Man Who is Taught from the Word is Taught by the Lord Alone

Lastchurch - The Eternal PurposeSelection from Divine Providence ~ Emanuel Swedenborg

The Lord is the Word, and that all doctrine of the church must be drawn from the Word. Since, then, the Lord is the Word, it follows that the man who is taught from the Word is taught by the Lord alone. But as this is not easily comprehended, it shall be illustrated in the following order:

(1) The Lord is the Word because the Word is from Him and treats of Him.

(2) Also because it is the Divine truth of the Divine good.

(3) Thus to be taught from the Word is to be taught from the Lord.

(4) That this is done mediately through preaching does not take away the immediateness.

First: The Lord is the Word because the Word is from Him and treats of Him. That the Word is from the Lord is denied by no one in the church. That the Word treats of the Lord alone is not denied, indeed, but neither is it known. This has been set forth in the Doctrine of the New Jerusalem concerning the Lord (n. 1-7, 37-44); also in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 62-69, 80-90, 98-100).

Since, then, the Word is both from the Lord alone and treats of the Lord alone, it follows that when man is taught from the Word he is taught from the Lord, since the Word is the Divine; and who except the essential Divine, from whom the Word is and of whom it treats, can communicate the Divine, and plant it in the heart? When, therefore, the Lord speaks of His conjunction with the disciples He says:-

That they should abide in Him, and His words in them (John xv. 7). That His words are spirit and life (John 6:63).

And that He makes His abode with those who keep His words (John xiv. 20-24).

To think from the Lord, therefore, is to think from the Word, seemingly through the Word. [That all things of the Word have communication with heaven has been shown in the Doctrine of the New Jerusalem concerning the Sacred Scripture, from beginning to end.] And since the Lord is heaven, this means that all things of the Word have communication with the Lord Himself. It is true that the angels of heaven have communication; but this, too, is from the Lord.

Secondly: The Lord is the Word, because it is the Divine truth of the Divine good. That the Lord is the Word He teaches in John in these words:-

In the beginning was the Word, and the Word was with God, and God was the Word; and the Word became flesh, and dwelt among us (John 1:1,14).

As heretofore this has been understood to mean only that God taught men through the Word, it has been explained as a hyperbolical expression, not meaning that the Lord is the Word itself; and for the reason that it was unknown that by “the Word” the Divine truth of the Divine good is meant, or, what is the same, the Divine wisdom of the Divine love. That these are the Lord Himself is shown in Part First of the work on The Divine Love and the Divine Wisdom; and that these are the Word is shown in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 1-86).

How the Lord is the Divine truth of the Divine good shall also be briefly told.

Every man is a man not from his face and body but from the good of his love and from the truths of his wisdom; and because it is from these that a man is a man, every man is also his own truth and his own good, or his own love and his own wisdom. Apart from these he is not a man.
But the Lord is good itself and truth itself, or, what is the same, He is love itself and wisdom itself; and these are the Word which was in the beginning with God and which was God, and which became flesh.

Thirdly: Thus to be taught from the Word is to be taught by the Lord Himself, because it is to be taught from good itself and truth itself, or from love itself and from wisdom itself, which are the Word, as has been said. But every one is taught according to the understanding that belongs to his own love; what is beyond this is not permanent.

All those who are taught by the Lord in the Word are taught a few truths in the world, but many when they become angels; for the interiors of the Word, which are Divine spiritual and Divine celestial things, although implanted at the same time, are not opened in man until after his death, thus in heaven, where he is in angelic wisdom, which in comparison with human wisdom, that is, man’s former wisdom, is ineffable. That Divine spiritual and Divine celestial things, which constitute angelic wisdom, are present in all things, and in each thing of the Word, may be seen in the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 5-26).

