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150. (Verse 18) And unto the angel of the church in Thyatira write. That this signifies to those of the church with whom the internal and the external, or the spiritual and natural man make one, is evident from the things written to this angel understood in the internal sense, where the subject treated of is the conjunction of the internal or spiritual man with the external or natural man, or those of the church with whom they are. conjoined. Every man has an internal and an external; his internal is called the spiritual man, and the external is called the natural man. When a man is born, the external or natural man is first opened; and afterwards, as he grows up and advances towards perfection in intelligence and wisdom, the internal or spiritual man is opened. The external or natural man is opened by means of those things that a man derives from the world, but the internal or spiritual man is opened by means of those things that he derives from heaven; for the external or natural man is formed for the reception of those things that are in the world, but the internal or spiritual man, for the reception of those things that are in heaven. The things which are in the world, for the reception of which the external or natural man is formed, have reference in general to whatever pertains to civil and moral life; but the things which are in heaven, for the reception of which the internal or spiritual man is formed, have reference, in general, to all that pertains to love and faith.
[2] Because these two, the internal and external, pertain to man, and each is to be separately opened by its own means, it is evident, that unless the internal is opened by its own means, a man must remain merely natural, and that in this case his internal must remain closed. But those with whom the internal is closed, do not belong to the church; for the church is formed in man by communication with heaven, and communication with heaven is not granted to man unless his internal be opened by its own means, which all, as said above, have reference to love and faith.
It is moreover to be observed, that, with the man of the church who is regenerated by the Lord by means of the truths that are called truths of faith, and by a life according to them, the internal and external, or spiritual and natural man, are conjoined, and that this is effected by correspondences. (What is the nature of correspondences, and thence the nature of the conjunction which is thereby effected, is evident from what is shown concerning them in Arcana Coelestia, and from the extracts from that work in The Doctrine of the New Jerusalem 261.)
[3] Now because man does not become a member of the church before his internal or spiritual man is opened and is conjoined with the external or natural man, therefore those within the church in whom this conjunction is effected, are now treated of. For, as said above (n. 20), by the seven churches are not meant seven churches, but all those in general who belong to the Lord's church. Hence, in writing to the angel of each church, the subject treated of is those things that constitute that church; in the present case, therefore, or in what is said to the angel of the church of Thyatira, the internal and external man are treated of, and the conjunction of both in those who are within the church. (But inasmuch as it has been hitherto unknown that these two principles actually pertain to man, and that they are to be opened and conjoined in order that man may become a member of the church, and as these things cannot be described in a few words, they may be seen treated of more at large in The Doctrine of the New Jerusalem 36-53, and 179-182.)
150. Verse 18. And to the angel of the church in Thyatira write, signifies those of the church with whom the internal and the external, or the spiritual and natural man, make one. This is evident from what is written to this angel understood in the internal sense, which treats of the conjunction of the internal or spiritual man with the external or natural man, or concerning those of the church in whom these are conjoined. In every man there is an internal and an external; his internal is what is called the spiritual man, the external what is called the natural man. When man is born, the external or natural man is first opened; and afterwards, as he grows up and is perfected in intelligence and wisdom, the internal or spiritual man is opened. The external or natural man is opened by such things as man derives from the world, while the internal or spiritual man is opened by such things as he derives from heaven; for the external or natural man is formed for receiving such things as are in the world, but the internal or spiritual man for receiving such things as are in heaven. The things in the world, for receiving which the external or natural man is formed, have reference, in general, to all things of civil and moral life; while the things in heaven, for receiving which the internal or spiritual man is formed, have reference, in general, to all things of love and faith.
[2] Since there are these two in man, and each separately must be opened by means proper to it, it is clear that unless the internal is opened by its proper means man continues merely natural, and his internal in that case is closed. But those with whom the internal is closed are not men of the church; for the church with man is formed through communication with heaven: and there is no communication with heaven unless man's internal is opened by its proper means, all which have reference, as was said above, to love and faith. It is to be known, moreover, that with the man of the church, that is, the man who has been regenerated by the Lord by means of truths called truths of faith and by means of a life according to them, the internal and external or the spiritual and natural man are conjoined, and that this conjunction is effected by correspondences. (The nature of correspondences, and therefore the nature of the conjunction effected by them can be seen from what is shown about them in The Arcana Coelestia, and cited from that work in The Doctrine of the New Jerusalem 261 .)
