Verse of the day

Amos 5:14-15


New International Version


Seek good, not evil, that you may live. Then the Lord God Almighty will be with you, just as you say he is. Hate evil, love good; maintain justice in the courts. Perhaps the Lord God Almighty will have mercy on the remnant of Joseph.

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What Precedes and What Follows

Lastchurch - The Eternal Purpose

 

From Arcana Coelestia ~ Emanuel Swedenborg

Jesus said about Himself, I went out and am come from God (John 8:42).

The Father loveth you, because ye have loved Me, and have believed that I went out from God. I went out from the Father, and am come into the world; again, I leave the world, and go to the Father.His disciples said, We believe that thouwentest out from God (John 16:27-30).

For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.(John 17:8)

To illustrate what is meant by “going out” or proceeding, let us take the following examples. Truth is said to “go out” or proceed from good, when truth is the form of good, or when truth is good in a form that the understanding can apprehend. The understanding also may be said to “go out” or proceed from the will, when the understanding is the will formed, or when it is the will in a form perceivable by the internal sight.

So in regard to the thought of the understanding, this may be said to “go out” or proceed when it becomes speech; and of the will, that it “goes out” when it becomes action. Thought clothes itself with another form when it becomes speech, but still it is the thought that so goes out or proceeds; for the words and tones with which it is clothed are mere additions that cause the thought to be appropriately perceived.

In like manner the will becomes of another form when it becomes action, but still it is the will that is presented in such a form; the gestures and movements that are put on are merely additions that cause the will to appear and affect the beholder appropriately.

So also it may be said of the external man, that it “goes out” or proceeds from the internal man, nay, that it does so substantially, because the external man is nothing else than the internal man so formed that it may act suitably in the world in which it is.

From all this it is evident what “to go out” or proceed is in the spiritual sense, namely, that when predicated of the Lord it is the Divine formed as a Man and thereby accommodated to the perception of those who believe; nevertheless both of these are one.

(Arcana Coelestia 5337)
May 31, 2017
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Equilibrium

THE SCIENCE OF CORRESPONDENCE

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EQUILIBRIUM >> Good and Evil >> Truth and Falsity >> Heat and Cold >> Light and Darkness

equilibriump_500_333 THE EQUILIBRIUM BETWEEN HEAVEN AND HELL.

For any thing to have existence there must be an equilibrium of all things. Without equilibrium is no action and reaction; for equilibrium is between two forces, one acting and  the other reacting, and the state of rest resulting from like action and reaction is called equilibrium. In the natural world there is an equilibrium in all things and in each thing. It exists in a general way even in the atmosphere, wherein the lower parts react and resist in proportion as the higher parts act and press down. Again, in the natural world there is an equilibrium between heat and cold, between light and shade, and between dryness and moisture, the middle condition being the equilibrium. There is also an equilibrium in all the subjects of the three kingdoms of nature, the mineral, the vegetable, and the animal; for without equilibrium in them nothing can come forth and have permanent existence. Everywhere there is a sort of effort acting on the one side and reacting on the other.

[2] All existence or all effect is produced in equilibrium, that is, by one force acting and another suffering itself to be acted upon, or when one force by acting flows in, the other receives and harmoniously submits. In the natural world that which acts and reacts is called force, and also endeavor [or effort]; but in the spiritual world that which acts and reacts is called life and will. Life in that world is living force, and will is living effort; and the equilibrium itself is called freedom. Thus spiritual equilibrium or freedom has its outcome and permanence in the balance between good acting on the one side and evil reacting on the other side; or between evil acting on the one side and good reacting on the other side. [3] With the good the equilibrium is between good acting and evil reacting; but with the evil the equilibrium is between evil acting and good reacting.  Spiritual equilibrium is between good and evil, because the whole life of man has reference to good and to evil, and the will is the receptacle. There is also an equilibrium between truth and falsity, but this depends on the equilibrium between good and evil. The equilibrium between truth and falsity is like that between light and shade, in that light and shade affect the objects of the vegetable kingdom only so far as heat and cold are in them. That light and shade themselves have no effect, but only the heat that acts through them, is evident from the fact that light and shade are the same in winter time and in spring time. This comparison of truth and falsity with light and shade is from correspondence, for truth corresponds to light, falsity to shade, and heat to the good of love; in fact, spiritual light is truth, spiritual shade is falsity, and spiritual heat is good of love (see the chapter where light and heat in heaven are treated of, n. 126-140). [HH589]

