contained in the good that they seek and do,
their good is evidently not good, but is infected with evil, however
good it may appear in outward form to those not acquainted with their
interiors. [3] It is not so with those that are in good. With such
order is not inverted; but good from interior thought flows into
exterior thought, and thus into word and act. Into this order man was
created; and in heaven, and in the light of heaven, his interiors are
in this order. And as the light of heaven is the Divine truth that
goes forth from the Lord, and consequently is the Lord in heaven (n.
126-140), therefore such are led by the Lord. All this has been said
to make known that every man has interior thought and exterior
thought, and that these are distinct from each other. The term
thought includes also the will, for thought is from the will, and
thought apart from willing is impossible. All this makes clear what
is meant by the state of man's exteriors and the state of his
interiors.

500. When will and thought are mentioned will includes affection and
love, and all the delight and pleasure that spring from affection and
love, since all these relate to the will as to their subject; for
what a man wills he loves and feels to be delightful or pleasurable;
and on the other hand, what a man loves and feels to be delightful or
pleasurable, that he wills. But by thought is then meant everything
by which affection or love is confirmed, for thought is simply the
will's form, or that whereby what is willed may appear in light. This
form is made apparent through various rational analyses, which have
their origin in the spiritual world and belong properly to the spirit
of man.

501. Let it be understood that man is wholly such as his interiors
are, and not such as his exteriors are separate from his interiors.
This is because his interiors belong to his spirit, and the life of
his spirit is the life of man, for from it his body lives; and
because of this such as a man's interiors are such he continues to be
to eternity. But as the exteriors pertain to the body they are
separated after death, and those of them that adhere to the spirit
are laid asleep, and serve purely as a plane for the interiors, as
has been shown above in treating of the memory of man which continues
after death. This makes evident what is man's own and what is not his
own, namely, that with the evil man nothing that belongs to his
exterior thought from which