9336. 'Little by little I will drive them out from before you' means a removal effected gradually according to order. This is clear from the meaning of 'little by little' as gradually, thus slowly; and from the meaning of 'driving out' - when it has reference to falsities and evils, meant by the nations of the land of Canaan - as a removal, dealt with just above in 9333. The words 'gradually according to order' are used because everything with a person who is being regenerated is rearranged in accordance with heavenly order. For a person who has been regenerated is a miniature heaven, 9276, and therefore also within that person order exists akin to that which obtains in heaven.

[2] When a person is born he is, so far as his hereditary evils are concerned, a miniature hell. He also becomes an embodiment of hell to the extent that he draws on hereditary evils and adds his own to them. This being so, the order of a person's life which exists by reason of what he receives at birth, and by reason of his own acts in life, is the opposite of heavenly order. For what is a person's own leads him to love self more than the Lord and to love the world more than heaven, whereas the life of heaven consists in loving the Lord above all things and the neighbour as oneself. From this it is evident that the first life, which is that of hell, must be completely destroyed, that is, evils and falsities must be removed, in order that the new life, which is that of heaven, may be implanted, see 4551, 4552, 4839, 6068. This cannot possibly be done hurriedly, for every deep-rooted evil, together with its falsities, is interconnected with all other evils and their falsities. Such evils and falsities are countless, and their interconnection is so complex that it cannot be comprehended, not even by angels, only by the Lord. From this it is evident that the life of hell with a person cannot be destroyed suddenly; for if it were destroyed suddenly the person too would perish. Nor can the life of heaven be implanted suddenly, for if this were implanted suddenly the person would again perish.

[3] There are thousands and thousands of hidden ways, scarcely a single one of which is known to mankind, by which the Lord leads a person from the life of hell to the life of heaven. I have been informed from heaven that this is so, and it has also been corroborated for me by many things that I have been made aware of. Since mankind knows scarcely anything at all about these things many have fallen into errors concerning human deliverance from evils and falsities, which is the forgiveness of sins. They think that the life of hell with a person can be changed to the life of heaven with him in an instant, by mercy. But in actual fact mercy lies in the whole act of regeneration; and none undergo regeneration apart from those who receive the Lord's mercy in faith and life while they are in the world, in keeping with the Lord's words in John,

As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood ¹ , nor of the will of the flesh, nor of the will of man (vir), but of God. John 1:12-13.

What 'blood', 'the will of the flesh', and 'the will of man', also 'born of God' mean, see 5826.

[4] The proper way to understand 'a removal from evils and falsities, effected gradually according to order' must also be stated briefly. Divine Truth which emanates from the Lord's Divine Good arranges all things into order in heaven; consequently this Divine Truth, holding good from the Lord within it, is order itself, see 1728, 1919, 2247, 2258, 5703, 6338, 8700, 8988. In accordance with that order all things there come into being, and in accordance with that same order they remain in being; for remaining in being is a constant coming into being. Therefore to enable heaven to come into being in a person, it is necessary for him to receive Divine Truth in the good he has from the Lord. This can be brought into effect only gradually, according to the order similar to that which governs the way the Lord arranges heaven; for if the essential nature of the thing is the same, then the situation on the smaller scale is the same as on the larger scale. This arranging step-by-step is what should be understood here by order brought into effect gradually. From all this it is also evident that the new creation of a person, which is his regeneration, resembles the creation of heaven and earth. For this reason also in the Word a new heaven and a new earth is used to mean a new Church, 1733, 1850, 2117, 2118 (end), 3355 (end), 4535; and the creation of heaven and earth in the first chapter of Genesis serves to mean the new creation of a celestial Church, called Man, dealt with in the explanations of that chapter.

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1947. 'Because Jehovah has hearkened to your affliction' means since it was submitting itself. This is clear from what has been stated above in 1937 about 'humiliating oneself and flinging oneself down' as meaning submitting oneself beneath the controlling power of the internal man, which submission was discussed there and was shown to consist in self-compulsion. It was also shown that in self-compulsion there is freedom, that is, what is willing and spontaneous, and that this distinguishes self-compulsion from being compelled. It was also shown that without this freedom, or willingness and spontaneity, a person cannot possibly be reformed and receive any heavenly proprium; also that though the contrary seems to be the case, there is more freedom in times of temptation than there is outside of them. Indeed at such times freedom increases as assaults are made by evils and falsities and it is consolidated by the Lord in order that a heavenly proprium may be given to the person. For that reason also the Lord is closer in times of temptation. It was shown as well that the Lord in no way compels anybody. No one who is compelled to think that which is true and to do that which is good is reformed, but instead thinks all the more what is false and wills all the more what is evil. This is so with all compulsion, as may also become clear from all the experience and lessons of life, which when learned prove two things - first, that human consciences will not allow themselves to be coerced, and second, that we strive after the forbidden.

