er memory are in the light of the world,
but the things contained in the inner are in the light of
heaven (n. 5212). It is from the inner memory that man is able
to think and speak intellectually and rationally (n. 9394). All
things and each thing that a man has thought, spoken, and done,
and that he has seen and heard, are inscribed on the inner
memory (n. 2474, 7398). That memory is the book of his life (n.
2474, 9386, 9841, 10505). In the inner memory are the truths
that have been made truths of faith, and the goods that have
been made goods of love (n. 5212, 8067). Those things that have
become matters of habit and have come to be things of the life,
and have thus disappeared from the outer memory, are in the
inner memory (n. 9394, 9723, 9841). Spirits and angels speak
from the inner memory and consequently have a universal
language (n. 2472, 2476, 2490, 2493). The languages of the
world belong to the outer memory (n. 2472, 2476).

464. Although the external or natural memory remains in man after
death, the merely natural things in it are not reproduced in the
other life, but only the spiritual things adjoined to the natural by
correspondences; but when these are present to the sight they appear
in exactly the same form as they had in the natural world; for all
things seen in the heavens have just the same appearance as in the
world, although in their essence they are not natural but spiritual
(as may be seen in the chapter on Representatives and Appearances in
Heaven, n. 170-176). [2] But the external or natural memory in
respect to the things in it that are derived from the material, and
from time and space, and from other properties of nature, is not
serviceable to the spirit in the way that it was serviceable to it in
the world, for whenever man thinks in the world from his external
sensual, and not at the same time from his internal or intellectual
sensual, he thinks naturally and not spiritually; but in the other
life when he is a spirit in the spiritual world he does not think
naturally but spiritually, and to think spiritually is to think
intellectually or rationally. For this reason the external or natural
memory in respect to its material contents is then quiescent, and
only those things that man has imbibed in the world by means of
material things, and has made rational, come into use. The external
memory becomes quiescent in respect to material things because these
canno