73. (i) _The human being has reason and freedom or rationality and liberty, and has these two faculties from the Lord._ Man has a faculty of understanding, which is rationality, and a faculty of thinking, willing, speaking and doing what he understands, which is liberty; and he has these two faculties from the Lord (see the work _Divine Love and Wisdom,_ nn. 264-270, 425, and above, nn. 43, 44). But many doubts may arise about either of the two faculties when thought is given to them; therefore I want to say something at this point just about man's freedom to act according to reason.

[2] First, it should be known that all freedom is of love, so much so that love and freedom are one. As love is man's life, freedom is of his life, too. For man's every enjoyment is from some love of his and has no other source, and to act from the enjoyment of one's love is to act in freedom. Enjoyment leads a man as the current bears an object along on a stream. But loves are many, some harmonious, others not; therefore freedoms are many. In general there are three: natural, rational, and spiritual freedom.

[3] _Natural freedom_ is man's by heredity. In it he loves only himself and the world: his first life is nothing else. From these two loves, moreover, all evils arise and thus attach to love. Hence to think and will evil is man's natural freedom, and when he has also confirmed evils in himself by reasonings, he does them in freedom according to his reason. Doing them is from his faculty called liberty, and confirming them from his faculty called rationality.

[4] For example, it is from the love into which he is born that he desires to commit adultery, to defraud, to blaspheme, to take revenge.

Confirming these evils in himself and by this making them allowable, he then, from his love's enjoyment in them, thinks and wills them freely and as if according to reason, and so far as civil laws do not hinder, speaks and does them. It is of the Lord's divine providence that man is allowed to do so, for freedom or liberty is his. This natural freedom is man's by nature because by heredity, and those are in this freedom who have confirmed it in themselves by reasonings from enjoyment in self-love and love of the world.

[5] _Rational freedom_ is from the love of good repute for the sake of standing or gain. The delight of this love is to seem outwardly a moral person. Loving this reputation, the man does not defraud, commit adultery, take revenge, or blaspheme; and making this his reasoned course, he also does in freedom according to reason what is sincere, just, chaste, and friendly; indeed from reason can advocate such conduct.

But if his rational is only natural and not spiritual, his freedom is only external and not internal. He does not love these goods inwardly at all, but only outwardly for reputation's sake, as we said. The good deeds he does are therefore not in themselves good. He can also say that they should be done for the sake of the general welfare, but he speaks out of no love for that welfare, but from love of his own standing or gain. His freedom therefore derives nothing from love of the public good, nor does his reason, which complies with his love. This rational freedom, therefore, is inwardly natural freedom. The Lord's divine providence leaves everyone this freedom too.

[6] _Spiritual freedom_ is from love of eternal life. Into this love and its enjoyment only he comes who regards evils as sins and therefore does not will them, and who also looks to the Lord. Once a man does this he is in this freedom. One can refuse to will and do evils for the reason that they are sins, only from an interior or higher freedom, belonging to his interior or higher love. This freedom does not seem at first to be freedom, yet it is. Later it does seem freedom, and the man acts in real freedom according to true reason, thinking, willing, speaking and doing the good and the true. This freedom grows as natural freedom decreases and serves it; and it unites with rational freedom and purifies it.

[7] Anyone can come into this freedom if he is willing to think that there is a life eternal, and that the joy and bliss of life in time and for a time is like a pa.s.sing shadow to the joy and bliss of life in eternity and for eternity. A man can think so if he will, for he has rationality and liberty, and the Lord, from whom he has the two faculties, constantly enables him to do so.

74. (ii) _Whatever a man does in freedom, whether with reason or not, provided it is according to his reason, seems to him to be his._ Nothing makes so clear what rationality and liberty are, which are proper to the human being, as to compare man and beast. Beasts do not have any rationality or faculty of understanding, or any liberty or faculty of willing freely. They do not have understanding or will, therefore, but instead of understanding they have knowledge and instead of will affection, both of these natural. Not having the two faculties, animals do not have thought, but instead an internal sight which makes one with their external sight by correspondence.

[2] Every affection has its mate, its consort, so to speak. An affection of natural love has knowledge, one of spiritual love has intelligence, and one of celestial love, wisdom. Without its mate or consort an affection is nothing, but is like esse apart from existere or substance without form, of which nothing can be predicated. Hence there is in every created thing something referable to the marriage of good and truth, as we have shown several times. In beasts it is a marriage of affection and knowledge; the affection is one of natural good, and the knowledge is knowledge of natural truth.

