The New Jerusalem and its Heavenly Doctrine, by Emanuel Swedenborg, [1758], tr. by John Whitehead [1892] at sacred-texts.com

The New Jerusalem and its Heavenly Doctrine

To do good, which is good, must be from the love of good, thus for the sake of good. They who are in that love are not willing to hear of merit, for they love to do, and perceive satisfaction therein, and, on the other hand, they are sorrowful if it be believed that what they do is for the sake of anything of themselves. This is almost like those who do good to their friends for the sake of friendship; to a brother for the sake of brotherhood, to wife and children for the sake of wife and children, to the country for the sake of the country, thus from friendship and love. They who think well, also say and insist, that they do not do good for the sake of themselves, but for the sake of others.

They who do good for the sake of reward, do not do good from the Lord, but from themselves, for they regard themselves in the first place, because they regard their own good; and the good of the neighbor, which is the good of fellow-citizens, of human society, of the country, and of the church, they regard no otherwise than as a means to an end. Hence it is, that the good of the love of self and of the world lies concealed in the good of merit, and that good is from man and not from the Lord, and all good which is from man is not good; yea, so far as self and the world lies concealed in it, it is evil.

Genuine charity and genuine faith is without any merit, for good itself is the delight of charity, and truth itself is the delight of faith; wherefore they who are in that charity and faith know what good not meritorious is, but not they who are not in charity and faith.

That good is not to be done for the sake of reward, the Lord Himself teaches in Luke: If ye love those who love you, what grace have you? for sinners do the same; rather love your enemies, and do good, and lend, hoping for nothing; then shall your reward be great, and ye shall be the sons of the Most High (6:32-35). That man cannot do good that is good from himself, the Lord also teaches in John: A man cannot take anything unless it be given Him from heaven (3:27). And in another place: Jesus said, I am the vine, ye are the branches: as the branch cannot bear fruit from itself, unless it shall abide in the vine, so neither can ye unless ye shall abide in Me: He who abideth in Me and I in him, he beareth much fruit, for except from Me ye cannot do anything (15:4-8).

Because all good and truth are from the Lord, and nothing of them from man, and because good from man is not good, it follows that merit belongs to no man, but to the Lord alone. The merit of the Lord consists in this, that from his own power He has saved the human race, and also, that He saves those who do good from Him. Hence it is that in the Word, he is called "just" to whom the merit and justice of the Lord are ascribed, and he is called "unjust" to whom are ascribed his own justice and the merit of self.

The delight itself, which is in the love of doing good without an end to reward, is a reward which remains to eternity, for heaven and eternal happiness are insinuated into that good by the Lord.

To think and believe that they who do good will come into heaven, and also that good is to be done in order that they may come into heaven, is not to regard reward as an end, thus neither is it to place merit in works; for even they who do good from the Lord think and believe so, but they who thus think, believe and do, and are not in the love of good for the sake of good, have regard to reward as an end, and place merit in works.

FROM THE ARCANA COELESTIA. Merit and justice belong to the Lord alone (n. 9715, 9979). The merit and justice of the Lord consist in His having saved the human race by His own power (n. 1813, 2025, 2026, 2027, 9715, 9809, 10019). The good of the Lord's justice and merit is the good which reigns in heaven, and is the good of His Divine love from which He saved the human race (n. 9486, 9979). No man can of himself become justice, nor claim it by any right (n. 1813). The quality of those in the other life who claim justice to themselves (n. 942, 2027). In the Word, the man to whom the justice and merit of the Lord are ascribed, is called "just;" and the man to whom his own justice and merit are ascribed, "unjust" (n. 5069, 9263). Whoever is once just from the Lord, will be continually just from Him; for justice never becomes man's own, but is continually the Lord's (n. 3686). They who believe in the justification taught in the church, know little of regeneration (n. 5398). Man is so far wise as he ascribes all goods and truths to the Lord, and not to himself (n. 10227). As all good and truth which are good and truth are from the Lord, and nothing is from man, and as good from man is not good, it follows that merit belongs to no man, but to the Lord alone (n. 9975, 9981, 9988). They who enter heaven put off all merit of their own (n. 4007). And they do not think of reward for the good they have done (n. 6478, 9174). They who think from merit so far do not acknowledge all things to be of mercy (n. 6478, 9174). They who think from merit, think of reward and remuneration, and therefore to will to merit is to will to be remunerated (n. 5660, 6392, 9975). Such persons cannot receive heaven in themselves (n. 1835, 8478, 9977). Heavenly happiness consists in the affection of doing good, without an end of remuneration (n. 6388, 6478, 9174, 9984). In the other life so far as anyone does good without an end of remuneration, so far happiness inflows with increase from the Lord; and it is immediately dissipated when remuneration is thought of (n. 6478, 9174). Good is to be done without an end of remuneration (n. 6392, 6478); illustrated (n. 9981). Genuine charity is without anything meritorious (n. 2343, 2371, 2400, 3887, 6388-6393). Because it is from love, thus from the delight of doing good (n. 3816, 3887, 6388, 6478, 9174, 9984). "Reward" in the Word, means the delight and happiness in doing good to others without an end of reward, and this delight and happiness is felt and perceived by those who are in genuine charity (n. 3816, 3956, 6388). They who do good for the sake of reward, love themselves and not the neighbor (n. 8002, 9210). "Mercenaries," in the spiritual sense of the Word, mean those who do good for the sake of reward (n. 8002). They who do good for the sake of remuneration, in the other life desire to be served, and are never contented (n. 6393). They despise the neighbor, and are angry at the Lord Himself, because they do not receive a reward, saying that they have merited it (n. 9976). They who have separated faith from charity, in the other life make their faith, and also the good works which they have done in an external form, thus for the sake of themselves, meritorious (n. 2371). Further particulars respecting the quality of those in the other life who have placed merit in works (n. 942, 1774, 1877, 2027). They are there in the lower earth, and appear to themselves to cut wood (n. 1110, 4943, 8740). Because wood, especially shittim wood, signifies the good of merit in particular (n. 2784, 2812, 9472, 9486, 9715, 10178). They who have done good for the sake of remuneration, are servants in the Lord's kingdom (n. 6389, 6390). They who place merit in works, fall in temptations (n. 2273, 9978). They who are in the loves of self and of the world, do not know what it is to do good without a view to remuneration (n. 6392).

XII. REPENTANCE AND THE REMISSION OF SINS. He who would be saved must confess his sins, and do the work of repentance.

To confess sins, is to know evils, to see them in one's self, to acknowledge them, to make himself guilty, and to condemn himself on account of them. When this is done before God, it is the confession of sins.

To do the work of repentance, is to desist from sins after he has thus confessed them, and from a humble heart has made supplication for remission, and to live a new life according to the precepts of charity and faith.

He who only acknowledges universally that he is a sinner, and makes himself guilty of all evils, and yet does not explore himself, that is, see his own sins, makes confession, but not the confession of repentance; he, because he does not know his own evils, lives afterwards as he did before.

