For anyone who believes in heaven, one question stands above all the others: How can I get there? How can I be saved?
Christianity has offered a variety of answers over the millennia, from early sects that simply followed the example of Jesus to monasticism to the elaborate rites and rituals of medieval catholicism to crusading warfare to the Protestants’ hope in the mercy and blood of Jesus.
For the most part, those concepts have regarded heaven as a paradise, where anyone would be happy no matter what he or she did to get there, and no matter what kind of person he or she is. This actually does not make a lot of sense if you think about it. If the cruel and power-hungry could attain heaven alongside the kind and caring, then surely they would make heaven a hell through their cruelty and desire to rule. And if the cruel and power-hungry were rendered non-cruel and non-power-hungry, would they still be themselves anymore?
Swedenborg’s idea of heaven – and hell – is different. In his theology both are simply spiritual states where we live with others who love the same things we do. If those loves are good and kind it will be a wonderful life of sharing and joy; if those loves are cruel and selfish we will end up in endless contention with others who are cruel and selfish.
Salvation, then, is a matter of letting the Lord change our hearts from the naturally selfish state to a heavenly, loving state. We do this by learning what is right and good, using our minds to lead us in doing those things, and asking the Lord to change our hearts. If we continue and stick to it. He will little by little do that, so that eventually we can reach a state where we love what is good and know what is true.
So is that salvation by faith? Salvation by works? In a way both, and neither. Works are involved, because we have to make ourselves do what we know is good and loving. Faith is involved because we have to invite the Lord into our hearts to make a true change. But neither can get us there without the other, and the ultimate judgment is on what we love, not what we’ve done or what we believe.
Religion is simply about how to live a heaven-bound life. And, if one humbly and sincerely loves God and the neighbor, reaching God’s heavenly kingdom of mutual love does not require one to be a neuroscientist.
So why did Emanuel Swedenborg provide so many extra details on the process of spiritual salvation? The average person who lives a life of goodness from spiritual principles does not really need such doctrinal “overkill.”
A hint comes from a statement once made by George Gurdjieff that “the more one knows, the more effective one’s efforts can be.” The purpose of religion is to change our lives to become better people. Therefore, Swedenborg offered the extra information for those who wanted to understand the actual “science” behind salvation (all process proceeds according to the laws of order).
Religion basically informs us that we have a soul and a physical body. Because we have souls, the human race can survive death and live in a spiritual realm. But what Swedenborg (and Gurdjieff) brings to the theological table is that the human soul still needs to be embodied in a way that allows an individual’s personal identity to be put into a non-physical structure and organically transferred to a different realm.
According to Swedenborg, God’s living force flows into our souls—through heaven—and down into the hearts and minds of us people living on earth. But this divine influence flows through us like water through a sieve—unless a person makes the effort to allow God’s love and truth to become “fixed” and permanent in his or her life.
Swedenborg discovered that the true human soul is even beyond the consciousness of angels. So we cannot live in such a rarified sphere after death. What happens is that the Soul creates a spiritual body inside the physical body—based on the things we LOVE and seek! In other words, instead of being the mere result of our parents’ genes (which is a genetic “crapshoot”), the spiritual body is who we really are and deserve to be!
Swedenborg claimed that a person’s blood is a physical analog of an individual’s loves, affections and passions. Not only do people have different appetites, the human digestive system extracts nutrients that bring the chemical makeup of a person’s blood into concord with their affections. He claimed individuals even extract different qualities from the atmosphere (atmospheric and ethereal salts) in our respiratory systems to further promote this concord. And finally we all draw in different kinds of knowledge from the world (including religious doctrine). From these multi-sourced “foods” the soul fashions our real spiritual body using the substances that correspond to our life choices and values (loves).
We tend to view the human mental faculty of understanding and reasoning as a cognitive function. But Swedenborg claimed that the human understanding is an organized body of knowledge that forms one’s innermost bio-complexity. In the same way the physical body consists of organs that digest and prepare food, the human understanding contains non-physical analogs of these same organs by which the spirit can digest and prepare information. Angels, and those who live in heaven, have developed spiritual bodies that can receive and digest an even nobler food or quality of information—God’s teachings and tenets.
The spiritual body develops (crystallizes) within our physical bodies as we live out and act on our chosen principles of life. When individuals leave their physical bodies behind after death, they find themselves living in the environment that most suits their spiritual bio-complexity. Those who gravitate toward heaven or toward hell have differently organized spiritual bodies. Again, the soul can only create our inner reality and spiritual body from the things we hold dearest in our hearts and minds. (If the soul did not comply with our strongest wishes our very bio-fabric would rip apart!)
