유도는 상대의 추진력을 이용해 균형을 잃고 바닥에 넘어뜨리는 훈련을 합니다. 전투에서 승리하기 위해 더 크거나 강할 필요는 없습니다.

우리 각자에게는 영적인 유도 경기장이 있습니다. 우리가 악을 피하고 진리를 배우며 선을 행하려고 노력하기 시작할 때 우리는 경기장에 들어서는 것입니다. 우리는 시합과 전투에 참여하게 됩니다.

우리는 상대방(거짓을 믿고 악한 것을 사랑하는 우리의 낡고 이기적인 마음/자기 자신)이 우리의 새로운 추진력을 이용해 우리를 균형을 잃고 넘어뜨리려고 할 것이라고 예상할 수 있습니다. 악을 한두 번 성공적으로 피하면 자기 축하라는 악에 빠지게 될 것입니다. 만약 우리가 흥미진진한 새로운 진리를 알게 된다면, 그것은 우리 자신의 지능에 대한 자부심에 더욱 빠져들게 할 것입니다. 몇 번 실패하면 절망에 빠지거나 프로젝트 전체를 포기하게 됩니다.

이러한 유도 전술을 예상할 수 있다면 균형을 유지하는 데 더 잘할 수 있을까요? 네, 물론이죠. 우리는 우리가 영적인 영역, 영적인 전투 또는 유혹에 처해 있다는 것을 인식할 수 있습니다. 우리는 말씀을 시금석으로 삼고, 우리가 사랑하고 신뢰하는 사람들로부터 조언과 지원을 받으면서 균형을 유지하려고 노력할 수 있습니다. 우리는 선한 일에 대한 새로운 사랑과 일치하는 진리를 배우면서 지나치지 않게 움직일 수 있습니다. 우리는 반복해서 연습하고 낙심하지 않을 수 있습니다.

유도는 성경에 언급되어 있지 않지만, 유도를 살펴보면 그 기술을 볼 수 있습니다:

구약성서에는 아론, 엘리, 사무엘과 같은 선한 대제사장이 악한 아들을 두었지만 그들을 통제하지 못한 이야기가 세 번 나옵니다. 처음에는 강하고 선한 노력이 부주의나 교만 또는 소홀한 연습으로 인해 균형을 잃게 됩니다. (참조 레위기 10:1-2, 1 사무엘 2:12-34, 그리고 1 사무엘 8:1-3)

이스라엘의 가장 유명한 세 왕인 사울, 다윗, 솔로몬은 모두 시작은 좋았지만 권력, 교만, 부의 유혹에 빠져 타락해 버립니다.

또 다른 사례로, 출애굽 당시 모세는 이스라엘 자손을 이끌고 이집트에서 가나안 땅으로 향했습니다. 그는 주님의 명령에 순종하며 잘 지내고 있었습니다. 하지만 메리바에서 그는 조급해져서 주님에 대한 신뢰를 잃고 스스로 문제를 해결하려고 합니다. 그 결과 그는 약속의 땅에 들어갈 수 없게 됩니다. (참조 민수기 20:6-13)

스웨덴보그의 저서 "새 예루살렘과 그 천국 교리"에는 유혹에 관한 장이 다음과 같은 섹션에서 시작됩니다. 196. 섹션에서 197 이 문장을 발견했습니다:

"유혹은 내적 또는 영적 인간과 외적 또는 자연적 인간 사이의 싸움입니다 ( 천국의 신비 2183, 4256)"

영적 성장을 시작하면 유도 경기장에 들어서는 것과 같습니다. 새롭게 형성되는 영적 자아는 습관적인 "자연적" 자아와 싸울 것입니다. 여러분은 균형을 유지하기 위해 싸우게 될 것이며, 영적인 싸움을 하고 있다는 사실을 계속 인식한다면 악과 거짓을 균형을 잃고 땅에 떨어뜨릴 수 있는 방법도 볼 수 있을 것입니다.

4256. 'Deliver me, I pray, from the hand of my brother, from the hand of Esau; for I fear him' means the state of truth in relation to good, in which truth has made itself first. This becomes clear from what has been stated in various places above, especially from those which deal with the birthright which Jacob acquired to himself by means of the lentil pottage and with the blessing which he took from Esau by the use of deceit. What is represented and meant by those two incidents may be seen in the places dealing with them, where it is shown that truth seems to occupy the first position when a person is being regenerated and good the second, but that in reality good occupies the first and truth the second, as is plainly so once he has been regenerated. These matters are dealt with in 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247. When therefore order is being turned around and good plainly takes up the first position, that is, when it starts to have dominion over truth, the natural man experiences fear and distress, 4249, and also enters into temptations.

[2] The reason for this is that when truth occupied the first position, that is, when it seemed to itself to have dominion over good, falsities intermingled themselves. For truth is not able to see from itself whether it is the truth, but has to do so from good; and where falsities exist so does fear when good draws near. Furthermore all who are governed by good start to experience fear when falsities are seen in the light received from good, for they fear falsities and want to have them rooted out. But they cannot be rooted out if they are well established, except by Divine means provided by the Lord. This explains why, following the experience of fear and distress, those who are to be regenerated enter into temptations too; for temptations are the Divine means by which falsities are removed. And this reason why a person who is being regenerated undergoes spiritual temptations is a most profound one. Yet it is not seen at all by the person himself because it lies beyond his range of discernment, as does everything which stirs, pricks, and torments his conscience.