He who lives the life of charity and faith does the work of repentance daily; he reflects upon the evils which are with him, he acknowledges them, he guards against them, he supplicates the Lord for help. For man of himself continually lapses, but he is continually raised by the Lord, and led to good. Such is the state of those who are in good. But they who are in evil lapse continually, and are also continually elevated by the Lord, but are only withdrawn from falling into the most grievous evils, to which of themselves they tend with all their endeavor.

The man who explores himself that he may do the work of repentance, must explore his thoughts and the intentions of his will, and must there explore what he would do if it were permitted him, that is, if he were not afraid of the laws, and of the loss of reputation, honor, and gain. There the evils of man reside, and the evils which he does in the body are all from thence. They who do not explore the evils of their thought and will, cannot do the work of repentance, for they think and will afterwards as they did before, and yet to will evils is to do them. This is to explore one's self.

Repentance of the mouth and not of the life is not repentance. Sins are not remitted by repentance of the mouth, but by repentance of the life. Sins are continually remitted to man by the Lord, for He is mercy itself, but sins adhere to man, however he may suppose that they are remitted; nor are they removed from him but by a life according to the precepts of true faith. So far as he lives according to them, so far sins are removed; and so far as they are removed, so far they are remitted.

It is believed that sins are washed away, or are washed off, as filth is by water, when they are remitted; but sins are not washed away, but they are removed; that is, man is withheld from them when he is kept in good by the Lord; and when he is kept in good, it appears as if he were without them, thus as if they were washed away; and so far as man is reformed, so far he is capable of being kept in good. How man is reformed will be shown in the following doctrinal concerning regeneration. He who believes that sins are in any other manner remitted, is much deceived.

The signs that sins are remitted, that is, removed, are these which follow. They whose sins are remitted, perceive a delight in worshiping God for the sake of God, and in serving their neighbor for the sake of their neighbor, thus in doing good for the sake of good, and in speaking truth for the sake of truth; they are unwilling to claim merit by anything of charity and faith; they shun and are averse to evils, as enmities, hatreds, revenges, adulteries, and the very thoughts of such things with intention. But the signs that sins are not remitted, that is, removed, are these which follow. They whose sins are not remitted, worship God not for the sake of God, and serve the neighbor not for the sake of the neighbor, thus they do not do good and speak truth for the sake of good and truth, but for the sake of themselves and the world; they wish to claim merit by their deeds; they perceive nothing undelightful in evils, as in enmity, in hatred, in revenge, in adulteries; and they think of them and concerning them in all license.

The repentance which takes place in a free state is of avail, but that which takes place in a state of compulsion is of no avail. States of compulsion are states of sickness, states of dejection of mind from misfortune, states of imminent death, as also every state of fear which takes away the use of reason. He who is evil, and in a state of compulsion promises repentance, and also does good, when he comes into a free state returns to his former life of evil; it is otherwise with the good.

After a man has explored himself, and acknowledged his sins, and has done the work of repentance, he must remain constant in good even to the end of life. For if he afterwards relapses into his former life of evil and embraces it, he then profanes, for he then conjoins evil with good; whence his latter state becomes worse than his former, according to the words of the Lord: When the unclean spirit goes out from a man, he walks through dry places, seeking rest, but doth not find; then he saith, I will return into my house whence I went out; and when he cometh and findeth it empty, and swept, and adorned for him, then he goeth away, and adjoineth to himself seven other spirits worse than himself, and, entering in, they dwell there, and the latter things of the man become worse than the first (Matt. 12:43-45).

From Arcana Coelestia: Of sin or evil. There are innumerable kinds of evil and falsity (n. 1188, 1212, 4818, 4822, 7574). There is evil from falsity, there is falsity from evil, and evil and falsity again from thence (n. 1679, 2243, 4818). The nature and quality of the evil of falsity (n. 2408, 4818, 7272, 8265, 8279). The nature and quality of the falsity of evil (n. 6359, 7272, 9304, 10302). Of blamable evils, and of those which are not so blamable (n. 4171, 4172). Of evils from the understanding and of evils from the will (n. 9009). The difference between transgression, iniquity and sin (n. 6563, 9156). All evils adhere to man (n. 2116). Evils cannot be taken away from man, but man can only be withheld from them, and kept in good (n. 865, 868, 887, 894, 1581, 4564, 8206, 8393, 8988, 9014, 9333, 9446-9448, 9451, 10057, 10059). To be withheld from evil and kept in good, is effected by the Lord alone (n. 929, 2406, 8206, 10060). Thus evils and sins are only removed, and this is effected successively (n. 9334-9336). This is done by the Lord by means of regeneration (n. 9445, 9452-9454, 9938). Evils shut out the Lord (n. 5696). Man ought to abstain from evils, that he may receive good from the Lord (n. 10109). Good and truth inflow in proportion as man is withheld from evils (n. 2388, 2411, 10675). To be withheld from evil and kept in good, constitutes remission of sins (n. 8391, 8393, 9014, 9444-9450). The signs whether sins are remitted or not (n. 9449, 9450). It is a consequence of the remission of sins to look at things from good and not from evil (n. 7697). Evil and sin are a separation and turning away from the Lord; and this is signified by "evil" and "sin" in the Word (n. 4997, 5229, 5474, 5746, 5841, 9346); they are and signify separation and aversion from good and truth (n. 7589). They are and signify what is contrary to Divine order (n. 4839, 5076). Evil is damnation and hell (n. 3513, 6279, 7155). It is not known what hell is, unless it be known what evil is (n. 7181). Evils are as it were heavy, and fall of themselves into hell; and so also falsities that are from evil (n. 8279, 8298). It is not known what evil is unless it be known what the love of self and the love of the world are (n. 4997, 7178, 8318). All evils are from those loves (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7489, 8318, 9335, 9348, 10038, 10742). All men whatever are born into evils of every kind, even so that their proprium is nothing but evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10731). Man must therefore be born again or regenerated, in order to receive a life of good (n. 3701). Man casts himself into hell when he does evil from consent, afterwards from purpose, and at last from delight (n. 6203). They who are in evil of life, are in the falsities of their own evil, whether they know it or not (n. 7577, 8094). Evil would not be appropriated to man, if he believed, as is really the case, that all evil is from hell, and all good from the Lord (n. 4151, 6206, 6324, 6325). In the other life evils are removed from the good and goods from the evil (n. 2256). All in the other life are let into their interiors, thus the evil into their evils (n. 8870). In the other life evil contains its own punishment, and good its own reward (n. 696, 967, 1857, 6559, 8214, 8223, 8226, 9048). Man is not punished in the other life for hereditary evils, as he is not to blame for these, but for his actual evils (n. 966, 2308). The interiors of evil are foul and filthy, however they may appear otherwise in an external form (n. 7046). Evil is attributed in the Word to the Lord, and yet nothing but good proceeds from Him (n. 2447, 6071, 6991, 6997, 7533, 7632, 7677, 7926, 8227, 8228, 8632, 9306). So also anger (n. 5798, 6997, 8284, 8483, 9306, 10431). Why it is so said in the Word (n. 6071, 6991, 6997, 7632, 7643, 7679, 7710, 7926, 8282, 9010, 9128). What is signified by "bearing iniquity," where it is predicated of the Lord (n. 9937, 9965). The Lord turns evil into good with the good who are infested and tempted (n. 8631). To leave man from his own liberty to do evil, is permission (n. 1778). Evils and falsities are governed by the laws of permission by the Lord; and they are permitted for the sake of order (n. 7877, 8700, 10778). The permission of evil by the Lord is not as of one who wills, but as of one who does not will, but who cannot bring aid on account of the end (n. 7877).

