3. People who live lives based on truth and use that truth to focus on and move toward what is good; and also the nature of truths that lead to what is good

We intend whatever we love, and whatever we love or intend we think about and justify by various means. Whatever we love or intend we call good, and whatever thoughts and various justifications we have we call true. That is why truth turns into goodness when it becomes a matter of our love and will, or when we love and will it. And since our love or our will is the core of our existence, no truth comes to life for us as long as we only know about it and think about it—[it comes to life] only when we love and will to do it and we do it as a result of our love and our will. That is how truths receive their life—from what is good. So truths get their life from what is good, and truths have no life apart from what is good.

When truth is joined to what is good it becomes part of us because it becomes a matter of our life. In order for a truth to be joined to some goodness, our will needs to agree with our understanding; not until our will agrees does the joining take place.

As we are being regenerated, truths become a part of us, along with a feeling of pleasure because we love to do them; and later those truths come back to us with that same feeling again, because the truths and the feeling are joined together. Some feeling related to what we love always attaches itself to any truths we learn, depending on the use we make of those truths in our lives. If those truths come to mind, the feelings come with them: or if those feelings recur, then the truths come with them. Goodness does not recognize anything as true unless it is in harmony with the inclinations of its love. Truths gain entrance to us by means of things that are pleasurable and delightful [to our earthly self]. All genuine love of truth comes from and is shaped by goodness. There is a subtle entry and inflow of goodness into truths, and there is a joining together of goodness and truth and that is how truths come to life.

Because some feeling of love always attaches itself to any truths we learn, depending on the use we make of those truths in our lives, a given type of goodness recognizes the truth that is its own, and a given type of truth recognizes the goodness that is its own. The result is a joining together of what is true and what is good. Truths recognize each other as well and gather together. This happens because of an inflow from heaven.

from New Jerusalem, Section 23


Motivation and Understanding

As human beings, we have two capabilities that make up our life: motivation and understanding. These capabilities are distinct from each other, but they are created so that they form a single entity. Taken together, they are called the mind. These capabilities are the human mind, and that is where all our life force is.

Just as everything in the universe that is in harmony with the divine plan relates to goodness and truth, everything in a human being relates to motivation and understanding. The goodness in us is our motivation, and the truth in us is our understanding. These two capabilities, or life forces, are the reservoir and ground for the goodness and truth in us. Motivation is the reservoir and ground for all our good qualities, and understanding is the reservoir and ground for all our true ideas. The goodness and truth in us are nowhere else. This means the love and faith in us are nowhere else either, since love and goodness relate to each other, and faith and truth relate to each other.

So everything in the universe relates to goodness and truth, and everything in religion relates to the good qualities that come from love and the true ideas that are part of faith. Also, our two capabilities of motivation and understanding are what make us human. That is why an explanation of motivation and understanding is also included in this religious philosophy. Otherwise we would not have a clear idea about them, and there would not be a solid basis for our thinking.

Motivation and understanding also make up our spirit, since our wisdom, our understanding, and our life as a whole are contained in them. Our body simply does what it is told to do.

from The Heavenly City, Chapter 2


The reason why true repentance is to examine not only the actions of our life but also the intentions of our will is that our understanding and our will produce our actions. We speak from our thought and we act from our will; therefore our speech is our thought speaking, and our action is our will acting. Since this is the origin of what we say and do, it is clear without a doubt that it is these two faculties that commit the sin when our body sins.

It is in fact possible for us to repent of evil things we have done through our bodies but still think about evil and will it. This is like cutting down the trunk of a bad type of tree but leaving its root still in the ground; the same bad tree grows up from the root again and also spreads itself around. There is a different outcome when the root is pulled up, though; and this is what happens within us when we explore the intentions of our will and lay our evils aside through repentance.

We explore the intentions of our will by exploring our thoughts. Our intentions reveal themselves in our thoughts—for example, when we contemplate, will, and intend acts of revenge, adultery, theft, or false witness, or entertain desires for those things. This applies as well to acts of blasphemy against God, against the holy Word, and against the church, and so on.

