96. 7. The Lord protects these two abilities untouched within us and as things that are sacred through the whole course of his divine providence. There are several reasons for this. One is that without these two abilities there, we would have no discernment or volition and would therefore not be human. Another is that without these two abilities we could not be united to the Lord and therefore could not be reformed and regenerated. Then too, without these two abilities we would not have immortality or eternal life. We can see this to some extent from the view already given [71-95] of what freedom and rationality are (these are the two abilities). We cannot see this clearly, though, unless the propositions are presented to view as inferences, so I need to shed some light on them.

[2] Without these two abilities there we would have no discernment or volition and would therefore not be human. The only basis of our volition is our ability to intend as though we were doing so ourselves. Intending freely, with this apparent autonomy, comes from the ability the Lord is constantly giving us, the ability called freedom. For another thing, the only basis of our discernment is our ability to discern whether something is reasonable or not, again as though we were doing so ourselves. Discerning whether something is reasonable or not comes from the second ability that the Lord is constantly giving us, the ability called rationality.

These two abilities unite within us the way volition and discernment do, because there is no intent without discernment. Discerning is the mate or match of intending, necessary to its existence; so along with the ability called freedom we are given the ability called rationality.

[3] Then too, if you take away intending from discerning, you will not discern anything at all. You can understand to the extent that you try to, provided you have or have access to the resources called perceptions, since these are like an artisan's tools. When I say that you can discern to the extent that you try, it means to the extent that you love to discern, since volition and love are the same thing.

This may seem like a paradox, but that is only how it seems to people who do not love to discern and therefore do not try to; and people who do not try to discern claim that they cannot. I will, however, be explaining later [98] which people really cannot discern and which ones find it hard.

[4] We need no further support for the statement that if we did not have volition based on the ability called freedom and discernment based on the ability called rationality, we would not be human. Animals do not have these abilities. It may seem as though animals, too, can intend and can discern, but they cannot. There is an earthly desire, basically an impulse, with matching knowledge, that guides and impels them to do what they do. There is a social and moral component to this knowledge, but it does not transcend their knowledge, because animals have no spiritual level that would enable them to perceive what is moral and therefore think about it. They can be taught to do particular things, but this is strictly on the physical level. What they learn is added to their knowledge and to their impulses and is called forth either by sight or by hearing. However, it never becomes something that they think about, let alone something that they reason about. There is more on this subject above (see 74).

[5] Without these two abilities we could not be united to the Lord and therefore could not be reformed and regenerated. This has already been explained [82-86]. The Lord dwells within us in these two abilities whether we are evil or good, and uses them to unite everyone to himself. This is why evil people are as capable of discernment as good people, why potentially they intend what is good and discern what is true. If they do not have these characteristics in act, that is because of their misuse of the abilities.

The reason the Lord dwells in these abilities in each of us is found in the inflow of the Lord's intent, an intent that wants to be accepted by us, to make its dwelling within us, and to give us the happiness of eternal life. This is the Lord's intent because it comes from his divine love. It is this intent of the Lord that makes whatever we think and say and intend and do seem to be our own.

[6] There is ample evidence in the spiritual world that the inflow of the Lord's intent makes this happen. Sometimes the Lord fills an angel with his divine nature so completely that the angel's whole consciousness is of being the Lord. That is how the angels were filled whom Abraham, Hagar, and Gideon saw, angels who therefore called themselves Jehovah, as we read in the Word. In the same way, one spirit can be filled by another to the point of not realizing that she or he is not that other. I have seen this happen often. It is also common knowledge in heaven that the Lord always works through intention and that what happens is what he intends.

We can see from this that it is through these two abilities that the Lord unites himself to us and works things out so that we are united to him in return. I have already explained how we are united mutually through these abilities and how we are therefore reformed and regenerated, and will have much more to say about this below.

[7] Without these two abilities we would not have immortality or eternal life. This follows from what has already been presented, namely, that these abilities are the means to our union with the Lord and to our reformation and regeneration. It is through them that we have immortality and through reformation and regeneration that we have eternal life. Since we are all united to the Lord through these two abilities whether we are evil or good, as just noted, we all have immortality. However, we have eternal life, heaven's life, only if that union is mutual, from the core of our being to its outer limits. This enables us to see why the Lord protects these two abilities untouched within us and as things that are sacred through the whole course of his divine providence.