Of Falsity. There are innumerable kinds of falsity, namely, as many as there are evils, and evils and falsities are according to their origins, which are many (n. 1188, 1212, 4729, 4822, 7574). There is falsity from evil, or the falsity of evil; and there is evil from the falsity, or the evil of falsity; and falsity again from thence (n. 1679, 2243). From one falsity that is assumed as a principle, falsities flow in a long series (n. 1510, 1511, 4717, 4721). There is falsity from the lusts of the love of self and of the world; and there is falsity from the fallacies of the senses (n. 1295, 4729). There are falsities of religion; and there are falsities of ignorance (n. 4729, 8318, 9258). There is falsity which contains good, and falsity which does not contain good (n. 2863, 9304, 10109, 10302). There is what is falsified (n. 7318, 7319, 10648). The quality of the falsity of evil (n. 6359, 7272, 9304, 10302). The quality of the evil of falsity (n. 2408, 4818, 7272, 8265, 8279). The falsities from evil appear like mists, and impure waters over the hells (n. 8138, 8146, 8210). Such waters signify falsities (n. 739, 790, 7307). They who are in hell speak falsities from evil (n. 1695, 7351, 7352, 7357, 7392, 7699). They who are in evil cannot do otherwise than think what is false when they think from themselves (n. 7437). There are falsities of religion which agree with good, and falsities which disagree (n. 9258). Falsities of religion, if they do not disagree with good, do not produce evil but with those who are in evil of life (n. 8318). Falsities of religion are not imputed to those who are in good, but to those who are in evil (n. 8051, 8149). Every falsity may be confirmed, and then it appears like truth (n. 5033, 6865, 8521, 8780). Care should be taken lest falsities of religion be confirmed, since the persuasion of falsity principally arises from thence (n. 845, 8780). How hurtful the persuasion of falsity is (n. 794, 806, 5096, 7686). A persuasion of falsity is perpetually exciting such things as confirm falsities (n. 1510, 1511, 2477). They who are in the persuasion of falsity are interiorly bound (n. 5096). In the other life, they who are in a strong persuasion of falsity, when they approach others, close up their rational, and as it were suffocate it (n. 3895, 5128). Truths which are not genuine, and also falsities, may be consociated with genuine truths; but falsities which contain good, and not falsities in which is evil (n. 3470, 3471, 4551, 4552, 7344, 8149, 9298). Falsities which contain good are received by the Lord as truths (n. 4736, 8149). The good which has its quality from falsity is accepted by the Lord, if there is ignorance, and therein is innocence and a good end (n. 7887). Evil falsifies truth, because it draws aside and applies truth to evil (n. 8094, 8149). Truth is said to be falsified, when it is applied to evil by confirmations (n. 8602). Falsified truth is contrary to truth and good (n. 8602). For further particulars respecting the falsification of truth (see n. 7318, 7319, 10648).

Of the Profane and Profanation, spoken of above at (n. 169). Profanation is a commixture of good and evil, as also of truth and falsity in man (n. 6348). None can profane goods and truths, or the holy things of the church and the Word, except those who first acknowledge, believe, and still more live according to them, and afterwards recede from and do not believe, and who live to themselves and the world (n. 593, 1008, 1010, 1059, 3398, 3399, 3898, 4289, 4601, 8394, 10287). He who believes truths in his childhood, and afterwards does not believe them, profanes lightly; but he who confirms truths in himself and after that denies them, profanes grievously (n. 6959, 6963, 6971). They who believe truths, and live evilly, commit profanation; as also they who do not believe truths and live holily (n. 8882). If man, after repentance of heart, relapses to his former evils, he profanes, and then his latter state is worse than his former (n. 8394). Those in the Christian world who defile the holy things of the Word by unclean thoughts and discourses, profane (n. 4050, 5390). There are various kinds of profanation (n. 10287). They who do not acknowledge holy things cannot profane them, still less they who do not know them (n. 1008, 1010, 1059, 9188, 10287). They who are within the church, can profane holy things, but not they who are out of it (n. 2051). The Gentiles, because out of the church, and who do not have the Word, cannot profane (n. 1327, 1328, 2051, 9021). Neither can the Jews profane the holy interior things of the Word and the church, because they do not acknowledge them (n. 6963). Therefore interior truths were not revealed to the Jews, for if they had been revealed and acknowledged, they would have profaned them (n. 3398, 3479, 6963). Profanation is meant by the words of the Lord above quoted at n. 169: When the unclean spirit goes out of a man, he walks through dry places, seeking rest, but finding none; then he saith, I will return into my house from whence I went out; and when he comes and finds it empty, and swept, and garnished, then he goes away, and takes to himself seven other spirits worse than himself, and entering in they dwell there, and the latter things of the man become worse than the first (Matt. 12:43-45). "The unclean spirit going out of a man," signifies the repentance of him who is in evil; his "walking through dry places and not finding rest" signifies that to such a person, a life of good is of that quality; "the house" into which he returned, and which he found empty, swept, and garnished, signifies the man himself, and his will, as being without good. "The seven spirits" which he took to himself and with whom he returned, signify evil conjoined to good; "his state then being worse than his former," signifies profanation. This is the internal sense of these words, for the Lord spoke by correspondences. The same thing is meant by the words of the Lord to the man whom He healed in the Pool of Bethesda: Behold, thou art made whole; sin no more, lest a worse thing come unto thee (John 5:14). Also by these words of the Lord: He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them (John 12:40). "To be converted and healed," signifies to profane, which takes place when truth and good are acknowledged, and afterwards rejected, which would have been the case if the Jews had been converted and healed. The lot of profaners in the other life is the worst of all, because the good and truth which they have acknowledged remain, and also the evil and falsity; and because they cohere, a tearing asunder of the life takes place (n. 571, 582, 6348). The greatest care is therefore taken by the Lord, to prevent profanation (n. 2426, 10287). Therefore man is withheld from acknowledgment and faith, if he cannot remain therein to the end of life (n. 3398, 3402). On this account also man is rather kept in ignorance, and in external worship (n. 301-303, 1327, 1328). The Lord also stores up the goods and truths which man has received by acknowledgment, in his interiors (n. 6595). Lest interior truths should be profaned, they are not revealed before the church is at its end (n. 3398, 3399). Wherefore the Lord came into the world, and opened interior truths, when the church was wholly vastated (n. 3398). See what is adduced on this subject in the work on The Last Judgment and Babylon Destroyed (n. 73, 74). In the Word "Babel" signifies the profanation of good, and "Chaldea," the profanation of truth (n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326). These profanations correspond to the prohibited degrees, or foul adulteries, spoken of in the Word (n. 6348). Profanation was represented in the Israelitish and Jewish church by eating blood, wherefore this was so severely prohibited (n. 1003).

