1023. The symbolism of And I — yes, I — am setting up my pact as the presence of the Lord in charity can be seen from the symbolism of a pact, given in §§ [665,] 666. That section showed that a pact symbolizes rebirth, and more especially the Lord's close connection with a regenerate person through love. It also showed that the heavenly marriage is the most genuine compact, and in consequence that the heavenly marriage inside everyone who has regenerated is such a covenant too.

The nature of this marriage — this covenant — has also been shown before [§§155, 162, 252].

[2] For the people of the earliest church, the heavenly marriage existed within the sensation that they had their own power of will. For the people of the ancient church, however, the heavenly marriage developed within the sensation that their power of understanding was their own. When the human race's willpower had become thoroughly corrupt, you see, the Lord split our intellectual sense of self off from that corrupted voluntary sense of self in a miraculous way. Within our intellectual selfhood he formed a new will, which is conscience, and into conscience he injected charity, and into charity innocence. In this way he joined himself to us or, to put it another way, entered into a compact with us.

[3] To the extent that our self-will can be detached from this sense of intellectual autonomy, the Lord can be present with us, or bind himself to us, or enter into a pact with us.

Times of trial and other similar means of regeneration suppress our self-will to the point where it seems to disappear and almost die out. To the extent that this happens, the Lord can work through the conscience implanted in charity within our intellectual selfhood. This, then, is what is being called a pact in the present verse.

252. The meaning of the woman as the church can be seen from the heavenly marriage described above in §155. The heavenly marriage is a relationship in which heaven (and so the church) is united to the Lord through its sense of self. In fact heaven and the church are to be found in the feeling of independent existence, because without it there could never be union. When the Lord in his mercy infuses our selfhood with innocence, peace, and goodness, it still seems to be our own, but it becomes heavenly and full of the greatest blessings, as you may see above at §164.

I cannot yet say, though, what a heavenly, angelic identity received from the Lord is like, nor a hellish, diabolical identity generated by ourselves. ¹ The difference between them is like the difference between heaven and hell.

Footnotes:

164. Human selfhood, as noted [§§39, 59, 154], is nothing but evil; presented in visual form it is extremely ugly. But when infused by the Lord with charitable love and innocence, it appears virtuous and lovely, as stated in §154.

Love for our fellow humans and innocence are what excuse self-centeredness, or a person's evil and falsity. Not only do they excuse it, they almost eliminate it, as anyone can see in young children. When toddlers show love to each other and to their parents while glowing with childish innocence, what is actually evil and false in them does not seem so and even gives pleasure.

This shows that no one can be let into heaven without some innocence, as the Lord said:

"Allow the little children to come to me and do not stop them. These are the kind who make up God's kingdom. Truly, I say to you: anyone who does not receive the kingdom of God like a little child will not enter it." So taking them up into the curve of his arms, he put his hands on them and blessed them. (Mark 10:14-15, 16)