There is a perpetual equilibrium between heaven and hell. From hell there continually breathes forth and ascends an endeavor to do evil, and from heaven there continually breathes forth and descends an endeavor to do good. In this equilibrium is the world of spirits; which world is intermediate between heaven and hell (see above, n. 421-431). The world of spirits is in this equilibrium because every man after death enters first the world of spirits, and is kept there in a state like that which he was in while in the world, and this would be impossible if there were not a perfect equilibrium there; for by means of this the character of everyone is explored, since they then remain in the same freedom as they had in the world.  Spiritual equilibrium is freedom in man and spirit (as has been said just above, n. 589). What each one’s freedom is the angels recognize by a communication of affections and thoughts therefrom; and it becomes visible to the sight of angelic spirits by the ways in which the spirits go. Good spirits there travel in the ways that go towards heaven, but evil spirits in the ways that go towards hell. Ways actually appear in that world; and that is the reason why ways in the Word signify the truths that lead to good, or in the opposite sense the falsities that lead to evil; and for the same reason going, walking, and journeying in the Word signify progressions of life.{1} Such ways I have often been permitted to see, also spirits going and walking in them freely, in accord with their affections and thoughts. [HH590]

0017 Evil continually breathes forth and ascends out of hell, and good continually breathes forth and descends out of heaven, because everyone is encompassed by a spiritual sphere; and that sphere flows forth and pours out from the life of the affections and the thoughts therefrom.{1} And as such a sphere flows forth from every individual, it flows forth also from every heavenly society and from every infernal society, consequently from all together, that is, from the entire heaven and from the entire hell. Good flows forth from heaven because all there are in good; and evil flows forth from hell because all there are in evil. The good that is from heaven is all from the Lord; for the angels in the heavens are all withheld from what is their own, and are kept in what is the Lord’s own, which is good itself. But the spirits in the hells are all in what is their own, and everyone’s own is nothing but evil; and because it is nothing but evil it is hell.{2} Evidently, then, the equilibrium in which angels are kept in the heavens and spirits in the hells is not like the equilibrium in the world of spirits. The equilibrium of angels in the heavens exists in the degree in which they have been willing to be in good, or in the degree in which they have lived in good in the world, and thus also in the degree in which they have held evil in aversion; but the equilibrium of spirits in hell exists in the degree in which they have been willing to be in evil, or have lived in evil in the world, and thus in heart and spirit have been opposed to good. [HH591]

Unless the Lord ruled both the heavens and the hells there would be no equilibrium; and if there were no equilibrium there would be no heaven or hell; for all things and each thing in the universe, that is, both in the natural world and in the spiritual world, endure by means of equilibrium. Every rational man can see that this is true.  If there were a preponderance on one part and no resistance on the other would not both perish? So would it be in the spiritual world if good did not react against evil and continually restrain its uprising; and unless this were done by the Divine Itself both heaven and hell would perish, and with them the whole human race. It is said unless the Divine Itself did this, because the self of everyone, whether angel, spirit, or man, is nothing but evil (see above, n. 591); consequently neither angels nor spirits are able in the least to resist the evils continually exhaling from the hells, since from self they all tend towards hell. It is evident, then, that unless the Lord alone ruled both the heavens and the hells no one could ever be saved. Moreover, all the hells act as one; for evils in the hells are connected as goods are in the heavens; and the Divine alone, which goes forth solely from the Lord, is able to resist all the hells, which are innumerable, and which act together against heaven and against all who are in heaven. [HH592]

The equilibrium between the heavens and the hells is diminished or increased in accordance with the number of those who enter heaven and who enter hell; and this amounts to several thousands daily. The Lord alone, and no angel, can know and perceive this, and regulate and equalize it with precision; for the Divine that goes forth from the Lord is omnipresent, and sees everywhere whether there is any wavering, while an angel sees only what is near himself, and has no perception in himself of what is taking place even in his own society. [HH593]

How all things are so arranged in the heavens and in the hells that each and all of those who are there may be in their equilibrium, can in some measure be seen from what has been said and shown above respecting the heavens and the hells, namely, that all the societies of heaven are distinctly arranged in accordance with goods and their kinds and varieties, and all the societies of hell in accordance with evils, and their kinds and varieties; and that beneath each society of heaven there is a society of hell corresponding to it from opposition, and from this opposing correspondence equilibrium results; and in consequence of this the Lord unceasingly provides that no infernal society beneath a heavenly society shall gain any preponderance, and as soon as it begins to do so it is restrained by various means, and is reduced to an exact measure of equilibrium.  These means are many, only a few of which I will mention. Some of these means have reference to the stronger presence of the Lord; some to the closer communication and conjunction of one or more societies with others; some to the casting out of superabundant infernal spirits into deserts; some to the transference of certain spirits from one hell to another; some to the reducing of those in the hells to order, and this also is effected in various ways; some to the screening of certain hells under denser and thicker coverings, also letting them down to greater depths; besides other means; and still others that are employed in the heavens above the hells. All this has been said that it may in some measure be perceived that the Lord alone provides that there shall be an equilibrium everywhere between good and evil, thus between heaven and hell; for on such equilibrium the safety of all in the heavens and of all on the earth rests.[HH594]