XIII. REGENERATION. He who does not receive spiritual life, that is, who is not begotten anew by the Lord, cannot come into heaven; which the Lord teaches in John: Verily, verily, I say unto thee, except anyone be begotten again, he cannot see the kingdom of God (3:3).

Man is not born of his parents into spiritual life, but into natural life. Spiritual life consists in loving God above all things, and in loving his neighbor as himself, and this according to the precepts of faith, which the Lord has taught in the Word. But natural life consists in loving ourselves and the world more than the neighbor, yea, more than God Himself.

Every man is born of his parents into the evils of the love of self and of the world. Every evil, which by habit has acquired as it were a nature, is derived into the offspring; thus it descends successively from parents, from grandfathers, and from great-grandfathers, in a long series backwards; whence the derivation of evil at length becomes so great, that the whole of man's own life is nothing else but evil. This continual derivation of evil is not broken and altered, except by the life of faith and charity from the Lord.

Man continually inclines to, and lapses into, what he derives from heredity: hence he confirms with himself that evil, and also superadds more from himself. These evils are altogether contrary to spiritual life; they destroy it; wherefore, unless man receives new life, which is spiritual life, from the Lord, thus unless he is conceived anew, is born anew, is educated anew, that is, is created anew, he is damned; for he wills nothing else, and thence thinks nothing else, but what is of self and the world, in like manner as they do in hell.

No man can be regenerated unless he knows such things as are of the new life, that is, of spiritual life. The things which are of the new life, or which are of the spiritual life, are truths which are to be believed and goods which are to be done; the former are of faith, the latter of charity. These things no one can know from himself, for man apprehends only those things which are obvious to the senses, from which he procures to himself a light which is called natural light, from which he sees nothing else than what relates to the world and to self, but not the things which relate to heaven and to God. These he must learn from revelation. As that the Lord, who is God from eternity, came into the world to save the human race; that He has all power in heaven and in earth; that the all of faith and the all of charity, thus all truth and good, is from Him; that there is a heaven, and a hell; and that man is to live to eternity, in heaven if he has done well, in hell if he has done evil.

These and many other things belong to faith, which the man who is regenerating ought to know; for he who knows them, may think them, afterwards will them, and lastly do them, and so have new life. Whilst he who does not know that the Lord is the Savior of the human race, cannot have faith in Him, love Him, and thus do good for the sake of Him. He who does not know that all good is from Him, cannot think that his own salvation is from Him, still less can he will it to be so, thus he cannot live from Him. He who does not know that there is a hell and a heaven, nor that there is eternal life, cannot even think about the life of heaven, nor apply himself to receive it, and so in other cases.

Everyone has an internal man and an external man; the internal is what is called the spiritual man, and the external is what is called the natural man, and each is to be regenerated, that the man may be regenerated. With the man who is not regenerated, the external or natural man rules, and the internal serves; but with the man who is regenerated, the internal or spiritual man rules, and the external serves. Whence it is manifest that the order of life is inverted with man from his birth, namely, that serves which ought to rule, and that rules which ought to serve. In order that man may be saved, this order must be inverted; and this inversion can by no means exist, but by regeneration from the Lord.

What it is for the internal man to rule and the external to serve, and vice versa, may be illustrated by this: If a man places all his good in pleasure, in gain, and in pride, and has delight in hatred and revenge, and inwardly in himself seeks for reasons which confirm them, then the external man rules and the internal serves. But when a man perceives good and delight in thinking and willing well, sincerely, and justly, and in outwardly speaking and doing in like manner, then the internal man rules and the external serves.

The internal man is first regenerated by the Lord, and afterwards the external, and the latter by means of the former. For the internal man is regenerated by thinking those things which are of faith and charity, but the external by a life according to them. This is meant by the words of the Lord: Unless anyone be begotten of water and the spirit, he cannot enter into the kingdom of God (John 3:5). "Water," in the spiritual sense, is the truth of faith, and "the spirit" is a life according to it.

The man who is regenerated is, as to his internal man, in heaven, and is an angel there with the angels, among whom he also comes after death; he is then able to live the life of heaven, to love the Lord, to love the neighbor, to understand truth, to relish good, and to perceive the happiness thence derived.

FROM THE ARCANA COELESTIA. What Regeneration is, and why it is effected. At this day little is known concerning regeneration; the reason (n. 3761, 4136, 5398). Man is born into evils of every kind, and thence as to his proprium by birth, he is nothing but evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8549, 8550, 8552, 10283, 10284, 10286, 10731). Man's hereditary nature is nothing but evil, see the extracts above in this doctrine (n. 83). Man's proprium is nothing but evil, see the same (n. 82). Man of himself, so far as he is under the influence of his hereditary nature and the proprium, is worse than the brute animals (n. 637, 3175). Therefore of himself he continually looks to hell (n. 694, 8480). Therefore, if man should be led by his own proprium, he could not possibly be saved (n. 10731). Man's natural life is contrary to spiritual life (n. 3913, 3928). The good which he does from himself or from proprium, is not good, because he does it for the sake of self, and the world (n. 8480). Man's proprium must be removed so that the Lord and heaven may be able to be present (n. 1023, 1044). It is actually removed when he is regenerated by the Lord (n. 9334-9336, 9452, 9454, 9938). Therefore he must be created anew, that is, regenerated (n. 8548, 8549, 9452, 9937). "Creating" man, in the Word, signifies to regenerate him (n. 16, 88, 10634). Man is conjoined to the Lord by regeneration (n. 2004, 9338). And consociated with angels in heaven (n. 2474). He does not come into heaven, until he is in a state to be led by the Lord by means of good, which is the case when he is regenerated (n. 8516, 8539, 8722, 9139, 9832, 10367). The external or natural man rules, and the internal man serves, in the man who is not regenerated (n. 3167, 8743). Thus the state of man's life is inverted from his birth, and must be entirely inverted again in order that he may be saved (n. 6507, 8552, 8553, 9258). The end of regeneration is, that the internal or spiritual man may rule, and the external or natural man serve (n. 911, 913). This is actually effected after man is regenerated (n. 5128, 5651, 8743). For after regeneration the love of self and the world no longer reigns, but love to the Lord and towards the neighbor, thus the Lord and not man (n. 8856, 8857). Hence it is plain that man cannot be saved unless he is regenerated (n. 5280, 8548, 8772, 10156). Regeneration is a plane to perfect the life of man to eternity (n. 9334). The regenerate man is perfected to eternity (n. 6648, 10048). The quality of the regenerate and the unregenerate man described (n. 977, 986, 10156).