I am sharing these ideas with you so that you can have a more visceral notion of the consequences of one’s behavior. My new book Proving God contains a chapter entitled “The Science of Salvation” which puts the discussion of human salvation into clear scientific language!
Because Holy Scripture describes ancient battles and warfare, chariots are often mentioned. But according to scientist/theologian Emanuel Swedenborg, the driver, the horses and the chariot all refer to—and symbolize—qualities of the human mind and spirit!
Swedenborg claimed that Holy Scripture contained deeper levels of meaning. These deeper levels addressed the spiritual story of human salvation and God’s secret steps for securing human salvation. Symbolically speaking, a chariot represents one’s body of knowledge, worldview and faith-system (or doctrine of life). In other words, it represents the exterior “housing” (memory-data) which carries our beliefs and preferences.
The horses represent an individual’s emotional world, affection and love. Swedenborg stated that horses represent the love of learning—which carries one’s worldview to new “places.”
The rider or driver represents the intelligence and the wisdom of a person to maneuver their emotions and knowledge in the most advantageous and strategic way. The archer in the chariot represents the wisdom and intelligence by which an individual defends his or her worldview and attempts to convince. The archer’s arrows are “arguments” forged to make a sharp point in order to penetrate opposing views.
So the chariot, horses and riders symbolize various and distinct cognitive functions of the human psyche. But what about the connections between these mental functions that allow them to be subordinated, coordinated, and act in a unified manner? What do the connections correspond to?
Some people have asked me why I would mix the teachings of George Gurdjieff with those of Emanuel Swedenborg. Well, they both agreed that ancient civilizations employed this symbolism and allegory into their style of writing. But for me, Gurdjieff brought something new to the table. He said that the connections between the various cognitive functions were the flow of blood. Furthermore, Gurdjieff insisted that humans consisted of three distinct (discrete) species of blood!
This further insight can be applied to the symbolism of the chariot. The shaft that connected the chariot to the horse was the red blood. The reins that connected the driver to the horses was a “purer” blood, which modern science would describe as the electro-colloidal fluid/energy that courses through the nerve fibers. Finally, God was connected to the driver and archer through the “purest” blood or external blood of the soul.
Those who have read Swedenborg’s scientific and anatomical work know that he also classified blood into three similar and distinct species. And if one reads this material more closely it can be verified that these bloods do indeed connect the human body, mind and soul together.
I am sharing this unique information with you because my current book project Proving God seeks to unify science and religion. Most people know that religion offers us with ways to purify the heart. But there is also a scientific angle to salvation. When we apply God’s spiritual tenets to our lives, it affects the quality of our blood. Living a heaven-bound life actually cleanses and purifies the red blood and the purer blood (which Swedenborg called the animal spirit). Evil intentions and behavior particularly corrupts the purer blood (Arcana Coelestia, n. 4227).
Boxing Day 2004 was shattered by the developing news of the tsunami disaster in the Indian ocean and as more and more details of the horrific results of this tragedy emerged we have had to try to come to terms with one of the greatest natural disasters of the last 50 years.
Of course ‘disasters’ happen all the time and often they are close and personal or in our extended families. And then there are the larger events such as train crashes which affect dozens of lives. But this ‘tsunami’ event we have witnessed has affected millions of lives across many countries not just because of the widespread effect of the giant waves crossing the ocean but also because of the large number of people on holiday in those parts. It is, perhaps, this all encompassing effect that has made this tragedy so prominent in our news programmes and newspapers and such a challenge to our thinking about God and the way God works in the world.
To those who profess no belief in God, such a violent and destructive event tends to reinforce those views. To those who do believe in God, it raises questions about why God allows such things and why he does not intervene – and these questions inevitably bring doubt and disbelief. After all we might not be surprised if bad things happened to bad people but when bad things happen to good people or innocent people we are at a loss to explain it.
But how might we begin to try and make sense of all of this?
I think we need to start with asking ourselves who we really are. Are we just a wonderful human body driven by a vastly complex brain and so able to operate in the natural world around us? Or are we really deep inner spiritual beings with the potential to grow as we come to terms with the events that affect our lives?
I certainly feel that we are indeed spiritual beings and that the greatest gift God gives us is the freedom to choose on the one hand to be selflessly loving in our relationships with others or on the other hand to be selfishly loving towards ourselves. As we take what this freedom offers and choose the selfless pathway, then we grow spiritually, and this growth can continue past the death of our physical bodies and on to eternity.
