The Second Coming

By every indication, the New Testament seems to suggest that the Lord’s Second Coming was close at hand. Scripture even mentions this happening within the same generation of those who heard Jesus speak. Now, two millennia later, the Lord still has not delivered on His promise of returning. Or did He?

Scripture makes it quite clear that the great battle between the armies of the great red Dragon and Michael during the end times will take place in heaven (Rev. 12:7). The Lord also makes it clear that when He makes His return, people will be unable to point to any particular location when He states: “Neither shall they say, Lo here! or lo there! for, behold, the kingdom of God is within you” (Luke, 17:21).

The Second Coming is not a physical event (nor does God kick ass).

So, if there is something truly new to be revealed by God’s Revelation it is that all the spectacular events of the Apocalypse occur within our innermost being and spirit. This is not the view of Christian orthodoxy, which remains in obscurity to a potentially new paradigm shift. The quality of a church is based on its understanding of the Lord’s Word. Therefore, the Lord’s “coming with clouds,” means to break through this obscurity with new and deeper teachings pertaining to His Word.

Scripture is a multidimensional document and contains a quantum vocabulary of discrete and more expanded meanings. The Holy Word contains deeper narratives concerning our spiritual predicament and the way to make our inner world a heavenly abode for the Lord.

The first coming of the Lord is physical. The second is psychical, through a real inner awakening of a higher cognitive function. First we see, next we understand.

The Second Coming can happen to each of us at different times. That is how the Lord can promise His return within a generation, that is, within a person’s lifetime and “make all things anew.” But one risks a personal upheaval (psycho-earthquakes) to his or her current worldview. Armageddon represents our personal resistance to this new dispensation from the Creator.

These ideas are based on the remarkable writings of Emanuel Swedenborg, an eighteenth century scientist, philosopher, mystic and theologian.

Did I cause interesting new synapses in your brain or just step on your toes?

Existence is Relationship

There is a unifying principle in the universe. Physicists seek it in a Grand Unified Theory (or Theory of Everything) and the clergy seek it in God. Therefore, the topic of unity in the universe seems to be a reasonable area where science and religion can begin to have a meaningful encounter with each other. I would even go so far as to say that to the extent to which science and religion cannot be unified one must hold their theories and theologies under suspect. This is the premise I take in my future book, entitled “Proving God.” So, for the purposes of this mini-discussion, I would like to provide a few examples of how existence is founded on relationship.

In the current scientific model of atomic structure everything is held together by an exchange of photons, gluons and quarks. In the human body and other forms of bio-complexity in nature, everything is held together by an exchange of labor. Human society is also held together through an exchange of labor and sharing our special talents as well.

Human cognition involves recognition of ratios and proportions, which are relationships (out of which springs mathematical reasoning). Neuroscience is moving closer to the idea that human affection focuses our attention and shapes our memory by forming new relationships between thoughts and ideas (which lead to creative imagination and abstract thinking).

Marriage between two people is a most intimate sharing of each other’s lives.

It seems that for anything new to come into existence, previous (a priori) things must coexist, that is, form relationships.

Love is relationship. Religion can be looked at as a lawful strategy for taking the unifying dynamic operating in the universe even further. Loving God and the neighbor represents the epitome of relationship forming. Scripture teaches us that all the law of the prophets hangs on these two expressions of love. (I cannot imagine a legitimate religion that is not founded on those two tenets.)

If there be a unifying principle in the universe, LOVE would make a good one! Here’s why. First of all, love is psychical and operates within the human mind. The mind cannot be said to operate in space. Therefore, love gives us a unifying principle of agency that can exist as a special initial condition of a pre-natal universe when time equaled zero (t = 0). Having its domain in pre-space, we are given a unifying principle whereby every created thing can be non-locally connected simultaneously—towards an eternal goal.

Love is the one force that absolutely necessitates the constants of law and a fine-tuned universe because it creates through self-similarity. This self-similarity (correspondence) finds its ultimate expression of unified relationship in the bio-complexities of living organisms and finally the human race through God’s covenant. Love also offers a new way to view top-down causation in a way that preserves self-consistency through discrete operations.

The manifest universe emerged out of a conscious living force. Physics (classical and quantum) has to be reformulated to reflect this principle or it will fail to find the answer to the nature of agency in the universe. Religion also needs a paradigm shift.

Any thoughts?

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THE CREATION OF THE UNIVERSE

THE CREATION OF THE UNIVERSE

Excerpts from the True Christian Religion
by Emanuel Swedenborg


TCR 75
As the subject of this first chapter is “God the Creator”, the creation of the universe by Him must also be considered; as in the next chapter on the Lord the Redeemer, redemption will also be treated of. But no one can gain a right idea of the creation of the universe until his understanding is brought into a state of perception by some most general knowledges previously recognized, which are as follows:

(i) There are two worlds, a spiritual world where angels and spirits are, and a natural world where men are.

(ii.) In each world there is a sun. The sun of the spiritual world is nothing but love from Jehovah God who is in the midst of it. From that sun heat and light go forth; the heat that goes forth therefrom in its essence is love, and the light that goes forth in its essence is wisdom; and these two affect the will and understanding of man- the heat his will and the light his understanding. But the sun of the natural world is nothing but fire, and therefore its heat is dead, also its light; and these serve as a covering and auxiliary to spiritual heat and light, to enable them to pass over to man.

(iii) Again, these two which go forth from the sun of the spiritual world, and in consequence all things that have existence in that world by means of them, are substantial, and are called spiritual; while the two like things that go forth from the sun of the natural world, and in consequence all things here that have existence by means of them, are material, and are called natural.

(iv.) In each world there are three degrees, called degrees of height, and in consequence three regions; and in accordance with these the three angelic heavens are arranged, and also in accordance with them human minds are arranged, which thus correspond to those three angelic heavens; and the same is true of everything else in both worlds.

(v.) There is a correspondence between those things that are in the spiritual world and those in the natural world.

(vi.) There is an order in which each thing and all things belonging to both worlds were created.

(vii.) It is necessary that an idea of these things should first be gained, for unless this is done the human mind from mere ignorance of these things easily falls into a notion of a creation of the universe by nature; while on mere ecclesiastical authority it asserts that nature was created by God; and yet, because it does not know how creation was effected, as soon as it begins to look interiorly into the matter, it plunges headlong into the naturalism that denies God. But it would be truly the work of a large volume to explain and demonstrate these statements properly one by one; moreover, the matter does not properly enter into the theological system of this book as a theme or argument; therefore I will merely relate some memorable occurrences from which an idea of the creation of the universe by God may be conceived, and from such a conception some offspring that will represent it may be born.