Who is regenerated. Man cannot be regenerated unless he is instructed in the truths of faith and the goods of charity (n. 677, 679, 711, 8635, 8638-8640, 10729). They who are only in truths and not in good, cannot be regenerated (n. 6567, 8725). No one is regenerated unless he is in charity (n. 989). None can be regenerated but such as have conscience (n. 2689, 5470). Everyone is regenerated according to his faculty of receiving the good of love to the Lord, and of charity towards the neighbor, by the truths of faith from the doctrine of the church, which is from the Word (n. 2967, 2975). Who can be regenerated, and who cannot (n. 2689). They who live the life of faith and charity, and who are not regenerated in the world, are regenerated in the other life (n. 989, 2490).

Regeneration is from the Lord alone. The Lord alone regenerates man, and neither man nor angel contributes thereto (n. 10067). Man's regeneration is an image of the Lord's glorification, that is, as the Lord made His Human Divine, so He makes spiritual the man whom He regenerates (n. 3043, 3138, 3212, 3296, 3490, 4402, 5688, 10057, 10076). The Lord wills to have the whole man whom He regenerates, and not part of him (n. 6138).

Further particular concerning regeneration. Man is regenerated by the truths of faith, and by a life according to them (n. 1904, 2046, 9088, 9959, 10028). This is meant by the words of the Lord: Unless a man be born of water and of the spirit, he cannot enter the Kingdom of God (John 3:5). "Water" signifies the truth of faith, and "spirit" a life according thereto (n. 10240). "Water" in the Word signifies the truth of faith (n. 2702, 3058, 5668, 8568, 10238). Spiritual purification, which is from evils and falsities, is effected by the truths of faith (n. 2799, 5954, 7044, 7918, 9088, 10229, 10237). When man is regenerated, truths are inseminated and implanted in good, that they may become of the life (n. 880, 2189, 2574, 2697). What the quality of truths must be that they may be implanted in good (n. 8725). In regeneration truth is initiated and conjoined to good, and good reciprocally to truth (n. 5365, 8516). How this reciprocal initiation and conjunction is effected (n. 3155, 10067). Truth is implanted in good when it becomes of the will, since it then becomes of the love (n. 10367). There are two states of the man who is regenerated; first, when he is led by truth to good; second, when he acts from good, and from good sees truth (n. 7992, 7993, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9227, 9230, 9274, 9736, 10048, 10057, 10060, 10076). The quality of man's state when truth is in the first place, and good in the second (n. 3610). Hence it appears that when man is regenerating, he looks to good from truth; but when regenerated, he regards truth from good (n. 6247). Thus a turning over as it were takes place, in that the state of man is inverted (n. 6507). But it is to be known, that when man is regenerating, truth is not actually in the first place and good in the second, but only apparently; but when man is regenerated, good is in the first place and truth in the second, actually and perceptibly (n. 3324, 3325, 3330, 3336, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4245, 4247, 4337, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6273, 8516, 10110). Thus good is the first and last of regeneration (n. 9337). Since truth appears to be in the first place and good in the second, when man is regenerating, or, which is the same thing, when man becomes a church, on account of this appearance it was a matter of controversy among the ancients, whether the truth of faith or the good of charity is the first-born of the church (n. 367, 2435). The good of charity is actually the first-born of the church, but the truth of faith only apparently (n. 3325, 3494, 4925, 4926, 4928, 4930, 8042, 8080). "First-born" in the Word signifies the first of the church, to which priority and superiority belongs (n. 3325). The Lord is called thefirst-born, because in Him and from Him is all the good of love, of charity, and of faith (n. 3325). Man ought not to return from the latter state wherein truth is regarded from good, to the former state, wherein good is regarded from truth, and why (n. 2454, 3650-3655, 5895, 5897, 7857, 7923, 8505, 8506, 8510, 8512, 8516, 9274, 10184). Where these words of the Lord are explained: Let not him who is in the field return back to take his garments (Matt. 24:18); also, Whosoever shall then be in the field, let him not return to those things which are behind him. Remember Lot's wife (Luke 17:31, 32); for this is signified by those words. The process of the regeneration of man described, and how it is effected (n. 1555, 2343, 2490, 2657, 2979, 3057, 3286, 3310, 3316, 3332, 3470, 3701, 4353, 5113, 5126, 5270, 5280, 5342, 6717, 8772, 8773, 9043, 9103, 10021, 10057, 10367). The arcana of regeneration are innumerable, since regeneration continues during the whole life of man (n. 2679, 3179, 3584, 3665, 3690, 3701, 4377, 4551, 4552, 5122, 5126, 5398, 5912, 6751, 9103, 9258, 9296, 9297, 9334). Scarcely any of these arcana come to the knowledge and perception of man (n. 3179, 9336). This is what is meant by the words of the Lord: The wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the Spirit (John 3:8). Concerning the process of the regeneration of the man of the spiritual church (n. 2675, 2678, 2679, 2682). And concerning the process of regeneration of the man of the celestial church, with the difference (n. 5113, 10124). The case of the regenerate man is similar to that of an infant, who first learns to speak, then to think, afterwards to live well, until all those things flow from him spontaneously, as from himself (n. 3203, 9296, 9297). Thus he who is regenerated is first led by the Lord as an infant, then as a boy, and afterwards as an adult (n. 3665, 3690, 4377-4379, 6751). When man is regenerated by the Lord, he is first in a state of external innocence, which is his state of infancy, and is afterwards successively led into a state of internal innocence, which is his state of wisdom (n. 9334, 9335, 10021, 10210). The nature and quality of the innocence of infancy, and of the innocence of wisdom (n. 1616, 2305, 2306, 3494, 4563, 4797, 5608, 9301, 10021). A comparison between the regeneration of man, and the conception and formation of an embryo in the womb (n. 3570, 4931, 9258). Therefore "generations and nativities" in the Word signify spiritual generations and nativities, which belong to regeneration (n. 613, 1145, 1255, 2020, 2584, 3860, 3868, 4070, 4668, 6239, 10204). The regeneration of man illustrated by the germinations in the vegetable kingdom (n. 5115, 5116). The regeneration of man represented in the rainbow (n. 1042, 1043, 1053). The internal or spiritual man, and the external or natural man, must each of them be regenerated, and the one by means of the other (n. 3868, 3870, 3872, 3876, 3877, 3882). The internal man must be regenerated before the external, since the internal man is in the light of heaven, and the external man in the light of the world (n. 3321, 3325, 3469, 3493, 4353, 8746, 9325). The external or natural man is regenerated by means of the internal or spiritual (n. 3286, 3288, 3321). Man is not regenerate before the external or natural man is regenerated (n. 8742-8747, 9043, 9046, 9061, 9325, 9334). The spiritual man is shut unless the natural man is regenerated (n. 6299). And it is as it were blind as to the truths and goods of faith and love (n. 3493, 3969, 4353, 4588). When the natural man is regenerated the whole man is regenerated (n. 7442, 7443). This is signified by "the washing of the disciples' feet," and by these words of the Lord: He that is washed hath no need to be washed except as to his feet, and the whole is clean (John 13:9, 10; n. 10243). "Washing" in the Word signifies spiritual washing, which is purification from evils and falsities (n. 3147, 10237, 10241). And "feet" signify those things that are of the natural man (n. 2162, 3761, 3986, 4280, 4938-4952). Therefore "to wash the feet," is to purify the natural man (n. 3147, 10241). How the natural man is regenerated (n. 3502, 3508, 3509, 3518, 3573, 3576, 3579, 3616, 3762, 3786, 5373, 5647, 5650, 5651, 5660). The quality of the natural man when it is regenerated, and when it is not regenerated (n. 8744, 8745). So far as the natural man does not combat with the spiritual man, so far the man is regenerated (n. 3286). When a man is regenerated, the natural man perceives spiritual things by influx (n. 5651). The sensual, which is the ultimate of the natural man, is not regenerated at this day, but man is elevated above it (n. 7442). All who are regenerated are actually elevated from the sensual into the light of heaven (n. 6183, 6454). The nature and quality of the sensual man may be seen in the extracts above (n. 50). Man is regenerated by influx into the knowledges of good and truth which he has (n. 4096, 4097, 4364). When man is regenerated, he is introduced through mediate goods and truths into genuine goods and truths, and afterwards the mediate goods and truths are left, and the genuine succeed in their place (n. 3665, 3686, 3690, 3974, 4063, 4067, 4145, 6384, 9382). Then another order is induced amongst truths and goods (n. 4250, 4251, 9931, 10303). They are disposed according to ends (n. 4104). Thus according to the uses of spiritual life (n. 9297). They who are regenerated undergo many states, and are continually brought more interiorly into heaven, thus nearer to the Lord (n. 6645). The regenerate man is in the order of heaven (n. 8512). His internal is open into heaven (n. 8512, 8513). Man by regeneration comes into angelic intelligence, which, however, lies concealed in his interiors so long as he remains in the world, but is opened in the other life, and his wisdom is then like that of the angels (n. 2494, 8747). The states as to enlightenment of those who are regenerated described (n. 2697, 2701, 2704). By regeneration man receives a new understanding (n. 2657). How the case is with respect to the fructification of good, and the multiplication of truth, with those who are regenerated (n. 984). With a regenerate person truths from good form as it were a constellation by successive derivations, and continually multiply themselves round about (n. 5912). With a regenerate person, truths from good are disposed into such order, that the genuine truths of good, from which, as their parents, the rest proceed, are in the middle, whilst the rest succeed in order according to their relationship and affinities, even to the ultimates, where there is obscurity (n. 4129, 4551, 4552, 5134, 5270). With a regenerate person truths from good are arranged in the form of heaven (n. 3316, 3470, 3584, 4302, 5704, 5709, 6028, 6690, 9931, 10303); and in the work on Heaven and Hell, under the article Concerning the Form of Heaven, according to which are the consociations and communications there (n. 200-212); and Concerning the Wisdom of the Angels of Heaven (n. 265-275). With a regenerate person, there is a correspondence between spiritual things and natural things (n. 2850). His order of life is altogether inverted (n. 3332, 5159, 8995). He is altogether a new man as to his spirit (n. 3212). He appears like the unregenerate man as to externals, but not as to internals (n. 5159). Spiritual good, which is to will and to do good from the affection of the love of good, can only be given to man by means of regeneration (n. 4538). Truths, which enter with affection, are reproduced (n. 5893). Truths, so far as they are deprived of life from the proprium of man, are so far conjoined to good, and receive spiritual life (n. 3607, 3610). So far as evils from the love of self and the love of the world are removed, so far there is life in truths (n. 3610). The first affection of truth with the man who is regenerated is not pure, but is purified successively (n. 3089, 8413). Evils and falsities; with the man who is regenerated, are removed slowly, and not quickly (n. 9334, 9335). The evils and falsities of the proprium of man still remain, and are only removed by regeneration (n. 865, 868, 887, 929, 1581, 2406, 4564, 8206, 8393, 8988, 9014, 9333-9336, 9445, 9447, 9448, 9451-9454, 9938, 10057, 10060). Man can never be so far regenerated as to be called perfect (n. 894, 5122, 6648). Evil spirits dare not assault the regenerate (n. 1695). They who believe the justification taught in the church, know little of regeneration (n. 5398). Man must have freedom, to be capable of being regenerated (n. 1937, 1947, 2876, 2881, 3145, 3146, 3158, 4031, 8700). Man is introduced into heavenly freedom by regeneration (n. 2874, 2875, 2882, 2892). There is no conjunction of good and truth by compulsion, and thus no regeneration (n. 2875, 2881, 4031, 8700). Other particulars respecting freedom as it regards regeneration, may be seen in the doctrine above, where it treats of Freedom. He who is regenerated, must necessarily undergo temptations (n. 3696, 8403). Because temptations take place for the sake of the conjunction of good and truth, and also on account of the conjunction of the internal and the external man (n. 4248, 4272, 5773).