[3] Affection and knowledge in beasts act altogether as one. Their affection cannot be raised above their knowledge, nor the knowledge above the affection; if they are raised, they are raised together. Nor have animals a spiritual mind into which, or into the heat and light of which, they can be raised. Thus they have no faculty of understanding or rationality, or faculty of freely willing or liberty, and nothing more than natural affection with its knowledge. Their natural affection is that of finding food and shelter, of propagating, of avoiding and guarding against injury, together with the knowledge needed for this. As this is their kind of existence, they cannot think, "I will this but not that," or "I know this but not that," still less, "I understand this" or "I love that." They are borne along by affection and its knowledge without rationality and liberty. It is not from the natural world that they are borne along so, but from the spiritual world. Nothing can exist in the natural world that does not have its connection with the spiritual world: thence is every cause that accomplishes an effect. On this see also some things below (n. 96).

75. It is otherwise with man, who has affections not only of natural love, but also of spiritual and celestial loves. For man's mind is of three degrees, as was shown in Part III of the treatise _Divine Love and Wisdom._ Man can be raised therefore from natural knowledge into spiritual intelligence and on into celestial wisdom. From the two, intelligence and wisdom, he can look to the Lord, be conjoined with Him, and thereby live to eternity. This elevation as to affection would not be possible did he not from rationality have the power to raise the understanding, and from liberty the power to will this.

[2] By means of the two faculties man can think in himself about what he perceives outside him through the senses, and can also think on high about what he thinks below. Anyone can say, "I have thought and I think so and so," "I have willed and I will so and so," "I understand that this is a fact," "I love this for what it is," and so on. Obviously, man thinks above his thought, and sees it, as it were, below him. This comes to him from rationality and liberty; from rationality he can think on high, and from liberty he can will so to think. Unless he had liberty to think so, he would not have the will, nor the thought from it.

[3] Those, therefore, who will to understand only what is of the world and nature and not what moral and spiritual good and truth are, cannot be raised from knowledge into intelligence, still less into wisdom, for they have stifled those faculties. They render themselves no longer men except that they can understand if they wish, and can also will, by virtue of the implanted rationality and liberty; from the two capacities it is that one can think and from thought speak. In other respects, they are not men but beasts, and some, in their abuse of those faculties, are worse than beasts.

76. From an unclouded rationality anyone can see or grasp that without the appearance that it is his own a man cannot be in any affection to know or to understand. Every joy and pleasure, thus everything of the will, is from an affection of some love. Who can wish to know or to understand anything except that an affection of his takes pleasure in it?

Who can feel this pleasure unless what he is affected by seems to be his?

Were it not his, but another's altogether, that is, if another from his affection should infuse something into his mind when he himself felt no affection for knowing or grasping it, would he receive it? Indeed, could he receive it? Would he not be like one called a dullard or a clod?

[2] It should be manifest then that although everything that a man perceives, thinks, knows and, according to perception, wills and does, flows into him, nevertheless it is of the Lord's divine providence that it seems to be the man's. Otherwise, as we said, a man would not receive anything and so could be given no intelligence or wisdom. It is known that all good and truth are the Lord's and not man's, and yet appear to be man's. As good and truth so appear, so do all things of the church and of heaven, and all things of love and wisdom, and all things of charity and faith; yet none of them is man's. No one can receive them from the Lord unless it seems to him that he perceives them for himself. Plainly, the truth of the matter is that whatever a man does in freedom, whether with reason or not, provided only that it accords with his reason, seems to him to be his.

77. Who cannot from his faculty called rationality understand that a given good is serviceable to society, and a given evil harmful to society? That, for example, justice, sincerity, the chast.i.ty of marriage are serviceable to it, and injustice, insincerity, and misconduct with the wives of others, harmful? Consequently that these evils are in themselves injuries, and those goods in themselves benefits? Who then cannot make this a matter of his reason if only he will? He has rationality and he has liberty; the two faculties are bared, show, take charge and enable him to perceive and do in the measure that he avoids those evils because they are evils. So far as a man does this he looks on those goods as a friend looks on friends.

[2] By his faculty called rationality a man can conclude from this what goods are useful to society in the spiritual world and what evils are hurtful there, if instead of evils he sees sins and instead of goods works of charity. This he can also make a matter of his reason if he will, since he has liberty and rationality. His rationality and liberty emerge, become manifest, take charge and give him perception and power so far as he shuns evils as sins. So far as he does this he regards the goods of charity as neighbor regards neighbor in mutual love.

