Dominion of the Regenerate Man Over the Evils and Falsities of the Lower Mind (Animus)

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The state of man before regeneration is such that cupidities (yearnings),and falsities, which are of the external man, continually predominate, and hence arises a combat; but after regeneration the internal man has dominion over the external, that is, over its cupidities (yearnings) and falsities, and then the man is in fear of evils and in terror of falsities, both of which are contrary to conscience, and to act in opposition to this affects him with horror. Howbeit, it is not the internal but the external man that fears evils and dreads falsities.

This "fear" and this "terror" appear as if they were the man's Own, but they arise from the following cause:

There are with every man at least two angels, through whom he has communication with heaven, and two evil spirits, through whom he has communication with hell. When the angels rule - as is the case with the regenerate man - then the attendant evil spirits dare not attempt to do anything contrary to what is good and true, because they are in bonds; for, on their attempting to do anything evil, or to speak what is false, that is, to excite it - they are instantly seized with a kind of infernal fear and terror. This fear and terror are what are perceived in the man as a fear and terror for what is contrary to conscience; and therefore as soon as he does or speaks anything contrary to conscience, he comes into temptation, and into the pangs of conscience, that is, into a kind of infernal torment. 

The spirits with a man do not so much fear to do evils as they do to speak falsities, because man is born again and receives conscience through the truths of faith, and therefore the spirits are not allowed to excite false things. With everyone of them there is nothing but evil, so that they are in evil; their very nature, and all their effort therefrom is evil; and since they are in evil, and their proper life consists in evil, they are pardoned for doing evil when they are serving any use. But it is not permitted them to speak anything false, and this in order that they may learn what is true, and thus so far as possible be amended, so that they may serve some low use. 

Similar is the case with the regenerate man, for his conscience is formed of the truths of faith, and therefore his conscience is a conscience of what is right, what is false being to him the very evil of life, because it is contrary to the truth of faith.

With regard to the rule of the regenerate man over cupidities (yearnings), it is to be known that those are in the greatest error, and are by no means the regenerate, who believe that they can of themselves rule over evils. For man is nothing but evil; he is a mass of evils; all his will being merely evil;  that "the imagination of man's heart is evil from his youth."  A man and a spirit, even an angel, in himself regarded, that is, as to all that is his Own, is but vilest excrement; and that left to himself he breathes nothing but hatred, revenge, cruelty, and most foul adultery.

These things are his Own; these are his will; as must also be evident to everyone if he reflects, merely from this, that man when born is, among all wild animals and beasts, the vilest creature living. And when he grows up and becomes his own master, if not hindered by outward bonds of the law, and bonds which he imposes on himself for the purpose of gaining great honor and wealth, he would rush into every crime, and not rest until he had subjugated all in the universe, and raked together the wealth of all in the universe; nor would he spare any but those who submitted to be his humble servants. Such is the nature of every man, although those are unaware of it who are powerless and to whom such attempts are impossible, and also those who are in the bonds above mentioned. But let the possibility and power be given, and the bonds be relaxed, and they would rush on to the extent of their ability. Wild animals never show such a nature. They are born into a certain order of their nature. Those which are fierce and rapacious inflict injury on other creatures, but only in self-defense; and their devouring other animals is to allay their hunger, and when this is allayed they do harm to none. But it is altogether different with man. From all this it is evident what is the nature of man's Own and will.

Since man is such mere evil and excrement, it is evident that he can never of himself rule over evil. It is an utter contradiction for evil to be able to rule over evil, and not only over evil, but also over hell; for every man is in communication through evil spirits with hell, and thereby the evil in him is excited. From all this everyone may know, and he who has a sound mind may conclude, that the Lord alone rules over evil in man and over hell with him. In order that the evil in man may be subjugated, that is, hell, which strives every moment to rush in upon him and destroy him forever, man is regenerated by the Lord and endowed with a new will, which is conscience, through which the Lord alone performs all good. 

These are points of faith: that man is nothing but evil; and that all good is from the Lord. They are therefore not only known by man, but also acknowledged and believed; and if he does not so acknowledge and believe in the life of the body, it is shown him to the life in the life to come.