Fourthly: That this is done mediately through preaching does not take away the immediateness. The Word must needs be taught mediately through parents, teachers, books, and especially the reading of it. Nevertheless it is not taught by these, but by the Lord through them. And this the preachers know, and they say that they do not speak from themselves but from the spirit of God, and that all truth, like all good, is from God. They are able, indeed, to declare the Word, and bring it to the understanding of many, but not to the heart of any one; and what is not in the heart perishes in the understanding; “the heart” meaning man’s love. From all this it can be seen that man is led and taught by the Lord alone, and is led and taught immediately by Him when this is done from the Word. This is the arcanum of arcana of angelic wisdom.

(Divine Providence 172)
June 17, 2017
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Wisdom

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Wisdom once was a universally admired quality. In the present world this has changed especially in the “developed” Western world where there is an ambivalence about it. In the world of commerce and government where the emphasis is on materialism, knowledge, competitive performance, efficiency and results, wisdom tends to be dismissed. But at the same time amongst the public there is a demand for books of the collected wisdom from different cultures.

For Swedenborg wisdom cannot be found in a book. It is not a collection of ideas but, along with love, it is an essential of a truly human life. He explains that everyone is born with two receptacles to receive life from God, the will and the understanding. The will receives love and the understanding wisdom. They are completely interdependent. Love is dependent on the quality of its wisdom and vice versa. Their relationship is like that of the heat and light of a flame.

It is this association of heat with love and light with wisdom that is the origin of the use of heat and light in many sacred scriptures.

As part of the gift of life we are given free will and an ability to reason. So we have a choice about the kind of love we have and whether or not we become wise.

To be truly wise a person loves God and their neighbour and therefore they love what is good and true because it is good and true. A person who has no such love but only loves the self and world may be theologically knowledgeable and intellectually clever but will never be spiritually wise because he has no desire for genuine wisdom. Neither will a person who dismisses spiritual things and relies solely on worldly and natural ideas because spiritual wisdom is based on spiritual concepts and awareness. People such as these may be “wise” in the eyes of the world but they cannot be truly wise.

In ancient cultures wisdom was often associated with not only spirituality but also old age because people only reach their potential by making a spiritual journey. They move from a self-centred love to a God centred and unselfish love. This takes a lifetime so true wisdom became associated with age.

A wise person develops many qualities, such as, a love for what is good and true, humility, integrity, compassion, empathy, honesty, justice, and innocence. Throughout the history of every culture and religion these are the qualities that have been recognised in people who are wise. This does not mean that they become naïve. As Jesus succinctly put it, “Be as wise as serpents but as innocent as doves”

It is encouraging to read of a few people such as Charles Handy in his book “The Hungry Spirit” stating that such qualities are essential in the modern Western world and no business or political party can continue to function for long if they ignore or dismiss them.

Here are three quotes on wisdom:

It is obvious from actual experience that love generates warmth and wisdom generates light. When we feel love, we become warmer, and when we think from wisdom, it is like seeing things in the light. We can see from this that the first thing that emanates from love is warmth and that the first thing that emanates from wisdom is light. Emanuel Swedenborg in Divine Love and Wisdom 95

 Wisdom is not a product of schooling but of the lifelong attempt to acquire it  Albert Einstein

Wisdom ceases to be wisdom when it becomes too proud to weep, too grave to laugh, and too selfish to seek other than itself.  Kahlil Gilbran

http://www.spiritualwisdom.org.uk/meaning-of-life.htm

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Unique expressions of God’s love

 

Unique expressionsHave you ever been so appreciative of a quality in another person that you had to tell them immediately because you felt you might burst otherwise? Or have you ever participated in an group exercise of naming characteristics you love in each other? I recently led an exercise in a church service where I called on someone in the room, and everyone else in the room spoke of the positive qualities they saw in that person. It was a powerful, even sacred experience. These are amazing experiences, because something holy happens in those moments of expressing love. Something changes as we focus our love for one another and speak it aloud.

One of the things that has been striking me profoundly in the last couple years is what the New Church tells us about love. A beautiful teaching is that love, by its very definition can’t keep itself to itself, it has to be shared.

