Chapter XXIV. The Third Degree of Regeneration.

< Chapter XXIII. The Second Degree of Regeneration. ^ Discrete Degrees ^ Chapter XXV. The Wicked. >

THIS diagram presents man regenerated to the highest or celestial degree a of his spiritual mind. The corresponding degrees of the natural, b and c, are also regenerated and conjoined to the highest. He now enjoys celestial perception. He leads a life the highest, purest, and happiest possible, performing uses the most essential and universal, the life and use of celestial love and wisdom and of inmost innocence and peace. The measure of every recipient faculty in every plane is full. The lower degrees of the spiritual mind opened and lived through as he passed on to the highest are closed beneath the one he now inhabits. Still, gathering their harvests of good and truth and garnering them in those lower planes, he extracted their celestial essences and bore them with him to his lofty home where the very primitives of the life and delight of the lower degrees bloom and fructify to eternity. (AC 5114; HH 208.)

The whole natural man (except the gross body to be rejected) is joined to the spiritual mind and ever after acts as one with it, the willing servant of a heavenly lord and master. Dying in this state man rises to an abode in the celestial heaven.

From the above concord of the natural with the spiritual there is however this abatement, the vanquished but not exterminated evils from the father and any actual evils that may have existed, though dormant, still remain in the circumference of the spiritual-sensual and spiritual-corporeal. These evils by the force of the ever increasing good within are continually pressed out into the farthest verge of that plane, where (though dormant) they cannot but emit deleterious effluvia which must sink from the highlands where the angels reside down into the lowlands surrounding the hells. (AC 4564, 1414, 1444, 4551, 4552.) In the above abatement must be included the limbus so far as tinctured with actual evil therein enrooted or affected by the influence of unexterminated evil in the higher degrees.

ON page 59 we deferred our interpretation of the teaching that with those who come into heaven, the limbus is below and the spiritual above, but the reverse with those who come into hell. The whole passage is as follows:

“The soul which is from the father is the man himself, and the body, which is from the mother is not in itself the man, but from him. The body is only the clothing of the soul woven of such [substances] as are of the natural world; but the soul is of such [substances] as are in the spiritual world. Every man after death lays aside the natural which he carried from the mother and retains the spiritual which was from the father, together with a certain limbus of the purest [substances] of nature around it; but this limbus with those who come into heaven is below, and the spiritual above, but the limbus, with those who come into hell, is above, and the spiritual below; thence it is that a man-angel speaks from heaven, thus what is good and true; but that a man-devil speaks from hell while from his heart, and as it were from heaven while from his mouth; this he does abroad, but that at home. “- TCR 103

This cannot mean that the limbus of the wicked is above their spiritual organism. Natural substances being created from spiritual must be below them and be their base. The wicked being in inverted order esteem the sensuals and corporeals of the limbus as more valuable than the spiritual, thus above the spiritual. With the good, true order is preserved, they hold the spiritual as above and the sensual as beneath. (AC 5076, 5077, 5094, 4552; TCR 402.)

We say man receives the Divine Love and Wisdom; but strictly these are of such order and force that no finite human organism could bear the least contact with them. What then is received? Men are organized of created substances spiritual and natural and receive life from the LORD which in itself is the inmost activity of the Divine Love and Wisdom. (TCR 471, 472.) Even this life cannot be received as it is in the LORD but as flowing forth from Him and moderated by the substances of the sun of the spiritual world and the atmospheres through which it passes. This proceeding Divine is dual, the activity of the Divine Love inmostly affecting man’s will and the activity of the Divine Wisdom affecting his understanding, producing in them states correspondent to Love and Wisdom in the LORD. (TCR 39.)

Previous: Chapter XXIII. The Second Degree of Regeneration. Up: Discrete Degrees Next: Chapter XXV. The Wicked.

Chapter XVIII. Man at Birth.