If we keep our minds focused on these issues, and explore whether we would do such things if no fear of the law or concern for our reputation stood in the way, and if after this exploration we decide that we do not will those things, because they are sins, then we are practicing a repentance that is true and deep. This is even more the case when we are feeling delight in those evils and are free to do them, but at that moment we resist and abstain. If we practice this over and over, then when our evils come back we sense our delight in them as something unpleasant, and in time we condemn them to hell. This is the meaning of these words of the Lord: “Any who try to find their soul will lose it, and any who lose their soul for my sake, will find it” (Matthew 10:39).

People who remove evils from their will through this type of repentance are like those who in time pulled up the weeds that had been sown by the Devil in their field, allowing seeds planted by the Lord God the Savior to gain free ground and to sprout for the harvest (Matthew 13:25–30).

There are two loves that have been deeply rooted in the human race for a long time now: love for dominating everyone, and love for possessing everyone’s wealth. If the reins are let out on the first type of love, it rushes on until it wants to be the God of all heaven. If the reins are let out on the second type of love, it rushes on until it wants to be the God of the whole world. All other forms of love for evil are ranked below these two and serve as their army.

These two loves are extremely difficult to find by self-examination. They live at a deep level within us and hide themselves away. They are like vipers lurking in a craggy rock surface that save up their venom so that when someone falls asleep on the rock, they strike lethal blows and then slither back out of sight.

These loves are also like the sirens mentioned by ancient writers. The sirens would use their singing to lure people in and kill them.

These two loves dress themselves up in robes and tunics just the way devils use magic to project images in order to appear well dressed before their own cronies and others they wish to deceive.

It is important to note, however, that these two loves can be more prevalent among commoners than among the great; more prevalent among the poor than among the wealthy; more prevalent among subjects than among royalty. The latter in each case are born into power and wealth. Over time, the latter come to view their power and wealth much the way people at a somewhat lower level—commanders, governors, admirals, or even impoverished farm workers—view their own households and possessions. It is not the same, though, when monarchs wish to exercise power over nations that are not their own.

The intentions of our will must be examined, because our love resides in our will. Our will is a vessel for our love. From its residence in our will, our whole love imparts its feelings of delight to the perceptions and thoughts in our understanding. Our perceptions and thoughts do nothing on their own; they serve our will. They are in harmony with our will and agree with and support everything that has to do with our love.

Our will, then, is the home in which we live. Our understanding is just the front hall through which we go in and out. This is why I said above that we must examine the intentions of our will. When these are examined and have been laid aside, we are lifted from our earthly will—where the evils we inherited and the evils we have actually committed are lodged—to our spiritual will. Through that higher will, the Lord reforms and regenerates our earthly will, and also works through it to reform and regenerate the sensory and voluntary faculties of our body, until the process has encompassed the whole of us.

People who do not examine themselves are like people with a sickness that closes off their capillaries and therefore corrupts their blood, causing their limbs to go to sleep and atrophy, and resulting in severe chronic diseases because their humors, and therefore the blood that arises from them, are viscous, sticky, irritating, and acidic. People who do examine themselves, however, including the intentions of their will, are like people who are healed from these diseases and regain the vitality they felt when they were young.

People who examine themselves in the right way are like ships from Ophir completely filled with gold, silver, and precious stones; before they examined themselves, though, they were like barges loaded down with unclean freight, carting away the filth and excrement from city streets. . . .

from Regeneration, Pages 33-36


No one knows what faith is in its essence who does not know what goodwill is, because where there is no goodwill there is no faith. This is because goodwill is just as inseparable from faith as goodness is from truth. That is, what we love or really care about is what we regard as good, and what we believe in is what we regard as true. We can therefore see that the oneness of goodwill and faith is like the oneness of what is good and what is true.

