83. The reason no one can enter heaven without being born again is that we are involved in all kinds of evil through what we inherit from our parents; we also inherit an ability to become spiritual by the removal of those evils. Unless we do become spiritual, we cannot enter heaven; and changing from being earthly to being spiritual is being reborn or regenerated.

If we are to understand how we are regenerated, though, we need to keep three things in mind, namely, the nature of our first state, a state of damnation; the nature of our second state, a state of reformation; and the nature of our third state, a state of regeneration.

[2] Our first state, the state of damnation, is the one we get from our parents by heredity. Each of us is born with a predilection to love ourselves and the world, and subject to all kinds of evil that have these forms of love as their wellspring. It is the pleasures of these loves that guide us; and they render us unaware of our involvement in evils. This is because every pleasure that stems from love simply feels good to us. Unless we are regenerated, then, all we know is that loving ourselves and the world more than anything else is goodness itself, and dominating others and possessing all their wealth is the greatest good there is.

This, too, is where all evil comes from, since we do not focus on anyone but ourselves out of love. If we do focus on someone else out of love, it is the way one demon focuses on another or one thief on another when they are cooperating.

[3] If we justify these loves within ourselves and the evils that spring from them because of the pleasure they give us, then we remain bound by the material world and become imprisoned in our physical senses. In our own thinking, the thinking of our spirits, we are insane. As long as we are in this world, though, we can talk and act rationally and wisely, because we are human and therefore have rationality and freedom. However, we are doing all this out of our love for ourselves and the world.

After death, when we become spirits, we are capable of no pleasure except that which we felt in our spirits in this world. This is the pleasure of hellish love, which turns into the profound and agonizing pain that the Word refers to as the torment and fire of hell. We can see from this that our first state is one of damnation, and that we are in this state if we do not let ourselves be regenerated.

[4] Our second state, the state of reformation, starts when we begin to think about heaven in terms of its joy and therefore to think about God as the one who gives us heavenly joy. At first our thinking is prompted by the pleasure we find in self-love, and heavenly joy is that kind of pleasure for us. As long as the pleasure from that love and the pleasure we find in the evils that arise from it are in control, though, we can only think that we get to heaven by pouring out prayers, listening to sermons, taking communion, giving to the poor and helping the needy, contributing to churches, supporting hospices, and the like. In this state, all we know is that salvation comes by thinking about what our religion teaches us, whether that is what we call faith or whether it is what we call faith and charity.

The reason we are totally convinced that thinking about these things saves us is that we are not thinking about the evils that give us pleasure, and as long as these pleasures are with us, so are the evils themselves. Their pleasures come from our impulses toward them, impulses that constantly crave them and make them happen whenever some fear does not prevent it.

[5] As long as these evils stay in the compulsions of our love and their pleasures, the only faith or charity or devotion or worship we have is on the surface. They seem to the world to be real, but they are not. We might compare them to waters from a polluted spring, waters that are undrinkable.

As long as our nature leads us to think about heaven and God as matters of religion and not to think at all about evils as sins, we are still in the first state. We reach the second state, the state of reformation, when we begin to think that there is such a thing as a sin, and especially when we identify some particular thing as a sin, and when we look into it in ourselves, even briefly, and do not want to do it.

[6] Our third state, the state of regeneration, picks up on this prior state and carries the process further. It begins when we stop doing wrong things because they are sins, advances as we abstain from them, and becomes complete as we fight against them. Then, as we overcome in the Lord's strength, we are regenerated.

When we are regenerated, the whole pattern of our life is inverted. We become spiritual instead of earthly, since what is earthly is contrary to the divine design when it is separated from what is spiritual, and what is spiritual is in keeping with the divine design. The result is that when we have been regenerated, we act out of thoughtfulness and make the elements of that thoughtfulness part of our faith.

Still, we are spiritual only to the extent that we are attentive to what is true, since everyone is regenerated by means of truths and through living by them. It is truths that enable us to know what life is, and life that enables us to practice truths. This is how goodness and truth are united in the spiritual marriage where we find heaven.