AC 633 - the will of good and the understanding of truth with people & angels

AC 633
The case is this:
With no person is there any understanding of truth and will of good,
not even with those who were of the Most Ancient Church.
But when people become celestial
it appears as if they had a will of good and understanding of truth,
and yet this is of the Lord alone,
as they also know, acknowledge, and perceive.
So is it with the angels also.
. . . so far as a person or an angel is capable of being perfected,
so far of the Lord's Divine mercy he is perfected,
and receives as it were an understanding of truth and a will of good;
but his having these is only an appearance.
Every man can be perfected -
and consequently receive this gift of the Lord's mercy -
in accordance with the actual doings of his life,
and in a manner suited to the hereditary evil implanted by his parents.

AC 634
But it is extremely difficult to say, in a manner to be apprehended,
what is the understanding of truth and the will of good in the proper sense,
for the reason that a person supposes
everything he thinks to be of the understanding,
since he calls it so;
and everything that he desires he supposes to be of the will,
since he calls it so.
And it is the more difficult to explain this so as to be apprehended,
because most people at this day are also ignorant of the fact
that what is of the understanding is distinct from what is of the will,
for when they think anything they say they will it,
and when they will a thing they say they think it.
This is one cause of the difficulty,
and another reason why this subject can with difficulty be comprehended
is that people are solely in what is of the body,
that is, their life is in the most external things.

[2] And for these reasons they do not know
that there is in every person something that is interior,
and something still interior to that,
and indeed an inmost;
and that his corporeal and sensuous part is only the outermost.
Desires, and things of the memory, are interior;
affections and rational things are interior still to these;
and the will of good and understanding of truth are inmost.
And these are so distinct from each other
that nothing can ever be more distinct.
The corporeal person makes all these into a one, and confounds them.
This is why he believes that when his body dies all things are to die;
though in fact he then first begins to live . . .