But what if God did intervene in a disaster? What scale of disaster would merit this divine intervention? Would it only be something on the scale of the ‘tsunami’ event or would smaller scale disasters also receive God’s attention? Would family tragedies also be avoided by God’s intervention? Commonsense suggests that if God intervened at all there would be no limit to that intervention and ultimately nothing in the world would go wrong, whether caused by nature or caused by men and women. Our world would become a world in which we existed like robots, with no problems or difficulties to face and where choices to act selflessly or selfishly would be meaningless.
So we have an apparent paradox that whilst we can think of God as all powerful, nevertheless God cannot act against his love that we should live in freedom. God doesn’t want disasters or accidents or terminal illness but these are allowed because only in that way can true spiritual freedom be maintained.
Now this is an easy thing to say if you are not watching a loved one being swept away by a tidal wave or if you are not caring for someone dying as a result of some terrible accident. In these situations no words can really give comfort, however true they maybe, it is only love that can make a difference.
But don’t we often say that God is Love?. We might ask the question – “where is God at work in the ‘tsunami’ disaster?” and if we cannot find an answer it is probably because our understanding of God is limited in some way (perhaps by thinking that God should act as we act in a “quick fix” kind of way). But if this is so then we should ask instead – “where is Love in this disaster?” And surely an answer to this question comes immediately! We have seen love at work in the desperate attempts by people to save those overwhelmed by the gigantic waves, even if in that attempt they lost their own lives. We have seen love at work in the rescue workers searching hour after hour, day after day, to find those whose lives could be saved. We have seen love at work in the outpouring of concern and giving around the world. And in all this love, is God.
Bad things happen. We know that from our own personal experience and we also know it from observing the world around us. But however bad the situation it is love that can lift us up and lead us forward again. And the source of all the true love we can experience and share with others is God.
“Saying that God allows something to happen does not mean that he wants it to happen but that he cannot prevent it because of his goal, which is our salvation.”
“What drew me to the faith was the concept that all religions point to God”
Everyone eventually dies. Greg McCelvie faces this reality almost every day. With a father and mother who both passed away in the last three years, as well as many of the patients he cares for in the nursing home where he works, Greg has seen death come suddenly, carrying away the spirits of those that he knows and loves.
But Greg has also seen the beauty of life coming into being. At only 48 years old, Greg became a grandfather. As he held little Sam, softly bundled in his arms, Greg knew that this child deserved pure love. Over the past five years, the opportunity help raise a child, while also mourning the loss of parents and many patients, has launched Greg into a process of discovery about the meaning of life. He said, “Part of my journey is to find my purpose. Trying to discover who I am and where I am going.”
Greg had been raised with a Christian spiritual foundation, but over time, he and his wife found themselves becoming increasingly dissatisfied with certain religious concepts. Although he loved the teachings of Jesus, Greg didn’t resonate with the idea that Jesus was the ONLY way, or that salvation involved a statement of faith, rather than a way of life. After trying various churches, Greg and his wife eventually dropped out of church altogether. Still, Greg never gave up on his hope of finding some sort of teaching that would value the dignity in each person, honor the variety of spiritual paths, and shed light on what awaits us in the afterlife.
Then just last summer, while looking through the books at the Sasketoon Public Library in Canada, Greg found a book unlike any other that he’d read. It was called The Essential Swedenborg. Although he’d been reading other spiritual books, something about this one stood out to him, and he began taking it with him to the park to read and ponder in the sunshine. The words were dense, and he found the language challenging, but the concepts were beautiful.
He said, “What drew me to the faith was the concept that all religions point to God. That attracted me.” He added, “In the nursing home I work with a lot of evangelicals who have a certain idea about salvation. But I like how Swedenborg puts it – that salvation comes from just living a good, honest, upright life. That’s the way I see it.
I may make mistakes, but I try not to hurt anyone emotionally or mentally. That’s a path to salvation that makes sense to me.”
He began looking online for more connections to Swedenborg, and he came across the Journey programs. He did both “Pause” and “The Path of Integrity,” and found them very helpful both in his newly developing understanding of Swedenborg, as well as his personal spiritual growth. He said, “Through working on myself, I have been finding a lot of peace. I’m trying to mend relationships, make amends with family and learning to live in harmony.”