As regards dominion over falsities, it is the same as with dominion over evils: 

Man cannot of himself have the least dominion over them. Since the subject here is the dominion of the regenerated man over cupidities (yearnings), and over falsities, it is to be known that no one can ever say that he is regenerate unless he acknowledges and believes that charity is the primary thing of his faith, and unless he is affected with love toward the neighbor, and has mercy on him. Of charity, his new will is formed. Through charity, the Lord brings about good, and thereby truth, but not through faith without charity. There are some who perform works of charity from obedience alone, that is, because it is so commanded by the Lord, and yet are not regenerate. These if they do not place righteousness in their works are regenerated in the other life.

(Excerpts from Arcana Coelestia 986-989)

Rationality and Liberty

Selection from Divine Providence ~ Emanuel Swedenborg

It is by means of these two faculties that man is reformed and regenerated by the Lord; and without them he cannot be reformed and regenerated. The Lord teaches that

Except a man be born again he cannot see the kingdom of God (John 3: 3, 5, 7).

But very few know what it is to be born-again or regenerated, for the reason that it has not been known what love and charity are, nor, therefore, what faith is; for if one does not know what love and charity are, he cannot know what faith is, since charity and faith make one, like good and truth, and like affection which belongs to the will and thought which belongs to the understanding.

No one can come into the kingdom of God unless he has been born again, for the reason that man by inheritance from his parents is born into evils of every kind, but with an ability to become spiritual by the removal of those evils; and unless he becomes spiritual he cannot come into heaven. From being natural to become spiritual is to be born again or regenerated. But to know how man is regenerated these three things must be considered:

• what his first state is, which is a state of damnation
• what his second state is, which is a state of reformation
• what his third state is, which is a state of regeneration

Man's first state, which is a state of damnation, everyone has by inheritance from his parents; for man is thereby born into the love of self and love of the world, and from these as fountains, into evils of every kind. It is by the enjoyments of these loves that he is led; and these enjoyments cause him not to know that he is in evils; for no enjoyment of a love is felt otherwise than as a good: consequently, unless a man is regenerated he knows no otherwise than that to love himself and the world above all things is goodness itself; and to rule over all, and to possess the wealth of all, is the highest good. Moreover, this is the source of all evil; for a man then from love looks to no one but himself; or if from love he looks to another, it is as a devil looks to a devil, or a thief to a thief, when they act together.

Those who, from the enjoyment of these loves confirm in themselves these loves and the evils flowing from them, remain natural and become corporeal-sensual, and in their own thought, which is the thought of their spirit, are insane. Nevertheless, while they remain in the world they are able to speak and act rationally and wisely, because they are men, and in consequence possess rationality and liberty; but even this they do from love of self and the world. After death, when they become spirits, they are incapable of any other enjoyment than that which they had in spirit while in the world; and that enjoyment is the enjoyment of infernal love, which is then turned into what is undelightful, painful, and terrible; and this is what is meant in the Word by torment and hell-fire. All this makes clear that man's first state is a state of damnation, and that those are in it who do not permit themselves to be regenerated. 

Man's second state, which is the state of reformation, is that in which he begins to think about heaven with reference to the joy of heaven, and from this about God, who is to him the source of heavenly joy. But at first this thought springs from the enjoyment of love of self, which enjoyment is to him heavenly joy. And as long as the enjoyment of that love reigns, together with the enjoyments of the evils that flow from it, he must needs think that he draws near to heaven by pouring out prayers, listening to preaching, going to the Holy Supper, giving to the poor, helping the needy, spending money on churches, contributing to hospitals, and so on. A man in this state knows no otherwise than that he is saved by mere thought about those things which religion teaches, whether it be what is called faith, or what is called faith and charity. He has no other idea than that he is saved by so thinking, because he gives no thought to the evils that he finds enjoyment in, and as long as their enjoyments remain the evils remain. The enjoyments of evil are from lust for them that continually inspires them, and also when no fear prevents, brings them forth. 