Author: EMANUEL. SWEDENBORG (1688-1772)

http://www.scienceofcorrespondences.com/spiritual-angels.htm

http://blog.beginningtheisticscience.com/

Copyright © 2007-2013 A. J. Coriat All rights reserved.

Alone we cannot do good

God is Love

All religions and indeed non-religious ways of living involve the idea that it is important to do good for others. This is best exemplified in the ‘Golden Rule’, expressed by Jesus as: So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets  [Matthew 7:12 ESV]. This Golden Rule is also to be found for example, in Buddhism – Hurt not others in ways that you yourself would find hurtful  [Udana-Varga 5:18] and in Hinduism – This is the sum of duty; do not do to others what you would not have them do unto you [Mahabharata 5:1517]. And Emanuel Swedenborg commences one of his books [Doctrine of Life] with the words: All Religion has relation to life, and the life of religion is to do good.

So, true ways of living involve doing good for others. But can we really do good?

Matthew, Mark and Luke all include an account of a rich man coming to Jesus and asking him a question as here in Mark’s gospel:

And as he was setting out on his journey, a man ran up and knelt before him and asked him, Good Teacher, what must I do to inherit eternal life? And Jesus said to him, Why do you call me good? No one is good except God alone.
[Mark 10:17-18 ESV]

In these few words Jesus makes it abundantly clear that God alone is Good. But we might also ask the question “What is Jesus saying about himself”? Is it perhaps that he wants the rich man to make the connection that Jesus is Good because Jesus is “Immanuel, God with us”. In John’s gospel we find these words of Jesus: For as the Father has life in himself, so he has granted the Son also to have life in himself  [John 5:26]. We could easily replace the word life with good to emphasise that God in Jesus alone is good.

But where does that leave us?

Emanuel Swedenborg brings clarity to this situation in his opening words of Divine Love and Wisdom paragraph 4: God alone – the Lord – is love itself, because he is life itself. Both we on earth and angels are life-receivers.

Fundamentally we are receivers of love, life and goodness from God. We have no love, life or goodness in ourselves and yet it appears that we can use what we receive as if it were ours alone. And in particular we can try to do good for others from our own resources, motives and desires.

One of the dangers, of course, is that our motives and desires will be selfish and we will try to use our resources to do good for others in a way which seeks to benefit us and make us look good. Such a self-serving approach to doing good may have the external effect and benefit intended for others but internally it is anything but good and certainly does not have God’s goodness at its heart. When we put ourselves first in any situation and concentrate on our needs above the needs of others we are in a sense standing alone. Our world view is then dominated by I, me, mine and we appear alone and totally separated from others and indeed from God. It is in this context that Alone, we cannot do good.

But what of all the good done for other people every day through simple acts of kindness, love and caring, not from some selfish motive but from a feeling that it is the right thing to do? Surely the answer is that, no matter what race, colour or religion we are, when we have someone else’s needs in view the good we do for them is from God whether we acknowledge it or not. What really makes the difference is that we have rejected the error of a life dominated by I, me, mine and moved to one in which you and yours have become more important. We have stopped being alone.

We may still imagine that we are the ones doing good but what we do now has God’s goodness at its heart.

But can we go a stage further in not acting alone?

God gives us life and the sense and awareness that we live from ourselves whereas the reality is that we live only from God. But if we maintain and strengthen the appearance that we live from ourselves by the I, me, mine approach to life then we remain apart, separated and alone from God.

This is clearly not what God wants. In John’s gospel Jesus says the following:

Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.
[John 15:4-5]

God leaves us free to do what we want with the life he gives us and to feel that it is our own. But he wishes that we would link or abide with him in the same way that he can link or abide with us. He wants us to be linked or connected together, to form a union with him, and not remain separated, apart and alone.

And what is the fundamental thing we need to do to make the link and start the process of union?

It is to do good for others as if the love, life and goodness we have is ours but believing, knowing and acknowledging that they are really only from God.

http://www.god-is-love.org.uk/