Chapter XII. The Mind as the Two Kingdoms.

THE whole spiritual or internal mind is here presented in two degrees, the celestial and the spiritual. When by regeneration these two degrees are opened in man and stored with good and truth from the LORD, they answer to the two kingdoms, celestial and spiritual, into which the whole heaven is divided.

When the degrees of the spiritual mind are so opened and stored, then also the two degrees of the natural mind are cleansed of evil and falsity and replenished with good and truth of a lower degree, and form an orderly and correspondent base for the two kingdoms of the internal mind.

Every regenerate man is in one kingdom or the other according to his state of regeneration.

In the internal mind reside love to the LORD and love to the neighbor, and these heavenly loves ought to rule and qualify the loves of self and of the world located in the external mind. With the regenerate they do rule and impart a good and true quality to these natural loves.

But if the natural loves rebel and throw off the dominion of the higher, as with the wicked, they become evil, pervert the external mind, and close up the internal. This state of the external is called hell.

This diagram presents also a view of the two kingdoms of hell opposite to the two kingdoms of heaven. The satanic kingdom lies in the plane D, the diabolic in E. (Read DLW 273, and recur to the diagram; TCR 281 end; AE 740.)

In Last Judgment 14, the lowest hell (in the degree E and called the hell of devils), is said to be behind, because that which is lowest in the order from above down, and outmost from within out, is behind in the order from front back.

The satans mentioned in Apocalypse Revealed 97, 550 and 841 are in the degree D, the devils in E.

There is no discrepancy between the statement in one passage that devil is evil and thence falsity, and in another that devil is the love of self and of dominion thence. In one passage satan means falsity or the love of falsity and the evil thence, in another it means the love of the world, and thence the love of possessing the goods of others, in still another pride of intellect and of self-derived intelligence. A similar variety of statements occurs in regard to heavenly principles. It is said that the celestial principle or kingdom in heaven is love of good and thence of truth, and is love to the LORD and thence love to the neighbor; and that the spiritual kingdom is truth and thence good, or love of the neighbor and thence of the LORD. The good of the spiritual kingdom is intellectual good because the good there is from truth reduced to practice, thus truth which is intellectual is the essence of that good. Concerning the spiritual kingdom we read, –

“The angels of the second heaven are in spiritual love. Spiritual love is the love of truth, and in the supreme sense the love of Divine Truth which proceeds from the LORD, thus also love to the LORD but in an inferior degree to that in which are the celestial angels, for the celestials are in love to the LORD from the reception of Divine Good from Him; whereas the spiritual angels are in love to the LORD from the reception of Divine Truth from Him; the difference is as between love in the will and love in the understanding, or, as between flame and. its light.”- AE 831

The meaning in this passage is not that the spirituals have not will but that their will of good is formed by truth and is therefore intellectual. Inversely among the satans evil is the evil of falsity and is therefore intellectual, and inheres in the love of the world as a final end. Evil arising primarily in the will is voluntary and is the evil inhering in love of self as a final end; this is the ruling love among the devils.

This diagram illustrates True Christian Religion TCR 234, 235 and 236 and like passages throughout the Writings in which the angels are considered in two kingdoms and men in the natural degree below. The celestial angels are in B, the spiritual in C. In B is the celestial sense of the Word; the spiritual sense in C. The natural sense is in D, E, F, which together constitute the natural kingdom mentioned in 236. The higher celestial part of the natural sense is in D and the higher spiritual part in E; the merely literal sense, including the lowest spiritual and celestial element, is in F and answers to the life of the natural body.

The celestial degree and kingdom of the internal mind, is the primal abode of celestial perception, the spiritual degree that of conscience.

Perception and conscience flow thence into the natural mind, gifting it with natural perception which is celestial, and natural conscience which is spiritual.

Chapter XI. Illustration of Passages.

 

 

 

THIS diagram illustrates many passages in the Writings of the Church, some of which we will consider briefly. In Apocalypse Explained, AE we read, –

“When the interior of man is purified from evils by his desisting from them and shunning them because they are sins, then that internal is opened. which is above the interior’ and which is called the spiritual internal, and which communicates with heaven. Hence it is that man is then intromitted into heaven and conjoined with the LORD. There are two internals in man, one beneath and the other above. The internal which is beneath is that in which man is and from which he thinks, while he lives in the world, for it is natural; this by way of distinction will be called the interior. But the internal which is above, is that into which man comes after death, when he comes into heaven. All the angels of heaven are in this internal, for it is spiritual. This internal is opened to the man who shuns evils as sins. but it is held shut to the man who does not shun evils as sins. This internal is held shut to the man who does not shun evils as sins, because the interior or the natural internal, before man is purified from sins, is hell; and as long as hell is there, heaven cannot be opened, but as soon as hell is removed, heaven is opened. But it should be known that the spiritual internal and heaven are so far opened to man, as the natural internal is purified from the hell which is there; and this is not effected at once, but by degrees successively.”- AE 940.

