AC 8535 - "the Testimony"

AC 8535
... by "the Testimony" is meant the Word,
and because the Word is truth Divine, thus the Lord.

AC 8516 - Christian good, which is called "charity"

AC 8516 [2-3]
Everyone ought to be led to Christian good,
which is called "charity,"
through the truth of faith;
for the truth of faith will teach not only what charity is,
but also what its nature must be;
and unless he learns this first from the doctrine of his church
(for he cannot possibly know it from himself),
he cannot be prepared and thus adapted to receive this good.
For example: he must know from the doctrine of faith,
that it is not of charity to do what is good for the sake of self,
or for the sake of recompense,
thus not to merit salvation through works of charity;
he must also know that all the good of charity is from the Lord,
and nothing at all from self....

From all this it can now be known
how Christian good is born with a person when he is being regenerated,
and therefore also what must be the quality of the person
when he has been regenerated, namely,
that he acts from good, but not from truth;
that is, that he is led of the Lord by means of good,
and no longer by means of truth;
for he is then in charity, that is, in the affection of doing this good.
All who are in heaven are so led,
for this is according to Divine order;
and thus all things which they think and act
flow as it were spontaneously and from freedom.
It would be quite different if they were to think from truth and to act from it;
for then they would think whether a thing ought to be so done, or not,
and they would thus come to a standstill in every detail,
and thereby would obscure the light they have,
and finally they would act according to those things which they themselves love,
thus according to influx from those things which favor their loves,
which is to be led by themselves, and not by the Lord.

AC 8505, 8506 - the process of six days

AC 8505 [2]
Before regeneration a person acts from truth,
but through it good is acquired;
for truth becomes good with him when it becomes of his will,
and thus of his life;
but after regeneration he acts from good,
and through it truths are procured.

Before regeneration a person acts from obedience;
but after regeneration from affection.

AC 8506
... the reception of truth before it is being conjoined with good,
is evident from the signification of "six days,"
as being states of combat and of labor,
here a state of the reception of truth,
or a state when good is acquired through truth,
for in this state there are labor and combat.
In this state a person is let into temptations,
which are combats with the evils and falsities in him;
and then the Lord fights for the person and also with him.
But after this state there is a state of the conjunction of good and truth,
thus at that time a state of rest for the Lord also.
This state is what was represented by
the rest on the seventh day, or day of the sabbath.
That the Lord then has rest,
is because when good has been conjoined with truth,
the person is in the Lord,
and is led by the Lord
without labor and combat.

AC 8485 - "And they gathered it morning by morning" (Exodus 16:21)

AC 8485
And they gathered it morning by morning.
That this signifies the reception of good from the Lord continually,
is evident from the signification of "gathering the manna,"
as being the reception of good;
and from the signification of "morning by morning,"
or "every morning," as being continually;
for by "morning by morning" is signified every morrow,
and by "the morrow" is signified what is eternal,
thus also perpetually and continually.

AC 8478 - gathering manna - caring for the future vs. being in the stream of Providence

AC 8478 [2-5]
... in the internal sense care for the morrow is treated of,
and as this care is not only forbidden, but is also condemned
(that it is forbidden is signified by that they were not to make a residue of the manna till the morning,
and that it is condemned is signified by that the worm was bred in the residue, and it stank),
he who looks at the subject no deeper than from the sense of the letter
may believe that all care for the morrow is to be cast aside,
and thus that the necessaries of life are to be awaited daily from heaven;
but he who looks at the subject deeper than from the letter,
as for instance he who looks at it from the internal sense,
is able to know what is meant by "care for the morrow."
It does not mean the care of procuring for oneself food and raiment,
and even resources for the time to come;
for it is not contrary to order
for anyone to be provident for himself and his own.
But those have care for the morrow who are not content with their lot;
who do not trust in the Divine, but in themselves;
and who have regard for only worldly and earthly things,
and not for heavenly things.
With such there universally reigns solicitude about things to come,
and a desire to possess all things and to dominate over all,
which is kindled and grows according to the additions thus made,
and finally does so beyond all measure.
They grieve if they do not obtain the objects of their desire,
and feel anguish at the loss of them;
and they have no consolation,
because of the anger they feel against the Divine,
which they reject together with everything of faith, and curse themselves.
Such are they who have care for the morrow.

