The Goal of Creation–That Everything Should Return to the Creator and That There Should Be a Union–Becomes Manifest in Outermost Forms

First of all, I need to say something about”end.” There are three, which follow in sequence: They are called the first end, the mediate end, and the final end; and they are also called the purpose, the means, and the result. These three must all be present in anything in order for it to be something, since no first end occurs without an intermediate and and a final one at the same time. This is the same as saying that no purpose occurs apart from its means and result, or no means by itself, without a purpose as its source and a result that contains it, or no result by itself without a means or a purpose.

You can see the truth of this if you consider that a purpose apart from its result or separated from its result is nothing that in fact comes into being, so it is nothing but a word. For a purpose effectively to be a purpose, that is, it must be defined, and it finds its definition in its result. That is where it is first called a purpose, because this is its purpose. It looks as though the active or effective element arose spontaneously, but this is an appearance caused by the fact that it is in its result. If it is separated from its result, though, it promptly dissipates.

We can therefore see that this trio of purpose, means, and result needs to be in every entity if it is to be anything.

We also need to realize that the purpose is the sum and substance of the means and also the sum and substance of the result. This is why we call the purpose, the means, and the result the first, intermediate, and final ends. For the purpose to be the sum and substance of the means, though, there needs to be something from the purpose in which it exists; and for it to be the sum and substance of the result there must be something from the purpose through the means in which it exists. A purpose cannot exist in itself alone, but must exist in something that takes place because of it, something in which it can dwell with its total being, something which it can accomplish by its effort as long as it lasts. The reality in which it “lasts” is that final end that is called its result.

from Divine Love and Wisdom, Sections 167-168

There Would Be No Creation if It Were bot for This Pair of Suns, One Living and One Dead (Continued)

The reason for the creation of the dead sun is so that in final forms everything may be set and stable and lasting, so that it can give rise to things that last through the years. This is the only way creation can have a foundation. Our globe of lands and seas, with things like this in and on and around it, is like a solid base, since it is the final work in which everything comes to a close, on which everything rests. I will discuss later [section 171] how it is also a kind of matrix from which are produced the effects that are the goals of creation.

As evidence that everything was created by the Lord by means of the living sun and nothing by means of the dead sun, there is the fact that what is living arranges what is dead as it pleases. It shapes it for the forms of service that are its goals. The process does not happen the other way around.

Only someone deprived of reason can think that everything comes from nature, that it is even the source of life. People like this do not know what life is. Nature cannot arrange life for anything. In its own right, nature is completely lifeless. It is totally contrary to the design for something dead to activate something living, for a dead force to activate a living one, or– which amounts to the same thing–for something physical to activate something spiritual. Thinking along such lines is therefore contrary to the light of sound reason.

True, something dead or physical can be distorted or changed in many ways by external impingements, but it still cannot activate life. Rather, life activates it according to any change of form that has been imposed on it. The same holds for any physical inflow into the spiritual workings of the soul. We realize that this does not happen because it cannot happen.

from Divine Love and Wisdom, Sections 165-166

There Would Be No Creation If Were not for This Pair of Suns, One Living and One Dead

Generally Speaking, the universe is divided into two worlds, a spiritual one and a physical one. Angels and spirits are in the spiritual world, and we are in the physical world. These two worlds are exactly alike in outward appearances, so much alike that there is no way to tell them apart; but as to inner appearance, they are completely different. The very people who are in the spiritual world (who are called angels and spirits, as I have just said) are spiritual beings; and since they are spiritual beings, they think spiritually. On the other hand, we who are in the physical world are physical, so we think physically and talk physically. Spiritual thought and speech and physical thought and speech have nothing in common. We can see from this that the two worlds, the spiritual one and the physical one, are completely distinct from each other, so much so that there is no way for them to be in the same place.

Since these two worlds are so distinct, then it is necessary that there be two suns, one the source of everything spiritual and the other the source of everything physical. Further, since everything spiritual is alive in origin and everything physical is dead in origin, and the suns are the origins, it follows that the one sun is alive and the other dead, and that the sun that is actually dead was created by the Lord by means of the sun that is living.

from Divine Love and Wisdom, sections 163-164

The Physical World's Sun Is Nothing but Fire and Is therefore Dead; and since Nature Has Its Origin in that Sun, Nature Is Dead. (Continued)

From this we can see the folly of people who attribute everything to nature. If we decide in nature’s favor, we adopt a state in which we no longer want to raise our minds above nature. So our minds are closed upward and open downward, and we become focused on nature and our senses–spiritually dead. Further, since all we can think about is based on the kind of information we get through our physical senses, or from the world through those senses, at heart we deny God.

