406. ¹ III. Every person taken singly is the neighbour who is to be loved, but he should be loved according to the quality of his good.

Man was not born for his own sake, but for the sake of others; that is, so that he should not live for himself alone, but for others. Otherwise no society could hold together, nor could there be any good in it. The common saying goes, that each person is his own neighbour; but the doctrine of charity teaches us how we ought to understand this. It means that each person should procure for himself the necessities of life, such as food, clothing, somewhere to live and many other things demanded by the society in which he lives. These he should procure not only for himself, but for his people; and not only for the present, but also for the future. For unless a person provides himself with the necessities of life, he is not in a position to exercise charity, being in want of everything.

In what way, however, each person ought to be his own neighbour can be seen from this analogy. Everyone ought to provide his body with food; this is the first consideration, but for the purpose of having a healthy mind in a healthy body. Everyone ought also to provide his mind with the food it needs, such things as fall within the domain of intelligence and judgment, but in order that he may as a result be in a position to be of service to his fellow citizen, his community, country, the church and so the Lord. Anyone who does this provides well for himself for ever. This shows plainly what is first in time, and what is first in purpose; and it is this which all else has in view. This is also like someone building a house: first he lays the foundations, but the purpose of the foundations is the building of a house, and the purpose of the house is to be somewhere to live. Anyone who thinks being his own neighbour comes first or takes the leading position is like someone who regards the foundations as the purpose rather than having somewhere to live; when in fact this is the first and last purpose in building, and the house with its foundations is only a means to this end.

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281. I have talked a lot with angels about innocence and have been told that innocence is the inner reality of everything good and that therefore anything good is good to the extent that there is innocence within it. Consequently wisdom is wisdom to the extent that it derives from innocence, and the same is true of love, thoughtfulness, and faith. ¹ This is why no one can enter heaven unless he or she has innocence. This is what the Lord meant by saying,

Let the little ones come to me, do not forbid them, for of such is the kingdom of the heavens. I tell you in truth, whoever will not accept the kingdom of the heavens like a little child will not enter into it. (Mark 10:14-15; Luke 18:16-17)

Little ones in this passage, as elsewhere in the Word, mean the innocent. ² The state of innocence is described by the Lord in Matthew 6, but in pure correspondences. The reason good is good to the extent that there is innocence in it is that all good comes from the Lord, and innocence is being willing to be led by the Lord.

I have also been told that truth cannot be united to good or good to truth except by means of innocence. This is also why angels are not angels of heaven unless there is innocence in them, since heaven is not within anyone until the truth has been united with the good within. So the union of the true and the good is called the heavenly marriage, and the heavenly marriage is heaven.

I have also been told that true marriage love derives its origin from innocence because it comes from the union of the good and the true that engages the two minds, the minds of husband and wife. When this union descends, it takes on the appearance of marriage love because the spouses, like their minds, love each other. This is the source of the childlike and innocent play in marriage love. ³

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