is over the balance, to moderate it; but still He never violates free determination by compulsion. . . . Man's free determination results from the fact that he has a sense that the life he enjoys is his own. (ib. n. 504.)
What the Internal and External Man are.
Few, if any, at the present day know what the internal and the external man are. It is generally supposed that they are one and the same; and the reason of this is, that most persons believe that they do good and think truth of themselves, or from their proprium; this being a necessary consequence of submission to its influence. . . . The internal man is as distinct from the external as heaven from earth. Both the learned and the unlearned, when reflecting on the subject, have no other conception of the internal man than that it consists of thought, because it is within; and they believe that the external man is the body, with its sensual and voluptuous principle, because they are without. But thought, which is thus ascribed to the internal man, does not, in fact, belong to it; for in the internal man there are nothing but goods and truths derived from the Lord, conscience being implanted in the interior man by the Lord. For example, the wicked, yea, the very worst of men, and even those who are destitute of conscience, have a principle of thought; from which it is evident that the faculty of thought does not belong to the internal, but to the external man. That the material body, with its sensual and voluptuous principle, does not constitute the external man, is manifest from the consideration that spirits, who have no material bodies, have an external man as well as men on earth. . . . The internal man is formed of what is celestial and spiritual; and the external man of what is sensual—not belonging to the body, but derived from corporeal things; and this is not only so with man, but also with spirits. (A. C. n. 978.)
The very Inmost of Man.
With every angel, and likewise with every man, there is an inmost or supreme degree, or a something inmost and supreme, into which the Divine of the Lord first or proximately flows, and from which it disposes the other interior things in the angel or man, which succeed, according to the degrees of order. This inmost or supreme may be called the Lord's entrance to the angel and to man, and His veriest dwelling-place with them. By virtue of this inmost or supreme man is man, and is distinguished from