A State of Freedom vs A State of Slavery

Selection from Arcana Coelestia ~ Emanuel Swedenborg

When man has been regenerated, he then for the first time comes into a state of freedom, having before been in a state of slavery. 

It is slavery when cupidities and falsities rule, and freedom when the affections of good and truth do so. How this is, no man ever perceives so long as he is in a state of slavery, but only when he comes into a state of freedom. 

When he is in a state of slavery, that is, when cupidities and falsities rule, the man who is under subjection to them supposes that he is in a state of freedom; but this is a gross falsity, for he is then carried away by the delight of the cupidities and their pleasures, that is, by the delight of his loves; and because this is done by delight, it appears to him to be freedom. Every man, while he is led by any love, and while following whithersoever it carries him, supposes himself to be free, whereas it is the diabolical spirits in whose company, and so to speak torrent, he is, that are carrying him away. This the man supposes to be the greatest freedom, so much so that he believes that the loss of this state would bring him into a life most wretched, indeed into no life at all; and he believes this not merely because he is unaware of the existence of any other life, but also because he is under the impression that no one can come into heaven except through miseries, poverty, and the loss of pleasures. But that this impression is false has been given me to know by much experience ... 

Man never comes into a state of freedom until he has been regenerated, and is led by the Lord through love for what is good and true. When he is in this state, then for the first time can he know and perceive what freedom is, because he then knows what life is, and what the true delight of life is, and what happiness is. Before this he does not even know what good is, sometimes calling that, the greatest good, which is the greatest evil. 

When those who are in a state of freedom from the Lord see, and still more when they feel, a life of cupidities and falsities, they abhor it as do those who see hell open before their eyes. But as it is quite unknown to very many what a life of freedom is, it may be here briefly defined.

A life of freedom, or freedom, is simply and solely being led by the Lord.

There are many things which hinder man from being able to believe that this is a life of freedom, both because men undergo temptations, which take place in order that they may be set free from the dominion of diabolical spirits; and because they know of no other delight than that of cupidities from the love of self and of the world, as well as from their having conceived a false opinion in regard to all things of the heavenly life, so that they cannot be taught by description so well as by living experiences.

(from Arcana Coelestia 892)

Those Led by the Lord Desire Nothing More than To Do Good Works

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Mutual Love which is "hire," or reward

Those who are in a certain kind and appearance of mutual love, that is, of charity toward the neighbor, and who desire to be rewarded for the goods which they do, they not only defile, but also pervert genuine mutual love, or charity; for they who are in genuine mutual love are in their delight and bliss when they are benefiting the neighbor, for they desire nothing more. This delight and bliss are what is meant by "hire" in the Word; for the delight and bliss is itself the reward; and in the other life this becomes the joy and happiness which are in heaven, thus it becomes heaven to them. For when they who are in this love perform uses and do good to others, they are in such joy and happiness that then for the first time they seem to themselves to be in heaven; this is given them by the Lord, to everyone according to the uses he performs. 

But the happiness vanishes as soon as they think of reward, for being in the reward itself, thought about reward renders that love impure, and perverts it; the reason of which is that they are then thinking about themselves, and not about the neighbor, that is, about making themselves happy, and not others, except insofar as it affects themselves. Thus they convert love toward the neighbor into love toward themselves, and so far as they do this, so far the joy and happiness from heaven cannot be communicated to them, for they concentrate upon themselves the influx of happiness from heaven, and do not transmit it to others; and they are like objects which do not transmit the rays of light, but absorb them. Objects which transmit the rays of light appear in light, and sparkle, but those which absorb them appear opaque, and sparkle not at all; and therefore they who are of this nature are separated from angelic society, like those who have nothing in common with heaven.

They who do what is good for the sake of reward, do indeed perform uses, and are of service; but yet are among those in the Lord's kingdom who are in the lowest place, for they do not dispense the good which is communicated to them, except to those who can recompense them; and they pass by the rest who need aid the most, or if they do good to these, it is from the end of being rewarded by the Lord. Hence what they do they regard as merit, and thus consider the Lord's mercy as due them. In this way they recede from humiliation, and in the same proportion from a state of receiving what is blessed and happy through heaven from the Lord. From all this it is evident that in the other life such are indeed employed in uses, but as lowest services.

Lying down between the burdens -  a life among works, but obscure life

That "burdens" denote such works because those do not do goods from the affection of love toward the neighbor, but from the affection of love toward self. The works which flow from the affection of this love are like the burdens carried by lowly asses, for they belong to the lowest services. For all servitude is from the affection of the love of self and of the world, and all freedom is from the affection of love to the Lord and toward the neighbor. The reason is that the affection of the former love flows in from hell, which commands with violence; whereas the affection of the latter love flows in from the Lord, who does not command, but leads. Hence again it is plain that they who do what is good for the sake of reward are lowest services, and their works are "burdens." 

The works of good without reward, that they are full of happiness - "rest," as being the things that belong to heaven, and thus that are in the good of charity, or in works of good, without reward (of which below); from the signification of "that it is good," as being that they are full of happiness.

