{Footnote 1} A good man, spirit, or angel, is his own good and his own truth, that is, he is wholly such as his good and truth are (n. 10298, 10367).  This is because good is what makes the will and truth the understanding; and the will and understanding make everything of life in man, spirit, or angel (n. 3332, 3623, 6065).  It is the same thing to say that a man, spirit, or angel is his own love (n. 6872, 10177, 10284).

{Footnote 2} Man has two memories an outer and an inner, or a natural and a spiritual memory (n. 2469-2494).  Man does not know that he has an inner memory (n. 2470, 2471).  How far the inner memory surpasses the outer (n. 2473).  The things contained in the outer 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