Very different is the case with those who trust in the Divine.
These, notwithstanding they have care for the morrow, still have it not,
because they do not think of the morrow with solicitude,
still less with anxiety.
Unruffled is their spirit whether they obtain the objects of their desire, or not;
and they do not grieve over the loss of them,
being content with their lot.
If they become rich,
they do not set their hearts on riches;
if they are raised to honors,
they do not regard themselves as more worthy than others;
if they become poor, they are not made sad;
if their circumstances are mean, they are not dejected.
They know that for those who trust in the Divine
all things advance toward a happy state to eternity,
and that whatever befalls them in time is still conducive thereto.

Be it known that the Divine Providence is universal,
that is, in things the most minute;
and that they who are in the stream of Providence
are all the time carried along toward everything that is happy,
whatever may be the appearance of the means;
and that those are in the stream of Providence
who put their trust in the Divine and attribute all things to Him;
and that those are not in the stream of Providence
who trust in themselves alone and attribute all things to themselves,
because they are in the opposite,
for they take away providence from the Divine,
and claim it for themselves.
Be it known also that insofar as anyone is in the stream of Providence,
so far he is in a state of peace;
also that insofar as anyone is in a state of peace from the good of faith,
so far he is in the Divine Providence.
These alone know and believe
that the Divine Providence of the Lord is in everything
both in general and in particular, nay, is in the most minute things of all,
and that the Divine Providence regards what is eternal.

But they who are in the opposite
are scarcely willing to hear Providence mentioned,
for they ascribe everything to their own sagacity;
and what they do not ascribe to this they ascribe to fortune or chance;
some to fate, which they do not educe from the Divine, but from nature.
They call those simple
who do not attribute all things to themselves or to nature.
From all this again it can be seen
what is the quality of those who have care for the morrow,
and what the quality of those who have no care for the morrow.

AC 8468 - measurements

AC 8468
An "homer" is predicated of good,
because it is the measure of wheat and of barley;
in like manner an "ephah."
But a "bath" is predicated of truth,
because it is a measure of wine;
and as it is also a measure of oil,
by which is signified the good of love,
it is said that a bath shall be the same part of an homer as is an ephah,
which denotes in the spiritual sense
that all things in that kingdom shall have relation to good,
and also that the truth there will be good,
and this shall be given in fullness,
because by "an homer" is signified what is full.

AC 8455 - dew in the morning, and the delight of peace

AC 8455
There was a deposit of dew round about the camp. (Exodus 16:13)
That this signifies the truth of peace adjoining itself,
is evident from the signification of "dew," as being the truth of peace.
"Dew" signifies the truth of peace
because in the morning it comes down from heaven
and appears upon the herbage like fine rain,
and has also stored up in it
something of sweetness or delight more than rain has,
whereby the grass and the crops of the field are gladdened;
and "morning" denotes a state of peace.
What peace is ... is like dawn on the earth,
which gladdens minds with universal delight;
and the truth of peace is like the light of the dawn.
This truth, which is called "the truth of peace,"
is the very Divine truth in heaven from the Lord,
which universally affects all who are there,
and makes heaven to be heaven;
for peace has in it confidence in the Lord,
that He directs all things,
and provides all things,
and that He leads to a good end.
When a man is in this faith,
he is in peace,
for he then fears nothing,
and no solicitude about things to come disquiets him.
A man comes into this state
in proportion as he comes into love to the Lord.