The reason why "rest" denotes works of good without reward, is that in the highest sense "rest" or "peace" signifies the Lord; in the relative sense, heaven; thus the good which is from the Lord and as no others are in the things signified by "rest" or "peace" than those who are in good of charity, thus in works of good without reward, these are signified by "rest;" for this follows from the connection of things in the internal sense.

They who do goods with the sole end of reward cannot possibly know that in doing goods without any reward there is happiness so great as to be heavenly happiness itself. The reason of their ignorance is that they perceive happiness in the delight of the love of self, and insofar as a man perceives delight in this love, so far he does not perceive delight in heavenly love, for they are opposites. The delight which flows from the love of self completely extinguishes the delight which is from heavenly love, insomuch that it is absolutely unknown what heavenly delight is; and if its nature is told it is not believed, nay, it is denied.

This it has been given me to know from evil spirits in the other life who, while they lived, did nothing of what is good to others or to their country except for the sake of themselves; such do not believe that any delight is possible in doing goods without the end of reward; for they suppose that if there is no end of reward all delight ceases. And if they are told further that when that delight ceases heavenly delight begins, they are amazed at the hearing; and they are still more amazed when they hear that this heavenly delight flows in through the inmost of man, and affects his interiors with inexpressible happiness, and they say that they cannot comprehend it, nay, that they do not desire to do so; for they believe that if they were to lose the delight of the love of self, they would be very miserable, because they would then be deprived of all the joy of life; and they also call those simple who are in a different state. 

Not unlike these persons are those who do works with an end of reward; for they do good works for themselves, and not for others, because they regard themselves therein, and not the neighbor, nor their country, nor heaven, nor the Lord, except as those who are thus placed under an obligation to do them a service.

As to what further concerns happiness in works of good without reward, be it known that very few at this day know that in doing goods without the end of reward is heavenly happiness; for they do not know that there is any other happiness than in being advanced to honors, in being served by others, in abounding in riches, and in living in pleasures. That above these things there is a happiness which affects the interiors of man, thus that there is a heavenly happiness, and that this happiness is the happiness of genuine charity, they are deeply ignorant. Inquire of the wise of this day whether they know that this is heavenly happiness. From this also it is that many reject good works, believing that no one can do them without regard to self-merit; for they do not know that they who are led by the Lord desire nothing more than to do good works, and that they think of nothing less than of meriting by them. This is in the new will, which is given by the Lord to those who are being regenerated, for this will is the will of the Lord in the man.

(from Arcana Coelestia 6388-6392)

Why God Permits Evil

Selection from Divine Providence ~ Emanuel Swedenborg

Some things that belong to permission and yet are in accord with the laws of Divine providence, by which a merely natural man confirms himself in favor of nature against God, and in favor of human prudence against Divine providence. 

The wisest of mankind, Adam and his wife, suffered themselves to be seduced by a serpent, and God did not avert this by His Divine providence. This is so, inasmuch as by Adam and his wife, the first of all mankind that were created on this earth, are not meant, but the men of the Most Ancient Church; and their new creation or their regeneration is thus described. Their new creation itself, that is, their regeneration, is described in the first chapter of Genesis by the creation of heaven and earth; their wisdom and intelligence by the garden of Eden; and the end of that church by their eating from the tree of knowledge. For the Word in its bosom is spiritual, containing arcana of Divine wisdom; and that it may contain these it is written throughout wholly by correspondences and representatives. This makes clear that the men of that church, who were in the beginning the wisest of men, but in the end, from the conceit of their own intelligence, became the worst, were not seduced by any serpent, but by the love of self; and it is this that is meant by "the serpent's head" that the Seed of the woman, that is, the Lord, should bruise. 

Who is not able to see from reason that other things are meant than those that are there related historically in the letter? For who can comprehend how the world could have been created in the way there described? Therefore the learned strenuously try to explain the contents of that first chapter, and at length confess that they do not understand it. And the same is true of what follows, that two trees, a tree of life and a tree of knowledge, were placed in their garden or paradise, the latter as a cause of stumbling; also, that from the mere eating of this tree they so far transgressed that not only they but the whole human race, their posterity, became subject to damnation; furthermore, that they could have been seduced by a serpent; besides other things there stated; as that the wife was created from the rib of the husband; that after their fall they acknowledged their nakedness and covered it with fig-leaves, and that coats of skin were given them for bodily coverings; and that cherubim were placed with a flaming sword to guard the way to the tree of life.

All these things are representatives, depicting the establishment of the Most Ancient Church, its condition, its change, and finally its destruction. The arcana involved in all these things, which are contained in the spiritual sense that is in every particular of the story, may be found explained in the Arcana Coelestia on Genesis and Exodus, published at London; and it can there be seen that "the tree of life" means the Lord in respect to His Divine providence; and "the tree of knowledge" means man in respect to his own prudence.