THIS diagram presents

The degrees that are composed of spiritual substances, all of which are from the father,

The parts which are organized of material substances and are from the mother,

The taint of hereditary evil from the father and mother respectively, and

The development of the degrees at birth. *

* note: For the name of each degree of the spiritual mind and each of the natural, see Diagram XIII; this applies to all subsequent diagrams.

Concerning what is from the father and what from the mother, we read-

“The soul which is from the father is the man himself and the body which is from the mother is not man in itself but from him and is only the clothing of the soul woven of such [materials].. are of the natural world. but the soul is of such [substances] as are in the spiritual world. Every 3 man after death lays aside the natural which he carried from his mother, and retains the spiritual which was from the father, together with a certain limbus [an envelop] of the purest [substances] of nature around it.”- TCR 103.

“The soul is from the father and the body from the mother; for the soul is in the seed of the father and is clothed with a body in the mother; or, what is the same, all the spiritual [organism] man has is from the father and all the material [organism] he has, from the mother.” TCR 92.

“There is a difference between what man receives from his father and what he receives from his mother. Man receives from his father all that is internal, his very soul or life is from the father; but he receives from his mother, all that is external. In a word, the interior man or the spirit is from the father but the exterior man or the body is from the mother.”-AC 1815.

“That the inmost of life, which is from the father, is continually flowing in and operating upon the external which is from the mother and endeavoring to make this like itself, even in the womb, may be manifest from sons in that they are born with the inclinations of the father, and sometimes grandchildren and great grandchildren with the inclinations of the grandfather, and the great grandfather; this is because the soul which is from the father continually wills to make the external which is from the mother like itself and an image of itself.” AC 6716

“Nothing is provided in the womb of the mother except a body conceived by and derived from the soul.”-TCR 167.

“Man is born spiritual as to his soul, and is clothed with a natural which makes his material body.”-TCR 583.

“The soul of man that lives after death is his spirit and this is in perfect form a man.”-.DLW 394.

“The mind of man is the man himself; for the first rudiments of the human form, or the human form itself with each and everything of it, is from the beginnings continued out of the brain through the nerves. This is the form into which man comes after death, and which is then called a spirit and an angel, and which is in all perfection a man, but spiritual: the material form, which is added and superinduced in the world, is not a human form from itself but from the former.” – DLW 388.

“The life of every man is from the father and only the clothing is put on in the mother, hence it is that every man has his name from the father and not from the mother.”-A.S. (N.Y. Ed., p. 45; London Ed., p. 52.)

“Since man is not life but a recipient of life it follows that the conception of man from his father is not a conception of life but only of’ the first and purest form receptive of life, to which as a stamen or beginning, substances and matters are successively added in the womb in forms adapted to the reception of life in their order and degree.” DLW 6.

Since the fall, man is the subject of hereditary evil. We read, –
“Man’s inmost [or spirit] is from the father, whereas the exteriors, or those parts which clothe that inmost, are from the mother; each, namely, what he derives from the father and the mother,

      is tainted with hereditary evil.”-AC


      . (Also AC





“All the evils which man derives from his parents, which are called hereditary evils, reside in his natural and sensual man but not in the spiritual.”-AE 543 [b].

“Man is born into evils of every kind from his parents and these reside in his natural man which of itself is diametrically opposed to the spiritual man” – TCR 574; (also AC 1902.)

The inmost A and the natural body E and F are the most developed at birth and are drawn large to indicate this. The spiritual mind B and the natural mind C are drawn small to indicate that at birth they are advanced but slightly beyond their rudimental state as at conception, requiring years for development to be effected by discrete degrees successively.

The extremes which are the inmost and the natural body are at birth very large in comparison with the intermediates B and C.

By the inmost as an active and the natural body as a reactive all the intermediate degrees are formed out and stored with remains during childhood and thus are prepared for reformation and regeneration in after years.

The whole natural body (all that the infant takes on from nature) consists, as said above, of the limbus and the gross body. The limbus is the higher and mental part and is retained after death, the gross body being rejected. (See Diagrams XV and XVI.)

