978、如今，很少有人知道何为内在人、何为外在人。他们以为两者是一回事，这主要是因为人们相信他们凭自己的自我实行良善、思想真理；事实上，相信这一点是人的自我的性质。然而，内在人与外在人有着天壤之别。无论有学问的还是没学问的，当反思这个问题时，他们对内在人只有一个概念，即：它是思维，因为它在内，或是内在的东西；对外在人也只有一个概念，即：它是肉体，以及肉体的感觉和快乐的生命，或说肉体的感觉能力和快乐，因为它在外，或是外在的东西。殊不知，他们以为属于内在人的思维其实并不属于内在人；因为内在人里面只有主的良善和真理，主已将良心植入内层人。就连恶人，甚至最坏的那种，也都有思维，缺乏良心的人同样有思维。由此清楚可知，人的思维并不属于内在人，而是属于外在人。肉体及其感觉和快乐的生命，或其感觉能力和快乐并不是外在人，这一点从以下事实明显可知：灵人虽然没有诸如活在世上时所披的那种肉体，也照样拥有外在人。
但没有人能知道何为内在人、何为外在人，除非他知道每个人都有一个对应于天使天堂的属天和属灵层级，一个对应于天使灵天堂的理性层级，和一个对应于灵人天堂的内在感官层级。因为天堂有三层，数量和人里面的层级一样多。这些天堂彼此截然不同且互相分离，这就是为何死后，有良心的人首先在灵人天堂，之后被主提升到天使灵天堂，最后被提升到天使天堂。如果人里面没有相同数量的天堂，使他能与它们及其状态相对应，这是不可能发生的。我由此得知是什么构成内在人，是什么构成外在人。属天和属灵事物形成内在人，理性事物形成内层人或中间人，而感官事物（不是肉体事物，而是源于肉体事物的事物）形成外在人。这不仅适用于世人，也适用于灵人。
用学者的话说，这三者，即内在人，内层人和外在人，就像目的、原因和结果。众所周知，没有一个原因，就不可能有结果，没有一个目的，就不可能有原因。结果、原因和目的就像外层，内层和至内层那样彼此不同且互相分离。严格来说，感官人，也就是思维基于感官印象的人，是外在人；而属灵和属天人是内在人，理性人则介于这两者之间；内在人与外在人通过这理性人实现交流。我知道，很少有人能明白这些话，因为人们活在外在事物当中，并从它们思考。这就是为何有些人将自己等同于动物，以为当他们的肉体死亡时，他们也将完全死亡。殊不知，他们死亡之时，正是他们开始生活之时。死后或在来世，善人先在灵人界或灵人天堂过一种感官生活，然后在天使灵天堂过一种内在感官生活，最后在天使天堂过一种至内在的感官生活。这后一种生活，就是天使般的生活才是内在人的生活；对于这种生活，几乎无话可说，因为人理解不了。
重生之人只有反思良善和真理并属灵争战的性质，才能知道内在生命的存在。事实上，内在生命才是与人同在的主之生命，因为主经由内在人而使仁之良善和信之真理在外在人里面运转。凡来自内在人、在人的思维和情感中所感知到的东西，都是一种包含来自内在人的无数元素的总体印象；人在进入天使天堂之前根本感知不到这些元素。关于它们的总体效果及其性质的描述，可参看545节中的经历。不过，关于内在人所阐述的这些事因超出大多数人的理解，故对他们的救赎来说并不那么至关重要，只要他们知道内在人和外在人的存在，承认并相信一切良善和真理都来自主就足够了。
New Century Edition
Cooper(2008,2013)
[NCE]978. Few if any today know what the inner self and the outer self are. They consider the two selves to be one and the same, primarily because they believe they do good and think truth on their own. That is one of the effects of a sense of autonomy.{*1} The inner self, though, is as distinct from the outer as heaven is from earth.
