105. These two states, of exinanition and of glorification, belonged to the Lord because there is no other possible way of attaining to union, this being in accordance with Divine order, which is immutable. The Divine order is that man should set himself in order for the reception of God and prepare himself to be a receptacle and abode into which God may enter and in which, as in His temple, God may dwell. From himself man must do this, and yet must acknowledge that it is from God. This he must acknowledge because he does not feel the presence and operation of God, although God in closest presence operates all the good of love and all the truth of faith in man. Every man progresses and must progress in accordance with this order, if from being natural he is to become spiritual. In like manner it was necessary for the Lord to progress, in order to make Divine His natural human. This is why He prayed to the Father, did the Father's will, ascribed to Him all that He did and said, and why He exclaimed upon the cross, "My God, My God, why hast Thou forsaken Me?" For in this state God seems to be absent; but after this state comes another, which is the state of conjunction with God; in which state man acts as before, but now from God; but he does not now need, as before, to ascribe to God every good that he wills and does, and every truth that he thinks and speaks, because this is written upon his heart, and thus is inwardly in all his actions and words. In like manner did the Lord unite Himself to His Father, and the Father to Himself. In a word, He glorified His Human, that is, made it Divine, in the same manner in which He regenerates man, that is, makes him spiritual.
That every man who from being natural becomes spiritual passes through two states, entering through the first into the second, and thus from the world into heaven, will be fully shown in the chapters on Free Will, on Charity and Faith, and on Reformation and Regeneration. Here let it be noticed only that in the first state, which is called the state of reformation, man has complete freedom to act according to the rationality of his understanding: and in the second, which is the state of regeneration, he has the same freedom; but he now wills and acts, and thinks and speaks, from a new love and a new intelligence, which are from the Lord. For in the first state the understanding takes the chief part and the will the second; while in the following state the will takes the chief part, and the understanding the second; nevertheless, the understanding now acts from the will, and not the will through the understanding. The conjunction of good and truth, of charity and faith, and of the internal and external, is effected in the same way.