The spiritual mind B is drawn in white to indicate its purity. There is no taint of ancestral evil in this mind of the child, as there was no evil in the spiritual mind of the father. Into this mind, which is in form or image a heaven, evil cannot enter; yet this mind may be closed and rendered almost inoperative by the reaction against it of the natural mind confirmed in evil as is the case with the wicked. (DLW 270, 261, 432; AE 176, 739.)

The natural mind is drawn dark to indicate the taint of hereditary evil from the father. (DLW 432, 270; D. W. in AE III, 4, and IV.)

The spiritual body being derived from the natural mind and as it were one with it, is also tainted with evil from the father and is drawn in dark to indicate this.

That the spiritual mind, the germ of which is from the father, is free from taint of evil and in heavenly form and order and that the natural mind, the germ of which is also from the father, is tainted since the fall, may be seen in Divine Love and Wisdom 432, and in Divine Wisdom (in AE ) III, 4.

The two higher degrees of “the little brain, in the order and form of heaven” (DLW 432) constitute the spiritual mind and are equivalent to the three planes of that mind (B in this diagram), and are the two degrees of the spiritual mind B in the 2nd form, which illustrates the degrees of the mind as presented inDivine Love and Wisdom 432 and DivineWisdom (in AE ) III,4. These numbers describe the rudiments of the spiritual and natural minds; the inmost A is not mentioned in them though its presence is implied. The two interior degrees in the order and form of heaven are the two degrees B in the 2nd form. The exterior degree which was in opposition to the form of heaven is the natural mind C in the 2nd form, and is equivalent to the three degrees of C in the first form. The natural mind like the other parts is variously described in the Writings-in one degree, in two and in three, according to the purpose in different passages.

The subject in Divine Love and Wisdom 432, and Divine Wisdom (in AE ) III, 4, is the primitive of man which is a spiritual substance not visible in natural light but only in spiritual and is the seed from the father by which conception takes place. The exterior degree mentioned therein does not include the limbus which is composed of natural substances but consists only of that part of the natural mind which is composed of spiritual substances. (See Chapter VIII.)

The inmost, the spiritual and the natural mind, and the spiritual body are formed of spiritual substances, as shown above, and in their strictly initial state as at conception are derived directly from the father, at which time the ultimate parts are more rudimental than the internal parts and especially more rudimental than the inmost or soul proper as this is the first form from which the others proceed.

This diagram shows the development reached at birth, not the form of the initial at conception. We have in part shown the quality of the paternal faculties at the period of birth by their quality at conception. During growth in the womb no change occurs in their hereditary quality though they undergo an important development which as to the spiritual body is very great, but as to the mental faculties less. Whatever growth occurs in these paternal faculties A B C D from conception to birth must be from an incorporation of spiritual substances; growth from natural substances occurs only in the parts from the mother which are the limbus and the gross body.

The evil from the mother inheres of course in the organism drawn directly from her, called in the whole the natural body. The inmost of this body consists of those purest substances of nature which compose the merest external of the natural mind (mentioned in DLW 257.) This is illustrated in Diagram XV at E. In this mental part from the mother the evil from her primarily inheres, tainting thence the gross body. This mental part is the limbus E E in this diagram. To indicate this taint of evil E and F are drawn in dark.

We have already shown, -That the natural mind consists of spiritual substance and at the same time of natural substance,That from its spiritual substance arises thought but not from its natural substance,That the spiritual substance is initially from the father and the natural substance at birth from the mother,That the natural substance appertaining to the mind constitutes after death the cutaneous envelop of the spiritual body,That by such envelop the spiritual body subsists, that is, is preserved permanently in form because the natural is the containing element.And that in the part of the natural mind composed of natural substances (the limbus in this diagram) and not in any part of the mind composed of spiritual substances, the taint of maternal evil resides.