When they contemplate the subject, neither those who are well educated nor those who are untaught conceive of the inner person as anything but the faculty of thought, since this is internal. They consider the outer person to be the body with its sensory abilities and pleasures, since these are external. But the thinking that they consider part of the inner self is not in fact part of it. The inner self contains nothing but good impulses and true concepts, which are the Lord's; and the intermediate self contains conscience implanted by the Lord. Yet bad people — even the worst of them — have the ability to think, and people devoid of conscience do too. This leads to the conclusion that a person's faculty of thought belongs to the outer rather than the inner self.
To see that the body with its sensory abilities and pleasures is not the outer person, consider the fact that spirits, who have no such body as they had while living in the world, are still just as much in possession of an outer self.
[2] No one can ever see what the inner person and the outer person are without knowing that each of us has: a heavenly and spiritual plane (corresponding to the heaven of angels);{*2} a rational plane (corresponding to the heaven of angelic spirits); and a relatively deep sensory plane (corresponding to the heaven of spirits).
There are three heavens, all of them present inside us, and the distinctions among them are very clear. That is why people with a conscience first find themselves in the heaven of spirits after death, then are raised by the Lord into the heaven of angelic spirits, and finally come into the heaven of angels. This could never happen unless we had the same number of heavens inside us, so that we could relate to those heavens and to conditions in each.{*3} These things have made it clear to me what constitutes the inner self and what the outer. Heavenly and spiritual qualities form the inner self, rational thinking forms the intermediate self, and sense impressions (not direct physical sensation but something derived from it) form the outer self. These are present not only in people on earth but in spirits too.
[3] To address the scholars among my readers, the three planes interrelate in the way goal, means, and result do.{*4} People recognize that no result can ever exist without means and no means without a goal. Result, means, and goal are as clearly distinguished from one another as the outer, inner, and inmost levels.
Strictly speaking, our sensory being (the part of us that thinks on the basis of sense impressions) is the outer person. Strictly speaking again, our heavenly and spiritual being is the inner self. Our rational being is halfway in between, and through it, or through our rational capacity, the inner self communicates with the outer.
I realize that few will grasp these concepts, for the reason that we live on the surface and base our thinking on superficial things. That is why some people identify with animals and believe that when their own body dies they will die altogether.{*5} After we die, however, we first start to live. Good people in the other world then begin by living a life full of sensory experience in the world of spirits — that is, in the heaven of spirits.{*6} Later they live a life of deeper sense experience in the heaven of angelic spirits, and finally they live a life marked by the deepest kind of sensation in the heaven of angels. This last kind of life — angelic life — is the life of the inner self, but almost nothing can be said about it that people will be able to understand.
[4] Only regenerate people can see that angelic life is the life of the inner self, and only if they reflect on goodness and truth, and on conflict [between the inner and outer selves]. After all, the life of the inner self is the Lord's life in us, because it is through the inner self that the Lord puts charitable goodness and religious truth to work in our outer self.
Anything from the inner self that rises to awareness in our thoughts and feelings is a general impression containing countless elements that come from the inner self. These elements are imperceptible to us until we arrive in the angels' heaven. For a description of their general effect and its nature, see the lesson of experience in 545.
But what has been said here about the inner self is not necessary for salvation, since it exceeds many people's grasp. Simply let them be aware that there is an inner and an outer self, and acknowledge and believe that everything good and true comes from the Lord.