[3] For the sake of reception and union the Lord wills that whatever a man does freely according to reason shall seem to him to be his; this agrees with reason itself. It follows that a man can from his reason will something on the ground that it means his eternal happiness and can perform it by the Lord's divine power, implored by him.

78. (iii) _Whatever a man does in freedom according to his thought is appropriated to him as his and remains._ The reason is that a man's own and his freedom make one. His proprium is of his life, and what he does from his life he does in freedom. His proprium is also of his love, for love is one's life, and what he does from his life's love he does in freedom. We speak of his acting in freedom "according to his thought"

because what is of his life or love he also thinks and confirms by thought, and what is so confirmed he does in freedom then according to thought. What a man does, he does from the will by the understanding; freedom is of the will and thought is of the understanding.

[2] A man can also act freely contrary to reason, likewise not freely in accord with reason: then nothing is appropriated to him--what he does is only of the mouth and body, not of the spirit or heart; only what is of the spirit and heart, when it is also of the mouth and body, is appropriated. The truth of this can be ill.u.s.trated by many things, but this is not the place.

[3] By being appropriated to man is meant entering his life and becoming part of it, consequently becoming his own. It will be seen in what follows that there is nothing, however, which is man's very own; it only seems to him as if it were. Only this now: all the good a man does in freedom according to reason is appropriated to him as if it were his because it seems to be his in that he thinks, wills, speaks and does it.

Good is not man's, however, but the Lord's with man (above, n. 76). How evil is appropriated to man will appear in a section of its own.

79. We said that what a man does in freedom in accord with his thought also remains. For nothing that a man has appropriated to himself can be eradicated; it has been made part of his love and at the same time of his reason, or of his will and at the same time of his understanding, and so of his life. It can be put aside indeed, but not cast out; put aside, it is borne from center to periphery, where it stays; this is what we mean by its remaining.

[2] If, for example, in boyhood or youth, a man appropriated an evil to himself by doing it with enjoyment from love of it--a fraud, blasphemy, revenge, or fornication--having done it freely with the a.s.sent of thought, he made it his; but if later he repents, shuns it and considers it a sin to be averse from, and so desists from it freely according to reason, then the opposite good is appropriated to him. Good then takes the center and removes evil to the periphery, farther according to his aversion and abhorrence for it. Still the evil cannot be so thrust out that one can say it is extirpated; it may indeed in that removal seem extirpated. What occurs is that the man is withheld from the evil by the Lord and held in good. This can happen with all inherited evil and all a man's actual evil.

[3] I have seen this verified by the experience of some in heaven who thought they were without evil, being held in good as they were by the Lord. Lest they should believe that the good in which they were was their own, they were let down from heaven and let into their evils until they acknowledged that of themselves they were in evil, and in good only from the Lord. Upon this acknowledgment they were returned to heaven.

[4] Be it known, therefore, that goods are appropriated to man only in that they are constantly with him from the Lord, and that as a man acknowledges this the Lord grants that good shall seem to be the man's, that is, that it shall seem to him that he loves the neighbor or has charity, believes or has faith, does good and understands truth, thus is wise, of himself. From this an enlightened person may see the nature and the strength of the appearance in which the Lord wills man to be. The Lord wills it for salvation's sake, for without that appearance no one can be saved. Also see what was shown above on the subject (nn. 42-45).

80. Nothing that a person only thinks, not even what he thinks to will, is appropriated to him unless he also wills it so that he does it when opportunity offers. For when a man then does it, he does it from the will by the understanding or from affection of the will by thought of the understanding. If it is something thought only, it cannot be appropriated, for the understanding does not conjoin itself to the will, or the thought of the understanding to the affection of the will, but the latter with the former, as we have shown many times in the treatise _Divine Love and Wisdom,_ Part V. This is meant by the Lord's words,

Not that which enters the mouth renders a man unclean, but that which goes forth from the heart by the mouth renders a man unclean ( Mt 15:11, 17, 18, 19).

In the spiritual sense thought is meant by "mouth," for thought is spoken by it; affection which is of love is meant by "heart"; if the man thinks and speaks from this he makes himself unclean. In Luke 6:45 also by "heart" an affection of love or of the will is meant, and by "mouth" the thought of the understanding.

