90. A person can be reformed and regenerated, we have said, in the measure in which he is led by the two faculties to acknowledge that all good and truth which he thinks and does are from the Lord and not from himself. A man can make this acknowledgment only by means of the two faculties, because they are from the Lord and are the Lord's in him, as is plain from what has been said. Man can make this acknowledgment, therefore, only from the Lord and not from himself; he can make it as if of himself; this the Lord gives everyone to do. He may believe that it is of himself, but when wiser acknowledge that it is not of himself.

Otherwise the truth he thinks and the good he does are not in themselves truth and good, for the man and not the Lord is in them. Good in which the man is and which is done by him for salvation's sake is self-righteous, but not that in which the Lord is.

91. Few can grasp with understanding that acknowledgment of the Lord, and acknowledgment that all good and truth are from Him, cause one to be reformed and regenerated. For a person may think, "What does the acknowledgment effect when the Lord is omnipotent and wills the salvation of all? This He wills and can accomplish if only He is moved to mercy."

One is not thinking then from the Lord, nor from the interior sight of the understanding, that is, from enlightenment. Let me say briefly what the acknowledgment accomplishes.

[2] In the spiritual world where s.p.a.ce is appearance only, wisdom brings about presence and love union, or the contrary happens. One can acknowledge the Lord from wisdom, and one can acknowledge Him from love.

The acknowledgment of Him from wisdom (viewed in itself this is only knowledge) is made by doctrine; acknowledgment from love is made in a life according to doctrine. This effects union, the other, presence.

Those, therefore, who reject instruction about the Lord remove themselves from Him, and as they also refuse life they part from Him. Those who do not reject instruction, but do refuse life, are present but still separated--like friends who converse but do not love each other, or like two one of whom speaks as a friend with the other, although as his enemy he hates him.

[3] The truth of this is commonly recognized in the idea that one who teaches and lives well is saved but not one who teaches well but lives wickedly, and in the idea that one who does not acknowledge G.o.d cannot be saved. This makes plain what kind of religion it is only to think about the Lord from faith, so called, and not to do something from charity.

Therefore the Lord says,

Why do you call Me Lord, Lord, and do not do what I say? Everyone who comes to Me and hears my words and does them .. . is like a house-builder who has placed the foundation on a rock, but the man who hears and does not do, is like a man building a house on the ground without a foundation (Lu 6:46-49).

92. (vi) _The conjunction of the Lord with man and man's reciprocal conjunction with the Lord is effected by these two faculties._ Conjunction with the Lord and regeneration are one and the same thing, for a man is regenerated in the measure that he is conjoined with the Lord. All that we have said above about regeneration can be said therefore of the conjunction, and all we said about conjunction can be said about regeneration. The Lord Himself teaches in John that there is a conjunction of the Lord with man and a reciprocal conjunction of man with the Lord.

Abide in Me, and I in you. . . . He that abides in Me and I in him, brings forth much fruit (15:4, 5).

In that day you will know that you are in Me and I in you (14:20).

[2] From reason alone anyone can see that there is no conjunction of minds unless it is reciprocal, and that what is reciprocal conjoins. If one loves another without being loved in return, then as he approaches, the other withdraws; but if he is loved in return, as he approaches, the other does also, and there is conjunction. Love also wills to be loved; this is implanted in it; and so far as it is loved in return it is in itself and in its delight. Thence it is plain that if the Lord loves man and is not in turn loved by man, the Lord advances but man withdraws; thus the Lord would be constantly willing to meet with man and enter him, but man would be turning back and departing. So it is with those in h.e.l.l, but with those in heaven there is mutual conjunction.

[3] Since the Lord wills conjunction with man for salvation's sake, He also provides something reciprocal with man. This consists in the fact that the good a man wills and does in freedom and the truth he thinks and speaks from the will according to reason seem to be from himself, and that the good in his will and the truth in his understanding seem to be his--indeed they seem to the man to be from himself and to be as completely his as though they really were; there is no difference; does anyone perceive otherwise by any sense? See above (nn. 74-77) on the appearance as of self, and (nn. 78-81) on appropriation as of oneself.