So long as evils continue in the lusts of their love, and the consequent enjoyments, there is no faith, charity, piety or worship except in mere externals, which to the world seem real, and yet are not. These may be compared to water issuing from an impure fountain, which no one can drink. Man continues in the first state as long as he thinks from religion about heaven and about God, and yet gives no thought to evils as sins; but he comes into the second state, or the state of reformation, when he begins to think that there is such a thing as sin; and still more when he thinks that this or that is a sin, and when he examines it in himself to some extent, and refrains from willing it. 

Man's third state, which is a state of regeneration, takes up and continues the former state. It begins when man refrains from evils as sins, and it progresses as he shuns them, and is perfected as he fights against them; and as he from the Lord conquers them he is regenerated. With one who is regenerated the order of life is reversed; from being natural he becomes spiritual; for when the natural is separated from the spiritual it is contrary to order, while the spiritual is in accordance with order. Consequently, the regenerate man acts from charity; and whatever belongs to his charity he makes to be of his faith also. Yet he becomes spiritual only so far as he is in truths; for man is regenerated only by means of truths and a life in accordance with them; for by means of truths he knows what life is, and by means of the life he does the truths, and thus he conjoins good and truth, which is the spiritual marriage in which heaven is.

By means of these two faculties, called rationality and liberty, man is reformed and regenerated, and without them he cannot be reformed and regenerated, for it is by means of rationality that he is able to understand and know what is evil and what is good, and thus what is false and what is true; and it is by means of liberty that he is able to will what he understands and knows. But so long as enjoyment from the love of evil rules, he is not able to will freely what is good and true and to make these to be of his reason, and cannot therefore appropriate them to himself. For, as shown above, it is that which a man does from freedom in accordance with reason that is appropriated to him as his; and unless good and truth are appropriated as his, man is not reformed and regenerated. Again, man does not act from an enjoyment of the love of good and truth until the enjoyment from the love of evil and falsity has been removed; for two kinds of enjoyment from love that are opposites are not possible at the same time. Acting from an enjoyment of love is acting from freedom; and since reason favors the love, this is also acting in accordance with reason.

As the evil man, as well as the good man, has rationality and liberty, so the evil man, as well as the good man, is able to understand truth and do good; but while the good man is able to do this from freedom in accordance with reason, the evil man is not; because the evil man is in the enjoyment of the love of evil, while the good man is in the enjoyment of the love of good. Consequently, the truth that the evil man understands and the good that he does are not appropriated to him, while to the good man good and truth are appropriated, and without appropriation as one's own there is no reformation nor regeneration. For in the wicked, evils with falsities are as it were in the center, while goods with truths are in the circumferences; but in the good, goods with truths are in the center and evils with falsities are in the circumferences; and in both cases that which is at the center flows out even to the circumferences, as heat from a central fire, or as cold from a central frigidity. Thus in the evil the goods in the circumferences are defiled by the evils at the center; while in the good, the evils in the circumferences are moderated by the goods at the center. This is why evils do not damn the regenerate man, and goods do not save the unregenerate man.

(Divine Providence 82-86)

To Kill With Deceit

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Those who kill the neighbor with deceit should be taken from the altar that they may die. Exodus 21:14

"To kill" - malice of depriving the neighbor of eternal life, is evident from the signification of  as being to take away faith and charity from the neighbor, and thus to deprive him of spiritual life, which is eternal life

 "Deceit" as being malice from the will with forethought or premeditation, thus from set purpose

Evils are done either from enmity, or from hatred, or from revenge, and either with deceit or without it. But evils done with deceit are the worst because deceit is like a poison which infects and destroys with infernal venom, for it goes through the whole mind even to its interiors. The reason is that 

He who is in deceit meditates evil, and feeds his understanding with it, and takes delight in it, and thus destroys everything therein that belongs to man, that is, which belongs to life from the good of faith and of charity.