The oneness of goodwill and faith is also like the oneness of our will and understanding. These are, after all, the two capacities that take in what is good and what is true, our will taking in what is good and our understanding what is true. So, too, these two capacities take in goodwill and faith, because goodness is a matter of goodwill and truth is a matter of faith. No one is ignorant of the fact that goodwill and faith are associated with us and are in us, and since they are associated with us and in us the only place they can exist within us is in our will and our understanding. Our whole life resides there and comes forth from there. We do have memory as well, but that is only a waiting room where things gather that are going to enter our understanding and will. We can see, then, that the oneness of goodwill and faith is like the oneness of will and understanding.

Goodwill unites with faith for us when we will to do what we know and sense. Willing is a matter of goodwill, and knowing and sensing are matters of faith. Faith moves into us and becomes part of us when we both will to do and love what we know and sense. Until that happens, it is outside us.

Faith is not faith for us until it becomes spiritual, and it does not become spiritual unless it becomes a matter of love. It becomes a matter of love when we love to live out what is true and good—that is, to live by what we are commanded in the Word.

Faith consists of being moved by what is true because we want to do what is true simply because it is true; and wanting to do what is true simply because it is true is our actual spiritual nature. That is, it is detached from our earthly nature, which is willing to do what is true not because it is true but for the sake of praise or fame or profit for ourselves. Truth detached from such concerns is spiritual because it comes from the Divine. Whatever comes from the Divine is spiritual, and this is united to us through love because love is spiritual union.

We can know and think and understand a great deal, but when we are left to the privacy of our own thoughts we discard anything that is not in harmony with our love. This means also that we discard such things after our physical lives, when we are in the spirit, since the only things that are left to us once we are in the spirit are the things that have entered into our love. After death all the rest strikes us as foreign matter that we throw out of the house because it is not part of our love. I have said “in the spirit” because we live as spirits after death.

We can form some image of the good that goodwill does and the truth that faith discloses if we think in terms of the warmth and light of the sun. When the light that radiates from the sun is united to warmth, as is the case in spring- and summertime, then everything on earth sprouts and blossoms. When there is no warmth in the light, though, as is the case in wintertime, then everything on earth becomes dormant and dies. Spiritual light is the truth that faith discloses, and spiritual warmth is love.

This enables us to form an image of what people of the church are like when faith is united to goodwill in them. They are just like a garden or park. Their image when faith is not united to goodwill in them is like that of a wasteland and a land buried in snow.

from Regeneration, Pages 16-18

Will and Understanding

We have two abilities that make up our life, one called will and the other understanding. They are distinguishable, but they are created to be one. When they are one, they are called the mind; so they are the human mind and it is there that all the life within us is truly to be found.

Just as everything in the universe that is in accord with the divine design goes back to what is good and what is true, so everything in us goes back to will and understanding. This is because whatever is good in us resides in our will and whatever is true in us resides in our understanding. These two abilities, or these two living parts of ours, receive and are acted upon by what is good and true: our will receives and is acted upon by everything that is good, and our understanding receives and is acted upon by everything that is true. Goodness and truth can be found nowhere else in us but in these faculties. Further, since they are not to be found anywhere else, neither are love and faith, since love and goodness are mutually dependent, and similarly faith and truth.

Now, since everything in the universe goes back to goodness and truth and everything about the church goes back to good things that are done from love and truth that belongs to faith, and since we are human because of will and understanding, the body of teaching [I am presenting] deals with will and understanding as well. Otherwise we could have no clear concept of them, no solid foundation for our thinking.

Will and understanding also form the human spirit, since they are where our wisdom and intelligence dwell—in general, where our life dwells. The body, [by contrast,] is simply a thing that follows orders.

There is no knowledge more relevant than knowing how our will and understanding make one mind. They make one mind the way goodness and truth form a unity. There is the same kind of marriage between will and understanding as there is between goodness and truth. You may see quite well what that marriage is like from what has already been presented concerning goodness and truth [Sections 23–24]. That is, just as goodness is the reality underlying something and truth is how that thing becomes manifest from goodness, so our will is the reality underlying our life, and our understanding is how life becomes manifest from our will. This is because the goodness that is characteristic of our will takes form in our understanding and presents itself to view [there].