[3] Now since a man does not become a man of the church until his internal or spiritual man has been opened and until this has been conjoined with the external or natural man, those within the church in whom this conjunction is effected are now treated of; for (as was said above, in n. 20, by "the seven churches" are not meant seven churches, but all in general who are of the Lord's church; consequently what is written to the angel of each church treats of such things as constitute the church; here, therefore, that is, "to the angel of the church of Thyatira," the internal and external are treated of, and the conjunction of the two in those of the church. (But as hitherto it has not been known that these two are actually in man, and that they must be opened and conjoined that man may be a man of the church; and as these things cannot be made clear in a few words, therefore they have been treated of in The Doctrine of the New Jerusalem 36-53, 179-182)
150. (Vers. 18.) "Et Angelo in Thyatiris Ecclesiae scribe." - Quod significet illos ab ecclesia apud quos internum et externum seu spiritualis et naturalis homo unum faciunt, constat ex scriptis ad hunc angelum in sensu interno intellectis: in illis agitur de conjunctione interni seu spiritualis hominis cum externo seu naturali, seu de illis ab ecclesia apud quos illa conjuncta sunt. Est apud unumquemvis hominem internum et externum; internum ejus est quod vocatur spiritualis homo, externum quod vocatur naturalis homo. Cum homo nascitur, primum aperitur externus seu naturalis homo; ac postea, sicut adolescit et perficitur intelligentia et sapientia, aperitur internus seu spiritualis homo. Externus seu naturalis homo aperitur per talia quae homo haurit ex mundo, at internus seu spiritualis homo aperitur per talia quae haurit ex caelo; nam externus seu naturalis homo formatus est ad receptionem talium quae in mundo sunt, ac internus seu spiritualis homo ad receptionem talium quae in caelo sunt. Illa quae in mundo sunt, ad quorum receptionem formatus est externus seu naturalis homo, se referunt in genere ad omnia quae sunt vitae civilis et moralis; at illa quae in caelo sunt, ad quorum receptionem formatus est internus seu spiritualis homo, se referunt in genere ad omnia quae amoris et fidei sunt.
[2] Quoniam illa bina sunt apud hominem, ac unum et alterum distincte per sua media aperiendum est, patet, quod nisi aperiatur internum per sua media homo maneat solum naturalis, et quod tunc internum ejus clausum sit: sed illi apud quos internum clausum est, non sunt homines ecclesiae, nam ecclesia apud hominem formatur per communicationem cum caelo, et communicatio cum caelo non datur nisi internum ejus aperiatur per sua media, quae omnia, ut supra dictum est, se referunt ad amorem et fidem. Porro sciendum est quod apud hominem ecclesiae, qui est qui a Domino regeneratus est per vera quae fidei vocantur et vitam secundum illa, conjunctum sit internum et externum, seu spiritualis et naturalis homo, et quod conjuncta sint per correspondentias. (Quae quales sunt, et inde qualis per illas conjunctio est, constare potest ex iis quae de illis in Arcanis Caelestibus ostensa sunt, ex quibus collecta videantur in Doctrina Novae Hierosolymae, n. 261.)
[3] Quia nunc homo non prius fit homo ecclesiae quam cum internus seu spiritualis homo apertus est, et hic conjunctus cum externo seu naturali homine, ideo nunc de his intra ecclesiam agitur; nam (ut supra, n. 20, dictum est) per "septem ecclesias" non intelliguntur septem ecclesiae, sed omnes in genere qui ab ecclesia Domini sunt; et inde ad Angelum cujusvis Ecclesiae agitur de talibus quae faciunt ecclesiam; hic itaque, seu ad Angelum Ecclesiae in Thyatiris, de interno et externo, et conjunctione utriusque apud illos. (Sed quia hactenus ignotum fuit quod bina illa actualiter sint apud hominem, et quod aperienda et conjungenda sint ut homo sit homo ecclesiae, et quia illa paucis non describi possunt, ideo actum est de illis in Doctrina Novae Hierosolymae, n. 36-53 et 179-182, quae videantur.)