n perceives no otherwise than that he thinks from himself
what is true and does from himself what is good, it is very evident that
he ought to believe that he thinks as if from himself what is true, and
does as if from himself what is good. For if he does not believe this,
either he does not think what is true nor do what is good, and therefore
has no religion, or he thinks what is true and does what is good from
himself, and thus ascribes to himself that which is Divine. That man
ought to think what is true and do good as if from himself, may be seen
in the Doctrine of Life for the New Jerusalem, from beginning to end.

426. (21) Spiritual and celestial love is love toward the neighbor and
love to the Lord; and natural and sensual love is love of the world and
love of self. By love toward the neighbor is meant the love of uses, and
by love to the Lord is meant the love of doing uses (as has been shown
before). These loves are spiritual and celestial, because loving uses and
doing them from a love of them, is distinct from the love of what is man's
own; for whoever loves uses spiritually looks not to self, but to others
outside of self for whose good he is moved. Opposed to these loves are the
loves of self and of the world, for these look to uses not for the sake of
others but for the sake of self; and those who do this invert Divine
order, and put self in the Lord's place, and the world in the place of
heaven; as a consequence they look backward, away from the Lord and away
from heaven, and looking backward away from these is looking to hell.
(More about these loves may be seen above, n. 424.) Yet man does not feel
and perceive the love of performing uses for the sake of uses as he feels
and perceives the love of performing uses for the sake of self;
consequently when he is performing uses he does not know whether he is
doing them for the sake of uses or for the sake of self. But let him know
that he is performing uses for the sake of uses in the measure in which
he flees from evils; for so far as he flees from evils, he performs uses
not for himself, but from the Lord. For evil and good are opposites; so
far as one is not in evil he is in good. No one can be in evil and in good
at the same time, because no one can serve two masters at the same time.
All this has been said to show that although man does not sensibly
perceive whether the uses which he performs are for the sake of use or
for the sake of self, that is, whe