Observe that the spiritual internal in this passage is B with its three degrees and that the natural internal is C; B is called internal in distinction to the whole external, which is composed of C and D together. B is also called the spiritual internal in distinction to the natural internal C; C is called the lower internal in distinction to B the higher or spiritual internal.

C is called internal in distinction to its own external D (not mentioned in the passage) which is the extreme external of the natural mind and is a thin skin or covering to C, being just within the body and inclosing this natural internal C.

The heaven that is kept shut and cannot be opened till the natural internal C is purified from evil, is the spiritual internal B.

Concerning the purification of the natural man “by degrees successively” mentioned in this passage, see Diagrams XXII, XXIII, XXIV.

For an illustration of the state of the degrees in the man or spirit in whom “the spiritual internal is held shut” by the prevalence of evil or hell in the natural internal, see Diagram XXV.

Another passage is in True Christian Religion, TCR 593. The natural man here considered as two-fold consists of C and D together. The internal natural man is C, and the thin external, covering it as with a skin, is D. The higher or spiritual internal B is not mentioned in this passage but is implied as the spiritual man above the natural man.

Through this internal B the power by which the natural internal C is regenerated descends from the LORD, whose sacred and especial abode is in the inmost A above the spiritual internal,

Read Doctrine of Life 86; (also HH 497-8, 501, 502 ; LJ 56, 69), where “the externals” in which man is said to be while in the world are in the plane D the external part of the natural mind. In these he remains till the time of judgment, in the world of spirits.

The “interiors” in these numbers are the interiors of the natural mind C. With the good, “the internals” there mentioned include some one or more of the planes of B.

“The devout external” of the wicked, mentioned in Last judgment, 56, proceeded from “the thin skin” of semblances of good and truth just within the body and in the plane of D; “their profane, internal” was in the degree of C. In Last Judgment, 69, the closed interiors” and “the interiors of the evil to be unveiled” are in C. The “seeming heavens,” mentioned in Continuation of Last Judgment, 9, were from the external part of the natural man D; the hells within those seeming heavens, were in C.

From these examples the reader can locate any like “externals and internals” mentioned in Last Judgment or elsewhere in the Writings. A marked example occurs in Arcana Coelestia AC 7046. Here the evil “interiors” are not in the spiritual mind at all but wholly in the internal of the natural mind C. The spiritual internal B, in such cases is closed and almost wholly inoperative. See also Arcana Coelestia AC 6914 where the “bonds” which held the “interiors” in check are in D, the interiors themselves in C.

With this diagram read Divine Providence 100 to 128. The “interiors” or “internals” that are defiled with evil and falsity and must be cleansed that man may be saved, are in the internal of the natural mind here marked C. In C also is the interior will of the Jew, which is adverse to the Christian Religion as mentioned in True Christian Religion TCR 521; his internal mind B being closed, shrunken, and inoperative, like the body affected with marasmus.

In C are the “interiors” mentioned in the last sentence of Arcana Coelestia AC 3489 and in the first of Heave and Hell 553; Apocalypse Explained, AE 939.

The “internal above the interior” (AE 940) is the spiritual mind B; while the “interior” is C.

“Mere natural good,” the “good done before evils are shunned as sins,” “mere external sanctity and piety,” “good done from self and not from the LORD,” and hereditary natural good “from evil parents” (AC 3469), all have place in the external degree D. These things are inwardly evil, the evil originating in the internal degree C. The “inside of the cup and platter,” (Matt. xxiii, 25) is C, the “outside” is D.

Chapter IX. The Mind in Three Degrees. – Another View.

 

AMONG the passages illustrated by this diagram is the following from Angelic Wisdom concerning the Divine Love and concerning the Divine Wisdom,

“There are three degrees of altitude in every man from birth, and they may be opened successively; and so far as they are opened man is in the LORD and the LORD in him….”These three degrees of altitude are named natural, spiritual and celestial. When man is born he first comes into the natural degree, and this grows in him by continuity according to knowledges and according to the understanding acquired by them to the highest of understanding which is called the rational. Yet the second degree which is called spiritual is not hereby opened. The spiritual is opened by the love of uses from intellectuals, but by the spiritual love of uses, which love is love toward the neighbor. This degree likewise may grow by degrees of continuity to its highest, and it grows by the cognitions of truth and good, or by spiritual truths. Yet the third degree which is called celestial is not opened by these, but by the celestial love of use, which love is love to the LORD, and love to the LORD is nothing else than committing to life the precepts of the Word.