“The essence of love is loving others than oneself, wishing to be one with them and devoting oneself to their happiness…. The third essential of God’s love, to devote Himself to the happiness of others, is to be recognized in everlasting life, which is blessedness, bliss and happiness without end, which He gives to those who receive His love into themselves. For God, just as He is Love itself, is also blessedness itself. For every love breathes out an aura of joy from itself, and the Divine Love breathes out the very height of blessedness, bliss and happiness forever” (Emanuel Swedenborg, True Christianity 43).

Love cannot exist unless there is something that it loves; it needs a receptacle.

“The hallmark of love is not loving ourselves but loving others and being united to them through love. The hallmark of love is also being loved by others because this is how we are united. Truly, the essence of all love is to be found in union, in the life of love that we call joy, delight, pleasure, sweetness, blessedness, contentment, and happiness. The essence of love is that what is ours should belong to someone else. Feeling the joy of someone else as joy within ourselves—that is loving” (Emanuel Swedenborg, Divine Love and Wisdom 47).

God is love, and His love is the reason we were created. So you were breathed into existence out of God’s love, for the purpose of God’s love. That is the reason you exist, so that God can love you. What an amazing thought! And if any of us were not here, there would be some unique expression of God’s love which we are each an instrument of in someone else’s life that would be missing from their life and from the world. That is an incredible thing to think about. Each of our lives is meant to be an instrument of that love which would be missing in other people’s lives without us.

It is up to us to share that love, share that expression of the Lord that we were created for, with others. We need to carry that same conviction into our interactions with all the people in our lives so that when we use the words “God is Love,” and when we talk about how the Lord loves all His children, everyone we come in contact with will come to really believe it. We need to make sure people feel and trust that our love for them is coming from a heartfelt conviction and that we care more about them than we do about what’s comfortable for us. Not just for our friends, but everyone around us, on both an individual and a global scale.

The Lord has called each of us by name and is lifting us up to new lives. This is where all hope comes from.


 Reflection

Take this challenge:

  • Think of someone you love, feel neutral about, or are in conflict with.
  • Speak/write the positive qualities you see in them.
  • Hold them in a loving place in your heart.
  • Observe any shifts that occur within you as you do this.

 

Ethan McCardell is the pastor at the Light for Life New Church in Seattle, WA. Visit www.lightforlifenewchurch.org for more information.

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DAILY INSPIRATION

“In its essence, marriage love is nothing else than the willing of two to be one, that is, their desire that the two lives shall become one life.”

Married Love 215

 

Fulfilment

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“I must do something worthwhile with my life, achieve my potential.” I think that’s a common feeling, but so is “I want to feel needed, liked and appreciated.” And these two feelings don’t always fit together easily. We may feel pressured to fulfil other people’s expectations of us, although part of us would rather “do it our way”. Some of us also wonder “But what does God expect from me?” How can we best find fulfilment?

Emanuel Swedenborg assures us that we will all find it in some way eventually. Whatever character we choose to adopt is capable of endless development, of filling out with more and more depth and detail, bringing us an increasing sense of completeness.tower of babel

Our chosen character is sure to be unique. It will be “our way”. Still, the more it involves of really caring for others’ happiness, the greater will be the potential for beauty, the finer our sense of fulfilment.

The Bible pictures some negative kinds of fulfilment. One is people trying to build the ‘Tower of Babel’ up to the sky “to make a name for themselves” but bringing on themselves total confusion. (Genesis 11:1-9)

Another is a rich man storing up wealth for himself, but dying before he can enjoy it. (Luke 12:13-21)

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A fulfilled character cannot be all love, nor all thought, nor action alone. True love will draw wisdom to itself, like a marriage partner, and their offspring will be good actions. The three make completeness.

Many people feel wonderful fulfilment in producing children, while others are distressed that they cannot. In spirit we all are equally children of God, but can feel our achievements of sharing light and love as our children.

So it is reaching our potentials for creativity, for being useful, and for actively caring for others that cause us to feel ‘filled full’ and complete deep down inside.

