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X. Freedom

HD 141. All freedom is of love, for what man loves, this he does freely; hence also all freedom is of the will, for what man loves, this he also wills; and because love and the will make the life of man, so also does freedom. From these things it may appear what freedom is, namely, it is that which is of the love and the will, and thence of the life of man. Hence it is, that what a man does from freedom, appears to him as if from his own proprium.

HD 142. To do evil from freedom, appears as freedom, but it is slavery, because that freedom is from the love of self and from the love of the world, and these loves are from hell. Such freedom is actually turned into slavery after death, for the man who has been in such freedom then becomes a vile servant in hell. But to do good from freedom is freedom itself, because it is from love to the Lord and from love towards the neighbor, and these loves are from heaven. This freedom also remains after death, and then becomes freedom indeed, for the man who has been in such freedom, becomes in heaven like a son of the house. This the Lord teaches in this way:--

Every one that doeth sin is the servant of sin; the servant abideth not in the house forever: the son abideth forever; if the Son shall have made you free, you shall be truly free (John 8:34-36).

Now, because all good is from the Lord, and all evil from hell, it follows that freedom consists in being led by the Lord, and slavery is being led by hell.

HD 143. That man has the freedom of thinking evil and falsity, and also of doing it, so far as the laws do not withhold him, is in order that he may be capable of being reformed; for goods and truths are to be implanted in his love and will, so that they may become of his life, and this cannot be done unless he have the freedom of thinking evil and falsity as well as good and truth. This freedom is given to every man by the Lord, and so far as he does not love evil and falsity, so far, when he thinks what is good and true, the Lord implants them in his love and will, consequently in his life, and thus reforms him. What is inseminated in freedom, this also remains, but what is inseminated in a state of compulsion, this does not remain, because what is from compulsion is not from the will of the man, but from the will of him who compels. Hence also it is, that worship from freedom is pleasing to the Lord, but not worship from compulsion; for worship from freedom is worship from love, but worship from compulsion is not so.

HD 144. The freedom of doing good, and the freedom of doing evil, though they appear alike in the external form, are as different and distant from each other as heaven and hell are: the freedom of doing good also is from heaven, and is called heavenly freedom; but the freedom of doing evil is from hell, and is called infernal freedom; so far, also, as man is in the one, so far he is not in the other, for no one can serve two lords (Matt 6:24); which also appears from hence, that they who are in infernal freedom believe that it is slavery and compulsion not to be allowed to will evil and think falsity at their pleasure, but they who are in heavenly freedom abhor willing evil and thinking falsity, and would be tormented if they were compelled to do so.

HD 145. Because acting from freedom appears to man as if from his own proprium, therefore heavenly freedom may also be called the heavenly proprium, and infernal freedom may be called the infernal proprium. The infernal proprium is that into which man is born, and this is evil; but the heavenly proprium is that into which man is reformed, and this is good.

HD 146. From this it may appear what Free-will is; namely, that it consists in doing good from choice or will, and that they are in that freedom who are led by the Lord; and they are led by the Lord who love good and truth for the sake of good and truth.

HD 147. Man may know what is the quality of the freedom in which he is, from the delight which he feels when he thinks, speaks, acts, hears, and sees; for all delight is of love.

FROM THE ARCANA COELESTIA

HD 148. All freedom is of love or affection, for what a man loves, he does freely (AC 2870, 3158, 8987, 8990, 9585, 9591). As freedom is of love, it is the life of everyone (AC 2873). There is heavenly freedom and infernal freedom (AC 2870, 2873, 2874, 9589, 9590). Heavenly freedom is of the love of good and truth (AC 1947, 2870, 2872). And because the love of good and truth is from the Lord, that being led by the Lord is true freedom (AC 892, 905, 2872, 2886, 2890-2892, 9096, 9586, 9587-9591). Man by regeneration is introduced into heavenly freedom by the Lord (AC 2874, 2875, 2882, 2892). Man ought to be in freedom, that he may be regenerated (AC 1937, 1947, 2876, 2881, 3145, 3158, 4031, 8700). Otherwise the love of good and truth cannot he implanted in and appropriated to man, so as to appear his own (AC 2877, 2879, 2880, 2888). Nothing is conjoined to man which is done in compulsion (AC 2875, 8700). If man could be reformed by compulsion, all would be saved (AC 2881). Compulsion is hurtful in reformation (AC 4031). Worship from freedom is worship, but not worship from compulsion (AC 1947, 2880, 7349, 10097). Repentance should take place in a free state, and what is done in a forced state is of no avail (AC 8392). What forced states are (AC 8392). Man is allowed to act from the freedom of reason, in order that good may be provided for him, and therefore man is in the freedom of thinking and willing, and even of doing evil, so far as the laws do not forbid (AC 10777). Man is kept by the Lord between heaven and hell, and thus in equilibrium, that he may be in freedom for the sake of reformation (AC 5982, 6477, 8209, 8987). What is inseminated in freedom remains, but not what is inseminated in compulsion (AC 9588, 10777). Therefore freedom is never taken away from anyone (AC 2876, 2881). No one is compelled by the Lord (AC 1937, 1947). How the Lord leads man by means of freedom into good; by means of freedom he turns him from evil, and bends him to good, so gently and tacitly that the man knows no other than that all proceeds from himself (AC 9587). To compel himself is from liberty, but not to be compelled (AC 1937, 1947). Man ought to compel himself to resist evil (AC 1937, 1947, 7914). And also to do good as from himself, but still to acknowledge that it is from the Lord (AC 2883, 2891, 2892, 7914). Man has a stronger freedom in the combats of temptations in which he conquers, since he then interiorly compels himself to resist evils, although it appears otherwise (AC 1937, 1947, 2881). There is freedom in every temptation, but this freedom is interiorly with man from the Lord; and he therefore combats and wills to conquer, and not to be overcome, which he would not do without freedom (AC 1937, 1947, 2881). The Lord does this by means of an affection of truth and good impressed on the internal man, the man himself not knowing (AC 5044). Infernal freedom consists in being led by the loves of self and of the world, and their lusts (AC 2870, 2873). They who are in hell do not know any other freedom (AC 2871). Heavenly freedom is as far from infernal freedom as heaven is from hell (AC 2873, 2874). Infernal freedom in itself regarded is slavery (AC 2884, 2890). Because it is slavery to be led by hell (AC 9586, 9589-9591). All freedom is as the proprium, and according to it (AC 2880). Man receives a heavenly proprium from the Lord by regeneration (AC 1937, 1947, 2882, 2883, 2891). The nature of the heavenly proprium (AC 164, 5660, 8480). This proprium appears to man as his own, but it is not his, but the Lordís with him (AC 8497). They who are in this proprium are in true liberty, because true liberty consists in being led by the Lord and His proprium (AC 892, 905, 2872, 2886, 2890-2892, 4096, 9586, 9587, 9589-9591).

