2132. As to its being said in the Word that there entered also one who was not clothed in a wedding garment (Matthew 22:11-13), and that he was cast out, it was shown how the case is with this also. There are some persons who during their bodily life have been imbued with the deceit of being able to feign themselves angels of light; and in the other life, when in this hypocritical state, they are also able to insinuate themselves into the nearest heavenly societies. But they do not remain there long, for the moment they perceive the sphere of mutual love there, they are seized with fear and horror, and cast themselves down (and it then appears in the world of spirits as if they had been cast down), some toward the lake, some toward Gehenna, and some into some other hell.

47. FROM THE ARCANA COELESTIA.

Of the internal and the external with man.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

10044. 'On the ram's head' means, to the whole of it. This is clear from the meaning of 'the head' as the whole person, thus the whole [of the good of innocence in the internal man], dealt with in 10011. The reason why 'the head' means the whole is that it is highest and holds the inmost part of a person within it; and what is highest is the fountainhead of everything below it, just as what is inmost is the hub of everything outside it. For what lies outside or below is dependent on that which is inmost or highest. What is inmost in the human being is his will and understanding; these have their beginnings in the head. What flows from these inner powers is activity, that is, effects which they generate in the body. When therefore will and understanding are mentioned the whole person should be understood, for it is by virtue of these that a person is a person. The actions performed by the body also owe their entire nature to the will; and this is why a person is not regarded from the point of view of bodily actions or deeds but from that of the will within them. This being so, soul is used in the Word to mean the whole person, and a person is called a soul, as in Leviticus 4:27; 5:1, 4, 17; 6:2; 17:10, 15, and elsewhere.

[2] There are two things that mean the whole, namely the highest and the lowest. The reason why the lowest or last also has this meaning is that all interior things, beginning with the first or highest, terminate in those that are lowest and exist together there, see 9828, 9836. So it is that the highest by means of the lowest holds all the interior or intermediate things in connection and form, in order that they may all have the same end in view, 9828. The fact that the lowest also means the whole is clear from very many places in the Word, such as those which speak of the whole person as 'flesh', for example, Genesis 6:12; Numbers 16:22; 27:16; Isaiah 40:5; Zechariah 2:13, and elsewhere.

[3] Since the last things also mean all or the whole, the hair on the head, hair on the body, and the beard, which are last or outermost things growing out of a person's body, are used to mean those things, as also are the feet, or rather the toes on them, and the fingers on the hands. The fact that the hair on the head, hair on the body, and the beard have this meaning is clear in Isaiah,

On that day the Lord will shave with a razor - by means of the king of Asshur - the head, the hair of the feet, and also the beard. Isaiah 7:20.

'The king of Asshur' means reasoning, the kind that is used by people to destroy Divine things, 1186. 'Shaving the head, the hair of the feet, and the beard' means taking lowest things away, for when these have been taken away those within fall apart and perish. This also was why a priest was forbidden to shave his head, Leviticus 21:10, as was a Nazirite, whose hair according to Numbers 6:7 was called the Naziriteship of God, 6437, 9407, and is what 'the crown of the head of the Nazirite among [his] brothers', Genesis 49:25-26; Deuteronomy 33:16, should be taken to mean. Therefore also it says in Matthew 10:30 that the hairs of one's head are all numbered, meaning that every single thing in a person is so 'numbered', and in Luke 21:18 that not a hair on one's head will perish.

[4] The fact that the feet, the toes on them, and the fingers on the hands mean all things and so the whole is clear in John,

Peter said, Lord, You shall not wash my feet only, but also my hands and head. Jesus said to him, He who has been washed has no need except to wash his feet, and the whole person is clean. John 13:9-10.

'Feet' are the natural, which is last, 2162, 3147, 4938-4952, 9406. And in the following words of the present chapter,

You shall put some of the ram's blood on the tip of Aaron's ear, and on the thumb of the right hand, and on the big toe of the right foot. Verse 20.

That is, it was to be put on every single thing, meant by 'ear', 'hand', and 'foot'.

