122. But it should be fully understood that a man in doing the work of repentance ought to look to the Lord alone. If he looks to God the Father only, he cannot be purified; nor if he looks to the Father for the sake of the Son; nor if he looks to the Son as only a man. For there is one God, and the Lord is He, His Divine and His Human being one Person, as was shown in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD. In order that everyone in the work of repentance might look to the Lord alone He instituted the Holy Supper, which confirms the remission of sins with those who repent. It does so because in that Supper or Communion the attention of everyone is directed to the Lord alone.

27. THE DIVINE PROVIDENCE OF THE LORD HAS FOR ITS END A HEAVEN FROM THE HUMAN RACE

By long-continued intercourse with angels and spirits it has been made known to me and proved that heaven is not from any angels created such from the beginning, and that hell is not from any devil created an angel of light and cast down from heaven, but that both heaven and hell are from the human race - heaven from those who are in the love of good and thence in the understanding of truth, and hell from those who are in the love of evil and thence in the understanding of falsity. On this subject see also what has been shown in the work HEAVEN AND HELL (n. 311-316); and in the little work, THE LAST JUDGMENT (n. 14-27); and in THE CONTINUATION CONCERNING THE LAST JUDGMENT AND THE SPIRITUAL WORLD, from beginning to end.

[2] Now since heaven is from the human race, and heaven is an abiding with the Lord to eternity, it follows that this was the Lord's end in creation; and since this was the end in creation, it is also the end of His Divine Providence. The Lord did not create the universe for His own sake, but for the sake of those with whom He will be in heaven; for spiritual love is such that it wishes to give what is its own to another; and so far as it can do this, it is in its being (esse), in its peace, and in its blessedness. Spiritual love derives this property from the Divine Love of the Lord, which is such in an infinite degree. From this it follows that the Divine Love, and consequently the Divine Providence, has for its end a heaven which should consist of men who have become, and who are becoming angels, upon whom the Lord can bestow all the blessings and felicities that belong to love and wisdom, and bestow these from Himself in them. Nor can He do otherwise, for there is in them from creation the image and likeness of Himself; the image in them is wisdom, and the likeness in them is love; and the Lord in them is love united to wisdom and wisdom united to love; or what is the same, is good united to truth and truth united to good. This union was treated of in the preceding article.

[3] Since, however, it is not known what heaven is in general, that is, in a community of persons, and what it is in particular, that is, in the individual; and what heaven is in the spiritual world and what it is in the natural world; and yet it is important to know this, because heaven is the end of the Divine Providence, I will present this subject with some clearness in the following order:

I. Heaven is conjunction with the Lord.

II. Man by creation is such that he can be more and more nearly conjoined to the Lord.

III. The more nearly a man is conjoined to the Lord the wiser he becomes.

IV. The more nearly a man is conjoined to the Lord the happier he becomes.

V. The more nearly a man is conjoined to the Lord the more distinctly does he appear to himself to be master of himself (suus), and yet the more evidently does he recognise that he is the Lord's.