and act in another. Everyone there must
be an image of his own affection or his own love, and therefore such
as he is inwardly such he must be outwardly; and for this reason a
spirit's exteriors are first disclosed and reduced to order that they
may serve the interiors as a corresponding plane.

499. LII. THE SECOND STATE OF MAN AFTER DEATH.

The second state of man after death is called the state of his
interiors, because he is then let into the interiors of his mind,
that is, of his will and thought; while his exteriors, which he has
been in during his first state, are laid asleep. Whoever gives any
thought to man's life and speech and action can see that everyone has
exteriors and interiors, that is, exterior and interior thoughts and
intentions. This is shown by the fact that in civil life one thinks
about others in accordance with what he has heard and learned of them
by report or conversation; but he does not talk with them in
accordance with his thought; and if they are evil he nevertheless
treats them with civility. That this is so is seen especially in the
case of pretenders and flatterers, who speak and act in one way and
think and will in a wholly different way; also in the case of
hypocrites, who talk about God and heaven and the salvation of souls
and the truths of the church and their country's good and their
neighbor as if from faith and love, although in heart they believe
otherwise and love themselves alone. [2] All this makes clear that
there are two kinds of thought, one exterior and the other interior;
and that there are those who speak from exterior thought, while from
their interior thought they have other sentiments, and that these two
kinds of thought are kept separate, since the interior is carefully
prevented from flowing into the exterior and becoming manifest in any
way. By creation man is so formed as to have his interior and
exterior thought make one by correspondence; and these do make one in
those that are in good, for such both think and speak what is good
only. But in those that are in evil interior and exterior thought do
not make one, for such think what is evil and say what is good. With
such there is an inversion of order, for good with them is on the
outside and evil within; and in consequence evil has dominion over
good, and subjects it to itself as a servant, that it may serve it as
a means for gaining its ends, which are of the same nature as their
love. With such an end