Footnotes:
{*1} On the phrase "sense of autonomy," see note 1 in 141. [Editors]
{*2} On the concept of correspondence between the physical and spiritual worlds, see note 1 in 276. [Editors]
{*3} For more on how the three levels within a human being correspond to the three heavens, and a fuller description of those three heavens, see Heaven and Hell 29-40. Note that what Swedenborg generally terms "spirits" (or "good spirits"), "angelic spirits," and "angels" in the first few volumes of Secrets of Heaven are referred to as angels of specific types in his later works, and the term "angelic spirits" is no longer applied to people in heaven but to "people in the world of spirits who are being prepared for heaven" (True Christianity 387:1; see Revelation Unveiled 875:4 for a parallel passage). At no point does Swedenborg acknowledge and explain these discrepancies of nomenclature in his own works. Similarly anomalous and unexplained is the mention of relocation from one heaven to another contained in the previous sentence in the current section. (One other such mention occurs in Marriage Love 343, repeated in True Christianity 832.) Generally, in Swedenborg's later, more settled view, good spirits initially travel through various communities in the spiritual world looking for their home; but once they find the community that matches their underlying loves and accompanying beliefs, they remain there forever as angels (see Divine Providence 278b:6; True Christianity 281:3-4; Revelation Explained [Swedenborg 1994-1997a] 940). In fact, Swedenborg later asserts that without specific preparations granted by God it is impossible for angels to spend more than a few agonizing moments in a higher or lower heaven than their own (Heaven and Hell 35). For more on the three heavens as mentioned in this section, see note 1 in 45 and note 1 in 167. On the shifting use of terms to describe their inhabitants, see also note 3 in 16. On the world of spirits, see note 3 in 0. On the related issue of whether spirits remain eternally in hell, see note 1 in 967. [LSW]
{*4} The Latin terms here translated "goal," "means," and "result" are finis, causa, and effectus, respectively. They are traditionally translated "end," "cause," and "effect." Swedenborg frequently refers to the interrelationship of these concepts; for just one example of such a passage, see 5131:2-3. They figure heavily in the Scholasticism that formed the basis of philosophical discussion in his day, which in turn drew on the principles of causation laid out by Aristotle (384-322 b.c.e.); these latter are described further in note 1 in 1568. [RS, SS]
{*5} On the Enlightenment debate about animals and the existence of the soul that Swedenborg is alluding to here, see note 1 in 196. [Editors]
{*6} Swedenborg describes the next world as being divided into three major areas: heaven, hell, and a middle region called the world of spirits (see 5852, for example). For more information on the structure of the spiritual world in Swedenborg's theology, see note 3 in 0. [Editors]
Potts(1905-1910) 978
978. What the internal man is, and what the external, is at this day known to few, if any. It is generally supposed that they are one and the same, and this chiefly because men believe that they do good, and think truth from what is their own, for it is the nature of man's Own to believe this; whereas the internal man is as distinct from the external as heaven is from earth. Both the learned and the unlearned, when reflecting on the subject, have no other conception respecting the internal man than its being thought, because it is within; and of the external man that it is the body, with its life of sense and pleasure, because this is without. Thought, however, which is thus ascribed to the internal man, does not belong thereto; for in the internal man there are nothing but goods and truths which are the Lord's, and in the interior man conscience has been implanted by the Lord; and yet the evil, and even the worst of men, have thought, and so have those who are devoid of conscience, which shows that man's thought does not belong to the internal, but to the external man. That the body, with its life of sense and pleasure, is not the external man, is evident from the fact that spirits equally possess an external man, although they have no such body as they had during their life in this world. But what the internal man is, and what the external, no one can possibly know unless he knows that there is in every man a celestial and a spiritual that correspond to the angelic heaven, a rational that corresponds to the heaven of angelic spirits, and an interior sensuous that corresponds to the heaven of spirits. For there are three heavens, and as many in man, which are most perfectly distinct from each other; and hence it is that after death the man who has conscience is first in the heaven of spirits, afterwards is elevated by the Lord into the heaven of angelic spirits, and lastly into the angelic heaven, which could not possibly take place unless there were in him as many heavens, with which and with the state of which he has the capacity of corresponding. From this I have learned what constitutes the internal, and what the external man. The internal man is formed of what is celestial and spiritual; the interior or intermediate man, of what is rational; and the external man of what is sensuous, not belonging to the body, but derived from bodily things; and this is the case not only with man, but also with spirits. To speak in the language of the learned, these three, the internal, the interior, and the external man, are like end, cause, and effect; and it is well known that there can be no effect without a cause, and no cause without an end. Effect, cause, and end, are as distinct from each other as are what is exterior, what is interior, and what is inmost. Strictly speaking, the sensuous man-or he whose thought is grounded in sensuous things-is the external man, and the spiritual and celestial man is the internal man, and the rational man is intermediate between the two, being that by which the communication of the internal and the external man is effected. I am aware that few will apprehend these statements, because men live in external things, and think from them. Hence it is that some regard themselves as being like the brutes, and believe that on the death of the body they will die altogether, although they then first begin to live. After death, those who are good, at first live a sensuous life in the world or heaven of spirits, afterwards an interior sensuous life in the heaven of angelic spirits, and lastly an inmost sensuous life in the angelic heaven, this angelic life being the life of the internal man, and concerning which scarcely anything can be said that is comprehensible by man. The regenerate may know that there is such a life by reflecting on the nature of the good and the true, and of spiritual warfare, for it is the life of the Lord in man, since the Lord-through the internal man-works the good of charity and the truth of faith in his external man. What is thence perceived in his thought and affection is a certain general which contains innumerable things that come from the internal man, and which the man cannot possibly perceive until he enters the angelic heaven. (Concerning this general and its nature, see above, n. 545, from experience.) The things here said about the internal man, being above the apprehension of very many, are not necessary to salvation. It is sufficient to know that there is an internal and an external man, and to acknowledge and believe that all good and truth are from the Lord.