AC 8439 - the passage and becoming "a way of heaven"

AC 8439
Come ye near before Jehovah. (Exodus 16:9)
In the spiritual sense the coming near before Jehovah is nothing else,
for coming near to Him is effected by means of faith and love;
and as both faith and love are from Jehovah (that is, from the Lord),
"coming near to Him" also denotes the reception
of the good and truth that flow in from Him.
That it also denotes application,
is because reception is not anything unless there is also application,
namely, to use.
For the influx from the Divine passes first into the perception
which is of the understanding with a person,
then it passes into the will,
and next into act, that is, into good work, which is use,
and there it ceases.
When the influx of good and truth from the Lord makes this passage,
then the good and truth are appropriated to the person;
for then the influx goes down into the ultimate of order,
that is, into the ultimate of nature,
whither all Divine influx aims to come.
The person in whom Divine influx thus advances
may be called "a way of heaven."

AC 8427 - in the morning

And in the morning, they you shall see the glory of Jehovah.
(Exodus 16:7)

AC 8427 [2]
It is said that "in the morning they should see the glory of Jehovah,"
because the rising of the sun and the light from it
(which light in heaven enlightens the angelic sight both external and internal),
and consequently the presence and the advent of the Lord,
who is the Sun in heaven,
corresponds to the time of morning on the earth,
and is here signified by "morning."
Therefore that light from the Sun,
which light is the Divine truth proceeding from the Lord,
thus is the Lord, is "glory."

The cloud covered the mount,
and the glory of Jehovah abode upon Mount Sinai,
and the cloud covered it six days;
the appearance of the glory of Jehovah
was like devouring fire on the top of the mount
before the eyes of the sons of Israel.
(Exodus 24:15-17);

He showed me the great city, the holy Jerusalem,
coming down from heaven from God, having the glory of God:
the city hath no need of the sun, neither of the moon, to shine in it;
for the glory of God doth lighten it,
and the Lamb is the lamp thereof.
(Revelation. 21:10, 11, 23)

here "the glory of God" manifestly denotes light from the Lord,
which is the Divine truth proceeding from Him,
thus the presence of the Lord,
for the Lord is present in the truth which is from Him.

AC 8416 - "Behold, I am making it rain bread for you from heaven." (Exodus 16:4)

AC 8416
Behold, I am making it rain bread for you from heaven.
That this signifies that heavenly good shall flow in,
is evident from the signification of "raining," as being a blessing;
that "to rain" denotes a blessing
is because rain comes down from heaven
and causes the fertility of the earth,
just as Divine good and truth descend from heaven into a person
and cause a blessing,
whence it can be seen that in the proximate (closest) sense "to rain"
signifies to flow in, for all good from the Divine flows in;
and from the signification of "bread," as being heavenly good.

AC 8413 - when the Lord installs the good of charity

AC 8413 [2]
When the good of charity,
which makes the spiritual life,
is to be insinuated,
the delight of the pleasures which had made the natural life is removed.
When this delight is removed, the man comes into temptation,
for he believes that if he is deprived of the delight of pleasures,
he is deprived of all life,
because his natural life consists in this delight, or good, as he calls it.
But he does not know that when this delight of life is removed,
spiritual delight, or good, is insinuated by the Lord in its place.
It is this good
that is signified by the "manna;"
the former good or delight
being meant by the "flesh and bread in the land of Egypt,"
and the privation of this being meant by "hunger."

[3] But it is to be carefully observed
that the person who is being regenerated is not deprived
of the delight of the pleasures of the body and lower mind,
for he fully enjoys this delight after regeneration,
and more fully than before, but in inverse ratio.
Before regeneration,
the delight of pleasures was everything of his life;
but after regeneration,
the good of charity becomes everything of his life;
and then the delight of pleasures serves as a means,
and as an ultimate plane,
in which spiritual good with its happiness and blessedness terminates.
When therefore the order is to be inverted,
the former delight of pleasures expires and becomes no delight,
and a new delight from a spiritual origin is insinuated in its place.

