Apocalypse: UNDERSTANDING DIVINE PROVIDENCE

The struggle as presented by the Epsteinian Class of Evil Doers whose irrepressible cults pretend divine service

A Note from Dr O: I wrote a book twelve years ago or so on Spiritual Law that is yet unpublished. In the effort, I came to the conclusions presented below …. Remember: THERE IS NO COMPULSION IN RELIGION, but errant Muslims, Chistians & Jews are oblivious to this spiritual law. All are preoccupied to force others into their bias. All cannot mind their own business while failing to govern themselves according to the Divine Providence of spiritual law represented by the Decalogue.
As the present moment shows, this irrepressible Epsteinian Cult has control of all justice systems and global gendarmerie except –and perhaps I am wrong– the Iranian Punisher whose nation is naturally Zarathustrian yet retains the immoral overtones of corrupted Islam. Nevertheless, the Iranian sentiment is the best mankind can do at the moment to stop Zionist Evil. Perhaps this will also lead to global judgment (Armageddon) if they and Rome are not removed from Power.Divine Providence is that righteous men should stop them and restore divine order. instead, the West is following orders to perpetrate the evil, an apathetic response to the challenge presented by the Deep State unveiling.

For those who wish to know why the Apocalypse is now presenting itself, here is the explanation from the archives of E Swedenborg http://smallcanonsearch.com/read.php?book=dp&section=249

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Every worshipper of himself and of nature confirms himself against the Divine Providence when he sees in the world so many wicked people, and so many of their impieties in which some of them even glory, and yet no punishment of such by God. All impieties and also the glorying in them are permissions, the causes of which are laws of the Divine Providence. Every man may freely, indeed very freely, think what he will, both against God and in favour of God. He who thinks against God is rarely punished in the natural world, because there he is always in a state subject to reformation; but he is punished in the spiritual world after death, for then he can no longer be reformed.

That the laws of the Divine Providence are the cause of permissions is clear if they are recalled and examined. These are:

• Man should act from freedom according to reason, a law treated of above (n. 71-99);
• Man should not be compelled by external means to think and will, and thus to believe and love, the things of religion, but should persuade and at times compel himself to do so (n. 129-153) (Original Edition 154-174);
• There is no such thing as man’s prudence: it only appears that there is, and there ought to be this appearance;
• Divine Providence is universal because it is in things most individual (n. 191-213);
• Divine Providence regards eternal things and not temporal things except, so far as they accord with eternal things (n. 214-220);
• Man is admitted interiorly into the truths of faith and into the goods of charity only so far as he can be kept in them right on to the end of life.

That all things in the skies and on the earth are representative of celestial and spiritual things:

• Things similar to those which appear before the eyes in the sky are also presented to view in the world of spirits, as plainly as in clear day; and there they are nothing but representatives.
• For instance, when the starry heaven appears, and the stars therein are fixed, it is instantly known that they signify things good and true; and when the stars appear wandering, it is instantly known that they signify things evil and false.
• From the very glow and sparkle of the stars it may also be known of what kind they are; besides numberless other things.

Hence, if one is willing to think wisely, he may know what is the origin of all things on the earth, namely, that it is the Lord; and the reason why they come forth on the earth not ideally but actually, is that all things, both celestial and spiritual, which are from the Lord, are living and essential, or as they are called substantial, and therefore they come forth into actual existence in ultimate nature (see n. 1632).

That the laws of the Divine Providence are causes of permissions will also be clear:

• Evils are permitted for the sake of the end, which is salvation;
• Divine Providence is continual both with the wicked and with the good;
• The Lord cannot act contrary to the laws of His Divine Providence, because to act contrary to them would be to act contrary to His Divine Love and Wisdom, and thus contrary to Himself.

If these laws are considered together they may make manifest the reasons why impieties are permitted by the Lord, and are not punished when they exist in thought only, and seldom also when they exist in intention and thus also in the will and not in act. Yet its own punishment follows every evil; it is as if its punishment were inscribed upon the evil, and this punishment the wicked man suffers after death.

What has just been set forth explains the following proposition stated:

• The worshipper of himself and of nature confirms himself against the Divine Providence, still more when he sees that wicked designs, cunning devices and deceit are successful even against the pious, the righteous and the sincere, and that injustice triumphs over justice in the courts and in business.
• All the laws of the Divine Providence are necessities;
• that they are the causes why such things are permitted it is clear that for man to be able to live as man, to be reformed and saved, these things can be removed from him by the Lord only by means.
• They are removed by means of the Word, and especially by the commandments of the Decalogue in the case of those who acknowledge all kinds of murder, adultery, theft and false witness as sins.
• In the case of those who do not acknowledge such things as sins, they are removed by means of the civil laws and fear of their penalties.
• Also removed by means of moral laws, and the fear of the loss of reputation and consequent loss of honor and wealth;

It is by these means that the Lord leads the wicked away from doing such things and not from thinking and willing them. However, by the former means the Lord leads the good, not only away from doing these things but also from thinking and willing them.