AC 1577, 1587 - the internal and external

AC 1577
With no person
have the internal person and the external ever been united;
nor could they be united,
nor can they be,
but with the Lord only,
for which cause also He came into the world.

[4] The internal person and the external are altogether distinct,
because celestial and spiritual things
are what affect the internal person,
but natural things are what affect the external.
But though distinct,
they are still united,
namely, when the celestial spiritual of the internal person
flows into the natural of the external,
and disposes it as its own.
In the Lord alone the internal person was united to the external;
this is not the case in any other person,
except so far as the Lord has united and does unite them.
Love and charity only, or good, is what unites;
and there is never any love and charity,
that is, any good,
except from the Lord.

AC 1587 [2]
There are three faculties which constitute the external person,
namely, the rational,
that of memory-knowledge (facts),
and the external sensuous.
The rational is interior,
the faculty of memory-knowledge is exterior,
and this sensuous is outermost.
It is the rational
by means of which the internal person is conjoined with the external;
and such as is the rational, such is the conjunction.
The external sensuous, here, is the sight and the hearing.
But in itself the rational is nothing,
unless affection flows into it
and makes it active,
and causes it to live.
It follows from this that the rational is such as is the affection.
When the affection of good flows in,
it becomes in the rational the affection of truth.
The contrary is the case when the affection of evil flows in.
As the faculty of memory-knowledge applies itself to the rational,
and is an agent (instrumentality) for it,
it follows that the affection inflows into this also, and disposes it;
for nothing but affection ever lives in the external person.
The reason of this is
that the affection of good comes down from the celestial,
that is, from celestial love,
which enlivens (vivifies) everything into which it flows . . .