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Freedom

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FREEDOM

There is infernal freedom, and there is heavenly freedom. Thinking and willing evil and also speaking and doing it so far as civil and moral laws do not prevent, is from infernal freedom. But thinking and willing good and speaking and doing it so far as opportunity offers, is from heavenly freedom. A man perceives as his own what he thinks, wills, speaks and does in freedom. The freedom anyone has always comes from his love. The man in an evil love cannot but deem infernal freedom to be real freedom, and a man in love of the good perceives that heavenly freedom is real freedom; consequently each regards the opposite of his freedom as bondage. No one can deny that one or the other must be freedom, for two kinds of freedom opposed to each other cannot both be freedom. Furthermore it cannot be denied that to be led by good is freedom and to be led by evil is bondage. For to be led by good is to be led by the Lord, but to be led by evil is to be led by the devil.

[2] Inasmuch as all he does in freedom appears to a man to be his own, coming as it does from what he loves, and to act from one’s love, as was said, is to act freely, it follows that conjunction with the Lord causes a man to seem free and also his own, and the more closely he is conjoined to the Lord, to seem so much freer and so much more his own. He seems the more distinctly his own because it is the nature of the divine love to want its own to be another’s, that is, to be the angel’s or the man’s. All spiritual love is such, preeminently the Lord’s. The Lord, moreover, never coerces anyone. For nothing to which one is coerced seems one’s own, and what seems not one’s own cannot be done from one’s love or be appropriated to one as one’s own. Man is always led in freedom by the Lord, therefore, and reformed and regenerated in freedom. On this much more will be said in what follows; also see some things above, n. 4. [DP43]

The reason why the more distinctly a man seems to be his own the more plainly he sees that he is the Lord’s, is that the more closely he is conjoined to the Lord the wiser he becomes (as was shown, nn. 34-36), and wisdom teaches and recognizes this. The angels of the third heaven, as the wisest angels, perceive this and call it freedom itself; but to be led by themselves they call bondage. They give as the reason for this that the Lord does not flow immediately into the perceptions and thoughts of wisdom, but into the affections of the love of good and by these into the former, and this influx they perceive in the affection by which they have wisdom. Hence, they say, all that they think from wisdom seems to be from themselves, thus seemingly their own, and this gives reciprocal conjunction. [ DP44]

As the Lord’s divine providence has for its object a heaven from mankind, it has for its object the conjunction of the human race with Him (see nn. 28-31). It also has for its object that man should be more and more closely conjoined to Him (nn. 32, 33); for thus man possesses a more interior heaven. Further, it has for its object that by the conjunction man should become wiser (nn. 34-36) and happier (nn. 37-41), for he has heaven by and according to wisdom, and happiness by wisdom, too. Finally, providence has for its object that man shall seem more distinctly his own, yet recognize the more clearly that he is the Lord’s (nn. 42-44). All these are of the Lord’s divine providence, for all are heaven and heaven is its object. [ DP45]

How far distant heavenly freedom (which is from the affection of good and truth) is from infernal freedom (which is from the affection of evil and falsity), is evident from the fact that when the angels in heaven merely think about such freedom as is from the affection of evil and falsity, or what is the same, from the cupidities of the love of self and the world, they are immediately seized with internal pain; and on the other hand, when evil spirits merely think about the freedom which is from the affection of good and truth, or what is the same, from the desires of mutual love, they at once come into anguish; and what is wonderful, so opposite is the one freedom to the other, that the freedom of the love of self and the world is hell to good spirits; and on the other hand, the freedom of love to the Lord and mutual love is hell to evil spirits. Hence all in the other life are distinct according to their kinds of freedom, or what is the same, according to their loves and affections, consequently according to the delights of their life, which is the same as according to their lives; for lives are nothing else than delights, and these are nothing else than affections which are of the loves. [AC 2873]