The result is a union with hell because our union with heaven has been broken. All we have left is the ability to think and intend–the ability to think coming from our rationality and the ability to intend coming from our freedom, two abilities the Lord gives every one of us and never takes away. Demons and angels alike have these abilities, but demons use them for madness and malice, while angels use them for wisdom and good.

from Divine Love and Wisdom, Section 162

The Physical World's Sun Is Nothing but Fire and Is therefore Dead; and since Nature Has Its Origin in that Sun, Nature Is Dead. (Continued)

Since the lowest elements of nature that constitute our soils are dead and not varied and changeable in response to our states of feeling and thought the way they are in the spiritual world, but are unchangeable and stable, we have space and various spatial distances here. They have this stable nature because this is where creation comes to a close and remains at rest. We can see from this that space is proper to nature; and since space here is not an appearance of space responsive to states of life, the way it is in the spiritual world, we can refer to it as “dead.”

Since times are similarly stable and constant, they too are proper to nature. The length of a day is always twenty-four hours and the length of a year is always three hundred sixty-five days. The actual states of light, darkness, warmth, and cold that make these differences are constantly returning as well. The states that return every day are morning, noon, evening, and night; the states of year are spring, summer, fall, and winter. Then too, the states of the year are constantly altering the states of the days. All of these states, since they are not states of life like the ones in the spiritual world, are lifeless. That is, in the spiritual world there is a constant light and a constant warmth. The light is responsive to the state of wisdom among the angels, and the warmth to the state of their love. As a result, these states are alive.

from Divine Love and Wisdom, Sections 160-161

The Physical World's Sun Is Nothing but Fire and Is therefore Dead; and since Nature Has Its Origin in that Sun, Nature Is Dead. (Continued)

Since the physical world’s sun is nothing but fire and is therefore lifeless, the warmth that emanates from it is also lifeless, and so is the emanating light. By the same token, the atmospheres called ether and air that receive this sun’s warmth and light and bring them down into our embrace are lifeless as well. Since all these are lifeless, absolutely all the earthly things beneath them called soils are lifeless. However, they are all surrounded by the spiritual realities that emanate and flow out from the spiritual world’s sun. It they were not surrounded in this way, soils could not be activated to bring forth the forms of use called plants and the forms of life called animals, and they could not provide the substances that enable us to come into and to survive.

Now since nature begins from this sun, and since everything that arises from it and is sustained by it is called “natural,” it follows that nature and absolutely everything in it is dead. Nature seems to be alive in us and in animals because of the life that visits it and animates it.

from Divine Love and Wisdom, Sections 158-159

The Physical World's Sun Is Nothing but Fire and Is therefore Dead; and Since Nature Has Its Origin in That Sun, Nature Is Dead

In no respect whatever can creation itself be attributed to the physical world’s sun: it is due entirely to the spiritual world’s sun. This is because the physical world’s sun is totally lifeless, while the spiritual world’s sun is alive, being the first emanation of divine love and wisdom. Anything that is lifeless does not effect anything on its own, but is activated; so to attribute any aspect of creation to a lifeless sun would be to attribute the work of an artisan to the tool in the artisan’s hand.

The physical world’s sun is nothing but fire, with all its life removed. The spiritual world’s sun is a fire that has divine life within it.

The angelic concept of the fire of the physical world’s sun and the fire of the spiritual world’s sun is like this: divine life is internal to the fire of the spiritual world’s sun and external to the fire of the physical world’s sun. We can see from this that the activity of our physical sun is not autonomous but stems from a living force that emanates from the spiritual world’s sun. Consequently, if the living force of that sun were withdrawn or removed, our sun would fail. This is why the worship of the sun is the lowest of all forms of worship of God. It is just as dead as the sun itself; so in the Word it is called an abomination.

from Divine Love and Wisdom, Section 157

The State of Innocence of Angels in Heaven (Continued)

Since innocence, for heaven’s angels, is the very essence of what is good, we can see that the divine good emanating from the Lord is innocence itself, inasmuch as it is this good that flows into angels, moves their deepest natures, and aligns and adapts them to accept all the blessings of heaven. Much the same happens with infants, whose deeper natures are not only formed by the passage of innocence from the Lord but are also constantly adapted and aligned to accept the good of heavenly love, because the good of innocence acts from deep within, being, as already noted, the very essence of all good. This shows that all innocence is from the Lord, which is why the Lord is called the Lamb in the Word, since a lamb means innocence.

Because innocence is the very heart of all the good of heaven, it also affects minds so strongly that people who feel it—which happens at the approach of an angel of the inmost heaven—feel as though they are not under their own control. They are moved by such a joy, so taken out of themselves, so to speak, that it seems as though all the pleasure of the world is nothing by comparison. I speak of this from having experienced it.