The only difference is the acknowledgment which a man ought to make, that he does good and thinks truth not of himself but from the Lord, and hence that the good he does and the truth he thinks are not his. So to think from some love of the will because it is the truth makes conjunction; for then a man looks to the Lord and the Lord looks on the man.

93. I have been granted both to hear and see in the spiritual world what the difference is between those who believe that all good is from the Lord and those who believe that good is from themselves. Those who believe that good is from the Lord turn their faces to Him and receive the enjoyment and blessedness of good. Those who think that good is from themselves look to themselves and think they have merit. Looking to themselves, they perceive only the enjoyment of their own good which is the enjoyment not of good but of evil, for man's own is evil, and enjoyment of evil perceived as good is h.e.l.l. Those who have done good but believed it was of themselves, and who after death do not receive the truth that all good is from the Lord, mingle with infernal spirits and finally join them. Those who receive that truth, however, are reformed, though no others receive it than those who have looked to G.o.d in their life. To look to G.o.d in one's life is nothing else than to shun evils as sins.

94. The Lord's conjunction with man and man's reciprocal conjunction with the Lord is effected by loving the neighbor as one's self and the Lord above all. To love the neighbor as one's self consists simply in not acting insincerely or unjustly with him, not hating him or avenging one's self on him, not cursing and defaming him, not committing adultery with his wife, and not doing other like things to him. Who cannot see that those who do such things do not love the neighbor as themselves? Those, however, who do not do such things because they are evils to the neighbor and at the same time sins against the Lord, deal sincerely, justly, amicably and faithfully by the neighbor; as the Lord does likewise, reciprocal conjunction takes place. And when conjunction is reciprocal, whatever a man does to the neighbor he does from the Lord, and what he does from the Lord is good. The neighbor to him then is not the person, but the good in the person. To love the Lord above all is to do no evil to the Word, for the Lord is in the Word, or to the holy things of the church, for He is in these, too, and to do no evil to the soul of another, for everyone's soul is in the Lord's hand. Those who shun these evils as monstrous sins against the Lord love Him above all else. None can do this except those who love the neighbor as themselves, for the two loves are conjoined.

95. In view of the fact that there is a conjunction of the Lord with man and of man with the Lord, there are two tables of the Law, one for the Lord and the other for man. So far as man as of himself keeps the laws of his table, the Lord enables him to observe the laws of the Lord's table.

A man, however, who does not keep the laws of his table, which are all referable to love for the neighbor, cannot do the laws of the Lord's table, which are all referable to love for the Lord. How can a murderer, thief, adulterer, or false witness love G.o.d? Does reason not insist that to be any of these and to love G.o.d is a contradiction? Is not the devil such? Must he not hate G.o.d? But a man can love G.o.d when he abhors murder, adultery, theft and false witness, for then he turns his face away from the devil to the Lord; turning his face to the Lord he is given love and wisdom--these enter him by the face, and not by the back of the neck. As conjunction is accomplished only so, the two tables are called a covenant, and a covenant exists between two.

96. (vii) _In all the procedure of His divine providence the Lord safeguards the two faculties in man unimpaired and as sacred._ The reasons are that without those two faculties man would not have understanding and will and thus would not be human; likewise that without them he could not be conjoined to the Lord and so be reformed and regenerated; and because without them he would not have immortality and eternal life. The truth of this can be seen from what has been said about the two faculties, liberty and rationality, but not clearly seen unless the reasons just given are brought forward as conclusions. They are, therefore to be clarified.

[2] _Without those two faculties man would not have understanding and will and thus would not be human._ Man has will only in that he can will freely as of himself, and to will freely as of oneself is from the faculty called liberty, steadily imparted by the Lord. Man has understanding only in that he can understand as of himself whether a thing is of reason or not, and so to understand is from the other faculty, called rationality, steadily imparted to him by the Lord. These faculties unite in man as will and understanding do, for because a man can will, he can also understand; willing is impossible without understanding; understanding is its partner and mate apart from which it cannot exist. With the faculty called liberty there is therefore given the faculty called rationality. If, too, you take willing away from understanding, you understand nothing.