Elliott(1983-1999) 978
978. What the internal man is and what the external, few if any know nowadays. They imagine that these are one and the same, the chief reason being their belief that they do what is good and think what is true from their proprium; for the proprium carries such belief within itself. But the internal man is as different from the external as heaven from earth. When the learned as well as the unlearned reflect on the matter, they have no other concept of the internal man than of thought, seeing that it is something inward; and no other concept of the external man than of the body and its ability to perceive with the senses and to experience pleasure, seeing that it is something outward. But thought, which they imagine to belong to the internal man, does not in fact belong to the internal; for with the internal man resides nothing but goods and truths which are the Lord's, and in the interior man conscience has been implanted by the Lord. Even the evil, indeed the most evil, possess thought, and people who are devoid of conscience have it too. From this it is clear that man's thought belongs not to the internal man but to the external. And the fact that the body, and its ability to perceive with the senses and to experience pleasure, is not the external man is clear from the consideration that spirits likewise, who do not possess the [physical] body such as they had while living in the world, still have an external man.
[2] But what the internal man is and what the external nobody can possibly know unless he knows that in everyone there is a celestial and spiritual degree corresponding to the angelic heaven, a rational degree corresponding to the heaven of angelic spirits, and the interior sensory degree corresponding to the heaven of spirits. There are indeed three heavens, the same number as there are degrees with man. These heavens are quite distinct and separate from one another, which is why after death the person who has conscience is first of all in the heaven of spirits; after that he is raised by the Lord into the heaven of angelic spirits, and finally into the angelic heaven. This could not possibly take place if there were not the same number of heavens to which, and to the state of which, he is capable of corresponding. This has made clear to me what constitutes the internal man and what the external. Celestial and spiritual things form the internal man, rational things the inner or middle, and sensory things - not those of the body but those derived from bodily things - the external. And this applies not only to man but also to a spirit.
[3] Let me speak in terms used by the learned. These three are like end, cause, and effect. It is well known that no effect can possibly exist unless there is a cause, nor any cause unless there is an end. Effect, cause, and end are as distinct and separate from one another as exterior, interior, and inmost are. Strictly speaking the sensory man, that is, the one whose thought is based on sensory evidence, is the external man, while the spiritual and celestial man strictly speaking is the internal man. But the rational man comes in the middle between the two, and by way of this man - the rational - communication takes place between the internal man and the external. I know that few can grasp these ideas, the reason being that they live among, and think from, external things. This is why some equate themselves with animals and believe that when their bodies die they will be altogether dead. Yet it is when they die that they first start to live. In the next life people who are good lead first a sensory life in the world or heaven of spirits, then a more interior sensory life in the heaven of angelic spirits, and finally an inmostly sensory life in the angelic heaven. This latter or angelic life is the life of the internal man, about which hardly anything can be said that man is capable of grasping.
[4] The regenerate can know of the existence of that internal life only if they reflect on the nature of good and truth and of conflict. Actually that life is the Lord's life with man, for the Lord by way of the internal man works the good of charity and the truth of faith within the external man. That which from this is perceived in his thought and affection is something general, containing countless details which come from the internal man but which a person does not perceive at all before entering the angelic heaven. Concerning the nature of this general something, see what has been told from experience in 545. These matters that have been stated concerning the internal man however, since they lie beyond the grasp of most people, are not vital for their salvation provided they know of the existence of the internal man and of the external, and acknowledge and believe that everything good and true comes from the Lord.