“.. When man puts off the natural degree, which he does when he dies, he comes into the degree which was opened in him in the world; into the spiritual, he in whom the spiritual degree was opened; into the celestial, he in whom the celestial degree was opened.”- DLW 236, 237, 238.

The degrees of altitude, celestial, spiritual and natural, mentioned in the passage above, are B C D. During life in the world D includes the natural body as well as the natural mind.

The degrees described in paragraph 256 of the same work, higher than the natural, are also two, as in the above extract. In the light of these statements consider the diagram. The two higher degrees are here equivalent to the whole spiritual mind, – B answering to the celestial kingdom, C to the spiritual. Below the spiritual mind is the natural D, called also the external, sometimes the lowest degree, including the material body during life in the world.

This diagram illustrates also True Christian Religion, 239. The statement in this number as in the extract above that the natural degree of the regenerate is put off by death, although involving the rejection of the material body, yet chiefly means the closure of the natural mind with an elevation of the consciousness into the spiritual or into the celestial of the internal mind, according to the degree of regeneration attained.

Elevation after death above the natural into any one of the higher degrees and thus into heaven can be predicated only of the regenerate; the unregenerate remain in the natural degree.

This diagram represents the internal mind in two planes, celestial and spiritual, the one including all that answers to the celestial kingdom of heaven, the other to the spiritual kingdom.

 

Chapter VIII. The Mind in Three Degrees

 

THIS diagram presents the three degrees of the mind B C D as described in Angelic Wisdom concerning the Divine Love and concerning the Divine Wisdom,

“The nature of man’s initiament or primitive in the womb, after conception, no one can know because it cannot be seen, and it is also of spiritual substance, which is not visible by natural light. Now because some in the world are such that they direct the mind even to an investigation of man’s primitive which is the seed of the father from which conception takes place, and because many of them have fallen into the error that man is in his fullness from his first which is the beginning [inchoamentuni] and is afterward perfected by growth; therefore the quality of this beginning or first, in its form, has been disclosed to me. This was done by the angels, to whom it was revealed by the LORD. They, have made this of their wisdom, and the joy of their wisdom is to communicate to others what they know; and therefore by leave granted them, they presented before my eyes in the light of heaven a type of man’s initial form, which was as follows:- There appeared something like a very small image of a brain with a delicate delineation of a certain face in front without appendage : this primitive in its upper convex part was compacted of contiguous globules or spherules, and every one of these spherules was compacted of still smaller ones, and every one of these again of the smallest; it was thus of three degrees; anteriorly in the flat part something delineated appeared for the face. The convex part was covered about with a very thin membrane or meninge, which was transparent; this convex part, which was a type of a brain in its leasts, was also divided into two cushions. as it were, as the brain in its largest [forrns] is divided into two hemispheres; and I was told that the- right cushion was the receptacle of love and the left the receptacle of wisdom, and that by marvelous interweavings they were like consorts and comrades. It was farther shown in the heavenly light which beamed upon it, that the structure of this little brainlet was interiorly, as to its situation and fluxion, in the order and in the form of heaven, and that its exterior structure was, on the contrary, opposed to that order and that form. After these things had been seen and shown, the angels said that the two interior degrees 1 which were in the order and form of heaven, were the receptacles of love and wisdom from the LORD.; and that the exterior degree, which was in the opposition to these, contrary to the order and form of heaven, was the receptacle of infernal love and insanity. This is because man by hereditary taint is born into all kinds of evil, and these evils reside there in the extremities; and that taint cannot be removed unless the two superior degrees are opened, which, as before stated, are receptacles of love and wisdom from the LORD. And as love and wisdom are the real man, – for love and wisdom in their essence are the LORD, – and as this primitive of man is their receptacle it follows that in this primitive there is a continuous effort toward the human form, which it also gradually assumes.”- DLW 432

This primitive or beginning of man is also described in Divine Wisdom in Apocalypse Explained, III, 4.

In the above extract the inmost A is neither described nor mentioned, yet we know from the Writings that it is within this primitive, it being the very primitive of the primitive.

The two higher degrees B and C constitute the whole internal mind and represent that mind in its two aspects of celestial and spiritual, and in the individual are equivalent to the two kingdoms in heaven; and they produce from themselves the external or natural degree D as their ultimate and base, answering to the world of spirits.