AC 8388, 8389, 8393 - confession, repentance, forgiveness by the Lord

AC 8388
To confess sins is to become thoroughly acquainted with evils,
to see them in one's self,
to acknowledge them,
to regard one's self as guilty,
and to condemn one's self on account of them.
When this is done before God,
it is to confess sins.

AC 8389
To do repentance
is after one has thus confessed his sins
and from a humble heart
has made supplication for their forgiveness,
to desist from them
and to lead a new life according to the commands of faith.

AC 8393
Repentance of the mouth
and not of the life
is not repentance.
Sins are not forgiven through repentance of the mouth,
but through repentance of the life.
Sins are continually being forgiven by the Lord,
for He is mercy itself;
but sins adhere to the person,
however much he may suppose that they have been forgiven,
nor are they removed from him
except through a life according to the commands of faith.
So far as he lives according to these commands,
so far his sins are removed;
and so far as they are removed,
so far they have been forgiven.
For, by the Lord, a person is withheld from evil,
and is held in good....

AC 8366 & 8370 - after temptations

AC 8366
And they came to Elim, and there were twelve springs of waters there,
and seventy palm trees; and they encamped there by the waters.
(Exodus 15:27)

"And they came to Elim,"
-- signifies a state of enlightenment and of affection,
thus of consolation after temptation;
"and there were twelve springs of waters there,"
-- signifies that they had truths there in all abundance;
"and seventy palm-trees,"
-- signifies the goods and truth in like manner;
"and they encamped there by the waters,"
-- signifies that after temptation the truths of faith were set in order
by means of the good of love.

AC 8370
It is said that this setting in order is effected after temptation,
because goods and truths are implanted
in a person by means of temptation,
but are not set in order until afterward;
for the state of temptation is turbulent,
but the state after temptation is tranquil.
The setting in order is effected in tranquillity.
On this account also
temptations are followed by what is pleasant
by reason of enlightenment from truth,
and by what is delightful
by reason of the affection of good.

AC 8351 & 8352 - temptations and "Saying, What shall we drink?" (Exodus 15:24)

AC 8351
[2] As regards the temptations
which those underwent who were of the spiritual church,
and which those will undergo who will be of this church,
be it known that faith cannot possibly be implanted
in those who are of the spiritual church except through temptations,
thus neither can charity;
for in temptations the man is in combat against falsity and evil.
These - falsity and evil - flow into the external man from the hells,
while good and truth flow in through the internal man from the Lord;
thus by virtue of the combat of the internal man with the external,
which is called "temptation."
And insofar, then,
as the external man is reduced to obedience under the internal,
so far faith and charity are implanted;
for the external or natural of man is the receptacle of truth and good from the internal man.
If the receptacle is not accommodated,
it does not receive anything which flows in from within;
but either rejects, or extinguishes, or stifles it, whence there is no regeneration.
Hence it is that there must be temptation
in order that the man may be regenerated,
which is effected through the implanting of faith and charity,
and thus through the formation of a new will and a new understanding.

AC 8352
Saying, What shall we drink?
This temptation consists in the fact that they complain and grieve
because the truths which had previously been delightful to them,
and which thus had made their spiritual life or life of heaven,
now seem undelightful to them,
insomuch that they can scarcely endure them.

[2] The merely natural man would not believe
that such a thing could cause any grief, for he thinks,
"What is it to me whether truths are delightful or not?
If they are undelightful let them be rejected."
But the spiritual man has very different sentiments.
It is the delight of his life to be instructed in truths,
and to be enlightened in such things as belong to his soul,
thus to his spiritual life;
and therefore when these fail, his spiritual life labors and suffers,
and grief and anxiety ensue.
The reason is that the affection of good is continually flowing in
through the internal man from the Lord,
and calling forth the accordant things in the external man
which had previously caused the delight of the affection of truth;
and when these things are assaulted
by the evils of the love of self and of the world,
which the man had also previously perceived as delightful,
there arises a conflict of delights or of affections,
from which springs anxiety, and from this grief and complaint.

