e in lusts of evil; and things
like those which affect the mind in gardens and flower beds affect those
in the heavens who are in affections of good. For, as was said above,
corresponding uncleannesses affect the evil, and corresponding
cleannesses the good.

41. Plainly, then, the more closely one is conjoined with the Lord the
happier one is. This happiness rarely shows itself in the world, however;
for man is then in a natural state, and the natural does not communicate
with the spiritual by continuity, but by correspondence. The
communication is felt only in a certain repose and peace of mind,
especially after struggles against evil. But when a person puts off the
natural state and enters the spiritual state, as he does on leaving the
world, the happiness described above gradually manifests itself.

42. (v) _The more closely one is conjoined to the Lord the more
distinctly does he seem to himself to be his own, and the more plainly
does he recognize that he is the Lord's._ The appearance is that the more
closely one is conjoined to the Lord the less one is one's own. This
appearance prevails with all the evil. It also prevails with those who
from religion believe that they are not under the yoke of the law and
that no one can of himself do good. All these inevitably think that to be
free only to do good and not to think and will evil is not to be one's
own. Inasmuch as a man who is conjoined to the Lord does not will and
cannot think or will evil, they conclude from the look that this is not
to be one's own. Yet that is the opposite of the truth.

43. There is infernal freedom, and there is heavenly freedom. Thinking
and willing evil and also speaking and doing it so far as civil and moral
laws do not prevent, is from infernal freedom. But thinking and willing
good and speaking and doing it so far as opportunity offers, is from
heavenly freedom. A man perceives as his own what he thinks, wills,
speaks and does in freedom. The freedom anyone has always comes from his
love. The man in an evil love cannot but deem infernal freedom to be real
freedom, and a man in love of the good perceives that heavenly freedom is
real freedom; consequently each regards the opposite of his freedom as
bondage. No one can deny that one or the other must be freedom, for two
kinds of freedom opposed to each other cannot both be freedom.
Furthermore it cannot be denied that to be led by good is freedom and to
be led by evil is bondage. Fo