0179a

0179a Because Jehovah hath hearkened to thine affliction. That this signifies while it was submitting itself, is evident from what was said above (n. 1937), in that to “humble and afflict oneself” denotes to submit to the sovereign control of the internal man, which submission was there treated of, and it is shown that this is to compel oneself; also that in compelling oneself there is freedom, that is, what is spontaneous and voluntary, by which compelling oneself is distinguished from being compelled. It was also shown that without this freedom, that is, spontaneity or willingness, man cannot possibly be reformed and receive any heavenly Own; and further that there is more of freedom in temptations than out of them, although the contrary appears to be the case, for the freedom is then stronger in proportion to the assaults of evils and falsities, and is strengthened by the Lord in order that a heavenly Own may be conferred upon the man; and for this reason the Lord is more present with us while we are in temptations. It was shown further that the Lord never compels anyone; for he who is compelled to think what is true and do what is good is not reformed, but thinks falsity and wills evil all the more. All compulsion has this effect, as we may see from the records and examples of life, for from them we know these two things: that consciences do not suffer themselves to be compelled, and that we strive after what is forbidden. Moreover everyone desires to pass from non-freedom into freedom, for this belongs to man’s life.

[2] Hence it is evident that anything which is not from freedom, that is, which is not from what is spontaneous or voluntary, is not acceptable to the Lord; for when anyone worships the Lord from what is not free, he worships from nothing that is his own, and in this case it is the external which moves, that is, which is moved, from being compelled, while the internal is null, or resistant, or is even contradictory to it. While man is being regenerated, he, from the freedom with which he is gifted by the Lord, exercises self-compulsion, and humbles and even afflicts his rational, in order that it may submit itself, and thereby he receives a heavenly Own, which is afterwards gradually perfected by the Lord, and is made more and more free, so that it becomes the affection of good and thence of truth, and has delight, and in both the freedom and the delight there is happiness like that of angels. This freedom is what the Lord speaks of in John:

The truth shall make* you free; if the Son makes you free, you shall be* free indeed (John 8:32, 36).

[3] The nature of this freedom is utterly unknown to those who do not possess conscience, for they make freedom consist in doing as they please and in the license of thinking and speaking what is false, of willing and doing what is evil, and of not compelling and humbling, still less of afflicting such desires; when yet the very reverse is the case, as the Lord also teaches in the same gospel:

Everyone that committeth sin is the servant of sin (John 8:34).

This slavish freedom they receive from the infernal spirits who are with them and who infuse it, and when they are in the life of these spirits they are also in their loves and cupidities, and an impure and excrementitious delight breathes upon them, and when they are being as it were carried away by the torrent, they suppose themselves to be in freedom, but it is infernal freedom. The difference between this infernal freedom and heavenly freedom is that the one is that of death, and drags them down to hell, while the other, or heavenly freedom, is of life and uplifts them to heaven.

[4] That all true internal worship comes from freedom, and none from compulsion, and that if worship is not from freedom it is not internal worship, is evident from the Word, as from the sacrifices that were freewill offerings or vows, or offerings of peace or of thanksgiving; which were called “gifts” and “offerings” (concerning which see Num. 15:3, etc.; Deut. 12:6; 16:10-11; 23:23-24). So in David:

With a free-will offering will I sacrifice unto Thee; I will confess to Thy name, O Jehovah, for it is good (Ps. 54:6).

So again from the contribution or collection which they were to make for the Tabernacle, and for the garments of holiness, spoken of in Moses:
Speak unto the sons of Israel, and let them take for Me an offering; from every man whom his heart impels willingly ye shall take My offering (Exod. 25:2).

And again:

Whosoever is of a willing heart let him bring it, Jehovah’s offering (Exod. 35:5).

[5] Moreover the humiliation of the rational man, or its affliction (from freedom, as before said), was also represented by the affliction of souls on days of solemnity, as mentioned in Moses:

It shall be a statute of eternity unto you; in the seventh month, on the tenth of the month, ye shall afflict your souls (Lev. 16:29).

And again:

On the tenth of the seventh month, this is the day of expiations; there shall be a holy convocation unto you, and ye shall afflict your souls; every soul that shall not have afflicted itself in that same day, shall be cut off from his peoples (Lev. 23:27, 29).

