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.

2183. 'He took butter and milk, and the young bull which he had made ready' means all those things so joined together. This becomes clear from the meaning of 'butter', 'milk', and 'the young bull', which are dealt with in the next paragraph. The subject in the verses previous to this has been the providing of the Lord's Rational with that which is celestial and that which is spiritual derived from this, meant by 'the meal of fine flour made into cakes', 2176, 2177, and also with the celestial-natural, meant by 'the young bull', 2180. The same things are now expressed by other words - by 'butter', 'milk', and 'a young bull', which mean all those same things when they have been joined together.

[2] But one is scarcely able to describe these matters to the ordinary mind because the majority do not know that every person possesses an internal, a rational, and a natural, and that these three are quite distinct and separate from one another, so distinct in fact that one can be at variance with another. That is to say, the rational, which is called the rational man, can be at variance with the natural, which is the natural man; indeed the rational man is able to see and perceive evil that is in the natural, and if it is a genuine rational, is able to correct it, see 1904. Before these two have been joined together man is unable to be whole or to experience the serenity of peace, since the one is in conflict with the other. For the angels present with a person govern his rational, while the evil spirits present with him govern his natural - and this gives rise to conflict.

[3] If in this conflict the rational prevails, the natural is placed in subjection, and the man is thus endowed with conscience; but if the natural prevails, he is not able to receive any conscience at all. If the rational prevails, his natural becomes as though it too was rational; but if the natural prevails, the rational becomes as though it too was natural. In addition, if the rational prevails, angels draw nearer to that person, implanting within him charity, a celestial quality which comes through the angels from the Lord; and at the same time the evil spirits move some distance away from him. But if the natural prevails, the angels move further away, that is, more towards his interiors, and the evil spirits draw nearer to the rational, constantly attack it, and fill the lower parts of his mind with forms of hatred, revenge, deceit, and the like. If the rational prevails, the man enters into the serenity of peace, and in the next life into the peace of heaven; but if the natural prevails, though during his lifetime he seems to experience serenity, he enters in the next life into the unrest and torment of hell.

[4] From these considerations one may know the nature of a person's state so far as his rational and so far as his natural are concerned. There is nothing else that can bring him blessing and happiness except the conformity of his natural to the rational when both are joined together. This is achieved solely by means of charity; and charity originates wholly in the Lord.

2177. That 'meal of fine flour' means the spiritual and celestial ingredients [of the rational] which were present at that time with the Lord, and 'cakes' the same when both had been joined together, is quite clear from the sacrifices of the representative Church and from the minchah presented at the same time, which consisted of fine flour mixed with oil and made into cakes. Representative worship consisted primarily in burnt offerings and sacrifices. What these represented has been stated above where 'bread' was the subject, in 2165, namely the celestial things of the Lord's kingdom in heaven and of the Lord's kingdom on earth, which is the Church, and also the things of the Lord's kingdom or Church as it exists with every individual, and in general everything that is in essence love and charity, since these are celestial entities. In those times all the sacrifices were called 'bread'. Along with those sacrifices a minchah was included - which, as has been stated, consisted of fine flour mixed with oil to which also incense was added - and also a wine-offering.

[2] What these latter represented becomes clear too, namely things similar to those represented by sacrifices but of a lower order, thus the things which belong to the spiritual Church, and also those which belong to the external Church. It may become clear to anyone that such things would never have been prescribed unless they had represented Divine things, and also that each one represented some specific thing. For unless they had represented Divine things they would have been no different from similar things found among gentiles, among whom also there were sacrifices, minchahs, libations, and incense, as well as perpetual fires and many other things which had come down to them from the Ancient Church, especially from the Hebrew Church. But because they were separated from the internal, that is, the Divine things represented by them, those external forms of worship were nothing but idolatrous, as they also came to be among the Jews, who likewise sank into all kinds of idolatry. From this it may become clear to anyone that heavenly arcana were present within every form of ritual, especially so within the sacrifices and every detail of them.

[3] As regards the minchah, the nature of it and how it was to be made into cakes is described in a whole chapter in Moses - in Leviticus 2; also Numbers 15, and elsewhere. The law regarding the minchah is described in Leviticus in the following words,

Fire shall be kept burning unceasingly on the altar; it shall not be put out. And this is the law of the minchah: Aaron's sons shall bring it before Jehovah to the front of the altar, and he shall take up from it a fistful of fine flour of the minchah and of the oil of it and all the frankincense which is on the minchah, and he shall burn it on the altar; it is an odour of rest for a memorial to Jehovah. And the rest of it Aaron and his sons shall eat. Unleavened bread shall be eaten in a holy place. In the court of the tent of meeting shall they eat it. It shall not be cooked leavened; I have given it as their portion from My fire-offerings; it is most holy. Leviticus 6:13-17.

