he speaks, or to the exterior will from
which he acts, is his own, but only that which belongs to his
interior thought and will.

502. When the first state, which is the state of the exteriors
treated of in the preceding chapter, has been passed through, the
man-spirit is let into the state of his interiors, or into the state
of his interior will and its thought, in which he had been in the
world when left to himself to think freely and without restraint.
Into this state he unconsciously glides, just as when in the world he
withdraws the thought nearest to his speech, that is, from which he
speaks, towards his interior thought and abides in the latter.
Therefore in this state of his interiors the man-spirit is in
himself and in his very life; for to think freely from his own
affection is the very life of man, and is himself.

503. In this state the spirit thinks from his very will, thus from
his very affection, or from his very love; and thought and will then
make one, and one in such a manner that he seems scarcely to think
but only to will. It is nearly the same when he speaks, yet with the
difference that he speaks with a kind of fear that the thoughts of
the will may go forth naked, since by his social life in the world
this has come to be a part of his will.

504. All men without exception are let into this state after death,
because it is their spirit's own state. The former state is such as
the man was in regard to his spirit when in company; and that is not
his own state. That this state, namely, the state of the exteriors
into which man first comes after death (as shown in the preceding
chapter) is not his own state, many things show, for example, that
spirits not only think but also speak from their affection, since
their speech is from their affection (as has been said and shown in
the chapter on the speech of angels, n. 234-245). It was in this way
that man had thought while in the world when he was thinking within
himself, for at such times his thought was not from his bodily words,
but he [mentally] saw the things, and in a minute of time saw more
than he could afterwards utter in half an hour. Again that the state
of the exteriors is not man's own state or the state of his spirit is
evident from the fact that when he is in company in the world he
speaks in accord with the laws of moral and civil life, and at such
times interior thought rules the exterior thought, as one person
rules another, to