People who are focused on what is good and true have both will and understanding, while people who are focused on what is evil and false do not have will or understanding. Instead of will they have craving, and instead of understanding they have mere information. Any will that is truly human is receptive to goodness, and any understanding that is truly human is open to truth. This means anything that is evil cannot [properly] be labeled “will,” and anything that is false cannot [properly] be labeled “understanding,” because these things are opposites, and opposites are mutually destructive. That is why anyone who is focused on something evil and therefore on what is false cannot be called rational, wise, or intelligent. Then too, the deeper levels of our minds are closed when we are evil, and those levels are where our will and understanding principally reside.

We assume that we have will and understanding even when we are evil because we say that we are willing things and understanding them, but our “willing” is nothing but craving and our “understanding” is mere information.

from New Jerusalem, Sections 28-33


Because this heading and headings to follow concern reformation and regeneration, and reformation pertains to the understanding but regeneration pertains to the will, it is important for you to know the difference between the understanding and the will. The difference between them has been laid out [at the beginning of the first chapter of this book]. Therefore I recommend that you read that section first, and then read what is here.

The evils we are born with are in the will that is part of our earthly self; this earthly will pressures the understanding to agree with it and to have thoughts that harmonize with its desires. Therefore if we are to be regenerated, this has to happen by means of our understanding as an intermediate cause.

This process draws on pieces of information that our understanding receives, first from our parents and teachers, and later from our reading the Word, listening to preaching, reading books, and having conversations. The things that our understanding receives as a result are called truths. Therefore to say that we are reformed by means of our understanding is the same as saying that we are reformed by means of truths that our understanding receives. Truths teach us who to believe in, what to believe, and also what to do and what to will. After all, whatever we do, we do from our will and in accordance with our understanding.

Since our will is evil from the day we are born, and since our understanding teaches us what is evil and what is good and that it is possible for us to will one and not the other, it follows that our understanding is the means by which we have to be reformed. During the phase called our reformation, we come to mentally see and admit that evil is evil and goodness is good, and make the decision to choose what is good. When we actually try to abstain from evil and do what is good, the phase called our regeneration begins.

For this purpose we have been granted the ability to lift our understanding almost all the way into the light enjoyed by the angels in heaven. This lifting allows us to see what we ought to will and what we ought to do in order to be successful during our time in this world and blessed with happiness after death to eternity. We become successful and blessed if we gain wisdom for ourselves and keep our will obedient to that wisdom. We become unsuccessful and unhappy, however, if we devote our understanding to obeying our will. The reason for this is that from the time we are born, our will has a tendency toward evils of various kinds, including evils that are horrendous. If our will was not restrained by our understanding and instead we let it run free, we would quickly fall into criminal behavior; because of our inborn savage animal nature, for purely selfish reasons we would wipe out and butcher everyone and anyone who failed to show us favor or indulge our lusts.

For another thing, if our understanding were incapable of being perfected on its own and of then perfecting our will, we would not be human at all; we would be animals. If there were no separation between our will and our understanding and if the understanding could not rise above the will, we would be unable either to think or to say what we thought. We would only be able to make noises that expressed our feelings. We would not be able to act in reasonable ways, either; we would act on instinct alone. We would be completely incapable of knowing anything about God or seeing him through what we knew; as a result, we would be unable to form a partnership with him and live forever.

from Regeneration, Pages 58-60

Will and Understanding

We have two abilities that make up our life, one called will and the other understanding. They are distinguishable, but they are created to be one. When they are one, they are called mind; so they are the human mind, and it is there the entirety of our life is truly to be found.

Just as all things in universe (those that agree with the divine design)trace their origin back to goodness and truth, so everything in us traces its origin back to our will and understanding. This is because whatever good we have depends on our will and whatever truth we have depends on our understanding. These two faculties, these twin living parts of us, receive and are acted upon by what is good and true: our will receives and is acted upon by everything that is good, and our understanding receives and is acted upon by everything that is true.

Goodness and truth can be found nowhere else in us but in these faculties.

from Regeneration, Spiritual Growth and How It Works