3518. 'Go now to the flock' means to homeborn natural good that has not been joined to the Divine Rational. This is clear from the meaning of 'the flock' as good, dealt with in 343, 415, 1565, here natural good since the words are addressed to Jacob. Indeed homeborn good is meant since it was homebred, whereas the field from which Esau, who means the good of the natural, 3500, 3508, was to obtain his venison, means good that was not homeborn. In other places in the Word 'the flock' is used to refer to the good of the rational; but in such cases 'the herd' is used to refer to the good of the natural, see 2566. homeborn natural good is the good which a person possesses from his parents or is the good that he is born with, which is quite distinct and separate from the good of the natural which flows in from the Lord. What natural good is, and its essential nature, see 3470, 3471. To distinguish one from the other therefore, the first good is called the good of the natural, but the second natural good. What is more, everyone receives homeborn good both from father and from mother; and these are distinct from each other. Good received from the father is interior, that from the mother exterior. In the Lord's case these two forms of good were quite distinct and separate, for the Good which He had from the Father was Divine, whereas that which He had from the mother was polluted with hereditary evil. That Good within the Natural which the Lord had from the Father was His very own since it was His life itself; and this Good is represented by 'Esau'. But the natural good which the Lord possessed from the mother, being polluted with hereditary evil, was by its very nature evil; and it is this good that is meant by the description 'homeborn good'. Yet in spite of being thus polluted, homeborn good was nevertheless of service in the reformation of the natural. But once it had rendered its service it was cast away.

[2] With everyone who is being regenerated something similar takes place. The good which a person receives from the Lord as a new Father is interior, but the good he possesses from parents is exterior. The good which he receives from the Lord is called spiritual good, whereas that which he possesses from parents is called natural good. The latter good - that which he possesses from parents - is of service first of all in the reformation of him, for it is through that good, serving as joy and delight, that facts, and after that cognitions of truth, are brought in. But once it has served as the means to effect that purpose it is separated, and spiritual good comes to the fore and manifests itself. This becomes clear from much experience, merely for example from the fact that when a child first starts to learn he is moved by a desire for knowing, not initially on account of any end in view that is seen by himself but because of some innate joy and delight and because of other incentives. Later on, as he grows up, he is moved by a desire for knowing on account of some end he has in view - excelling others, that is, his rivals. Later still he is so moved on account of some worldly end. But when about to be regenerated his desire for knowing stems from the delight and pleasantness of truth, and when undergoing regeneration, which takes place in adult years, from a love of truth, and later on from a love of good. The ends in view which had existed previously, and their delights, are now separated little by little, to be replaced by interior good which comes from the Lord and manifests itself in his affection. From this it is evident that previous delights, which seemed in outward appearance to be forms of good, have served as means. Consecutive series of means such as these occur unceasingly.

[3] Such series may be compared to a tree, which at the initial stage or the start of spring decks its branches with leaves, and after that as that stage or spring advances it adorns them with blossom. Then, around summertime, it produces the elementary signs of its fruit, which go on to develop into the fruit itself; and at length within the fruit it produces seeds, in which are contained new trees like itself - potentially a whole garden, which becomes a reality if those seeds are planted. Such are the comparisons existing in the natural world. They are also representatives, for the whole natural order is a theatre representative of the Lord's kingdom in heaven, and therefore of the Lord's kingdom on earth, which is the Church, and consequently of the Lord's kingdom with every regenerate person. From all this it is evident how natural or homeborn good, despite being a merely external and indeed worldly delight, may be of service as the means for producing the good of the natural which may join itself to the good of the rational and so become regenerate or spiritual good, that is, good which comes from the Lord. These are the things which are represented and meant in this chapter by Esau and Jacob.

186. 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[1-2], 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[1-2], 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 the first-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[1-6]). 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, , 34944563, 4797, 5608, , 930110021). 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[1-16], 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[1-5], 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).