3570. 'And he brought it to him, and he ate' means first of all a conjunction of good, 'and he brought him wine, and he drank' means followed by a conjunction of truth. This is clear from the meaning of 'eating' as being joined and being made one's own as regards good, dealt with just above in 3568; from the meaning of 'wine' as truth deriving from good, dealt with in 1071, 1798; and from the meaning of 'drinking' as being joined and being made one's own as regards truth, 3168. The implications of this - that the good of the rational, represented by Isaac, first of all joins good to itself, then it joins truth to itself, which it does through the natural, represented by Jacob - are as follows: While the natural dwells in that state when good occupies the external position and truth the internal one, dealt with above in 3539, 3548, 3556, 3563, many things are allowed to come in which are not good but which are nevertheless useful - such things as serve as means towards good in their own order. But the good of the rational does not join to itself and make its own anything from that source apart from that which is suited to its own good, for it receives no other kind of good. Whatever is unsuited it rejects. All else in the natural it leaves behind to serve as the means for allowing in and introducing further things suited to itself.

[2] It is the rational that exists within the internal man. What goes on there is unknown to the natural since it is above its range of discernment. Consequently anyone who leads a merely natural life cannot know anything whatever about those things that are going on with him in his internal man, that is, in his rational. The Lord re-arranges those things without a person's being at all conscious of it. Consequently he knows nothing at all about how he is regenerated; indeed he is scarcely aware of his being regenerated. If he does wish to know however let him merely pay attention to his ultimate intentions, which are rarely disclosed to anyone. If those intentions are directed towards good, that is to say, if he considers the neighbour and the Lord more than he does himself he is in a state of regeneration. But if his intentions are directed towards evil, that is to say, if he considers himself more than he does the neighbour and the Lord, let him realize that he is not in any state of regeneration.

[3] A person's ultimate aims and intentions in life determine where he is in the next life, aims which look towards what is good placing him among angels in heaven, aims which look towards what is evil placing him among devils in hell. A person's ultimate intentions are nothing else than his loves; for what a person loves he has as his end in view. And being his loves, his ultimate aims and intentions constitute his inmost life, see 1317, 1568, 1571, 1645, 1909, 3425, 3562, 3565. Aims present in a person which look towards what is good reside in his rational, and are called the rational as regards good or the good of the rational. Through those aims residing there, that is, by means of the good there, the Lord re-arranges all things that are in the natural; for the end in view is like the soul, and the natural like the body belonging to that soul. The nature of the soul determines that of the body which surrounds it, as does the nature of the rational as regards good determine that of the natural clothing it.

[4] It is well known that a person's soul begins in the mother's ovum, and is after that developed in her womb, and is there surrounded with a tiny body, which indeed is such that by means of it the soul is able to function properly in the world into which it is born. A similar situation exists when a person is born again, that is, when he is regenerated. The new soul which he acquires at that time is an end which has good in view. This end in view has its beginnings in the rational, where first of all it is so to speak in the ovum, and is after that developed so to speak in the womb. The tiny body with which that soul is surrounded is the natural, and the good there comes to be of such a nature that it acts in obedience to the soul's ends in view. The truths there are like fibres in the body, for it is from good that truths take shape, 3470. From this it is clear that a person's reformation is imaged by the formation of him in the womb. And if you are willing to believe it, it is also celestial good and spiritual truth from the Lord that are shaping him and at that time endowing him with power that enables him to receive that good and that truth gradually - and indeed in the manner and to the extent that he looks as a human being towards ends that are of heaven and not as an animal towards those that are of the world.

[5] The matter of the rational as regards good first of all joining the good, then the truth, to itself by means of the natural - meant by Jacob's bringing savoury food and bread to Isaac and his eating it, and bringing him wine and his drinking it - may also be illustrated by means of the duties the body performs for its soul. It is the soul that enables the body to desire food and it is also the soul that enables the body to savour it. Different kinds of food are introduced through the delight that goes with appetite and the delight that goes with taste, thus through external good; but not all of these pass into the life of the body. Rather, some kinds of food serve as solvents to digest food, some as neutralizers, some as openers of and others as introducers into vessels. But good types of food are selected and introduced into the bloodstream, and then become blood. And from the latter the soul joins to itself such things as are of use to it.

[6] A similar situation exists with the rational and the natural. Corresponding to the desire for food and to taste are the desire and the affection for knowing truth; and corresponding to different kinds of food are facts and cognitions, 1480. And because they so correspond a similar situation exists with them. The soul which is the good of the rational provides the desire for those things and is moved by them, so that the things which belong to knowledge and doctrine are introduced through the delight that belongs to desire, and through the good that belongs to affection. But not everything that is introduced is such that it becomes the good which nourishes life; instead some things serve as the means so to speak to digest and neutralize, some to open up and introduce. But goods which nourish life are applied by the soul, and so joined by the soul, to itself, and from these it forms truths for itself. From this it is evident how the rational re-arranges the natural so that the rational as the soul may be served by it, or what amounts to the same, so that the natural may serve the end in view, which is the soul, in developing itself so that it may be of use in the Lord's kingdom.