AC 8340 - ancient choirs

AC 8340.
And Miriam answered to them.
That this signifies what is reciprocal,
is evident from the signification of "answering,"
when the glorification of the Lord by means of a song is treated of,
as being what is reciprocal.
In holy worship among the ancients
it was also customary to sing by means of choirs,
that there might be one or more to answer;
by which was represented reciprocation and response,
such as is that of the church from heaven, and of heaven from the Lord.

AC 8325 - what the natural person can comprehend

AC 8325 [2]
What natural person can comprehend
that there are no spaces and times in heaven;
but instead thereof states;
namely, states of good, or states of being, instead of spaces;
and states of truth, or states of coming-forth, instead of times?
Will not the merely natural person believe
that there is absolute emptiness and nothingness
where there are no time and space?
From this it is evident that
if the natural person concludes in himself
that nothing is to be believed except what he apprehends,
he then casts himself into enormous errors.

AC 8321 - charity from the Lord

AC 8321 [2]
... faith without charity is hard and resistant,
and rejects all the influx from the Lord;
but charity with faith is yielding and gentle and receives the influx.
From this it is that charity gives this capacity,
but not faith without charity;
and as charity gives this capacity, it is this also which saves;
for they who are saved are not saved through charity from themselves,
but through charity from the Lord,
consequently through the capacity of receiving it.

AC 8307 - "In Thy mercy Thou have led this people." (Exodus 15:13)

AC 8307
The mercy of the Lord is perpetual with every person,
for the Lord wills to save all people, whoever they are;
but this mercy cannot flow in until evils have been removed,
for evils and the derivative falsities stand opposed and prevent it.
But as soon as evils are removed,
mercy flows in, that is, good from mercy from the Lord,
which good is charity and faith.

A person can abstain from evils from himself;
but he cannot receive good from himself.
That a person can abstain from evils from himself
is because the Lord continually inflows
into the will of a person with this endeavor,
and thereby puts him in freedom to desist from evils,
as also to apply himself to good.
The Lord also gives him the faculty of understanding truth,
but that he does not understand
is because he does not wish to understand,
and this on account of the evil that is of the life;
for falsity defends evil,
and truth condemns it.
Hence it is that a person cannot be presented
with spiritual good by the Lord,
thus cannot be led through mercy,
unless he desists from evil.

AC 8286 - "And with the wind of Thy nostrils the waters were heaped up." (Exodus 15:8)

AC 8286
That "the wind of the nostrils of Jehovah," or of the Lord,
denotes heaven, is because by it is meant
the breath of life, thus the Divine life,
and as this makes the life of heaven;
hence also it is that the same word in the original tongue
means both "wind" and "spirit".

AC 8273 - "the wars of Jehovah"

AC 8273 [4]
By "the wars of Jehovah" were meant the Lord's combats and victories
against the hells when He was in the world,
and also His subsequent perpetual combats and victories
for man, for the church, and for His kingdom.

AC 8269 - heaven

AC 8269
... heaven is called "the habitation of God"
from the fact that good,
which is from the Lord,
is there
and constitutes heaven.
Moreover the Lord is in every person
as in His heaven
when He is in good there,
for a person's heaven is good,
and through good
a person is with the angels in heaven.

AC 8255 - to do what is good

AC 8255
. . . to do what is good is to worship the Lord . . .

AC 8227 - Just because He permits, does not mean He wills.

AC 8227 [2]
It is believed that evils too are from the Divine,
because the Divine permits them, and does not take them away;
and he who permits and does not take away when he is able,
appears to will, and thus to be the cause.
But the Divine permits because it cannot prevent or take away;
for the Divine wills nothing but good;
and if it were to prevent and take away evils,
that is those of punishments, vastations, persecutions,
temptations, and the like,
then it would will evil,
for then such persons could not be amended,
and evil would increase until it had the dominion over good.