[3] In the measure that you will, you can understand provided the helps, called knowledges, are present or available, for these are like tools to a workman. We say, in the measure you will you can understand, meaning, so far as you love to understand, for will and love act as one. This seems like a paradox, but it appears so to those who do not love or hence will to understand. They say they cannot understand, but in the following section we shall tell who cannot understand, and who can hardly understand.

[4] It is plain without confirmation that unless man had will from the faculty called liberty, and understanding from the faculty called rationality, he would not be human. Beasts do not have these faculties.

Beasts seem to be able to will and to understand, but cannot do so. They are led and moved to do what they do solely by a natural affection, in itself desire, which has knowledge for its mate. Something civil and moral there is in their knowledge, but it does not transcend the knowledge, for they have nothing spiritual enabling them to perceive or to think a.n.a.lytically of what is moral. They can indeed be taught to do something, but this is natural only, is a.s.similated to their knowledge and at the same time to their affection, and reproduced through sight or hearing, but never becomes with them anything of thought, still less of reason. On this see some things above, n. 74.

[5] _Without those two faculties man could not be con-joined to the Lord or reformed and regenerated._ This has been shown above. The Lord resides with men, whether evil or good, in these two faculties and conjoins Himself by them to every man. Hence an evil man as well as a good man can understand and has the will of good and the understanding of truth potentially--that he does not possess them actually is owing to abuse of those faculties. The Lord resides in those faculties in everyone by the influx of His will, namely, to be received by man and to have an abode with him, and to give him the felicities of eternal life; all this is of the Lord's will, being of His divine love. It is this will of the Lord which causes what a man thinks, speaks, wills and does, to seem to be his own.

[6] That the influx of the Lord's will effects this can be confirmed by much in the spiritual world. Sometimes the Lord fills an angel with His divine so that the angel does not know but that he is the Lord. Thus inspired were the angels who appeared to Abraham, Hagar, and Gideon, and who therefore spoke of themselves as Jehovah; of whom the Word tells. So also one spirit may be filled by another so that he does not know but that he is the other; I have seen this often. In heaven it is general knowledge that the Lord operates all things by willing, and that what He wills takes place.

From all this it is plain that it is by those two faculties that the Lord conjoins Himself to man and causes the man to be reciprocally conjoined.

We told above and shall say more below about how man is reciprocally conjoined by the two faculties and how, consequently, he is reformed and regenerated by means of them.

[7] _Without those two faculties man would not have immortality or eternal life._ This follows from what has been said: that by the two faculties there is conjunction with the Lord and also reformation and regeneration. By conjunction man has immortality, and through reformation and regeneration he has eternal life. As every man, evil as well as good, is conjoined to the Lord by the two faculties every man has immortality.

Eternal life, or the life of heaven, however, only that man has with whom there is reciprocal conjunction from inmosts to outmosts.

The reasons may now be clear why the Lord, in all the procedure of His divine providence, safeguards the two faculties in man unimpaired and as sacred.

97. ( viii) _It is therefore [a law] of divine providence that man shall act in freedom from reason._ To act in freedom according to reason, to act from liberty and rationality, and to act from will and understanding, are the same. But it is one thing to act in freedom according to reason, or from liberty and rationality, and another thing to act from freedom itself according to reason itself or from liberty and rationality themselves. The man who does evil from love of evil and confirms it in himself acts indeed from freedom according to reason, but his freedom is not in itself freedom or very freedom, but an infernal freedom which in itself is bondage, and his reason is not in itself reason, but is either spurious or false or plausible through confirmations. Still, either is of divine providence. For if freedom to will evil and do it as of the reason through confirmation of it were taken from the natural man, liberty and rationality and at the same time will and understanding would perish, and he could not be withdrawn any longer from evils, be reformed or united with the Lord, and live to eternity. The Lord therefore guards man's freedom as a man does the apple of his eye. Through that freedom the Lord steadily withdraws man from evils and so far as He can do this implants goods, thus gradually putting heavenly freedom in place of infernal freedom.