XIV. TEMPTATION. Those only who are being regenerated, undergo spiritual temptations; for spiritual temptations are pains of mind induced by evil spirits, with those who are in goods and truths. While those spirits excite the evils which are with them, there arises the anxiety of temptation. Man does not know whence this anxiety comes, because he does not know his 187-1 origin.

For there are both evil and good spirits with every man; the evil spirits are in his evils, and the good spirits in his goods. When the evil spirits approach they draw forth his evils, while the good spirits, on the contrary, draw forth his goods; whence arise collision and combat, from which the man has interior anxiety, which is temptation. Hence it is plain that temptations are not induced by heaven, but by hell; which is also the faith of the church, which teaches that God tempts no one.

Interior anxieties are also experienced by those who are not in goods and truths; but they are natural, not spiritual anxieties; the two are distinguished by this, that natural anxieties have worldly things for their objects, but spiritual anxieties, heavenly things.

In temptations, the dominion of good over evil, or of evil over good, is contended for. Evil which wills to have dominion, is in the natural or external man, and good is in the spiritual or internal man. If evil conquers, the natural man has dominion; if good conquers, the spiritual has dominion.

These combats are carried on by the truths of faith which are from the Word. From these man must combat against evils and falsities; for if he combats from any other principles, he cannot conquer, because in these alone the Lord is present. 191-1 Because this combat is carried on by the truths of faith, therefore man is not admitted into it until he is in the knowledges of good and truth, and has thence obtained some spiritual life; therefore such combats do not take place till man has arrived at years of maturity.

If man succumbs in temptation, his state after it becomes worse than before, because evil has acquired power over good, and falsity over truth.

Since at this day faith is rare because there is no charity, for the church is at its end, therefore few at this day are admitted into any spiritual temptations; hence it is scarcely known what they are, and to what they are conducive.

Temptations conduce to acquire for good dominion over evil, and for truth dominion over falsity; also to confirm truths, and conjoin them to goods, and at the same time to disperse evils and the falsities thence derived. They serve also to open the internal spiritual man, and to subject the natural man to it; as also to break the loves of self and the world, and to subdue the lusts which proceed from them. When these things are effected, man acquires enlightenment and perception as to what are truth and good, and what falsity and evil are; whence man obtains intelligence and wisdom, which afterwards increase continually.

