spiritual man, go to meet the scientifics and knowledges which are in the natural man, and adopt those that agree, 1495.
The uses of a heavenly life are then extracted, eliminated, and elevated by the Lord, through the internal man, from the scientifics and knowledges which are in the natural man, 1895, 1896, 1900-1902, 5871, 5874, 5901.
And the scientifics which do not agree, and which are inimical, are rejected to the sides and exterminated, 5871, 5886, 5889.
The sight of the internal man calls forth from the scientifics and knowledges of the external man, only such as belong to its love, 9394.
Scientifics and knowledges are arranged in bundles, and conjoined according to the loves by which they have been introduced, 5881.
The things belonging to the love are then in the middle and in clearness, under the sight of the internal man, but those which do not belong to the love are at the sides and in obscurity, 6068, 6084.
Scientifics and knowledges with a man are successively implanted in his loves, and dwell in them, 6325.
A man would be born into every science, and into intelligence from it, if he were born into the love of the Lord, and into love towards the neighbour but since he is born into the love of self and the world, he is therefore born into a state of entire ignorance, 6323, 6325.
Knowledge, intelligence, and wisdom are the sons of love to the Lord and love towards the neighbour, 1226, 2049, 2116.
Since scientifics and knowledges belong to the external or natural man, they are in the light of the world; but the truths, which have become matters of love and faith, and have thus obtained life, are in the light of heaven, 5212.
Still, the truths which have thus obtained life, are comprehended by a man by means of natural ideas, 5510.
Spiritual influx takes place through the internal man into the scientifics and knowledges which are in the external man, 1904, 8005.
Scientifics and knowledges are receptacles, and as it were vessels, of the truth and good belonging to the internal man, 1469, 1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922.
Vessels in the Word, therefore, signify, in the spiritual sense, scientifics and knowledges, 3068, 3069, 3079, 9394, 9544, 9723, 9724.
Scientifics are a kind of mirrors, in which the truths and goods of the internal man appear, and are perceived, as in an image, 5201.
They are together in them, as in their ultimate, 5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071, 6077.
Because scientifics are in the light of the world, they are confused and obscure when compared with the things which are in the light of heaven; consequently, so also are the things which are in the external man, when compared with those which are in the internal man, 2831.
Therefore, what is intertwined or confused, signifies in the Word the Scientific, 2831; likewise by the obscurity of a cloud, 8443, 10551.
The starting-point ought to be made from truths of doctrine which are from the Word, and they ought first to be acknowledged; it is permitted afterwards to consult scientifics in order to confirm these truths, which are corroborated in this manner, 6047.
Those who are in an affirmative principle in respect to the truths of faith, are therefore permitted to confirm these truths intellectually by means of scientifics, but not those who are in a negative principle; for the affirmation which precedes inclines all things in favour of its own side, while the negation which precedes inclines them to its side, 2568, 2588, 3913, 4760, 6047.
There is an affirmative principle of doubt, and a negative principle of doubt; the former is with some who are good, and the latter with the evil, 2568.
Entering into scientifics from the truths of faith, is agreeable to order; but, conversely, entering into the truths of faith from scientifics, is contrary to order, 10236.
For influx is spiritual, and not physical, that is, natural; and, therefore, it takes place from the truths of faith because they are spiritual, into scientifics because they are natural, 3219, 5119, 5259, 5427, 5428, 5779, 6322, 9109, 9110.
Whoever is in a principle of negative doubt, which in itself is negative, and who says that he will not believe until he is persuaded through scientifics, will never believe, 2094, 2832.
Those who do so, become insane as to the things which belong to the Church and Heaven, 128-130.
They lapse into falsities of evils, 232, 233, 6047.
And in the other life, when thinking about spiritual things, they are like drunken persons, 1072.
A further description of their quality, 196.
Instances to illustrate that spiritual things cannot be comprehended, if you enter into them in an inverted order, 233, 2094, 2196, 2203, 2209.
Many of the learned are more insane in spiritual things, than the simple-minded, because they are in a negative principle, and are furnished in abundance with scientifics by which they confirm the negative state, 4760.
An instance of an educated person, who was unable to understand anything concerning the spiritual life, 8629.
Those who reason from scientifics in opposition to the truths of faith, reason sharply, because they do so from the fallacies of the senses, which are captivating and persuasive; for they can be shaken off only with difficulty, 5700.
Those who do not understand anything of truth, and they also who are in evil, are able to reason concerning the truths and goods of faith, and yet they are not able to be in any enlightenment, 4214.
The mere confirmation of a dogma is not the part of an intelligent man, because a falsity can be confirmed as easily as a truth, 1017, 2482, 2490, 4741, 5033, 6865, 7012, 7680, 7950, 8521, 8780.
Those who reason concerning the truths of the Church, whether a thing be so or not, are totally in the dark with respect to truths, and are not yet in spiritual light, 215, 1385, 3033, 3428.
There are scientifics which admit Divine truths, and others that do not, 5213.
Useless scientifics ought to be destroyed, 1489, 1492, 1499, 1500.
Those scientifics are useless which regard as their end, and confirm, the loves of self and the world, and which withdraw the mind from love to the Lord and love towards the neighbour; because such scientifics shut up the internal man, so that the man is afterwards unable to receive anything from heaven, 1563, 1600.