[4] The fire which was to be kept burning unceasingly on the altar represented the Lord's love, that is, His mercy, which is constant and eternal. 'Fire' in the Word means love, see 934, and therefore 'the fire-offerings made for an odour of rest' means the good pleasure which the Lord takes in those things that belong to love and charity. That 'odour' means good pleasure, that is, that which is pleasing, see 925, 1519. Their 'taking a fistful' represented their being required to love with all their soul or strength, for 'the hand' or 'the palm' of the hand means power, as shown in 878, from which 'the fist' also means the same. 'The fine flour together with the oil and the frankincense' represented all things of charity - 'fine flour' the spiritual ingredient of it, 'oil' the celestial, and 'frankincense' that which was in this manner pleasing. That 'fine flour' represents the spiritual ingredient is evident from what has just been stated and from what is stated below. That 'oil' represents the celestial ingredient, or the good or charity, see 886, and that 'frankincense' on account of its odour represents that which is pleasing and acceptable, 925.

[5] Its being 'unleavened bread' or not fermented means that it was to be genuine, thus something offered from genuineness of heart and having no uncleanness. The eating of the rest by Aaron and his sons represented man's reciprocation and his making it his own, and thus represented conjunction by means of love and charity; and it is for this reason that they were commanded to eat it 'in a holy place'. Hence it is called something most holy. These were the things which were represented by the minchah. It was also the way in which the representatives themselves were perceived in heaven; and when the member of the Church understood them in the same way his ideas were like the perception which the angels possess, so that he was in the Lord's kingdom in heaven even though he was on earth.

[6] For more about the minchah - what it was to consist of in any particular kind of sacrifice; the way in which it was to be baked into cakes; what kind was to be offered by those who were being cleansed, and also what kinds on other occasions (all of which would take too long to introduce and explain here) - see what is said about it in Exodus 29:39-41; Leviticus 5:11-13; 6:16-17, 19-21; 10:12-13; 23:10-13, 6, 17; Numbers 5:15 and following verses; 6:15-17, 19-20; 7: in various places; 28:5, 8, 9, 12-13, 20-21, 28-29; 29:3-4, 9-10, 14-15, 18, 21, 24, 27, 30, 33, 37

[7] 'Fine flour made into cakes' had in general the same representation as bread, namely the celestial ingredient of love, while 'meals represented its spiritual ingredient, as becomes clear in the places indicated above. The loaves which were called 'the bread of the Presence' or 'the shewbread' consisted of fine flour, which was made into cakes and placed on the table to provide an unceasing representation of the Lord's love, that is, of His mercy, towards the whole human race, and man's reciprocation. These loaves are spoken of in Moses as follows,

You shall take fine pour and bake it into twelve cakes; two-tenths [of an ephah] shall there be in one cake And you shall place them in two rows, six in a row, on the clean table before Jehovah. And you shall put pure frankincense on each row, and it shall be bread serving as a memorial, a fire-offering to Jehovah. Every sabbath day [Aaron] shall set it out in order before Jehovah continually; it is from the children of Israel as an eternal covenant. And it shall be for Aaron and his sons, and they shall eat it in a holy place, for it is to him the most holy of fire-offerings to Jehovah, by an eternal statute. Leviticus 24:5-9.

Every item and smallest detail mentioned here represented the holiness of love and charity, 'fine flour' having the same representation as meal of fine flour, namely that which is celestial and that which is spiritual that goes with it, and 'cake' the two when joined together.

[8] From this it is clear what the holiness of the Word is to those who possess heavenly ideas, and indeed what holiness was present within this particular representative observance, on account of which it is called 'most holy'. It is also clear how devoid of holiness the Word is to those who imagine that it does not have anything heavenly within it and who keep solely to externals. Exemplifying the latter are those who in the present verse under consideration perceive 'the meal' to be merely meal, 'the fine flour' merely fine flour, and 'the cake' merely a cake, and who imagine that these things have been stated without each one that is mentioned embodying something of the Divine within it. Their attitude is similar to that of those who imagine that the bread and wine of the Holy Supper are no more than a certain religious observance that does not have anything holy within it. Yet in fact it possesses such holiness that the minds of men are linked by means of it to the minds of those in heaven, when from an internal affection they think that the bread and wine mean the Lord's love and man's reciprocation, and by virtue of that interior thought and affection they abide in holiness.

[9] Much the same was implied by the requirement that when the children of Israel entered the land they were to present as a heave-offering to Jehovah a cake made from the first of their dough, Numbers 15:20. The fact that such things are meant is also evident in the Prophets, from' among whom for the moment let this one place in Ezekiel be introduced here,

You were adorned with gold and silver, and your raiment was of fine linen and silk and embroidered cloth. You ate fine flour, honey, and oil. You became exceedingly beautiful, and attained to a kingdom. Ezekiel 16:13.

This refers to Jerusalem, by which is meant the Church, which Church in its earliest days bore an appearance such as this, that is to say, the Ancient Church, which is described by means of raiment and many other adornments. Its affections for truth and good are also described by 'the fine flour, honey, and oil'. It may become clear to anyone that all these details mean in the internal sense something altogether different from what they do in the sense of the letter. And the same applies to Abraham's saying to Sarah, 'Take quickly three measures of meal of fine flour, knead it, and make cakes'. That 'three' means things that are holy has been shown already in 720, 901.