Their first son Cain killed his brother Abel, and God did not withhold him at the time by speaking with him, but only after the deed, by cursing him. As Adam and his wife, as has been said above, mean the Most Ancient Church, so Cain and Abel, their first sons, mean the two essentials of the church, which are love and wisdom, or charity and faith, "Abel" meaning love and charity, and "Cain" wisdom or faith; strictly, wisdom separated from love, or faith separated from charity; and wisdom as well as faith when so separated is such that it not only rejects love and charity, but even annihilates them; and thus it kills its brother. That faith separate from charity does this is well known in the Christian world, as may be seen in the Doctrine of the New Jerusalem, concerning Faith.

The cursing of Cain involves the spiritual state into which those come after death who separate faith from charity or wisdom from love. And yet, that wisdom or faith might not perish in consequence, a mark was put upon Cain to prevent his being slain; for love cannot exist apart from wisdom, or charity apart from faith. These things have nearly the same representation as the eating from the tree of knowledge; and this is why it properly follows the description of Adam and his wife. Moreover, those who are in faith separated from charity are in their own intelligence; while those who are in charity and in faith therefrom are in intelligence from the Lord, thus in the Divine providence.

The Israelitish nation worshiped a golden calf in the wilderness and acknowledged it as the God who led them out of the land of Egypt; and yet Jehovah saw this from Mount Sinai near by, and did not seek to prevent it. This took place in the desert of Sinai near the mountain. Jehovah's not withholding them from that abominable worship is in accordance with all the laws of the Divine providence heretofore set forth, as well as with those that follow. This evil was permitted them lest they should all perish. For the sons of Israel were led out of Egypt that they might represent the Lord's church; and this they could not represent unless Egyptian idolatry had first been rooted out of their hearts; and this could not have been done without its having been left for them to act in accord with what was in their hearts, that this might thereby be removed by means of severe punishment. What is further signified by that worship, and by the threat that they should be wholly rejected and that a new nation should be raised up by Moses, may be seen in the Arcana Coelestia on the thirty-second chapter of Exodus, where these things are treated of.

David numbered the people, and in consequence a plague was sent upon them, by which so many thousands of men perished; and God, not before but after the deed, sent Gad the prophet to David, and denounced punishment upon him. Whoever confirms himself against the Divine providence may have various thoughts and reflections about this also, especially why David was not admonished in advance, and why the people were so severely punished for the king's transgression. His not having been admonished in advance is in accordance with the laws of Divine providence already set forth, especially the two explained from n. 129 to 153, and from n. 154 to 174. This severe punishment of the people on account of the king's transgression, and the smiting of seventy thousand with the plague, was not for the king's sake but for the people's sake. For it is said,

Again the anger of Jehovah was kindled against Israel; therefore He moved David against them, saying, Go, number Israel and Judah (2 Sam. xxiv. 1).

Solomon was permitted to establish idolatrous worship. This was done that he might represent the Lord's kingdom or the church, with all the varieties of religion in the whole world; for the church instituted with the nation of Israel and Judah was a representative church; therefore all the judgments and statutes of that church represented the spiritual things of the church, which are its internals; that people itself representing the church, the king representing the Lord, David representing the Lord who was to come into the world, and Solomon the Lord after His coming. And because the Lord after the glorification of His Human had power over heaven and earth (as He Himself says Matt. 28: 18), so Solomon His representative appeared in glory and magnificence, and possessed wisdom above all the kings of the earth, and also built the temple. Furthermore, Solomon permitted and set up the worship of many nations, by which the various religions in the world were represented. His wives, seven hundred in number, and his concubines, who numbered three hundred (1 Kings 11: 3), had a like signification, for a "wife" in the Word signifies the church, and a "concubine" a religion. This makes clear why it was granted to Solomon to build the temple, which signified both the Lord's Divine Human (John 2: 19, 21) and also the church; and why he was permitted to establish idolatrous worship, and to marry so many wives. That by "David," in many places in the Word, the Lord who was to come into the world is meant, can be seen in the Doctrine of the New Jerusalem concerning the Lord (n. 43, 44).

Many kings after Solomon were permitted to profane the temple and the holy things of the church. This was because the people represented the church, and their king was their head; and as the nation of Israel and Judah was such that they could no longer represent the church, for they were idolaters at heart, they gradually fell away from representative worship by perverting all things of the church, till at last it was devastated. This was represented by the profanations of the temple by the kings, and by their idolatries; and the essential devastation of the church was represented by the destruction of the temple itself, and by the carrying away of the people of Israel, and by the captivity of the people of Judah in Babylonia. Such was the cause; and whatever is done from any cause is done from the Divine providence according to some law of it.

That nation was permitted to crucify the Lord. This was because the church with that nation had been wholly devastated, and had become such that not only they did not know and acknowledge the Lord, but they even hated Him; and yet all things that they did to Him were done in accordance with the laws of His Divine providence. That the passion of the cross was the last temptation or the last combat, by which the Lord fully conquered the hells and fully glorified His Human may be seen in the Doctrine of the New Jerusalem concerning the Lord (n. 12-14); and in the Doctrine of the New Jerusalem concerning Faith (n. 34, 35).

In these and many other things in the Word one who acknowledges nature and human prudence sees nothing but what is contrary to Divine providence; therefore he can use these things as arguments for rejecting it, if not in his outer thought which is nearest to speech, still in that inner thought which is remote from it.

(Divine Providence 241-247)