81. Evils which a man believes are allowable, though he does not do them, are also appropriated to him, for the licitness in thought is from the will, as there is a.s.sent. When a man deems an evil allowable he loosens the internal bond on it and is kept from doing it only by external bonds, which are fears. As his spirit favors the evil, he commits it when external bonds are removed as allowable, and meanwhile is committing it in spirit. But on this see _Doctrine of Life for the New Jerusalem,_ nn.

108-113.

82. (iv) _A man is reformed and regenerated by the Lord by means of the two faculties and cannot be reformed or regenerated without them._ The Lord teaches that,

Unless one is born anew, he cannot see the kingdom of G.o.d (Jn 3:3,5,7).

Few know what it is to be born anew or regenerated. For most do not know what love and charity are, therefore what faith is, either. One who does not know what love and charity are cannot know what faith is because charity and faith make one as good and truth do, and as affection which is of the will, and thought which is of the understanding, do. On this union see the treatise _Divine Love and Wisdom,_ nn. 427-431; also _Doctrine for the New Jerusalem,_ nn. 13-24; and above, nn. 3-20.

83. No one can enter the kingdom of G.o.d unless he has been born anew for the reason that by heredity from his parents he is born into evils of every kind, with the capacity of becoming spiritual through removal of the evils; unless he becomes spiritual, then, he cannot enter heaven. To become spiritual from being natural is to be born again or regenerated.

Three things need to be considered if one is to know how man is regenerated: the nature of his first state, which is one of d.a.m.nation; the nature of his second state, which is one of reformation; and the nature of his third state, which is one of regeneration.

[2] Man's first state, which is one of d.a.m.nation, is every one's state by heredity from his parents. For man is born thereby into self-love and love of the world, and from these as fountains into evils of every kind.

By the enjoyments of those loves he is led, and they keep him from knowing that he is in evil, for the enjoyment of any love is felt to be good. Unless he is regenerated, therefore, a man knows no otherwise than that to love himself and the world above all things is good itself, and to rule over others and possess their riches is the supreme good. So comes all evil. For only oneself is regarded with love. If another is regarded with love it is as devil loves devil or thief thief when they are in league.

[3] Those who confirm these loves with themselves and the evils flowing from them, from enjoyment in them, remain natural and become sensuous-corporeal, and in their own thinking, which is that of their spirit, are insane. And yet, as long as they are in the world they can speak and act rationally and wisely, for they are human beings and so have rationality and liberty, though they still do this from self-love and love of the world. After death and on becoming spirits, they can enjoy nothing that they did not enjoy in the world. Their enjoyment is that of an infernal love and is turned into the unpleasant, sorrowful and dreadful, meant in the Word by torment and h.e.l.l-fire. Plain it is, then, that man's first state is one of d.a.m.nation and that they are in it who do not suffer themselves to be regenerated.

[4] Man's second state--of reformation--is his state when he begins to think of heaven for the joy there, thus of G.o.d from whom he has heaven's joy. But at first the thought comes from the enjoyment of self-love; to him heaven's joy is that enjoyment. While the enjoyments of that love and of the evils flowing from it rule, moreover, he cannot but think that to gain heaven is to pour out prayers, hear sermons, observe the Supper, give to the poor, help the needy, make offerings to churches, contribute to hospitals, and the like. In this state a man is persuaded that merely to think about what religion teaches, whether this is called faith or called faith and charity, is to be saved. He is so minded because he gives no thought to the evils in the enjoyments of which he is. While those enjoyments remain, the evils do. The enjoyments of the evils are from the l.u.s.t for them which continually inspires them and, when no fear restrains, brings them to pa.s.s.

[5] While evils remain in the l.u.s.ts of love for them and so in one's enjoyments, there is no faith, piety, charity or worship except in externals, which seem real in the world's sight, but are not. They may be likened to waters flowing from an impure fountain, which one cannot drink. While a man is such that he thinks about heaven and G.o.d from religion but gives no thought to evils as sins, he is still in the first state. He comes into the second state, which is one of reformation, when he begins to think that there is such a thing as sin and still more when he thinks that a given evil is a sin, explores it somewhat in himself, and does not will it.

[6] Man's third state, which is one of regeneration, sets in and continues from the former. It begins when a man desists from evils as sins, progresses as he shuns them, and is perfected as he battles against them. Then as he conquers from the Lord he is regenerated. The order of his life is changed; from natural he becomes spiritual; the natural separated from the spiritual is in disorder and the spiritual is in order. The regenerated man acts from charity and makes what is of his faith a part of his charity. But he becomes spiritual only in the measure in which he is in truths. Everyone is regenerated by means of truths and of a life in accord with them; by truths he knows life and by his life he does the truths. So he unites good and truth, which is the spiritual marriage in which heaven is.

