e reformed. In fact, he could not speak
but only make sounds like a beast.

105. The internal of thought comes out of the life's love, its affections
and the perceptions from them. The external of thought is from what is in
the memory, serving the life's love for confirmation and as means to its
end. From childhood to early manhood a person is in the external of
thought from an affection for knowledge, which is then his internal; from
the life's love born in one from parents something of lust and hence of
disposition issues, too. Later, however, his life's love is as he lives,
and its affections and the perceptions from them make the internal of his
thought. From his life's love comes a love of means; the enjoyments of
these means and the information drawn thereby from the memory make his
external of thought.

106. (ii) _Man's external of thought is in itself such as his internal
is._ We showed earlier that from head to foot a man is what his life's
love is. Something must be said about his life's love, for until this is
done nothing can be said about the affections which together with
perceptions make the internal of man, or about the enjoyments of the
affections together with thoughts which make his external. Loves are
many, but two--heavenly love and infernal love--are like lords or kings.
Heavenly love is love to the Lord and the neighbor; infernal love is love
of self and the world. These are opposite to each other as heaven and
hell are. For a man in love of self and the world wishes well only to
himself; a man in love to the Lord and the neighbor wishes well to all.
These two are the loves of man's life, though with much variety. Heavenly
love is the life's love of those whom the Lord leads, and infernal love
the life's love of those whom the devil leads.

[2] No one's life's love can be without derivatives, called affections.
The derivatives of infernal love are affections of evil and falsity
--lusts, properly speaking; and those of heavenly love are affections of
good and truth--loves, strictly. Affections, or strictly lusts, of
infernal love are as numerous as evils are, and affections, or properly
loves, of heavenly love are as many as there are goods. Love dwells in
its affections like a lord in his domain and a king in his realm; its
domain or realm is over the things of the mind, that is, of the will and
understanding and thence of the body. By its affections and the
perceptions from them and by its enjo