It was for this reason that the unleavened bread, in which there was nothing fermented, is called the “bread of affliction” (Deut. 16:2-3).

[6] “Affliction” is thus spoken of in David:

Jehovah, who shall sojourn in Thy tent? who shall dwell in the mountain of Thy holiness? He that walketh uprightly, and worketh righteousness; he that sweareth to afflict himself, and changeth not (Ps. 15:1-2, 4).

That “affliction” denotes the mastering and subjugation of the evils and falsities that rise up from the external man into the rational, may be seen from what has been said. Thus “affliction” does not mean that we should plunge ourselves into poverty and wretchedness, or that we should renounce all bodily delights, for in this way evil is not mastered and subjugated; and moreover some other evil may be aroused, namely, a sense of merit on account of the renunciation; and besides, man’s freedom suffers, in which alone, as in ground, the good and truth of faith can be inseminated. (Concerning “affliction” as denoting also temptation, see above, n. 1846.) [AC 1947]

The reason why the evil succeed in accordance with their skill, is that it is according to order that everyone should do what he does from reason and also from freedom; and therefore unless it were left to a man to act in freedom according to his reason, and thus also unless the consequent arts succeeded, the man could not possibly be disposed to receive eternal life, because this is instilled when the man is in freedom, and his reason is enlightened. For no one can be compelled to good, because nothing compulsory cleaves to the man, for it is not his. That becomes the man’s own which is done from freedom, for that which is from the will is done from freedom, and the will is the man himself; and therefore unless a man is kept in the freedom to do evil also, good from the Lord cannot be provided for him. [AC 10777]

Author: EMANUEL. SWEDENBORG (1688-1772)

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Two Essentials of All Things of Man’s Life

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Selection from Divine Love and Wisdom ~ Emanuel Swedenborg
The Divine Essence Itself Is Love And Wisdom
Sum up all things you know and submit them to careful inspection, and in some elevation of spirit search for the universal of all things, and you cannot conclude otherwise than that it is Love and Wisdom. For these are the two essentials of all things of man’s life; everything of that life, civil, moral, and spiritual, hinges upon these two, and apart from these two is nothing. It is the same with all things of the life of the composite Man, which is … a society, larger or smaller, a kingdom, an empire, a church, and also the angelic heaven. Take away love and wisdom from these, and consider whether they be anything, and you will find that apart from love and wisdom as their origin they are nothing.
Love together with wisdom in its very essence is in God. This no one can deny; for God loves every one from love in Himself, and leads every one from wisdom in Himself. The created universe, too, viewed in relation to its order, is so full of wisdom coming forth from love that all things in the aggregate may be said to be wisdom itself. For things limitless are in such order, successively and simultaneously, that taken together they make a one. It is from this, and this alone, that they can be held together and continually preserved.

It is because the Divine Essence itself is Love and Wisdom that man has two capacities for life – from one of these he has understanding, from the other will. The capacity from which he has understanding derives everything it has from the influx of wisdom from God, and the capacity from which he has will derives everything it has from the influx of love from God. Man’s not being truly wise and not loving rightly does not take away these capacities, but merely closes them up; and so long as they are closed up, although the understanding is still called understanding and the will is called will, they are not such in essence. If these two capacities, therefore, were to be taken away, all that is human would perish; for the human is to think and to speak from thought, and to will and to act from will.

From this it is clear that the Divine has its seat in man in these two capacities, the capacity to be wise and the capacity to love (that is, that one may be wise and may love). That in man there is a possibility of loving [and of being wise], even when he is not wise as he might be and does not love as he might….

(Divine Love and Wisdom 28-30)
May 13, 2017

Ends

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app 78THE END OF CREATION HAS FORM [existat] IN OUTMOSTS, WHICH END IS THAT ALL THINGS MAY RETURN TO THE CREATOR AND THAT THERE MAY BE CONJUNCTION.