85.* Man is reformed and regenerated by means of the two faculties called rationality and liberty, and cannot be reformed or regenerated without them, because it is by means of rationality that he can understand and know what is evil and what is good, and hence what is false and true, and by means of liberty that he can will what he understands and knows. But while the enjoyment of an evil love rules him he cannot will good and truth freely or make them a matter of his reason, and therefore cannot appropriate them to him. For, as was shown above, what a man does in freedom from reason is appropriated to him as his, and unless it is so appropriated, he is not reformed and regenerated. He acts from the enjoyment of a love of good and truth for the first time when the enjoyment of love for the evil and false has been removed. Two opposite kinds of enjoyments of love at one and the same time are impossible. To act from the enjoyment of love is to act freely and is also to act according to reason, inasmuch as the reason favors the love.

* This number must be kept though there is no number 84; long established references to Swedenborg's books make it necessary to keep the numbering in the Latin original.

86. Because an evil man as well as a good man has rationality and liberty, the evil man as well as the good can understand truth and do good. The evil man cannot do this in freedom according to reason, while a good man can; for the evil man is in the enjoyment of a love of evil, the good man in the enjoyment of a love of good. The truth which an evil man understands and the good he does are therefore not appropriated to him, as they are to the good man, and aside from appropriation there is no reformation or regeneration. With the evil man evils with their falsities occupy the center, as it were, and goods with their truths the circ.u.mference, but goods with their truths the center with the good man and evils with their falsities the periphery. In each case what is at the center is diffused to the circ.u.mference, as heat is from a fiery center and cold from an icy one. Thus with the wicked the good at the circ.u.mference is defiled by evils at the center, and with the good evils at the circ.u.mference grow mild from the good at the center. For this reason evils do not condemn a regenerating man, nor do goods save the unregenerate.

87. (v) _A man can be reformed and regenerated by means of the two faculties so far as he can be led by them to acknowledge that all truth and good which he thinks and does are from the Lord and not from himself._ What reformation and regeneration are has been told just above, likewise that man is reformed and regenerated by means of the two faculties of rationality and liberty. Because it is done by those faculties, something more is to be said of them. From rationality a man can understand and from liberty he can will, doing each as of himself.

Yet he does not have the ability to will good in freedom and to do it in accord with reason unless he is regenerated. An evil man can will only evil in freedom and do it according to his thinking, which by confirmations he has made to be his reasoning. For evil can be confirmed as well as good, but is confirmed by fallacies and appearances which then become falsities; evil so confirmed seems to accord with reason.

88. Anyone thinking from interior understanding can see that the power to will and the power to understand are not from man, but from Him who has power itself, that is, power in its essence. Only think whence power is.

Is it not from Him who has it in its full might, that is, who possesses it in and from Himself? Power in itself, therefore, is divine. All power must have a supply on which to draw and direction from an interior or higher self. Of itself the eye cannot see, nor the ear hear, nor the mouth speak, nor the hand do; there must be supply and direction from the mind. Nor can the mind of itself think or will this or that unless something more interior or higher determines the mind to it. The same is true of the power to understand and the power to will. These are possible only from Him who has in Himself the power of willing and understanding.

[2] It is plain, then, that the two faculties called rationality and liberty are from the Lord and not from man. Man can therefore will or understand something only as if of himself, and not of himself. Anyone can confirm the truth of this for himself who knows and believes that the will to good and the understanding of truth are wholly from the Lord, and not from man. The Word teaches that man can take nothing of himself and do nothing of himself (Jn 3:27; 15:5).

89. As all willing is from love and all understanding is from wisdom, the ability to will is from divine love, and the ability to understand is from divine wisdom; thus both are from the Lord who is divine love itself and divine wisdom itself. Hence to act in freedom according to reason has no other source. Everyone acts in freedom because, like love, freedom cannot be separated from willing. But there is interior and exterior willing, and a man can act upon the exterior without acting at the same time on the interior willing; so hypocrite and flatterer act. Exterior willing, however, is still from freedom, being from a love of appearing other than one is, or from love of an evil which the person intends in the love of his inner will. An evil man, however, as has been said, cannot in freedom according to reason do anything but evil; he cannot do good in freedom according to reason; he can do good, to be sure, but not in the inner freedom which is his own, from which the outer freedom has its character of not being good.