To see that evil can inhere in these substances we must reflect that they are organized into a mental form constituting the merest external part of the natural mind conjoined to the spiritual part of it which spiritual part thinks and wills immediately within the natural, so that while this merest external is itself incapable of thought still it is the lowest and active seat of thought during life in the world. The thought is necessarily qualified by the state of this external, and is brought into act by the gross body. That evil does inhere in the part of the natural mind composed of natural substances (the maternal part) as well as in the part composed of spiritual substances, may be seen in Divine Love and Wisdom 270. This external is the seat of the external memory or memory of the body (AE 193[a]) both before and after death, though after death it is quiescent. This memory composed of material substances is usually called natural, exterior, or corporeal (as in HH 461; AC 2469-2494, and AE 569 [a], 832), but in Spiritual Diary 2752, it is called the outmost or material memory. When this memory quiesces after death, the internal memory formed of spiritual substances and appertaining to that part of the mind which is from the father comes into conscious activity.

This external from the mother is the residence of all impressions and knowledge received through the senses whether gained by physical and sensible experience or by instruction in science, morals and religion, and also the residence of all conscious emotions arising from within. In this part only can man by introspection become conscious of his evils and falsities for here only can they be distinctly perceived. This is that ultimate or external in which man is together with the LORD and wherein he must directly cooperate with the LORD; the LORD alone working in the interiors. (DP 119, 120.) What lies further in is not perceptible except by outflow into this plane: only in this outer plane can be clearly seen the light of spiritual truth, and distinctly felt the warmth of celestial love.

In this external part of the natural mind every maternal inclination whether evil or good has its primal abode. Here too reside all mental bias, faculty, disposition and ability, from the mother. These however are subject to more or less modification and even practical nullification from the various conditions of the gross body.

Not only does the body from the mother partake of her quality good or bad but there are always induced upon its interior and often upon its exteriors the quality and likeness of the father also. This is done in the construction of the body from the substances furnished by the mother during gestation. Results produced after birth are not here presented. The infusion of the father’s quality into this maternal structure is in part accomplished by the influence of the soul of the child which was from the father and consequently fully imbued with his quality. This soul sits mistress in the formation of that natural human which it is assuming from the mother and weaves more or less fully the materials furnished by her into its own form and quality. It is according to order that the active, here the spirit, shall form the reactive, here the body, as fully as may he after its own nature and gift it with its own quality that it may perform its intended use. This agrees with Arcana Coelestia AC 10125 where the meaning is not that the body is composed of spiritual substances from the soul but that the soul forms the natural substance from the mother into a body resembling itself (See also AC 6716, 10823; TCR 82, 103; DLW 388.)

According to the above order the spirit of the child first forms those purest substances of nature from the mother into the enveloping part or limbus of the natural mind, that it may use that covering as the lowest seat of its thought and the medium by which it may flow into the gross body; and it also forms this body of grosser and grossest substances of nature and places therein the five senses as organs for sensing the outer world, acquiring knowledge and expressing its own feeling and thought. Although the soul of the child measurably imparts its own quality to that natural external it does not remove the quality of the mother. (TCR 103; AC 6716.

We said the quality of the father is imparted to the body of the child chiefly by the child’s own soul, but the quality of the father is communicated to the body of the child by being first appropriated by the mother and by her transmitted to the child in the substances and forms furnished by her. In some cases (and there will be more as the Church advances) the father’s likeness flows in each globule of the mother’s nervous fluid and his image in every drop of her blood. Something of this exists in most instances if not in all. (Marriage page 9, item 22; Latin Edition, p 7. AE 1004.) Still whatever of paternal quality thus reaches the child’s body is first materialised and imparted as the mother’s also. Conversely, the father may appropriate the sphere of the mother and impart it as his own to the spirit of the child and thence to its body.

Errors Regarding the Child’s Inheritance from the Mother.BECAUSE the external acquired by the first rational is called the maternal rational it has been inferred that the rational as an organic faculty is from the mother. Not so. That faculty before regeneration, and with the LORD before Glorification, is called maternal in consequence of clothing itself with an external acquired by means of the maternal but not from it. Moreover the above inference conflicts with the teaching, “that all the spiritual which man has is from the father” (TCR 92 and 103) and that the maternal rational does not exist at birth but is acquired by instruction and sensuals of various kinds. (AC 1893-1895.)

