6309.我曾与善灵谈论内在人和外在人，说过一个惊人的事实：在教会，很少有人相信内在人的存在，并且内在人和外在人是不同和分开的，尽管他们从圣言知道这一点。然而，他们只是稍微审视一下自己的日常思维和意愿，是能知道的。也就是说，他们能从以下事实知道这一点：他们的内在思维常与他们的外在思维相矛盾；他们用言语、表情和行动来表达自己的外在思维，而非内在思维，因为他们将内在思维深藏起来，这是伪君子、假冒为善的人和骗子惯常所行的。处于良善的人则从这一事实知道这一点：他们认为自己不应该这样做，并为此而自责。由此可见有一个更内在的人存在，并且它与外在人是不同且分开的。
人们之所以没有想到这一点，或者即便想到，也不去认真加以思考，是因为他们认为生命在于肉体。而且，当他们将整个思维都沉浸于肉体和世俗事物时，对这类问题的洞察力就会消失；事实上，甚至连对它们存在的相信也被摧毁。我从经历也得以知道这一点。每当我考虑某个天上的观念，然后又陷入关于世俗和尘世事物的思维时，天上的事物立刻消失，并且消失得如此彻底，以至于几乎无法辨认。原因在于，天堂之光的事物在降至属于尘世之光的层面时，会变为黑暗；因为这两种光本身彼此对立。人只有经历重生，而且从感官层面被提升至更内在的事物，才能除去这种对立；他被提升至感官层面之上到何等程度，就离弃邪恶与虚假到何等程度。不过，他若不处于信仰与生活的良善，就无法被提升。
Potts(1905-1910) 6309
6309. I have spoken with good spirits about the internal and the external man, saying that it is wonderful that few within the church believe (although they know it from the Word) that there is an internal man, distinct from the external, when yet they might know this from a slight daily inspection of their own thought and will, namely, from the fact that they often think interiorly otherwise than they do exteriorly; and what they think exteriorly, they let out into speech, into their faces, and into act; but not so what they think interiorly, for this they deeply hide, as is customary with dissemblers, hypocrites, and the deceitful. They who are in good may know this from the fact that they think they ought not to do so and so, rebuking themselves; from which it can be seen that there is an interior man, separate from the exterior. But the reason why they do not attend to this, or if they do attend do not perceive it is that they make life consist in the body; and also that when they immerse the whole thought in bodily and worldly things, insight into such subjects perishes, and even belief that the fact is so. This also it has been given me to know from experience. When I was in any heavenly idea, and dropped into thought about worldly and earthly things, instantly heavenly things perished so absolutely as scarcely to be acknowledged. The reason is that the things of the light of heaven become darkness when they fall into those which belong to the light of this world; for in themselves these two lights are contrary to each other. In order however that they may not be contrary, man is regenerated, and is also elevated from sensuous toward interior things; and insofar as he is elevated from sensuous things, so far he abandons evils and falsities. But he cannot be elevated unless he is in the good of faith and of life.
Elliott(1983-1999) 6309
6309. I have talked to good spirits about the internal and external man. I have spoken about the amazing fact that few within the Church believe in the existence of an internal man distinct and separate from the external, even though they know about it from the Word. Yet they could know that the internal man exists by taking a brief look each day at their thought and will. That is to say, they could know it from the fact that their inward thoughts are often at variance with their outward ones, and that they express their outward thoughts in speech, face, and actions, but not their inward ones, which they keep deeply hidden, as dissemblers, hypocrites, and the deceitful habitually do. People governed by good may know of this from times when they think that they ought not to be doing what they are doing and reproach themselves for it. All this goes to prove the existence of a more internal man distinct and separate from the external.
[2] But the reason why people give no thought to the existence of the internal man or, if they do give it any thought, why they have no real conception of it, is that they consider the body to be the place where life resides. And since they flood their thought with what is bodily and worldly any insight into matters of that kind, or indeed even any belief in their existence, is destroyed. This too I have been allowed to know from experience. Whenever I have been considering some heavenly idea and have then lapsed into thoughts about worldly and earthly matters, heavenly things have faded so much from view that they could barely be recognized. The reason for this is that what belongs to the superior light of heaven turns into darkness when it sinks to the level of what belongs to the inferior light of the world; for the two are contrary to each other. To remove that contrariety however a person undergoes regeneration and is also raised above the level of the senses to more internal things; and to the extent he is raised above them he leaves behind evils and falsities. But he cannot be raised up unless the good of faith and life is present in him.
Latin(1748-1756) 6309
6309. Locutus sum cum spiritibus bonis de interno et externo homine, dicendo quod mirum sit quod pauci intra Ecclesiam credant, tametsi ex Verbo sciunt, quod internus homo sit, distinctus ab externo, cum tamen ex levi intuitione in cogitationem suam et voluntatem quotidie, hoc scire possunt; scilicet ex eo quod saepe interius aliter cogitent quam exterius; {1}et quod exterius cogitant, hoc {2}emittant in loquelam, in faciem et in actus, at quod interius, non ita, quod hoc alte recondant, ut familiare est apud simulatores, hypocritas et dolosos; qui in bono sunt, id scire possunt ex eo quod cogitent non ita faciendum, semetipsos redarguendo; quibus inde constare potest quod interior homo sit, separatus ab exteriore. [2] Sed quod ad hoc non attendant, et si attendunt quod hoc non appercipiant, est quia vitam ponunt in corpore, et quia cum corporeis et mundanis immergunt omne cogitationis, {3}perit intuitio in talia, immo etiam fides quod ita sit; hoc etiam ab experientia mihi datum est scire; cum in caelesti aliqua idea essem, (c)et inde in cogitationem de mundanis {4}et terrestribus delaberer, tunc perierunt caelestia ita plane ut vix agnoscerentur; causa {5}est quia illa quae sunt lucis caeli tenebrae fiunt, cum cadunt in illa quae sunt luminis mundi, nam in se contraria sunt; ut autem non contraria sint, {6} regeneratur homo et quoque elevatur a sensualibus versus interiora, et quantum elevatur ab illis tantum relinquit mala et falsa; sed elevari non potest nisi in bono fidei et vitae sit. @1 quod enim$ @2 emittunt$ @3 pereat$ @4 aut$ @5 erat, quia lux caeli tenebrae fit, cum cadit in lumen mundi, ita ea quae sunt caeli, cum in illa quae sunt mundi,$ @6 elevatur homo$