One of the life areas where Greg has found an opportunity to practice these spiritual concepts has been in his relationship with his brother and sister. After their parents died, Greg’s siblings split the inheritance, without involving Greg in the process or even letting him see the will. But Greg does not speak about this with resentment; he only mentions it as an example of how he views people. He said “I don’t see people as commodities, or as ways to make a profit, or as convenience for my personal gain. I see each person as a valuable gift, and worthy of love.” And his efforts have been paying off – his relationship with his siblings has become stronger, and he has learned to accept them and their choices.
One area where Greg practices peace is with his Alzheimer’s patients: “I’ve been there 6 years and it’s challenging. You have to show a lot of love and a lot of patience. That develops a lot of spiritual character. It’s not their fault – they didn’t ask to lose their mental faculties. Sometimes I think God put them in my life to help me learn to be kind, and not to judge.” Greg’s co-workers have noticed how much the patients seem to gravitate to Greg. They say, “We never see you mad!” Greg’s loving attitude also makes an impression on his patients: “They can see that they can trust me because I show love and dignity and respect.”
In addition to his siblings and patients, Greg finds meaning in his relationship with his grandchildren. “When our daughters were born I took a lot of overtime shifts and I wasn’t around much. But it seems like God sometimes gives us second opportunities. Now that my career and my wife’s career is established, and our parenting days are over, we can show a lot more love and really appreciate our grandchildren.”
Finding the writings of Swedenborg has been a solid part of Greg’s process of finding peace within himself and with others, and in discovering the true meaning of life. He now has a few more books of the Writings, and hopes to join an online Journey group to connect with more members of the New Church faith.
When the time comes for Greg to die, he wants to feel that he has lived a good, honest life. Although he still has more to learn, what he’s discovered so far is this: “If you’re genuinely trying to show love and reach out to others, and you try to live with pure intentions and motives, others will come around and either see the way you’re living and want to do the same, or choose differently. Either way, you’ve done your best, and you can be at peace.”
One of the flaws in much of modern religious thought is to approach God as someone who can make our lives easier. Therefore, the ecclesiastical crowd makes every effort to offer comfort to those individuals experiencing a bumpy road—as if God is to be petitioned and expected to remove any discomfort, suffering or personal tragedy we face.
While I do not demean empathy and kindness, much of my experience with organized religion shows a prevailing attitude to overlook the holiness and spiritual necessity of “bad crap” in our lives. Yes, holiness!
Actually, “bad crap” plays a sacred role in the Trinitarian doctrine of Father, Son and Holy Spirit. To understand this we need the help of scientist/theologian Emanuel Swedenborg because this topic embraces both physics and theology.
In physics, all energy and action is under law. Laws in the universe provide the constraints (resistance), which define the parameters and the quality of a particular force. Without constraints and obstacles the quality and measurement of an action cannot be known. There are three essentials to manifestation: 1) initiating force, 2) resisting force and 3) reconciling force (which gives us an observable and measured outcome).
This universal law in nature has its origins in the dynamical relationships of the Holy Trinity. God the “Father” represents initiating force. The “Son” represents resistance. And, the Holy Spirit is the kinetic outcome of the two.
It is beyond the scope of this short blog to prove Swedenborg’s theology that Jesus was Jehovah in the flesh, however, the prevailing idea that God is three Persons can still offer us valuable insights into the holiness and importance that “s_ _t happens.” (See my blog post titled “Three Gods or One God?”).
The purpose of Jesus coming into the world was to “do the will of the Father.” So Jehovah God represents the initiating force. Because Jesus was given a human body of flesh (with all its hereditary compulsions) and the inertia of physical matter, He had to overcome real “earthly” resistance to divine and heavenly dictates. That Jesus felt abandoned at times and showed fear were clear indications of His real battle with a finite and flawed human nature. By overcoming His human nature He conquered all human sin (resistance) and made His material body perfectly Divine and Holy—that is why there was an empty tomb.
The Lord conquered all sin but did not remove it. We must (on our own finite scale) go through a similar process by imploring the Lord’s help in identifying our own personal flaws and the power to overcome them. Swedenborg insisted that salvation could not lawfully take place without overcoming resistance, which in spiritual jargon is called temptation and misfortune.
The process of salvation is not the enhancement of a positive state—it simply leads us to a positive state. Affliction and temptation are the holy means by which God helps us to arrive at innocence and sincere goodness. Our negative side must be exposed and dealt with first. This determines the quality of our goodness.