In the first place, something shall be said about ends. There are three things that follow in order, called first end, middle end, and last end; they are also called end, cause,  and effect. These three must be together in every thing, that it may be anything. For a first end without a middle end, and at the same time a last end, is impossible; or, what is the same, an end alone, without a cause and an effect is impossible. Equally impossible is a cause alone without an end from which and an effect in which it is, or an effect alone, that is, an effect without its cause and end. That this is so may be comprehended if it be observed that an end without an effect, that is, separated from an effect, is a thing without existence, and therefore a mere term. For in order that an end may actually be an end it must be terminated, and it is terminated in its effect, wherein it is first called an end because it is an end. It appears as if the agent or the efficient exists by itself; but this so appears from its being in the effect; but if separated from the effect it would instantly vanish. From all this it is evident that these three, end, cause, and effect, must be in every thing to make it anything. [DLW167]

EndsIt must be known further, that the end is everything in the cause, and also everything in the effect; from this it is that end, cause, and effect, are called first end, middle end, and last end. But that the end may be everything in the cause, there must be something from the end [in the cause] wherein the end shall be; and that the end may be everything in the effect, there must be something from the end through the cause [in the effect] wherein the end shall be. For the end cannot be in itself alone, but it must be in something having existence from it, in which it can dwell as to all that is its own, and by acting, come into effect, until it has permanent existence. That in which it has permanent existence is the last end, which is called effect. [DLW168]

These three, namely, end, cause, and effect, are in the created universe, both in its greatest and least parts. They are in the greatest and least parts of the created universe, because they are in God the Creator, who is the Lord from eternity. But since He is Infinite, and in the Infinite in finite things are one distinctly (as was shown above, n. 17-22), therefore also these three in Him, and in His infinites, are one distinctly. From this it is that the universe which was created from His Esse, and which, regarded as to uses, is His image, possesses these three in each and all of its parts. [DLW169]

The universal end, that is, the end of all things of creation, is that there may be an eternal conjunction of the Creator with the created universe; and this is not possible unless there are subjects wherein His Divine can be as in Itself, thus in which it can dwell and abide. In order that these subjects may be dwelling-places and mansions of Him, they must be recipients of His love and wisdom as of themselves; such, therefore, as will elevate themselves to the Creator as of themselves, and conjoin themselves with Him. Without this ability to reciprocate no conjunction is possible. These subjects are men, who are able as of themselves to elevate and conjoin themselves. That men are such subjects, and that they are recipients of the Divine as of themselves, has been pointed out above many times. By means of this conjunction, the Lord is present in every work created by Him; for everything has been created for man as its end; consequently the uses of all created things ascend by degrees from outmosts to man, and through man to God the Creator from whom [are all things] (as was shown above, n. 65-68). [DLW170]

To this last end creation progresses continually, through these three, namely, end, cause, and effect, because these three are in the Lord the Creator (as was said just above); and the Divine apart from space is in all space (n. 69-72); and is the same in things greatest and least (77 – 82); from which it is evident that the created universe, in its general progression to its last end, is relatively the middle end.  For out of the earth forms of uses are continually raised by the Lord the Creator, in their order up to man, who as to his body is also from the earth. Thereafter, man is elevated by the reception of love and wisdom from the Lord; and for this reception of love and wisdom, all means are provided; and he has been so made as to be able to receive, if he will.  From what has now been said it can be seen, though as yet only in a general manner, that the end of creation takes form [existat] in outmost things; which end is, that all things may return to the Creator, and that there may be conjunction. [DLW171]

That these three, end, cause, and effect, are in each and every thing created, can also be seen from this, that all effects, which are called last ends, become anew first ends in uninterrupted succession from the First, who is the Lord the Creator, even to the last end, which is the conjunction of man with Him. That all last ends become anew first ends is plain from this, that there can be nothing so inert and dead as to have no efficient power in it. Even out of sand there is such an exhalation as gives aid in producing, and therefore in effecting something. [DLW172]

Author: EMANUEL SWEDENBORG (1688-1772)

http://www.scienceofcorrespondences.com/ends.htm

http://www.theisticscience.org/