In regard to the maternal rational (called the first rational and represented by Ishmael) it should be recollected that this rational is formed by truths obscured by appearances which appearances are to be dispersed during regeneration; this is the rejection of the maternal rational. From Arcana Coelestia AC 2654, 3207, 2557, we see that this rational is called maternal only because it is mediately, not directly, from the mother.

Another misconception is that because the child inherits somewhat of inclination and talent from the mother, it derives from her some part of its spiritual organism also. Not so. The child inherits no part of its spiritual organism from the mother. These maternal characteristics inhere in the mental part of the natural derived from the mother. (See Diagram XV.)

That the soul is from the father and the body from the mother rightly understood involves no disparagement of the functions of the mother. That no disparagement is involved appears from the following:

I. The maternal part of the natural mind is the seat of all the mental states inherited from the mother and is the seat of the natural memory (AE 193), and during life is the active seat of all the degrees derived from the father. Although this maternal part of the natural mind becomes quiescent after death it still servestwo great and indispensable uses to eternity. (1) It is an envelop of the spirit holding its structure in form and its state entire, thus preventing its disintegration through the volatility of its spiritual substances. (2) It preserves the state of man after death as determined by his ruling end, changeless to eternity, securing to the enduring heaven and preventing the evil from sinking good an ever into deeper hells.

II. Without the natural furnished by the mother there could be no propagation of the human race, thus no heaven of angels which is the Divine end of creation.

III. Although the spiritual faculties are not from the mother, they must for regeneration acquire an external, from various knowledges and truths, to embody themselves; and these are obtainable only by means of the natural from the mother.

Let no one then undervalue the function of the mother in comparison with that of the father, his impossible without hers, hers eternally conserving the fruit of h

Previous: Chapter XVII. All the Degrees in Trines. Up: Discrete Degrees Next: Supplement.



Chapter XIII. Relation of the Degrees of the Natural Mind to those of the Spiritual Mind


THIS diagram presents the three degrees of the natural mind in certain relations to the three degrees of the spiritual mind, and the three degrees or planes of the world of spirits in relation to the three angelic heavens. (AC 4154, DLW 275, 66, 67.)

Below the natural or external mind C is drawn the spiritual body D, consisting of the spiritual-sensual and spiritual-corporeal g and h. These are called the spiritual sensual and corporeal in distinction to the natural sensual and corporeal organized of material substances. The sensual degree of the external mind f just above the spiritual-sensual, is the lowest degree of that mind and closely adheres to the spiritual body D.

The celestial degree a is drawn in red because red corresponds to love or the will, the dominant characteristic of this degree, and because red is the distinguishing Colour of the celestial heaven.

The spiritual degree b characterized by what is intellectual, is drawn in white because white corresponds to truth, the dominant characteristic of this degree, and white is a distinguishing Colour of the spiritual heaven.

The natural degree c is drawn in green because green corresponds to the ultimates of celestial love and spiritual truth in the lowest plane of the internal mind, and green is the distinguishing Colour of the natural heaven which is the lowest heaven.

The three degrees of the natural mind are drawn in darker shades of the same Colours but in reverse order, the highest green, the lowest red; this is to indicate the relation of each degree in the natural to its corresponding degree in the spiritual. The whole natural mind as one is an ultimate and base of the whole spiritual as one, but the lowest degree f (the red in the natural) is the special ultimate of the highest degree a in the spiritual, and the highest in the natural d of the lowest in the spiritual e; that is, a ultimates in f, c in d, and b in e, according to the universal law that the LORD works from the highest or inmost forms and at the same time from the lowest or outmost, developing, arranging, binding and thus preserving the intermediates. (D. W. in AE VIII, DP 124, 125.)