Even those who have studied Swedenborg might argue that in his three-fold description of the Divine Trinity, the Father represented Divine Love, the Son represented the Divine Truth (He came into the world as the Truth) and the Holy Spirit represented the Divine Love coming forth through the Divine Truth.
How then does Truth serve as resistance to Love?
The answer is that Truth gives law and quality to Love. Truth is the form, constraint and parameter by which Love’s quality is put on display and measured. The Lord Jesus Christ put on display the quality of Divine Love towards the human race through His selfless sacrifice and servitude.
Jesus was Divine Truth because He gave form to Divine Love and made it visible and knowable.
It’s a question that people have wrestled with for ages: Why would an all-powerful God, one whose essence is literally love and wisdom, allow evil and suffering to exist in the world?
Swedenborg devotes an entire book to answering this question: Divine Providence. In it, he explains that the Lord’s goal is the formation of a heavenly community, bringing everyone—every human being on earth—into heaven. Divine providence is the way he works to do that. But he will not do this without our freely given consent and cooperation. In other words, there can be no true salvation without free will; nor can there be a full commitment to spiritual growth without first understanding the role that evil plays in our lives.
The Laws of Divine Providence
Swedenborg systematically describes the way that divine providence works in our lives by condensing it into five laws:
1. We should act in freedom and in accordance with reason
Freedom, in this case, means spiritual freedom. Our bodies limit what we can see and hear and do. Governments have laws that prevent us from acting in certain ways. But in the privacy of our own minds, we can think and feel just about any way that we like. In other words, we can choose to inwardly embrace thoughts and feelings that are either good or evil. Swedenborg tells us:
The origin of evil is the abuse of the abilities proper to us called rationality and freedom. By rationality, I mean the ability to discern what is true and therefore what is false, and to discern what is good and therefore what is evil. By freedom, I mean the ability freely to think, intend, and to do such things. (Divine Love and Wisdom #264)
The actions that we choose—and, more importantly, the underlying attitudes that motivate those actions—become a part of us. Swedenborg may have anticipated modern psychology when he observed that the thoughts and feelings we embrace never truly leave us. We may repress them, or deny them, but the thoughts and feelings that we dwell upon become part of our essential self. Ancient wisdom teaches, “For as he thinks in his heart, so is he” (Proverbs 23:7). Swedenborg takes it a step further, saying that “we are what we love.” (Divine Love and Wisdom #1). The more we are motivated by and act upon our noblest desires, the more that nobility becomes a part of our very being. This is the way we cooperate, connect, and come into communion with God. But it must be done freely, and we must make that decision rationally rather than acting out of fear or external pressure.
2. We should reject any tendencies toward evil that we notice coming into our mind
What is evil? In its most basic form, it refers to any desire or any tendency to turn away from God, or from the highest principles we know. Swedenborg describes angels as perpetually turned toward God—not in the literal sense of always facing the same direction no matter which way they’re walking, but in the spiritual sense that their minds, their inner selves, are always guided by the Lord’s love and wisdom. In the same way, he says, evil spirits are always turned away from God, guided by their own obsessions with power and prestige.
We should not think of “evil spirits” as medieval characters in fictional literature. They are real influences masquerading as our thoughts and feelings. While these thoughts and feelings may feel like our own, they do not become a part of us until we identify with them, embrace them, and lead our lives by them.
The process of noticing the negative thoughts and feelings that arise in our minds, and then rejecting them, begins on earth. This is a basic aspect of our common humanity. None of us is born “perfect,” but we can strive to become better. As Swedenborg notes, we are all born with a tendency to be selfish and to crave material pleasures. And yet, more deeply, we are also born with an inner spiritual essence that comes from God. In Hindusim this is called “Atman”; in Buddhism it is our “Buddha nature”; and in Swedenborg’s theology it is “the innermost.” It is in this “innermost” part of us where we connect with God, allow God to guide us, and become cooperative channels through whom God’s love and truth can flow.
When Swedenborg talks about rejecting evils, then, he is talking about our tendency to be selfish—to always act in what we regard as our own best interest rather than our neighbors’; to love power and crave domination over others; to steal, or kill, or otherwise do harm.
But what we do isn’t the whole story. Why we do it goes deeper. For example, let’s say that a man working for a large corporation—overworked, underpaid, and perpetually mistreated by his tyrant of a boss—discovers a loophole that will allow him to steal money from the company without anyone noticing. Over the course of a couple of years, he’s stockpiled enough money to quit and start his own business. No big deal, he tells himself. Nobody got hurt. The corporation is so large that nobody even noticed the money was missing. Anyhow, he deserves the money as compensation for the way he was treated.