[5] Since highest and lowest, or what amounts to the same thing, first and last, equally mean every single thing, or the whole with all its parts, the Lord's Omnipotence and Omniscience is described by the words stating that He is the First and the Last, the Beginning and the End, the Alpha and the Omega, Revelation 1:8; 21:6; 22:13; Isaiah 41:4.

[6] The situation in which all things are held in connection and stand together, from that which is first or highest through to those that are last or lowest, is described in the following words in Isaiah,

I am the First and I am the Last, indeed My hand laid the foundation of the earth, and My right hand measured out heaven. I am summoning them; they stand together. Isaiah 48:12-13.

Jehovah's or the Lord's 'hand' and 'right hand' mean His almighty power, 'the earth' which He laid the foundation of is that which is last, 'heaven' which He stretched out is that which is between the first and the last, 'summoning them, that they may stand together' is holding all the interior things in connection and in form by means of what is last, that they may have a single end in view. This single end to be held in view is He who is the First and the Last. That this is the Lord is clear in Isaiah,

Thus said Jehovah, the King of Israel and his Redeemer, I am the First and I am the Last. Isaiah 44:6.

'The King of Israel' is the Lord, John 18:37, and so, as is self-evident, is 'his Redeemer'. And in the Book of Revelation,

These things says the First and the Last, who was dead and came to life. Revelation 2:8.

[7] The truth that what is first holds all things in connection by means of what is last may be recognized from the Word and from humanness. In the case of the Word its last and lowest things are its literal sense; that which is first and highest is the Lord; and the interior things within it are its internal sense, which the heavens perceive and which causes those who are there to have the same end in view, namely the Lord. Regarding this arcanum, see 9360, 9824.

[8] As to humanness, this as it exists in the things that are last is the Church on earth; as it exists in that which is first it is the Lord; and as it exists in the interior things it is heaven. For in the Lord's sight the Church and heaven are like one human being; therefore heaven is called the Grand Man, which has been the subject at the ends of a number of chapters, see the places referred to in 10030 (end). There is an unbroken connection, and an influx in keeping with that connection, of all things from the Lord through the heavens to the Church on earth. By the heavens the angels who are there should be understood; by the Church people who are true members of the Church; and by humanness as it exists in that which is first the Lord in respect of His Divine Human. The truth that what is first by means of what is last holds all things in connection and makes them stand as one is meant by the Lord's words in Isaiah quoted above,

I am the First and I am the Last, indeed My hand laid the foundation of the earth, and My right hand measured out heaven. I summoning them, they stand together. Isaiah 48:12-13.

The fact that 'the earth' is used in the Word to mean the Church has also been shown on many occasions, see the places referred to in 9325.

[9] An idea of this matter may be had from what is last or outermost with a person and what is inmost. His outermost is the skin, his inmost the heart, while the things in between or his interiors are the organs of the body. From the heart all the way to the skin by way of the organs there is an unbroken connection through blood vessels; for these emanate from the heart and end in the skin. The skin is self-evidently the last or outermost part holding the interior things in connection, for when the skin has been taken away the interiors fall apart.

[10] From all this it may be seen why it is that just as what is highest or inmost means every single thing, so too does what is lowest or last. Also evident from it all is the arcanum of why the Lord also glorified His Human right down to its last and lowest levels, called the bones and flesh, which explains why the Lord told His disciples, who thought that they were seeing a spirit,

See My hands and My feet, that it is I; handle Me and see; for a spirit does not have flesh and bones as you see Me having. Luke 24:37, 39.

It is well recognized that Divinity itself was the First in Him, for He was conceived from Jehovah, and what is conceived from the father is pre-eminently first in a person. The truth that the Lord also glorified the last and lowest levels of His Human in which they co-exist is evident from His words recorded in those verses, and also from the fact that He left nothing of His Human in the tomb. It is true of spiritual things as well that interior things terminate and come to rest in last and lowest ones in which they co-exist, and that the last hold the interior ones in connection, see 9216, 9828. Therefore the lowest things have might and power within them, 9836, and for the same reason have holiness within them, 9824; and revelations are made and answers are given in them, 9905.