The celestial a passes indeed centrally through d and e in the natural mind to reach its appropriate f, as it had passed through b and c in the spiritual mind, and is the essential principle in them all, that is in b c d e; a being first and therefore universal must go to the last where it binds and preserves all. This descent of a is illustrated by the descent of nerves from the brain through intermediates into the skin whence they return again to the brain, binding and preserving all things of the body.

This relation of these degrees further appears where we show that the lowest degree in the spiritual mind when by regeneration it is opened and man is raised into it, rests as a heaven on the degree d, the highest in the natural mind, as its appropriate earth or base, b resting on e, and a on f. See Diagrams XXII, XXIII, XXIV. The same relation is seen from this that the lowest degree of the natural mind is the last regenerated and the highest degree of the spiritual mind is the last opened and entered. (Read AC 9216, 4353) Confirmation of the above relation lies also in the fact that the lowest or deepest hell which is in the lowest natural degree f, when this degree is perverted, is opposite to the highest heaven a. (DLW 275, HH 542, AE 1133.)

Below the natural mind are drawn the spiritual sensual and corporeal g and h. g is drawn in lightish Colour because the senses are the higher life of the body, the corporeal h, having in itself only insensate life, is drawn in dark. (AC 5077.)

The spiritual sensual and corporeal are composed of spiritual substances and are the lowest seat of the paternal proprium.

The natural body E being material is drawn in dark in contrast with the planes above.

Each integral part, namely, the spiritual-corporeal, the spiritual-sensual, each degree of the natural mind, and each of the spiritual is in itself a lesser human because the whole man is composed of parts which are images of the whole. This may be illustrated by the natural body, in which are several systems combined; for each system, the nervous, the sanguineous, the osseous, the muscular, the cutaneous, is, in a sense, a human system, and so a human in a lesser form. Thus man in spirit as in body is composed of many humans one above or within another from the foot of “Jacob’s ladder” to the top, that mystic ladder being the whole human and each step in it a lesser human.

This diagram is a key to many passages.

In The True Christian Religion we read, –

“The human mind from which and according to which man is man, is formed into three regions, according to three degrees; in the first degree it is celestial, in which also are the angels of the highest heaven; in the second degree it is spiritual, in which also are the angels of the middle heaven; and in the third degree it is natural, in which also are the angels of the lowest heaven. The human mind, organized according to these three degrees, is a receptacle of Divine influx; but still the Divine flows in no farther than man prepares the way, or opens the door; if he does this even to the highest or celestial degree, then man becomes truly an image of God, and after death he becomes an angel of the highest heaven; but if he prepares the way, or opens the door, only to the middle or spiritual degree, then indeed, man becomes an image of God, but not in that perfection, and after death he becomes an angel of the middle heaven ; but if he prepares the way, or opens the door, only to the lowest or natural degree, then man, if he acknowledges God and worships Him with actual piety, becomes an image of God in the lowest degree, and after death he becomes an angel of the lowest heaven. But if he does not acknowledge God and does not worship Him with actual piety, he puts off the image of God, and becomes like some animal, except that he enjoys the faculty of understanding and thence of speech. If he then closes up the highest natural degree, which corresponds to the highest celestial, he becomes as to love, like a beast of the earth; but if he closes the middle natural degree which corresponds to the middle spiritual, he becomes as to love like a fox, and as to sight of the understanding like a bird of the evening; but if he also closes the lowest natural degree as to its spiritual, he becomes as to love like a wild beast, and as to the understanding of truth like a fish”-TCR 34.

    The human mind from which and according to which man is man,” in this passage obviously means the actual mind which in itself is human, in distinction from the natural mind below, which is humanized only from the spiritual. The first or celestial degree, mentioned in the same passage, is a the highest plane of the internal mind, the second or spiritual is b, the third or natural, c. “The beast of the earth” is in d, “the fox” in e and “the wild beast” in f.