Though it may not seem like a big deal, this kind of rationalization and justification of actions that we know are wrong (rather than acknowledging and rejecting them) leads us away from the Lord. The more we tell ourselves that it’s okay to help ourselves at others’ expense, the farther away we get.
However, if instead we make a concerted effort to reject those selfish thoughts and feelings, try to make amends for past actions, and truly work to become better people, we open the door for God to enter our lives and put us on the path to heaven.
3. We cannot be compelled to think or believe in a certain way
Swedenborg asserts that nobody can be reformed by threats and punishments, or even by miracles and visions of the afterlife. In order for faith to be real, and for reformation to be actual, we have to examine ourselves in the light of our highest values and see if we are living in accordance with them. It is only when we choose to act consciously in accordance with our faith that the process of reformation really begins.
An external event like a miracle may make a big impression, and it may even force us to rethink our beliefs. However, “force” is the key word here. If we have a vision of God telling us to go help the poor, we may feel compelled to do so simply because of the overwhelming experience we’ve just had. It’s no different from acting to help others because an authority figure has told us that we must do so. If we have not consciously chosen to become a better person, to do good simply because it is good, then our inner selves are not changing—and deep inside is where it really counts. What we actually do doesn’t matter if we’re motivated by fear or external pressure.
For the same reason, people who have mental illnesses, or who suffer from some other disability that prevents them using their freedom and rationality, are not held spiritually responsible for their actions. This also includes emergency situations where a person is acting out of instinct or desperation, or times and places where people are genuinely ignorant of spiritual truths.
4. We are taught and led by the Lord, although it may appear that we are acting independently
In many places throughout his writings, Swedenborg emphasizes that all life comes from God, that his love, wisdom, and energy flow into everything. If God were to withdraw from anyone, even for a moment, that person would simply cease to exist. Because of this, even people who have chosen to do evil still have God’s presence in their lives, sustaining them. God never stops trying to lead people to do good things and to love each other, and as long as we are on earth it’s never too late to change. (Although the longer we wait, the harder it gets!)
5. We will not feel the workings of divine providence in our lives
We are not allowed to see God at work in our lives for the same reason that we can’t be converted to faith by miracles: we have to choose to do good because we truly believe it is right, not because we are forced to or because there will be an immediate reward for doing so.
That’s why some people choose to abandon their belief in God. They are looking for an immediate reward—or even an eventual reward—for being good, and are disappointed when they do not see divine providence working in their lives. They do not realize that the God “who neither slumbers nor sleeps” is always working in their lives, bringing the best out of everything that happens, no matter how dark the moment appears to be. This is a hard but important lesson—especially when there has been a serious misfortune. Sometimes it’s not until long after the fact that the lessons we learned or the positive results that ensued become clear.
Disasters and Personal Suffering
But what about innocent people who are doing their best to lead good lives and yet still suffer misfortune? What about natural disasters like floods and earthquakes that kill thousands of people? What kind of lessons do we learn from that?
The evils in the world are real, Swedenborg says, but are permitted to happen so that we can grow:
Saying that God allows something to happen does not mean that he wants it to happen but that he cannot prevent it because of his goal, which is our salvation. . . . [Divine providence] is constantly focused on its goal; so that every moment of its work, at every single step of its course, when it notices that we are straying from that goal it leads and turns and adapts us in accord with its laws, leading us away from evil and toward good. . . . This cannot be accomplished without allowing bad things to happen. (Divine Providence #234)
Following a natural disaster, there might be an outpouring of love and support that inspires people to treat everyone better. Perhaps a person who helps during this time might decide to dedicate their lives to helping others, affecting thousands of lives for the better. Technologies may be developed that prevent bigger disasters down the road. With our limited perspective, it’s impossible to see all the positive consequences that might arise from a personal crisis or natural disaster. Part of faith is learning to trust, as Swedenborg assures us, that the Lord will not allow anything to happen if it cannot eventually be turned to good (Secrets of Heaven #6574).
Disaster, crime, disease, and other misfortunes also force us to confront the fact that evil exists in the world. When everything is going well, when there is peace and prosperity and nobody is suffering, we tend to take things for granted. We relax and enjoy the good times without thinking too much about it. Disasters make us realize what’s important to us; they wake us up to the fact that we matter to each other. From that starting point, we can think about who we are and, more importantly, who we want to be. Ultimately, if we let them, even the worst events in life can be the first step on the path to heaven.