[2] Furthermore everyone who is not free desires to become so, for this is his life. From this it is evident that nothing is in any way pleasing to the Lord that is not done in freedom, that is, spontaneously or willingly. For when anyone worships the Lord under circumstances in which he is not free he worships Him with nothing of himself. In his case that which moves the external is the external, that is, it is moved under compulsion - the internal being non-existent, or else incompatible, and even contradictory. When a person is being regenerated he compels himself from the freedom the Lord imparts to him, and humbles, and indeed afflicts, his rational, so that it may submit itself, and in consequence he receives a heavenly proprium. This proprium is then gradually perfected by the Lord and it becomes more and more free, so that as a result it becomes the affection for good and for truth deriving from that good, and possesses delight. And in that affection and delight there is happiness such as the angels experience. This freedom is what the Lord Himself is referring to in John.

The truth makes you free. If the Son makes you free, you are truly free. John 8:32, 36. ¹

[3] What this freedom is, is totally unknown to those who do not have conscience, for they identify freedom with feelings of being at liberty and without restraint to think and utter what is false, and to will and do what is evil, and not to control and humble, still less to afflict, those feelings. Yet this is the complete reverse of freedom, as the Lord again teaches in the same place,

Everyone who commits sin is a slave of sin. John 8:34.

People acquire this slave-like freedom from the hellish spirits who reside with them and who inject it into them. When the life of those hellish spirits takes possession of them so do the loves and desires of those same spirits; for an unclean and utterly disgusting delight blows upon them, and being carried away so to speak in a stream they imagine themselves to be in freedom; but it is hellish freedom. The difference between this hellish freedom and heavenly freedom is that the former spells death and drags them down into hell, while the latter, that is, heavenly freedom, promises life and lifts them up to heaven.

[4] That all true internal worship springs from freedom, not from compulsion, and that unless it springs from freedom it is not internal worship, is clear from the Word, from the sacrifices - free-will, votive, and peace or eucharistic - which were called offerings and oblations, mentioned in Numbers 15:3 and following verses; Deuteronomy 12:6; 16:10-11; 23:23; and elsewhere. In David,

With a free-will offering I will sacrifice to You; I will confess Your name, O Jehovah, for it is good. Psalms 54:6.

From the thruma, ² or the collection which the people were to contribute towards the Tabernacle and sacred vestments, referred to in Moses,

Speak to the children of Israel and let them receive for Me a collection; from every man whose heart makes him willing you shall receive My collection. Exodus 25:2.

And elsewhere in Moses,

Everyone who is willing in heart shall bring it, Jehovah's collection. Exodus 35:5.

[5] The humbling of the rational man, or affliction of it - as stated, from freedom - was also represented by the affliction souls underwent during festivals, referred to in Moses,

It shall be a statute to you for ever: in the seventh month, on the tenth day of the month, you shall afflict your souls. Leviticus 16:29.

And elsewhere in Moses,

On the tenth day of the seventh month is the day of atonement; it shall be a holy convocation for you, and you shall afflict your souls. Every soul who does not afflict himself on that very day shall be cut off from his peoples. Leviticus 23:27, 29.

It is for this reason that unleavened bread in which no fermentation has taken place is called the bread of affliction in Deuteronomy 16:2-3. Affliction is referred to in David in the following way,

O Jehovah, who will sojourn in Your tent? Who will dwell on Your holy mountain? He who walks blameless and performs righteousness, who swears to the affliction of himself and changes not. Psalms 15:1-2, 4.

[6] That 'affliction' is the taming and subduing of evils and falsities rising up from the external man into the rational man may become clear from what has been stated. Thus it is not any reduction of oneself to poverty and misery - not a renunciation of bodily enjoyments - that is meant by affliction. No taming and subduing of evil can result from doing that; indeed it may give rise to an additional evil, namely the desire to receive merit for such a renunciation; and what is more, man's freedom suffers, in which alone, as its ground, the good and truth of faith is able to be sown. Affliction also means temptation; see what has been said already in 1846.

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