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 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 VII. Internal Will and Understanding, and External Will and Understanding.

    THE internal will and understanding B and C pertain to the spiritual mind, the external will and understanding, D and E, to the natural mind, as shown in this diagram.

    The external will and understanding may be either conjoined with the internal and act in harmony with them, or be severed from them and act in opposition.

    In a state of order the external will and understanding are in agreement and co-operation with the internal and are conjoined with them, so that they constitute as it were one will and understanding.

    With the wicked, the spiritual will and understanding, although never perverted, are yet closed and quiescent; but their natural will and understanding, though open and operative, are defiled with evil and falsity and severed from the spiritual, and hence act in opposition to them.

    The will and understanding are here presented as organic faculties of the mind; the external organism being an outbirth from the internal. Their varying states will be presented in other diagrams.

    The will is drawn in red because it is the receptacle of love, the understanding in white because it is the receptacle of truth.

    The spiritual body F and the natural body H are only more ultimate forms and instruments of the will and understanding. (DLW 362. See Chap. IV. page 21)

    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 IV. The Mind: – Its Two Faculties, Will and Understanding.

    CONCERNING the “inmost” see Diagram III. Next below the inmost stands the mind which is composed of will and understanding B and C. They are above the spiritual body D, or within it, – above in successive order and within in simultaneous order.

    The will is drawn in red because it is the receptacle and abode of love or good. The understanding is drawn in white because it is the receptacle and abode of wisdom or truth. See reason for this in “Colour in the Diagrams” page 11.

    Below the mind stands the spiritual body D. This body being but a derivative ultimate and foundation of the mind, or in simultaneous order its envelop and containant, has a quality like that of the mind. The mind is both voluntary and intellectual, the voluntary is drawn in red, the intellectual in white. Hence the spiritual body (their complex in ultimates) is both red and white – red from the will and its affection, white from the understanding and thought. Hence also the rosy tint and lily white in the countenance of an angel, and the fire and light in the countenance and eyes of man. (DLW 369; CL 42, 384.)

    The natural body E, the last in the series, is drawn in Colour moderately red and white for the same reason, and being an effect from the prior forms may be called the mind in its extreme organism. Hence the presence in the body of dual organs and parts, as two hemispheres of the brain, pairs of nerves, two eyes, two hands, two feet:- the right an ultimate of the will, the left of the understanding.

    The spiritual body in form and quality is like the mind, being beautiful and lovely, and inwardly pure and orderly if the mind be so. So too the natural body has an inward quality or nature more or less like the mind and bespeaks its state.

    With the adult sufficiently advanced in years the natural body becomes in quality more or less like the mind, pure in substance, orderly in texture and moral in tone with the regenerate, and the reverse with the wicked. (DLW 135 to 143, 420, 423; AC 6872, 5559, 5726.)

    Were the natural body more plastic, as before the fall, and were it under no other spiritual influences than those of its own mind and the particular spirits conjunctively associated with that mind it would exhibit far more than now the state and features of the mind. Then the inward order and purity of the body of the good would well answer to the state of the will and understanding. This inward order and purity, however, might nor be observable, yet its external form and beauty would be manifest. It would be the same with the body of the evil, but opposite from an opposite state of the spirit.

    Since the fall and especially in later ages the implasticity of the body impedes its full response.

    But why are not the bodies of the wicked as much defiled and deformed with natural impurity and disease as their minds, with moral and spiritual impurity? Why are their bodies often beautiful and healthful? This is from a merciful provision for the security of Divine ends, one of which is that a general influx from heaven shall largely order and control the corporeals of man that they may not be controlled by an influx from the particular spirits attendant on him. Thus whatever of health or beauty appertains to the wicked, is due to a general heavenly influx directly into the exteriors of the natural body. We say exteriors of the body meaning its gross and solid parts, because in the case of the evil the vital fluids are always more or less defiled. (DLW 423.) Even when health and beauty are an inheritance they are maintained by this heavenly influx and were mostly of such origin in the ancestors. (AC 5862, 5990, 6192, 6211)

    Concerning the hereditary state of the infantile body see Diagram XVIII.

    The will and understanding are organic forms. (DLW 373.) Concerning these faculties in general, consult The New Jerusalem and its Heavenly Doctrine, 28 to 33.