HD 149. Freedom originates from the equilibrium between heaven and hell, and man, without freedom, cannot be reformed, is shown in the work on Heaven an Hell, in the articles concerning that equilibrium (HH 589-596), and concerning freedom (HH 597); but for the sake of instruction respecting what freedom is, and to show that man is reformed by means of it, I will here quote the following extracts from that work: "It has been shown, that the equilibrium between heaven and hell is an equilibrium between the good which is from heaven and the evil which is from hell; and thus it is a spiritual equilibrium, which in its essence is freedom. The reason that spiritual equilibrium is, in its essence, freedom, is, because it is an equilibrium between good and evil, and between truth and falsity, which are spiritual things; wherefore, the power of willing either good or evil, and of thinking either truth or falsity, and of choosing the one in preference to the other, is freedom. This freedom is given to everyone by the Lord, nor is it ever taken away from him. In its origin, indeed, it does not belong to man, but to the Lord, because it is from the Lord; but, nevertheless, it is given to man, together with life, as his own: and it is given him to this end, that he may be reformed and saved; for without freedom there can be no reformation and salvation. Every one who takes any rational view of things may see, that man has freedom to think either ill or well, sincerely or insincerely, justly or unjustly; and also, that he is at liberty to speak and to act well, sincerely, and justly, but is withheld from speaking and acting ill, insincerely, and unjustly, by spiritual, moral, and civil laws, by which his external is kept in bonds. From these things it is evident, that the spirit of man, which is that which thinks and wills: is in freedom. Not so the external of man, which speaks and acts, except in conformity with the above-mentioned laws." "The reason that man cannot be reformed, unless he is in freedom, is because he is born into evils of all kinds. These must be removed, in order that he may be saved; and they cannot be removed, unless he sees them in himself, and acknowledges them; and afterwards ceases to will them, and at length holds them in aversion. It is then that they are first removed. This could not be done, unless man possessed in him good as well as evil; for he is capable, from good, of seeing evils, but not, from evil, of seeing goods. The spiritual goods which man can think, he learns from infancy by reading the Word and hearing sermons; and he learns moral and civil goods from life in the world. This is the first reason why man ought to be in freedom. Another is, that nothing is appropriated to man, but what he does from an affection that is of his love; other things may indeed enter his mind, but no further than into his thought; and not into his will; and what does not enter into the will does not become his own, for the thought draws its ideas from the memory, but the will from the life itself. Nothing that man ever does or thinks is free, but what proceeds from this will, or, what is the same thing, from an affection belonging to his love. Whatever a man wills or loves, he does freely; in consequence of which, a manĎs freedom, and the affection which is that of his love or of his will, are one: on which account, therefore, man must have freedom, in order that he may be affected by truth and good, or love them, and that they may become as it were his own. In a word, whatever does not enter man in freedom, does not remain, because it is not of his love or will; and whatever is not of a manís love or will is not of his spirit: for the esse of the spirit of man is his love or will. (HH 598)" "That man may be in freedom, as necessary to his being reformed, he is conjoined, as to his spirit, with heaven and with hell; for spirits from hell, and angels from heaven, are with every man. By the spirits from hell, man is held in his evil; but by the angels from heaven, he is held in good by the Lord. Thus he is in spiritual equilibrium, that is, in freedom. That angels from heaven, and spirits from hell, are adjoined to every man, may be seen in the Section on the Conjunction of Heaven with the Human Race (HH 291-302)"


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