The Lord alone combats for man in temptations. If man does not believe that the Lord alone combats and conquers for him, he undergoes only external temptation; which is not serviceable to him.

FROM THE ARCANA COELESTIA. Before a summary is given of what is written in the Arcana Coelestia, respecting temptations, something shall first be said concerning them, in order that it may be known still more clearly from whence they proceed. It is called spiritual temptation when the truths of faith which a man believes in his heart, and according to which he loves to live, are assaulted within him, especially when the good of love, in which he places his spiritual life, is assaulted. Those assaults take place in various ways; as by influx of scandals against truths and goods into the thoughts and the will; also by a continual drawing forth, and bringing to remembrance, of the evils which one has committed, and of the falsities which he has thought, thus by inundation of such things; and at the same time by an apparent shutting up of the interiors of the mind, and, consequently, of communication with heaven, by which the capacity of thinking from his own faith, and of willing from his own love, are intercepted. These things are effected by the evil spirits who are present with man; and when they take place, they appear under the form of interior anxieties and pains of conscience; for they affect and torment man's spiritual life, because he supposes that they proceed, not from evil spirits, but from his own interiors. Man does not know that such assaults are 196-1 from evil spirits because he does not know that spirits are present with him, evil spirits in his evils, and good spirits in his goods; and that they are in his thoughts and affections. These temptations are most grievous when they are accompanied with bodily pains; and still more so, when those pains are of long continuance, and no deliverance is granted, even although the Divine mercy is implored; hence results despair, which is the end. Some particulars shall first be adduced from the Arcana Coelestia, concerning the spirits that are with man, because temptations proceed from them. Spirits and angels are with every man (n. 697, 5846-5866). They are in his thoughts and affections (n. 2888, 5846, 5848). If spirits and angels were taken away, man could not live (n. 2887, 5849, 5854, 5993, 6321). Because by spirits and angels man has communication and conjunction with the spiritual world, without which he would have no life (n. 697, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993). The spirits with man are changed according to the affections of his love (n. 5851). Spirits from hell are in the loves of man's proprium (n. 5852, 5979-5993). Spirits enter into all things of man's memory (n. 5853, 5857, 5859, 5860, 6192, 6193, 6198, 6199). Angels are in the ends from which and for the sake of which man thinks, wills, and acts thus and not otherwise (n. 1317, 1645, 5844). Man does not appear to spirits, nor spirits to man (n. 5885). Thence spirits cannot see what is in our solar world through man (n. 1880). Although spirits and angels are with man, in his thoughts and affections, yet still he is in freedom of thinking, willing, and acting (n. 5982, 6477, 8209, 8307, 10777); and in the work on Heaven and Hell, where the Conjunction of Heaven with the Human Race is treated of (n. 291-302).

Whence and of what quality temptations are. Temptations exist from the evil spirits who are with man, who inject scandals against the goods and truths which a man loves and believes, and likewise they also excite the evils which he has done and the falsities which he has thought (n. 741, 751, 761, 3927, 4307, 4572, 5036, 6657, 8960). Then evil spirits use all sorts of cunning and malice (n. 6666). The man who is in temptations is near to hell (n. 8131). There are two forces which act in temptations, a force from the interior from the Lord, and a force from the exterior from hell (n. 8168). The ruling love of man is assaulted in temptations (n. 847, 4274). Evil spirits attack those things only which are of man's faith and love, thus those things which relate to his spiritual life; wherefore at such times it is about his eternal life (n. 1820). A state of temptations compared with the state of a man among robbers (n. 5246). In temptations angels from the Lord keep man in the truths and goods which are with him, but evil spirits keep him in the falsities and evils which are with him, whence arises a conflict and combat (n. 4249). Temptation is a combat between the internal or spiritual man, and the external or natural man (n. 2183, 4256). Thus between the delights of the internal and external man, which are then opposite to each other (n. 3928, 8351). It takes place on account of the disagreement between those delights (n. 3928). Thus it is concerning the dominion of one over the other (n. 3928, 8961). No one can be tempted unless he is in the acknowledgment, and likewise in the affection of truth and good, because there is otherwise no combat, for there is nothing spiritual to act against what is natural, thus there is no contest for dominion (n. 3928, 4299). Whoever has acquired any spiritual life, undergoes temptations (n. 8963). Temptations exist with those who have conscience, that is, with those who are in spiritual love; but more grievous ones with those who have perception, that is, with those who are in celestial love (n. 1668, 8963). Dead men, that is they who are not in faith and love to God, and in love towards the neighbor, are not admitted into temptations, because they would fall (n. 270, 4274, 4299, 8964, 8968). Therefore very few at this day are admitted into spiritual temptations (n. 8965). But they have anxieties on account of various causes in the world, past, present, or future, which are generally attended with infirmity of mind and weakness of body, which anxieties are not the anxieties of temptations (n. 762, 8164). Spiritual temptations are sometimes attended with bodily pains, and sometimes not (n. 8164). A state of temptation is an unclean and filthy state, inasmuch as evils and falsities are injected, and also doubts concerning goods and truths (n. 5246). Also, because in temptations there are indignations, pains of the mind, and many affections that are not good (n. 1917, 6829). There is also obscurity and doubt concerning the end (n. 1820, 6829). And likewise concerning the Divine Providence and hearing, because prayers are not heard in temptations as they are out of them (n. 8179). And because man when he is in temptation, seems to himself to be in a state of damnation (n. 6097). Because man perceives clearly what is doing in his external man, consequently the things which evil spirits inject and call forth, according to which he thinks of his state; but he does not perceive what is doing in his internal man, consequently the things which flow in by means of angels from the Lord, and therefore he cannot judge of his state therefrom (n. 10236, 10240). Temptations are generally carried to desperation, which is their ultimate (n. 1787, 2694, 5279, 5280, 6144, 7147, 7155, 7166, 8165, 8567). The reasons (n. 2694). In the temptation itself there are also despairings, but that they terminate in a general one (n. 8567). In a state of despair a man speaks bitter things, but the Lord does not attend to them (n. 8165). When the temptation is finished, there is at first a fluctuation between the truth and falsity (n. 848, 857). But afterwards truth shines, and becomes serene and joyful (n. 3696, 4572, 6829, 8367, 8370). They who are regenerated undergo temptations not once only, but many times, because many evils and falsities are to be removed (n. 8403). If they who have acquired some spiritual life do not undergo temptations in the world, they undergo them in the other life (n. 7122). How temptations take place in the other life, and where (n. 537-539, 699, 1106-1113, 1122, 2694, 4728, 4940-4951, 6119, 6928, 7090, 7122, 7127, 7186, 7317, 7474, 7502, 7541, 7542, 7545, 7768, 7990, 9331, 9763). Concerning the state of enlightenment of those who come out of temptation, and are raised into heaven, and their reception there (n. 2699, 2701, 2704). The quality of the temptation from lack of truth, and the desire thereof at the same time (n. 2682, 8352). The temptation of infants in the other life, whereby they learn to resist evils, their quality (n. 2294). The difference between temptations, infestations, and vastations (n. 7474).