Scientifics are means for becoming wise, and means for becoming insane; and through them the internal man may either be opened or shut; and thus the Rational may either be cultivated or destroyed, 4156, 8628, 9922.
After death the sciences are of no account, but only what a man through the sciences has imbibed into his understanding and life, 2480.
Still all scientifics remain after death, but they are quiescent, 2476-2479, 2481-2486.
The same scientifics which are false with the wicked because they are applied to evils, are true with the good because they are applied to goods, 6917.
Scientific truths are not truths with the evil, however they may appear like truths while they pronounce them for interiorly there is evil in them, and from it they are falsified; science with the evil does not even deserve to be called science, because it is without life, 10331.
Being wise is one thing, understanding another, being acquainted with a thing is a further, and doing is another still; nevertheless with those who lead a spiritual life, they follow in order and correspond, and in the doing or the works they are together simultaneously, 10331.
It is also one thing to know, another to acknowledge, and still another to have faith, 896.
An instance of the quality of the desire of knowing with spirits, 1973.
The angels have an immeasurable desire of knowing and of becoming wise, because knowledge, intelligence, and wisdom, are spiritual food, 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582; 5588, 5655, 6277, 8562, 9003.
The chief science with the ancients was the science of correspondences, but this science at the present day has perished, 3021, 3419, 4280, 4844, 4964, 4966, 6004, 7729, 10252.
The science of correspondences existed among the eastern nations, and in Egypt, 5702, 6692, 7097, 7779, 9391, 10407.
Their hieroglyphics were derived from that source, 6692, 7097.
Through the science of correspondences the ancients introduced themselves into the knowledges of spiritual things, 4749, 4844, 4966.
The Word was written by mere correspondences, and its internal or spiritual sense is from that source; and without the science of correspondences it is impossible to know that this sense exists, or yet what the quality of the Word is, 3131, 3472-3485, 8615, 10687.
How much the science of correspondences excels the other sciences, 4280.
52. The Natural Memory, which is that of the External Man; and the Spiritual Memory, which is that of the Internal Man.
Man has two memories, an exterior and an interior, that is, a natural and a spiritual memory, 2469-2494.
The man does not know that he has an interior memory, 2470, 2471.
How much the interior memory excels the exterior memory, 2473.
The things which are in the exterior memory are in natural light, but the things which are in the interior memory, are in spiritual light, 5212.
It is by virtue of the interior memory that a man is able to think and speak intellectually and rationally, 9394.
Each and all things which a man has thought, spoken, and done, and which he has heard and seen, are inscribed on his interior memory, 2474, 7398.
That memory is a man's book of life, 2474, 9386, 9841, 10505.
In the interior memory are the truths that have become the subjects of faith, and the goods that have become the subjects of love, 5212, 8067.
The things which have become habitual, and have become matters of life, are in the interior memory, 9394, 9723, 9841.
Scientifics and knowledges belong to the exterior memory, 5212, 9922.
They are very much in the shade and confused, when compared with those things which belong to the interior memory, 2831.
Man in the world speaks languages from the exterior memory, 2472, 2476.
Spirits and angels speak from the interior memory, and in consequence thereof have a universal language, which is of such a character that all from whatever earth they may be, can converse together, 2472, 2476, 2490, 2493.
Concerning this language, see the work on Heaven and Hell, 234-245; and concerning the wonderful things of the interior memory which remain with man after death, see HH 463.
53. The Fallacies of the Senses, in which merely Natural and Sensual Men are (concerning whom see above in the Doctrine, 45).
Merely natural and sensual men think and reason from the fallacies of the senses, 5084, 5700, 6948, 6949, 7693.
What the nature of fallacies of the senses is, 5084, 5094, 6400, 6948; to which shall be added what follows:
There are fallacies of the senses in things natural, civil, moral, and spiritual, and there are many in each of them; but I wish to enumerate here some of the fallacies in spiritual things. Whoever thinks from the fallacies of the senses cannot understand:
1. That a man after death can appear as a man; and that he is able to enjoy his senses as before; thus that angels enjoy them. Such persons think:
2. That the soul is only a something vital, purely ethereal, of which no idea can be formed.
3. That it is the body alone that feels, sees, and hears.
4. That man is like an animal, with this difference only, that he can speak from thought.
5. That nature is all, and that it is the first from which all things are.
6. That man is introduced into thought and learns how to think by an influx of interior nature and its order.
7. That the Spiritual does not exist, and if it does, that it is a purer Natural.
8. That man cannot enjoy any happiness, if divested of the delights of the love of glory, honour, or gain.
9. That conscience is only a disease of the mind, originating from infirmity of the body, and from non-successes.
10. That the Divine Love of the Lord is the love of glory.
11. That there is no Providence, but that all things flow from self-prudence and self-intelligence.
12. That honours and riches are real blessings, which are bestowed by God; not to mention many other similar things.
Fallacies of the senses in spiritual matters are of this character. From this it may appear, that heavenly things cannot be comprehended by those who are merely natural and sensual. Those are merely natural and sensual, whose internal spiritual man is closed, and whose natural man only is open.