    The statement that the highest natural d corresponds to the highest or celestial a does not conflict with what is elsewhere said – that the highest degree of the natural d is the degree of the natural in which the lowest degree of the spiritual c especially ultimates, and that when d by perversion becomes a form of hell it is opposite to the lowest heaven c. The statement means only that d is the highest in the natural mind as a is in the spiritual mind

    Upon first reading, this number may seem obscure, owing to the omission of a distinct statement that there are three degrees in the natural mind, below the three degrees of the spiritual mind. The highest natural, the middle natural and the ultimate natural in the passage, are represented by d e and f.

    The order of the opening of the three degrees of the internal mind during regeneration, will be presented in Diagrams XXII, XXIII and XXIV. The closed state of the degrees of the natural mind, in the case of the wicked, will be presented in Diagram XXV.

    The spiritual mind, here drawn in three degrees is the same that is drawn in two degrees in Diagram XII. When this mind is drawn in two degrees, the lowest c in this diagram is included in the two; as will appear more plainly in what follows.

    In Arcana Coelestia AC 9215 the whole natural is equivalent to d e f g and h. (See also AC 1589.)


    Chapter X. The Spiritual or Internal Mind in Three Degrees

    THE Spiritual mind is here presented in three degrees; all the degrees below it are presented as one.

    Read Apocalypse Explained,, AE 1125 (Ath.Cr. 28) and note the mention of three degrees of life above the ultimate which is a fourth. The three are those of the spiritual mind, answering to the three heavens; the ultimate or fourth consists of the natural mind and spiritual body, answering to the world of spirits, and includes also the natural body during life in the world. In Arcana Coelestia, AC 3405, all below the three heavens is included in the degree in which man is during life in the world; this is taken as the first degree; the ultimate or lowest heaven is the second degree, the middle heaven the third, and the highest heaven the fourth. (See also AC 5145.)

    What is here drawn as the ultimate degree (E) is composed of several degrees as will appear from subsequent diagrams.

    Relation of the Three Heavens and the Two Kingdoms.

    THIS relation may be seen by comparing this diagram with Diagram IX. In Diagram IX the internal mind is drawn in two degrees, celestial and spiritual; in this diagram it is drawn in three degrees, celestial, spiritual, and natural. Diagram IX presents the whole spiritual mind in two degrees, coinciding with the two kingdoms of heaven; but each of these (B and C) has an internal and an external. Diagram X presents the whole internal mind in three degrees, coinciding with the three heavens. B in X is identical with the internal part of B in IX; C in X with the internal part of C in IX; and D in X is identical with the external parts of both B and C in IX, or what is the same the external of B and of C in IX, together constitute the lowest or natural heaven represented by D in X.

    Before proceeding farther read Arcana Coelestia, AC 10129 and 9741. Note that in 9741 the clause, “The external of each heaven is what is called the ultimate or first heaven,” must mean “The external of each kingdom is what is called the ultimate or first heaven.”

    The internal part of B in IX is the same as the ” holy of holies,” and the external part of it is the “inner court.” The internal part of C in IX is the “holy place;” and its external part is the “outer court.” The whole of B in X is the same as the “holy of holies,” and the whole of C is the “holy place;” and D the “inner” and the “outer court;” the inner part of D is the celestial of the natural heaven and is the “inner court,” and the outer part of D is the spiritual of the same heaven and is the “outer court.”

    “The internal part of B in IX, coinciding with the internal part of the celestial kingdom, and the whole of B in X, coinciding with the celestial heaven, are the same and are represented by the “holy of holies.” The internal part of C in IX, coinciding with the internal of the spiritual kingdom, and the whole of C in X, coinciding with the spiritual heaven, are the same and are represented by the “holy place.” The external of B in IX, coinciding with the external of the celestial kingdom, and the internal of D in X, coinciding with the celestial of the natural heaven, are the same and are represented by the “inner court;” the external part of C in IX, coinciding with the external part of the spiritual kingdom, and the external of D in X, coinciding with the spiritual of the natural heaven, are the same and are represented by the outer court.” (AC 9873, 6366; H. H. 20 to 40; AE 449, 283.)


      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.