AC 8211 - order and the Watchman

AC 8211 [2]
For nothing which is in order ever exists in the the natural world
that does not derive its cause and origin from the spiritual world,
that is, through the spiritual world from the Divine.

AC 8211 [5]
. . . the night was divided into watches,
of which the last of the night and the first of the day
was the morning watch.
These watchmen used to be upon the walls,
spying whether an enemy was coming,
and by a cry announcing what they saw.
By them, in the internal sense, is meant the Lord,
and by their watch His continual presence and protection:

Thy watchman will not slumber.
Behold, the watchman of Israel shall neither slumber nor sleep.
Jehovah is thy watchman;
Jehovah is thy shade upon thy right hand.
The sun shall not smite thee by day,
or the moon in the night.
Jehovah shall guard thee from all evil;
He shall guard they soul.
(Psalms 121: 3-7)

AC 8206 - the walls of water

AC 8206
And the waters were a wall to them
on their right and, and on their left. (Exodus 14:22)

When a person is kept by the Lord in good and truth,
then falsities and evils are removed,
and being removed they stand round like a wall,
for they cannot enter into the sphere where good and truth are.
The reason is,
that in good and truth the Lord is present,
and the presence of the Lord puts away evil and falsity on every side....

But no one can be withheld from evil and kept in good,
unless he has received this capacity
by means of the exercise of charity in the world.
This is effected by means of a life of good,
or a life according to the truths of faith,
consequently by means of the affection or love of good.
He who by reason of his life as the love and affection of good,
can be in the sphere of good and truth;
but not he who by his life has but on a nature of evil.

AC 8179 - the Lord is the One always fighting on our behalf

AC 8179
Why criest thou unto Me? (Exodus 15)
That this signifies that there was no need of intercession,
... for liberation from temptation.
... and therefore it follows,
"speak unto the sons of Israel, that they go forward,"
by which is signified that they shall have aid,
but that still the temptation will be continued,
even until they are prepared.

[2] As to there being no need of intercession, the case is this.
They who are in temptations are wont to slack their hands
and betake themselves solely to prayers, which they then ardently pour forth,
not knowing that prayers will not avail,
but that they must fight against the falsities and evils
which are being injected by the hells.
This fight is performed by means of the truths of faith,
which help because they confirm goods and truths
against falsities and evils. Moreover in the combats of temptations,
the man ought to fight as of himself,
but yet acknowledge and believe that it is of the Lord.
If man does not fight as of himself,
the good and truth which flow in through heaven from the Lord
are not appropriated to him;
but when he fights as of himself, and still believes that it is of the Lord,
then they are appropriated to him.
From this he has an own [proprium] that is new,
which is called the heavenly own, and which is a new will.

[3] ...the prayers of those who are in temptations are but little heard;
for the Lord wills the end, which is the salvation of the man,
which end He knows, but not the man;
and the Lord does not heed prayers that are contrary to the end,
which is salvation.
He who conquers in temptations is also confirmed in the truth stated above;
whereas he who does not conquer entertains a doubt
with respect to the Divine aid and power,
because he is not heard; and then sometimes,
because he slacks his hand, he partly yields.

AC 8164-5; 8168; 8172 - a mini lesson on temptations and the loving power and care of the Lord

AC 8164
There are spiritual temptations, and there are natural temptations.
Spiritual temptations belong to the internal person,
but natural ones to the external person.
Spiritual temptations sometimes arise without natural temptations,
sometimes with them.
Natural temptations exist when a person suffers as to the body....
But these temptations effect nothing whatever
toward a person's spiritual life,
neither can they be called temptations, but griefs;
for they arise from the wounding of the natural life,
which is that of the love of self and of the world.

[2] But spiritual temptations belong to the internal person,
and assault his spiritual life.
In this case the anxieties are not on account of any loss of natural life,
but on account of the loss of faith and charity,
and consequently of salvation.
These temptations are frequently induced
by means of natural temptations....