In this passage (DLW 432) these three degrees are presented in their strictly initial form as at conception. The two interior or superior degrees are represented in the diagram by B and C and the external degree by D. In Divine Wisdom III, 4, the two higher degrees B and C are said to be in the order and form of heaven, but the mass of the lowest degree, by virtue of hereditary decline, in the order and form of hell.

In Divine Love and Wisdom we read,

“The natural mind of man consists of spiritual substances, and at the same time of natural substances; from it; spiritual substances thought is produced, but not from its natural substances.”- DLW 257.

Of this natural mind, only that part which is organized of spiritual substances and called the lowest degree of the human primitive described above, is here represented by D; that part composed of natural substances which the above primitive afterward takes on from the mother, is not here separately drawn, though included in E, but it will be distinctly presented in Diagram XV.

The reader will bear in mind that the human primitive which is the paternal seed, already described from the Writings and here represented by B C D, is composed entirely of spiritual substance not visible in natural light; the material substance commonly regarded as the human seed is not the true seed, but merely its containant and preservative. (TCR 103, 92.)

NOTE. – The initial form of man in a type seen in the light of heaven, (described in DLW 432), is not man’s inmost presented in Diagram III and meant in Heaven and Hell 39 and other like passages in the Writings, but is the mind derived from the inmost, – the mind with its three degrees, in a germinal state.

This agrees with the fact that the “inmost, the LORD’S veriest abode in man,” (HH 39), is above the sphere of angelic consciousness, and with the fact that the heaven of human internals,” which is the complex of these supreme degrees of all the individual angels, is above the angelic heaven (AC 1999), because, above angelic consciousness, above the highest degree of the mind of the angel, as distinguished from his soul. (See Inf. 8.)

 

Chapter VI. The Internal and the External Mind.

THE mind is here drawn in two planes-the internal or spiritual mind B and the external or natural mind C.

The spiritual body D though separately drawn, is yet closely conjoined with the external mind, and in the Writings is generally inclosed in it.

The internal mind is the primary and special abode of love to the LORD and of love to the neighbor. The external mind is the abode of self-love and of love of the world. (DLW 396; DP 324; TCR 401, 402; AC 9701-9709; NJHD 36-53.)

Divisions of the degrees into internal and external other than this occur in the Writings, and the same degrees are differently designated in different passages. A certain degree may in one passage be called the internal man, in another the spiritual man, in another the inmost man, in another the middle man, in another the rational man, and yet in others classed with and called the exterior or external man; all arising from different points of view.

In this diagram the internal mind B in the individual man or angel answers to the plane of the angelic heavens, and the external C answers to the region of the world of spirits.

In Apocalypse Explained, AE we read, –

“When the interior of man is purified from evils then the internal is opened which is above the interior, and which is called the spiritual internal; this communicates with heaven. There are two internals in man, one beneath and the other above. The internal which is beneath is that in which man is, and from which he thinks while he lives in the world, for it is natural this, by way of distinction, will be called the interior. But the internal which is above is that into which man comes after death when he comes into heaven; all the angels of heaven are in this internal, for it is spiritual.”- AE 940.

It should be noted that in the above passage the degree C is the natural internal, and is said to be below the spiritual internal which is B. This lower or natural internal is also called in this number and elsewhere in the Writings the interior.

In Apocalypse Explained, AE 940, this natural C is called natural internal in distinction to an extreme degree of the natural mind close to the body, which constitutes a natural external not here drawn, but to be drawn in Diagram XI

In the original Latin the internal mind is frequently called Mens, and the external mind and spiritual body together are called Animus, though Animus is sometimes restricted to the natural mind merely. In a wider sense Animus includes also that part of the external mind formed of natural substances as mentioned in Divine Love and Wisdom, 257. (See Diagram XV.)

In the prayer “Thy will be done as in heaven so upon the earth”, “as in heaven” means “as in the spiritual mind” and “so upon the earth” means “so in the natural mind.” “That your days and the days of your sons may be multiplied as the days of the heavens upon the earth,” (Deut. xi, 21), means that with the regenerate the states of the natural mind will accord with the states of the spiritual mind.

Chapter III. The Inmost or the Soul Proper.

 

THIS diagram presents that supreme or inmost degree A which is absolutely the first or initial structure in every man, spirit and angel.

Though all of man except the natural body is commonly called soul, yet.technically only this supreme or inmost degree is the soul. (TCR 697, 103; DLW 388.)

This soul is the veriest dwelling-place of the LORD. The LORD flows’ into this degree with love and wisdom as one, and thence forms, flows into, orders and preserves all the degrees below. (Inf. 8; HH 39; LJ 25.)