251. 3. People who worship themselves and the world justify their rejection of divine providence as well when they think that wars are permitted, in which so many people are killed and their wealth plundered. It is not because of divine providence that wars happen, because wars are inseparable from murder, plunder, violence, cruelty, and other appalling evils that are diametrically opposed to Christian caring. However, it is absolutely necessary that they be permitted, because since the earliest people, the times meant by Adam and his wife (see 241 above), our life's love has become basically a love of controlling others, ultimately everyone, and of gaining possession of the world's wealth, ultimately all of it. These two loves cannot be kept in chains as long as it is the intent of divine providence that we act freely and rationally, as already explained in 71-97 [71-99]. There is also the fact that if it were not for this permission, the Lord could not lead us out of our evil, so we could not be reformed and saved. That is, unless evils were allowed to surface, we would not see them and therefore would not admit to them; so we could not be induced to resist them. That is why evils cannot be suppressed by some exercise of divine providence. If they were, they would stay closed in, and like the diseases called cancer and gangrene, would spread and devour everything that is alive and human.

[2] From birth, each of us is like a little hell in constant conflict with heaven. The Lord cannot rescue any of us from our hell unless we see that we are in it and want to be rescued. This cannot happen unless there are instances of permission that are caused by laws of divine providence.

This is why there are lesser and greater wars, the lesser ones between property owners and their neighbors and the greater ones between the rulers of nations and their neighbors. The only difference between the lesser and the greater ones is that the lesser ones are limited by national laws and the greater ones by international laws. There is also the fact that in both cases the participants want to violate the laws, and that the lesser ones cannot, but the greater ones can, though still not beyond the bounds of possibility.

[3] There are several reasons hidden in the treasury of divine wisdom why the greater wars, with all their inevitable murder, plunder, violence, and cruelty, are not suppressed by the Lord, acting on the monarchs and leaders, either at the outset or while the wars are in progress. They are suppressed only at the end, when the power of one side or the other has become so weak that there is a threat of extinction. Some of these reasons have been revealed to me, and one of them is that all wars, regardless of the civil issues involved, portray states of the church in heaven and are corresponding images. This was true of all the wars described in the Word, and it is true of all wars today. The wars described in the Word are the ones the Israelites waged with various nations such as the Amorites, the Ammonites, the Moabites, the Philistines, the Syrians, the Egyptians, the Chaldeans, and the Assyrians. When the Israelites, portraying the church, departed from their precepts and laws and fell into the evils meant by these nations (each of the nations the Israelites went to war with portrayed some particular kind of evil), then they were punished by that nation. For example, when they profaned the holy practices of the church by committing gross idolatry they were punished by the Assyrians and Chaldeans, because Assyria and Chaldea stand for the profanation of what is holy. For the meaning of the wars with the Philistines, see Teachings for the New Jerusalem on Faith 50-54 [Teachings for the New Jerusalem on Faith 49-54].

[4] Wars in our own times, wherever they occur, portray the same kind of things. Everything that happens in this physical world is in response to something that is happening in the spiritual world, and everything spiritual involves the church. In this world, no one knows what countries in Christendom are the equivalents of the Moabites and the Ammonites, the Syrians and the Philistines, the Chaldeans and the Assyrians, and the other nations against whom the Israelites waged war, but their equivalents do exist.

We in this physical world are absolutely incapable of seeing what the quality of the earthly church is, and which are the particular evils it has given way to, for which it is suffering the punishments of war. This is because all that show in this world are outward matters that do not constitute the church. We can see them in the spiritual world, though, where the inner realities are visible that the real church is concerned with. All the people there form alliances in keeping with their states. Their conflicts in the spiritual world correspond to our wars; and both are correspondingly governed by the Lord according to his divine providence.

[5] Spiritual-minded people realize that the Lord is governing wars in this world by his divine providence, but materialists do not, except when a holiday is declared because of a victory. Then they may get down on their knees and thank God for giving them victory; and they may have said a few prayerful words before the battle began. When they come to their own senses, though, they credit the victory either to their leader's skill or to some decision or event in the middle of the battle, something that they did not think about at the time, but that led to the victory.

[6] On the fact that divine providence, called "luck," is at work in even the smallest, most trivial details, see 212 above. If you recognize divine providence in these matters, you must surely recognize it in affairs of war. In everyday language, we refer to a war's progress and serendipitous events as "the fortunes of war." This is divine providence, especially in the decisions and planning of the leaders, even if at the time and afterwards they attribute everything to their own prudence.

But they may do this if they want to, since they are in complete freedom to think in favor of divine providence or against it, in favor of God or against him. However, they might know that no trace of their decisions or planning comes from themselves. It all comes either from heaven or from hell--from hell by permission, and from heaven by providence.