They who in the world have ensnared the neighbor with deceit in respect to worldly and earthly things, in the other life ensnare the neighbor with deceit in respect to spiritual and heavenly things; and because they do this in secret, they are dispatched to the hells behind the back, deep down according to the malignity and hurtfulness of the deceit, and in this way are separated from those who are in front; the latter being called "spirits," but the former, "genii". Genii are not admitted to men as spirits are, because they flow into the affections of the will, by acting against the good of love and charity so secretly that it cannot possibly be perceived; and in this way they destroy the truth of faith. In their own hell they render themselves invisible before their companions; for they who have acted secretly in the world can render themselves invisible in the other life; but when they appear, they appear among themselves like men; whereas when they are looked at by the angels they appear like serpents, for they have the nature of serpents, and that which goes forth from them is like poison, and indeed is spiritual poison. 

Wherefore in the Word "poison" signifies deceit, and poisonous serpents, such as "asps," "cockatrices," and "vipers," signify the deceitful; as in the following passages: 

In heart ye work perversities, their poison is like the poison of a serpent; like that of the deaf asp (Ps. 58:2, 4). 

They cogitate evils in the heart, they sharpen their tongue like a serpent; the poison of the asp is under their lips (Ps. 140:2, 3). 

They lay eggs of the asp, and weave the spider's webs, he that eateth of their eggs dieth (Isa. 59:5). 

He shall suck the poison of asps; the viper's tongue shall slay him (Job 20:16). 

Their wine is the poison of dragons, and the cruel gall of asps (Deut. 32:33). 

Woe unto you, scribes and Pharisees, hypocrites! Ye serpents, ye offspring of vipers, how shall ye escape the judgment of Gehenna (Matt. 22:29, 33). 

Deceit is called "hypocrisy" when there is piety in the mouth, and impiety in the heart; or when there is charity in the mouth, but hatred in the heart; or when there is innocence in the face and gesture, but cruelty in the soul and breast; consequently when they deceive by a show of innocence, charity, and piety. Such are "serpents" and "vipers" in the internal sense, because, as before said, when such are looked at by the angels in the light of heaven, they appear like serpents and like vipers, who hide evils under truths; that is, who deceitfully bend truths to the doing of evils; for such hide poison as it were under the teeth, and thus kill.

But they who are in the faith of truth and in the life of good from the Lord, cannot be injured by the poisons of such, for they are in light from the Lord, in which the deceitful appear like serpents, and their deceits like poisons. That these are kept in safety by the Lord is meant by His words to the disciples: Behold I give unto you power to tread upon serpents and scorpions (Luke 10:19). These signs shall follow them that believe; they shall take up serpents; and if they drink any deadly thing, it shall not harm them (Mark 16:17, 18). The suckling shall play on the hole of the viper (Isa. 11:8).

Those who have been interiorly infected with spiritual deceit, that is, with hypocrisy, are they who are meant by those who speak against the Holy Spirit, for whom there is no forgiveness, in Matthew: 

I say unto you, All sin and blasphemy shall be forgiven unto men; but the blasphemy of the spirit shall not be forgiven unto men. Nay, if anyone shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is to come. Either make the tree good, and its fruit good; or make the tree bad and its fruit bad. O offspring of vipers, how can ye, being evil, speak what is good (Matt. 12:31-34). 

By "saying a word against the Holy Spirit" is meant to speak well and think evil, and to do well and will evil, respecting those things which are of the Lord, of His kingdom, and of His church, also which are of the Word; for thus falsity lies inwardly hidden in the truths which they speak; and evil, which is hidden poison, in the goods which they do; consequently they are called "an offspring of vipers." 

In the other life an evil person is allowed to speak evil and also falsity; but not good and truth, because there all are compelled to speak from the heart, and are not allowed to be of a divided mind. They who do otherwise are separated from the rest and are hidden in hells from which they cannot possibly go forth. That such are they who are meant by "those who say a word against the Holy Spirit" is evident from the above words of the Lord, "Either make the tree good and its fruit good, or make the tree bad, and its fruit bad; how can ye, being evil, speak what is good?" The "Holy Spirit" denotes the Divine truth proceeding from the Lord, thus the Holy Divine Itself, which is thereby interiorly blasphemed and profaned.