This inmost is composed of the highest and purest spiritual substances in man and lies above the plane of either human or angelic consciousness. The mind B, which is below this supreme degree and formed from it, is composed of grosser spiritual substances, and the spiritual body C of still grosser. (HH 39; LJ 25; Inf. 8, 14; S.D. 5548.)

Influx from the LORD enters first into this supreme or inmost degree, thence into the mind, thence into the spiritual body and from this into the natural body. (CL 101.)

This inmost is the primal and unconscious origin of the two great faculties of spiritual liberty and rationality by which man is distinguished from the brute, which faculties are essential elements of his nature, – liberty inhering in the will, rationality in the understanding. (LJ 25 ; DLW 240, 247; AC 1707; TCR 697 end.)

In Arcana Coelestia AC (n. 1940, 1889, 1707) this highest degree is called the internal man, all the planes below it being relatively the external man. It is also called the “human internal;” – the human internals of all men, spirits and angels form in the aggregate a vast complex degree called the heaven of human internals, which is above the inmost angelic heaven. (AC 1999.)

The angelic heavens lie within the region of consciousness. What transcends this region is above the angelic heavens and so appears in the sight of the LORD.

This supreme degree is the very Alpha of man, the material body is his Omega.

Doubtless it was from His residence in this highest degree that the LORD inflowed and filled the angels with His Divine when He appeared and spoke through them to the patriarchs and prophets. The private consciousness of the angel, in whatever plane below, being for the time suspended, the utterances were not his own but the LORD’S through him. (AC 1 745, 1925; AE 1228; DP 96.)

This supreme degree being the source of all the others is drawn in gold to represent sun Colour, because sun Colour, the perfect union of red and white, is the source of all other Colours. (See “Colour in the Diagrams,” page 12.)

Chapter II. The Spirit Two-fold, Mind and Spiritual Body.

Chapter Il. The Spirit Two-fold, Mind and Spiritual Body.

THE spirit consists of the mind and the spiritual body. The mind (a) is the higher and dominant part and is therefore the very man himself; the spiritual body (b) which is the lower part, being a derivative from the mind, is like the mind in form and quality.

The mind is the primal organism. The spiritual body is formed from it and is its organ of sense and instrument of action in the spiritual world. These together clothe themselves with the material body.

The mind being first in the order of creation and formed of purer spiritual substances is placed at the head of the successive series in this diagram and is drawn in white.

The spiritual body, formed of grosser spiritual substances and being lower in degree is drawn in dull white. Not only is the spiritual body the mind’s organ of sense and instrument of action in the spiritual world but it is also its containant, and is as necessary, to preserve it in form and function as are the solids of the material body to preserve its softer parts and its vital fluids.

When the mind, the spiritual body, and the natural body have been thus successively produced, they then subsist simultaneously one within another, – the highest in successive order becoming the central in simultaneous order and thus the essential organism and the first recipient of life in the series, while the lowest becomes the outmost, the containant and the preservative of those within. (AC 6465, 3739, 9211; CL 313, 314)

Things superior and inferior are the same as things interior and exterior; superior and inferior relating to the order of creation, interior and exterior to the order of preservation. (AC 3739, 3695, 5897, 6451 8603, 10099; AR 900.),

That the mind, the spiritual body, and the natural body are produced in successive order and sustained in simultaneous order, was shown above.

Conceive now the existence of these two orders in the work of regeneration and salvation.

Love and wisdom, good and truth, charity and faith are implanted in the mind as the first and fluent principles of the new. These are from “the breath of the LORD” and are breathed life into the mind in their initial forms when the LORD creates man anew in the womb of the Church his spiritual mother. And being too evanescent to abide in form without a firmer clothing than is supplied by the delicate substances of the mind, they descend into the spiritual body and take on therein a more ultimate form suited to sensation and action in the spiritual world; and descending a step lower, even into the material body, the very ultimate plane of human life, they there clothe themselves with a form suited to the natural world, and thus become fixed and enduring. The order has now become simultaneous. Within the renovated natural body exists the renovated spiritual body and within the spiritual body the central forces of the regenerate mind. Surveying this regenerate state from within out we behold love and wisdom in the mind their primal abode, love and wisdom clothed in their firmer organism in the spiritual body, and lastly love and wisdom embodied in fixed form in the very outmost degree such that it can and will preserve the interior and the inmost in form and order to eternity.

The reader should study well the nature and universality of these two orders of discrete degrees, that he may obtain a thorough and familiar comprehension of the structural philosophy of the spiritual and natural universe and especially of man and the heavens.