Latin(1748-1756) 978
978. Quid internus homo et quid externus pauci si ulli, hodie norunt; putant esse unum et eundem, et quidem imprimis ex causa quia ex proprio se agere bonum et cogitare verum credunt; proprium hoc secum habet: sed internus homo ita distinctus est ab externo sicut est caelum a terra: tam eruditi quam non eruditi, cum reflectunt, non alium conceptum habent de interno homine quam quod sit cogitatio, quia intus est; et de externo homine, quod sit corpus et ejus sensuale et voluptuosum, quia extus; sed cogitatio quam putant esse interni hominis, non est interni; apud internum hominem non sunt nisi bona et vera quae sunt Domini, et in interiore homine implantata est conscientia a Domino; et usque mali, immo pessimi, habent cogitationem, et qui absque conscientia sunt, etiam habent cogitationem; inde constat quod cogitatio hominis non sit interni hominis sed externi: quod corpus, et ejus sensuale et voluptuosum, non sit externus homo, constat ex eo quod similiter apud spiritus, qui nullum corpus habent quale dum vixerant in mundo, aeque sit externus homo. [2] Sed quid internus homo et quid externus, nusquam aliquis scire potest, nisi sciat quod apud unumquemvis hominem sit caeleste et spirituale quod correspondet caelo angelico; et quod sit rationale quod correspondet caelo spirituum angelicorum; et quod sit interius sensuale quod correspondet caelo spirituum: tres enim caeli sunt, totidem apud hominem; qui caeli distinctissimi inter se sunt; inde est quod homo post mortem, cui conscientia, primum sit in caelo spirituum, postea a Domino elevetur in caelum spirituum angelicorum, demum in caelum angelicum, quod nusquam fieri posset nisi apud eum totidem caeli forent quibus et quorum statui correspondere possit; inde mihi constare potuit quid constituit internum et quid externum hominem; internum hominem formant caelestia et spiritualia; interiorem seu medium rationalia; externum sensualia non corporis sed a corporeis; et ita non solum apud hominem sed etiam apud spiritum. [3] Ut cum eruditis loquar, haec tria se habent sicut finis, causa et effectus; notum est quod nusquam dari queat aliquis effectus nisi sit causa, et nusquam aliqua causa nisi sit finis; effectus, causa et finis inter se ita distincta sunt sicut exterius, interius et intimum: proprie homo sensualis, hoc est, qui ex sensualibus cogitat, est externus homo; et proprie homo spiritualis et caelestis est internus homo; at homo rationalis est medius inter utrumque; per hunc seu per rationale fit communicatio interni hominis cum externo. Scio quod haec pauci capiant, ex causa quia in externis vivunt et ab externis cogitant; inde est quod quidam se brutis similes faciant et credant quod moriente corpore prorsus morituri sint: sed cum moriuntur, tunc primum incipiunt vivere; tunc qui boni sunt, in altera vita primum vivunt vitam sensualem in mundo seu caelo spirituum, dein vitam interiorem sensualem in caelo spirituum angelicorum, demum vitam intime sensualem in caelo angelico; haec vita seu angelica est vita interni hominis, de qua vita nihil fere dici potest quod capi queat ab homine; [4] regenerati modo scire possunt quod sit, si reflectunt, ex bono et vero et ex pugna; est enim vita Domini apud hominem, nam Dominus per internum hominem operatur bonum charitatis et verum fidei in ejus externo homine; quod inde ad perceptionem venit in ejus cogitatione et affectione est commune quoddam, in quo innumerabilia, quae ab interno homine veniunt, quae homo nusquam percipit prius quam in caelum angelicum venit; de hoc communi quale sit, videatur quod ab experientia n. 545. Sed haec quae dicta sunt de interno homine, quia supra captum plurium, non necessaria sunt ad salutem; modo sciant quod internus homo et externus sit; et agnoscant et credant quod omne bonum et verum sit a Domino.