How and when temptations take place. Spiritual combats chiefly take place by the truths of faith (n. 8962). Truth is the first of combat (n. 1685). The men of the spiritual church are tempted as to the truths of faith, wherefore with them the combat is by truths; but the men of the celestial church are tempted as to the goods of love, wherefore with them the combat is by goods (n. 1668, 8963). Those who are of the spiritual church, for the most part, do not combat from genuine truths, but from such as they believe to be true from the doctrinals of their church; which doctrinals however ought to be such, as to be capable of being conjoined with good (n. 6765). Whoever is regenerated must undergo temptations, and he cannot be regenerated without them (n. 5036, 8403); and temptations therefore are necessary (n. 7090). The man who is regenerating comes into temptations, when evil endeavors to gain dominion over good, and the natural man over the spiritual man (n. 6657, 8961). And he comes into them when good ought to have the precedence (n. 4248, 4249, 4256, 8962, 8963). They who are regenerated, are first let into a state of tranquillity, then into temptations, and afterwards return into a state of tranquillity of peace, which is the end (n. 3696).

What good is effected by temptations. The effect of temptations, a summary (n. 1692, 1717, 1740, 6144, 8958-8969). By temptations the spiritual or internal man acquires dominion over the natural or external man; consequently good over evil, and truth over falsity; because good resides in the spiritual man, which cannot exist without it, and evil resides in the natural man (n. 8961). Since temptation is a combat between them, it follows that dominion is the object of the contest, that is, whether the spiritual man shall have dominion over the natural man, thus whether good shall have dominion over evil, or vice versa; consequently, whether the Lord or hell shall have dominion over man (n. 1923, 3928). The external or natural man, by means of temptations, receives truths corresponding to the affection thereof in the internal or spiritual man (n. 3321, 3928). The internal spiritual man is opened and conjoined with the external by means of temptations, in order that man as to each may be elevated, and look to the Lord (n. 10685). The internal spiritual man is opened and conjoined with the external by means of temptations, because the Lord acts from the interior, and flows in thence into the external, and removes and subjugates the evils therein, and at the same time subjects and renders it subordinate to the internal (n. 10685). Temptations take place for the sake of the conjunction of good and truth, and the dispersion of the falsities which adhere to truths and goods (n. 4572). Consequently that good is conjoined to truths by temptations (n. 2272). The vessels recipient of truth are softened by temptations, and put on a state receptive of good (n. 3318). Truths and goods, thus the things which belong to faith and charity, are confirmed and implanted by temptations (n. 8351, 8924, 8966, 8967). And evils and falsities are removed, and room made for the reception of goods and truths (n. 7122). By temptations the loves of self and the world, from whence proceed all evils and falsities, are broken (n. 5356). And thus man is humbled (n. 8966, 8967). Evils and falsities are subdued, separated, and removed, but not abolished, by temptations (n. 868). By temptations corporeal things with their lusts are subdued (n. 357, 868). Man by temptations learns what good and truth are, even from their relation to their opposites, which are evils and falsities (n. 5356). He also learns that of himself he is nothing but evil, and that all the good with him is from the Lord, and from His mercy (n. 2334). By the temptations in which man conquers, evil spirits are deprived of the power of rising up against him any further (n. 1695, 1717). The hells dare not rise up against those who have suffered temptations and have conquered (n. 2183, 8273). After temptations in which man has conquered, there is joy arising from the conjunction of good and truth, although the man does not know that the joy is thence (n. 4572, 6829). There is then the enlightenment of the truth which is of faith, and the perception of the good which is of love (n. 8367, 8370). Thence he has intelligence and wisdom (n. 8966, 8967). Truths after temptations increase immensely (n. 6663). And good has the precedence, or is in the first place, and truth in the second (n. 5773). And man, as to his internal spiritual man, is admitted into the angelic societies, thus into heaven (n. 6611). Before a man undergoes temptations, the truths and goods which are with him are arranged in order by the Lord, that he may be able to resist the evils and falsities which are with him, and are excited from hell (n. 8131). In temptations the Lord provides good where the evil spirits intend evil (n. 6574). After temptations the Lord reduces truths with goods into a new order, and arranges them in a heavenly form (n. 10685). The interiors of the spiritual man are arranged into a heavenly form, see the work on Heaven and Hell, in the chapter on the Form of Heaven, according to which are the consociations and communications 199-1 there (n. 200, 212). They who fall in temptations, come into damnation, because evils and falsities conquer, and the natural man prevails over the spiritual man, and afterwards has the dominion; and then the latter state becomes worse than the former (n. 8165, 8169, 8961).

The Lord combats for man in temptations. The Lord alone combats for man in temptations, and man does not combat at all from himself (n. 1692, 8172, 8175, 8176, 8273). Man cannot by any means combat against evils and falsities from himself, because that would be to fight against all the hells, which the Lord alone can subdue and conquer (n. 1692). The hells fight against man, and the Lord for him (n. 8159). Man combats from truths and goods, thus from the knowledges and affections thereof which are with him; but it is not man who combats, but the Lord by them (n. 1661). Man thinks that the Lord is absent in temptations, because his prayers are not heard as they are when out of them, but nevertheless the Lord is then more present with him (n. 840). In temptations man ought to combat as from himself, and not to hang down his hands and expect immediate help; but nevertheless he ought to believe that it is from the Lord (n. 1712, 8179, 8969). Man cannot otherwise receive a heavenly proprium (n. 1937, 1947, 2882, 2883, 2891). The quality of that proprium, that it is not man's, but the Lord's with him (n. 1937,1917, 2882, 2883, 2891, 8497). Temptation is of no avail, and productive of no good, unless a man believes, at least after the temptations, that the Lord has fought and conquered for him (n. 8969). They who place merit in works, cannot combat against evils, because they combat from their own proprium, and do not permit the Lord to combat for them (n. 9978). They who believe they have merited heaven by their temptations, are with much difficulty saved (n. 2273). The Lord does not tempt, but liberates, and leads to good (n. 2768). Temptations appear to be from the Divine, when yet they are not (n. 4299). In what sense the petition in the Lord's prayer, "Lead us not into temptations," is to be understood, from experience (n. 1875). The Lord does not concur in temptations by permitting them, according to the idea which man has of permission (n. 2768). In every temptation there is freedom, although it does not appear so, but the freedom is interiorly with man from the Lord, and he therefore combats and is willing to conquer, and not to be conquered, which he would not do without freedom (n. 1937, 1947, 2881). The Lord effects this by means of the affection of truth and good impressed on the internal man, although the man does not know it (n. 5044). For all freedom is of affection or love, and according to its quality (n. 2870, 3158, 8987, 8990, 9585, 9591).

Footnotes

187-1 The Latin is "hanc." It probably should be translated "its" or "this."

191-1 The phrase "because in these alone the Lord is present," is more accurately translated "because in other principles the Lord is not present."

196-1 In the original Latin "non" occurs twice in the sentence.

199-1 The phrase "and communications" is found in the 1st Latin edition but not the 2nd. The translator thus omits it.