98. We said above that every man has the faculty of volition called liberty and the faculty of understanding called rationality. Those faculties, moreover, it should be known, are as it were inherent in man, for humanness itself is in them. But as was just said, it is one thing to act from freedom in accord with reason, and another thing to act from freedom itself and according to reason itself. Only those do the latter who have suffered themselves to be regenerated by the Lord; others act in freedom according to thought which they make seem like reason. Unless he was born foolish or supremely stupid, every person can attain to reason itself and by it to liberty itself. Many reasons why all do not do so will be disclosed in what follows. Here we shall only tell to whom freedom itself or liberty itself, and at the same time reason itself or rationality itself cannot be given and to whom they can hardly be given.

[2] True liberty and rationality cannot be given to those foolish from birth or to those who become foolish later, while they remain so. Nor can they be given to those born stupid and dull or to any made so by the torpor of idleness, or by a disease which perverts or entirely closes the interiors of the mind, or by love of a b.e.s.t.i.a.l life.

[3] Genuine liberty and rationality cannot be given to those in Christendom who utterly deny the Divine of the Lord and the holiness of the Word, and have kept that denial confirmed to life's close. For this is meant by the sin against the Holy Spirit which is not forgiven in this world or in the world to come (Mt 12:31, 32).

[4] Liberty itself and rationality itself cannot be given to those who ascribe all things to nature and nothing to the Divine, and have made this a conviction by reasonings from visible things; for these are atheists.

[5] True liberty and rationality can hardly be given to those who have confirmed themselves much in falsities of religion; for a confirmer of falsity is a denier of truth. But they can be given to those, in whatever religion, who have not so confirmed themselves. On this see what is adduced in _Doctrine for the New Jerusalem about Sacred Scripture,_ nn. 91-97.

[6] Infants and children cannot attain to essential liberty and rationality before they grow up. For the interiors of the mind of man are opened gradually, and meanwhile are like seeds in unripe fruit, without ground in which to sprout.

99. We have said that true liberty and rationality cannot be given to those who have denied the Divine of the Lord and the holiness of the Word; to those who have confirmed themselves in favor of nature and against the Divine; and hardly to those who have strongly confirmed themselves in falsities of religion; still none of these have destroyed the faculties themselves. I have heard atheists, who had become devils and satans, understand arcana of wisdom quite as well as angels, but only while they heard them from others; on returning into their own thought, they did not understand them, for the reason that they did not will to do so. They were shown that they could also will this, did not the love and enjoyment of evil turn them away. This they understood, too, when they heard it. Indeed they a.s.serted that they could but did not will to be able to do so, for then they could not will what they did will, namely, evil from enjoyment in the l.u.s.t of it. I have often heard such astonishing things in the spiritual world. I am fully persuaded therefore that every man has liberty and rationality, and that every man can attain true liberty and rationality if he shuns evils as sins. But the adult who has not come into true liberty and rationality in the world can never do so after death, for the state of his life remains to eternity what it was in the world.

VI. IT IS A LAW OF DIVINE PROVIDENCE THAT MAN SHALL REMOVE EVILS AS SINS IN THE EXTERNAL MAN OF HIMSELF, AND ONLY SO CAN THE LORD REMOVE THE EVILS IN THE INTERNAL MAN AND AT THE SAME TIME IN THE EXTERNAL

100. Anyone can see from reason alone that the Lord who is good itself and truth itself cannot enter man unless the evils and falsities in him are removed. For evil is opposed to good, and falsity to truth, and two opposites cannot mingle, but as one approaches the other, combat arises which lasts until one gives way to the other; what gives way departs and the other takes its place. Heaven and h.e.l.l, or the Lord and the devil, are in such opposition. Can anyone reasonably think that the Lord can enter where the devil reigns, or heaven be where h.e.l.l is? By the rationality with which every sane person is endowed, who cannot see that for the Lord to enter, the devil must be cast out, or for heaven to enter, h.e.l.l must be removed?