Anyone who is in the goodness of innocence is moved by innocence, and is moved by innocence to the extent that she or he is in that good. However, people who are not in the good of innocence are not moved by it. Consequently, all the people in hell are absolutely opposed to innocence. They do not know what innocence is. Their nature is such that the more innocent people are, the more they burn with desire to cause them harm.

This is why they cannot stand to see little children. The moment they do, they are consumed with a vicious desire to inflict harm. This has shown me that our self-image and the self-love it fosters are opposed to innocence, for all the people who are in hell are caught up in their own self-image and therefore in self-love.

from Heaven and Hell, Sections 282-283

Notes:

Previously Cited: 6/21/2018

The State of Innocence of Angels in Heaven (Continued)

I have talked a lot with angels about innocence and have been told that innocence is the inner reality of everything good and that therefore anything good is good to the extent that there is innocence within it. Consequently wisdom is wisdom to the extent that it derives from innocence, and the same is true of love, thoughtfulness, and faith. This is why no one can enter heaven unless he or she has innocence. This is what the Lord meant by saying,

Let the little ones come to me, do not forbid them, for of such is the kingdom of the heavens. I tell you in truth, whoever will not accept the kingdom of the heavens like a little child will not enter into it. (Mark 10:14–15; Luke 18:16–17)

Little ones in this passage, as elsewhere in the Word, mean the innocent. The state of innocence is described by the Lord in Matthew 6:24–25 [25–34], but in pure correspondences. The reason good is good to the extent that there is innocence in it is that all good comes from the Lord, and innocence is being willing to be led by the Lord.

I have also been told that truth cannot be united to good or good to truth except by means of innocence. This is also why angels are not angels of heaven unless there is innocence in them, since heaven is not within anyone until the truth has been united with the good within. So the union of the true and the good is called the heavenly marriage, and the heavenly marriage is heaven.

I have also been told that true marriage love derives its origin from innocence because it comes from the union of the good and the true that engages the two minds, the minds of husband and wife. When this union descends, it takes on the appearance of marriage love because the spouses, like their minds, love each other. This is the source of the childlike and innocent play in marriage love.

from Heaven and Hell, Section 281

Notes:

Previously Cited: 6/20/2018

The State of Innocence of Angels in Heaven (Continued)

It is much the same for everyone who is being regenerated. Regeneration is rebirth as a spiritual person. [When we are being regenerated,] we are brought first into the innocence of infancy, which is realizing that we know nothing of truth and are capable of nothing of good on our own, but only from the Lord, and that we long for and seek what is true and good simply because it is true and good. These gifts are granted by the Lord as we advance in age. We are led first into knowledge about them, then from knowledge into intelligence, and finally from intelligence into wisdom, always hand in hand with innocence, which is, as already noted, the recognition that we know nothing of truth and are capable of nothing of good on our own, but only from the Lord. No one can accept heaven without this belief and this perception. It is the prime component of the innocence of wisdom.

Since innocence is being led by the Lord and not by ourselves, all the people who are in heaven are in innocence, since all the people who are there love to be led by the Lord. They know that to be led by oneself is to be led by one’s self-centeredness, and self-centeredness is loving oneself. People who are in love with themselves are not willing to be led by anyone else. This is why angels are in heaven to the extent that they are in innocence; that is, to that extent they are absorbed in divine good and divine truth, for being absorbed in these is being in heaven. Consequently, the heavens are differentiated according to their innocence. People who are in the outmost or first heaven are in innocence of the first or outmost level. People who are in the intermediate or second heaven are in innocence of the second or intermediate level. People who are in the inmost or third heaven, though, are in innocence of the third or inmost level; so they are the very innocent of heaven, since they above all others want to be led by the Lord the way infants are led by their father. This is why they accept divine truth directly into their intent and do it, making it a matter of life, whether they receive it directly from the Lord or mediately through the Word and sermons. This is why they have so much more wisdom than angels of the lower heavens (see Sections 270–271).

Because this is the nature of these angels, they are closest to the Lord, who is the source of their innocence, and they are also distanced from their self-centeredness so much that they seem to live in the Lord. In outward form they look simple—even like infants or little children in the eyes of angels of the lower heavens. They look like people who do not know very much, even though they are the wisest of angels. They are in fact aware that they have no trace of wisdom on their own and that to be wise is to admit this and to admit that what they do know is nothing compared to what they do not know. Knowing, recognizing, and perceiving this is what they call the first step toward wisdom. These angels are also naked, because nakedness corresponds to innocence.

from Heaven and Hell, Sections 279-280

Notes:

Previously Cited:6/19/2018

Sections 270-271: Published 10/22/2017-10/23/2017