[6] _Spiritual freedom_ is from love of eternal life. Into this love and
its enjoyment only he comes who regards evils as sins and therefore does
not will them, and who also looks to the Lord. Once a man does this he is
in this freedom. One can refuse to will and do evils for the reason that
they are sins, only from an interior or higher freedom, belonging to his
interior or higher love. This freedom does not seem at first to be
freedom, yet it is. Later it does seem freedom, and the man acts in real
freedom according to true reason, thinking, willing, speaking and doing
the good and the true. This freedom grows as natural freedom decreases
and serves it; and it unites with rational freedom and purifies it.

[7] Anyone can come into this freedom if he is willing to think that
there is a life eternal, and that the joy and bliss of life in time and
for a time is like a passing shadow to the joy and bliss of life in
eternity and for eternity. A man can think so if he will, for he has
rationality and liberty, and the Lord, from whom he has the two
faculties, constantly enables him to do so.

74. (ii) _Whatever a man does in freedom, whether with reason or not,
provided it is according to his reason, seems to him to be his._ Nothing
makes so clear what rationality and liberty are, which are proper to the
human being, as to compare man and beast. Beasts do not have any
rationality or faculty of understanding, or any liberty or faculty of
willing freely. They do not have understanding or will, therefore, but
instead of understanding they have knowledge and instead of will
affection, both of these natural. Not having the two faculties, animals
do not have thought, but instead an internal sight which makes one with
their external sight by correspondence.

[2] Every affection has its mate, its consort, so to speak. An affection