That it will not be forgiven them is because hypocrisy or deceit in connection with Holy Divine things infects the interiors of man, and destroys everything of spiritual life in him, as was said above, insomuch that at last there is nothing sound in any part of him. For the forgiveness of sins is the separation of evil from good, and the rejection of evil to the sides, which cannot be done with him in whom all good has been destroyed. Therefore it is said "It shall not be forgiven him, neither in this age nor in that which is to come." Of this character also are those who are meant by "him that had not on a wedding garment," who was bound hand and foot and cast out into outer darkness (Matt. 22:11-13, see n. 2132). 

That "deceit" in the Word denotes hypocrisy is evident from the following passages: 

Beware ye every man of his companion, and put ye not your trust upon any brother; for every brother supplanteth. They mock, a man with his companion, and speak not the truth; they have taught their tongue to speak a lie. Thy dwelling is in the midst of deceit; through deceit they have refused to know Me, said Jehovah (Jer. 9:4-6). 

Thou shalt destroy them that speak a lie; Jehovah abhorreth the man of bloods and deceit (Ps. 5:6). 

Blessed is the man unto whom Jehovah imputeth not iniquity, provided in his spirit there is no deceit (Ps. 32:2). 

Deliver my soul from the lip of a lie, from a tongue of deceit (Ps. 120:2). 

In like manner Ps. 52:4; 109:2.

In spiritual things, deceit, that is, hypocrisy, cannot be forgiven. The reason is that deceit is like poison, for it penetrates even to the interiors, and kills everything of faith and charity, and destroys the remains, which are the truths and goods of faith and charity stored up by the Lord in the interiors of man, which being destroyed nothing of spiritual life any longer survives. Wherefore when such persons supplicate the Lord for forgiveness, and promise repentance, which is signified by "fleeing to the altar," they supplicate and promise nothing whatever from the heart, but only from the mouth. Therefore they are not heard, for the Lord looks at the heart, and not to words abstracted and estranged from the heart. Consequently for such there is no forgiveness, because no repentance is possible with them.

It is believed by many within the church that the forgiveness of sins is the wiping out and washing away thereof, as of filth by water; and that after forgiveness they go on their way clean and pure. Such an opinion prevails especially with those who ascribe everything of salvation to faith alone. 

But be it known that the case with the forgiveness of sins is quite different.

The Lord forgives everyone his sins, because He is mercy itself. Nevertheless they are not thereby forgiven unless the man performs serious repentance, and desists from evils, and afterward lives a life of faith and charity, and this even to the end of his life. When this is done, the man receives from the Lord spiritual life, which is called new life. When from this new life the man views the evils of his former life, and turns away from them, and regards them with horror, then for the first time are the evils forgiven, for then the man is held in truths and goods by the Lord, and is withheld from evils. From this it is plain what is the forgiveness of sins, and that it cannot be granted within an hour, nor within a year. That this is so the church knows, for it is said to those who come to the Holy Supper that their sins are forgiven if they begin a new life by abstaining from evils and abhorring them.

From all this then it is evident how the case is with hypocrites, who through deceit are filled with evils as to the interiors, namely, that they cannot do the work of repentance; for the very remains of good and of truth in them have been consumed and destroyed, and therewith everything of spiritual life; and because they cannot do the work of repentance, they cannot be forgiven. This is signified by the statute that those who kill the neighbor with deceit should be taken from the altar that they may die.

The damnation of such is described by the prophetic words of David with respect to Joab, when he had slain Abner with deceit:

There shall not fail from the house of Joab one that hath an issue, or that is a leper, or that leaneth on a staff, or that falleth by the sword, or that lacketh bread (2 Sam. 3:27, 29).

"One that hath an issue" signifies the profanation of the good of love; "one that is a leper" signifies the profanation of the truth of faith; "one that leaneth on a staff," or that is lame, signifies those in whom all good has been destroyed; "one that falleth by the sword" signifies those who are continually dying through falsities; "one that lacketh bread" signifies those who are destitute of all spiritual life, for "bread" denotes the sustenance of spiritual life by good. As such were signified by "Joab," therefore by the command of Solomon Joab was slain at the altar whither he had fled (1 Kings 2:28-32).

(from Arcana Coelestia 9013-9014)