of which
man knows nothing, are let by clusters and bundles into the interior
thoughts of his spirit and thence into his exterior thoughts, where they
appear in a feeling of pleasure, delight or longing, and mingle with his
natural and sensuous enjoyments. There the means to separation and
purification and the ways of withdrawal and unburdening are to be found.
The means are chiefly the enjoyments of meditation, thought and
reflection on ends that are uses. Such ends are as numerous as the
particulars and details of one's business or occupation. Just as numerous
are the enjoyments of reflection on such an end as that one shall appear
to be a civil and moral and also a spiritual person, no matter what
interposes which is unenjoyable. These enjoyments, being those of one's
love in the external man, are the means to the separation, purification,
expulsion and withdrawal of the enjoyments of the lusts in the internal
man.

[11] Take, for example, an unjust judge who regards gain or friendship as
the end or use of his office. Inwardly he is constantly in those ends,
but outwardly must act as one learned in the law and just. He is
constantly in the enjoyment of meditation, thought, reflection and intent
to bend and turn a decision and adapt and adjust it so that it may still
seem to be in conformity with the laws and resemble justice. He does not
know that his inward enjoyment consists in craftiness, defrauding,
deceit, clandestine theft, and many other evils, and that this enjoyment,
made up of so many enjoyments of the lusts of evil, governs each and all
things of his external thought, in which he enjoys appearing just and
sincere. Into the external enjoyment the internal enjoyment is let down,
the two are mingled as food is in the stomach, and thereupon the internal
enjoyments are separated, purified, and withdrawn. Still this is true
only of the more grievous enjoyments of the lusts of evil.

[12] For in an evil man the only separation, purification and withdrawal
possible is of the more grievous evils from the less grievous.

In a good man, however, separation, purification and withdrawal is
possible not only of the more grievous evils but also of the less
grievous. This is effected by the enjoyments of the affections of what is
good and true, and of what is just and sincere, affections into which one
comes so far as he regards evils as sins and therefore avoids and is
averse to them, and still more as he fights again