[2] This opposition is meant by Abraham's words from heaven to the rich man in h.e.l.l:

Between us and you a great gulf is fixed, so that those who would cross from us to you cannot, nor those over there cross to us (Lu 16:26).

Evil is itself h.e.l.l, and good is itself heaven, or what is the same, evil is itself the devil, and good itself the Lord. A person in whom evil reigns is a h.e.l.l in least form, and one in whom good reigns is a heaven in least form. How, then, can heaven enter h.e.l.l when a gulf is fixed between them so great that there is no crossing from one to the other? It follows that h.e.l.l must by all means be removed for the Lord to enter with heaven.

101. But many, especially those who have confirmed themselves in faith severed from charity, do not know that they are in h.e.l.l when they are in evils. In fact, they do not know what evils are, giving them no thought.

They say that they are not under the yoke of the law and so the law does not condemn them; likewise, that as they cannot contribute to their salvation, they cannot remove any evil of themselves and furthermore cannot do any good of themselves. It is these who neglect to give some thought to evil and therefore keep on in evil. They are meant by the Lord under "goats" in Matthew 25:32, 33; 41-46, as may be seen in _Doctrine of the New Jerusalem on Faith,_ nn. 61-68; to them it is said in verse 41, "Depart from Me, you accursed, into everlasting fire prepared for the devil and his angels."

[2] Persons who give no thought to the evils in them, and who do not examine themselves and then desist from the evils, cannot but be ignorant what evil is, and cannot but love it then from delighting in it. For one who is ignorant of it loves it, and one who fails to give it thought, goes on in it, blind to it. Thought sees good and evil as the eye sees beauty and ugliness. One who thinks and wills evil is in evil, and so is a person who thinks that it does not come to G.o.d's sight, or if it does is forgiven by Him; he supposes then that he is without evil. If such persons refrain from doing evil, they do so not because it is a sin against G.o.d, but for fear of the law and for their reputation's sake. In spirit they still do evil, for it is man's spirit that thinks and wills.

As a result, what a man thinks in his spirit in the world, he commits when he becomes a spirit on his departure from the world.

[3] In the spiritual world, into which everyone comes after death, the question is not asked what your belief has been or your doctrine, but what your life has been. Was it such or such? For, as is known, such as one's life is, such is one's belief, yes, one's doctrine. For life fashions a doctrine and a belief for itself.

102. From all this it is plain that it is a law of divine providence that evils be removed by man, for without the removal of them the Lord cannot be conjoined to man and from Himself lead man to heaven. But it is not known that man ought to remove evils in the external man as of himself and that unless he does so the Lord cannot remove the evils in his internal man. This is to be presented, therefore, to the reason in light of its own in this order:

i. Every man has an external and an internal of thought.

ii. His external of thought is in itself such as his internal is.

iii. The internal cannot be purified from the l.u.s.ts of evil as long as the evils in the external man have not been removed, for these impede.

iv. Only with the man's partic.i.p.ation can evils in the external man be removed by the Lord.

v. Therefore a man ought to remove evils from the external man as of himself.

vi. The Lord then purifies him from the l.u.s.ts of evil in the internal man and from the evils themselves in the external.

vii. The continuous effort of the Lord in His divine providence is to unite man to Himself and Himself to man, in order to be able to bestow the felicities of eternal life on him, which can be done only so far as evils, along with their l.u.s.ts, are removed.

103. (i) _Every man has an external and an internal of thought._ By external and internal of thought the same is meant here as by external and internal man, and by this nothing else is meant than external and internal of will and understanding, for will and understanding const.i.tute man, and as they both manifest themselves in thoughts, we speak of external and internal of thought. And as it is man's spirit and not his body which wills and understands and consequently thinks, external and internal are external and internal of his spirit. The body's activity in speech or deed is only an effect from the external and internal of man's spirit, for the body is so much obedience.