AC 8165 [2]
Were there no graves in Egypt,
that you have taken us to die in the wilderness? (Exodus 14:11)
That these words are words of despair is evident.
Moreover those who are in despair,
which is the last of temptation,
think such things, and then they are as it were on the slope,
or are as it were sinking down toward hell.
But at this time such thought does not harm whatever,
nor do the angels pay any attention to it,
for every person's power is limited,
and when the temptation arrives at the furthest limit of his power,
the person cannot sustain anything more, but sinks down.
But then, when he is on the down hill course,
he is raised by the Lord and thus liberated from despair;
and is then, for the most part,
brought into a clear state of hope and consequent consolation,
and also into good fortune.

... temptations are to the end that truths and goods may be confirmed,
and may be conjoined together,
in order that faith and charity may ensue;
but this end is attained only when the person conquers in temptations,
whereas when he yields,
in this case truths and goods are rejected,
and falsities and evils are confirmed,
whereby such come into a state of damnation.

AC 8168
The falsities injected from the hells
have their force and power
from the love of self and of the world, which are in the person;
but the truths insinuated by the Lord
have their force and power
from love toward the neighbor and love to the Lord.

AC 8172
And Moses said unto the people, Fear you not,
stand still, and see the salvation of Jehovah,
which He will do for you today;
for the Egyptians who you have seen today,
you shall see them again no more forever.
Jehovah will wage war for you,
and you will keep silence. (Exodus 14:13-4)

It is here said that they must have faith
that salvation is from the Lord alone,
and not at all from themselves,
because this is the main thing of faith in temptations.
He, who when he is tempted,
believes that he can resist from his own strength, yields;
the reason is that he is in what is false,
and he therefore attributes merit to himself,
and thus demands to be saved of himself,
and thus shuts out the influx from the Divine.
But he who believes
that the Lord alone resists in temptation, conquers;
for he is in the truth, and attributes the merit to the Lord,
and perceives that he is saved by the Lord alone.
He who is in the faith of charity
ascribes everything of salvation to the Lord,
and nothing to himself.

AC 8153 - where heaven is

AC 8153
... heaven is not on high,
but is where the good of love is,
and this with a person,
wherever he may be.

(... high things denote interior things,
or the goods which are there....)

AC 8131 - Just where do temptations occur?

AC 8131
Temptations with a person
are spiritual combats between evil and good spirits,
which combats are from those things and concerning those things
which the person has done and thought,
and which are in his memory.
The evil spirits accuse and attack;
but the good excuse and defend.
These combats appear as if in the person,
for the things which flow in from the spiritual world with a person
are not presented as being from the world, but in himself.

AC 8121 - What is charity?

AC 8121
. . . charity toward the neighbor
extends much more widely than to the poor and needy.
Charity toward the neighbor
consists in doing right in every work,
and one's duty in every office.

AC 8102a - a pillar of cloud by day, and a pillar of fire by night (Exodus 13:20-22)

AC 8102a
"And they journeyed from Succoth, and encamped in Etham"
-- signifies the second state after they were liberated;
"at the end of the wilderness,"
-- signifies the first state of temptations;
"and Jehovah went before them,"
-- signifies that when there was a state of enlightenment,
it was tempered by obscurity of truth;
"to lead them in the way,"
-- signifies the Divine auspices;
"and by night in a pillar of fire, to give them light,"
-- signifies that when there was a state of obscurity
it was tempered by enlightenment from good;
"to go by day and by night,"
-- signifies thus life in both states;
"the pillar of cloud by day, and the pillar of fire by night,
departed not from before the people,"
-- signifies that the presence of the Lord was perpetual.

AC 8094 - evil of life has its own falsity

AC 8094
Evil of life is attended with its own falsity,
which falsity lies hidden in the person who is in evil of life,
and sometimes he is not aware that it is in him....