ternal sight, which is like the external sight in this respect, that it is turned and fixed on the object to which it is bent and directed. If, therefore, the internal sight or thought be turned to the world and fixed on that, it follows that the thought becomes worldly; if it be turned to self and self-honor, that it becomes corporeal: but if it be turned to heaven, that it becomes heavenly. It therefore follows, that if the thought be turned to heaven, it is elevated; if to self, it is withdrawn from heaven, and immersed in what is corporeal; and if to the world, it is also turned away from heaven, and spent upon those objects which are presented to the eyes.
It is a man's love which makes his intention, and which determines his internal sight or thought to its objects. Thus the love of self determines the thought to self and its objects; the love of the world, to worldly things; and the love of heaven, to the things of heaven.
Hence it may be known what is the state of a man's interiors which belong to his mind, provided his love be known; namely, that the interiors of him who loves heaven are elevated toward heaven, and are open above; and that the interiors of him who loves the world and himself are closed above, and open exteriorly. Hence it may be concluded, that if the superior faculties belonging to the mind are closed above, man can no longer see the things which belong to heaven and the church, these being in thick
