Logopraxis: Recent Episodes

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

8033 THE BOOK OF EXODUS

CHAPTER 13.

THE DOCTRINE OF CHARITY.

What Charity is, and what Faith is, with man, must now be told. Charity is an internal affection which consists in a heartfelt desire to do the neighbor good, and in this being the delight of life; and this without any reward.

8034 On the other hand, Faith is an internal affection which consists in a heartfelt desire to know what is true and what is good, and this not for the sake of doctrine as the end in view, but for the sake of life. This affection conjoins itself with the affection of charity through the desire to do according to the truth, thus to do the truth itself.

8035 They who are in the genuine affection of charity and faith believe that from themselves they do not desire anything good, and that from themselves they do not understand anything true; but that the will of good and the understanding of truth are from the Lord.

8036 This then is charity, and this is faith. They who are in these have within them the kingdom of the Lord and heaven, and within them is the church; and these are they who have been regenerated by the Lord, and from Him have received a new will and a new understanding.

8037 They who have the love of self or the love of the world as the end in view, cannot possibly be in charity and faith. They who are in these loves do not even know what charity is, and what faith is, and do not at all comprehend that to will good to the neighbor without any reward is heaven in man, and that in this affection there is happiness as great as is that of the angels, which is unutterable; for they believe that if they are deprived of the joy arising from the glory of honors and of wealth all joy ceases to be possible; when yet heavenly joy, which infinitely transcends every other joy, then first begins.

EXODUS 13

1 And Jehovah spake unto Moses, saying,
2 Sanctify to Me all the firstborn, that which openeth every womb among the sons of Israel, in man and in beast; it is Mine.
3 And Moses said unto the people, Remember thou this day, in which ye went out from Egypt, out of the house of servants; because in strength of hand Jehovah led you forth from hence; and what is leavened shall not be eaten.
4 This day ye go forth, in the month Abib.
5 And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He sware to thy fathers to give thee, a land flowing with milk and honey, that thou shalt serve this service in this month.
6 Seven days thou shalt eat unleavened things, and in the seventh day is a feast to Jehovah.
7 Unleavened things shall be eaten seven days; and that which is leavened shall not be seen with thee, leaven shall not be seen with thee in all thy border.
8 And thou shalt tell thy son in that day, saying, It is because of that which Jehovah did for me, in my going forth out of Egypt.
9 And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth; because with a strong hand hath Jehovah led thee forth out of Egypt.
10 And thou shalt keep this statute at the set time from year to year.
11 And it shall be when Jehovah shall have brought thee in to the land of the Canaanite, as He sware to thee and to thy fathers, and shall have given it thee:
12 That thou shalt cause to pass over to Jehovah all that openeth the womb; and all that openeth of the offspring of a beast, which shall be to thee males, shall be for Jehovah.
13 And all that openeth of an ass thou shalt redeem with one of the flock; and if thou wilt not redeem it, then thou shalt break its neck; and every firstborn of man among thy sons shalt thou redeem.
14 And it shall be when thy son shall ask thee tomorrow, saying, What is this? that thou shalt say unto him, In strength of hand Jehovah led us forth from Egypt, from the house of servants.
15 And it was that Pharaoh hardened himself against letting us go, and Jehovah slew all the firstborn in the land of Egypt, from the firstborn of man and even to the firstborn of beast; therefore I sacrifice to Jehovah all that openeth the womb, being males; and all the firstborn of my sons I redeem.
16 And it shall be for a sign upon thine hand, and for frontlets between thine eyes; because in strength of hand Jehovah led us forth out of Egypt.
17 And it was in Pharaoh’s letting the people go, that God led them not by the way of the land of the Philistines, because that was near; for God said, Perchance the people will repent when they see war, and will return to Egypt.
18 And God led the people about, by the way of the wilderness, the sea Suph; and the sons of Israel went up armed out of the land of Egypt.
19 And Moses took the bones of Joseph with him; for swearing he had caused the sons of Israel to swear, saying, Visiting God will visit you; and ye shall bring up my bones with you from hence.
20 And they journeyed from Succoth, and encamped in Etham, at the end of the wilderness.
21 And Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light; to go by day and by night.
22 The pillar of cloud by day, and the pillar of fire by night, departed not from before the people.

8038 THE CONTENTS.
In this chapter the subject treated of in the internal sense is faith in the Lord, and the perpetual remembrance of having been liberated by Him from damnation. Faith in the Lord is signified by the sanctification of the firstborn, and the perpetual remembrance of liberation by the Lord is signified by the celebration of the passover.

8039 In the latter portion of the chapter, and thereafter, the subject treated of is the further preparation of those who were of the spiritual church and who before the coming of the Lord were detained in the lower earth until they could be introduced into heaven, and that for the sake of this end they were first sent through the midst of damnation in safety, and after this underwent temptations, the Lord being continually present. Transmission through the midst of damnation is signified by the passage through the sea Suph; temptations are signified by that life in the wilderness to which they were led; and the presence of the Lord is signified by the pillar of cloud by day, and of fire by night.

8040 THE INTERNAL SENSE
Verses 1, 2. And Jehovah spake unto Moses, saying, Sanctify to Me all the firstborn, that which openeth every womb among the sons of Israel, in man and in beast; it is Mine. “And Jehovah spake unto Moses, saying,” signifies an informing by the Divine; “Sanctify to Me all the firstborn,” signifies faith, that it is from the Lord; “that which openeth every womb,” signifies which is from charity; “among the sons of Israel,” signifies in the spiritual church; “in man and in beast,” signifies the good of faith interior and exterior; “it is Mine,” signifies that it is the Lord’s.

8041 And Jehovah spake unto Moses, saying. That this signifies an informing by the Divine, is evident from the signification of “speaking” and “saying,” when by Jehovah about the things of the church which are to be observed, as being an informing (see n. 7769, 7793, 7825), and because it is by Jehovah, it denotes an informing by the Divine; and from the representation of Moses, as being truth Divine (n. 6771, 7014, 7382). Hence by “Jehovah spake unto Moses, saying” is signified an informing by the Divine through Divine truth.

8042 Sanctify to Me all the firstborn. That this signifies faith, that it is from the Lord, is evident from the signification of “sanctifying to Jehovah” or the Lord, as being to ascribe to Him, that is, to confess and acknowledge that it is from Him; and from the signification of “the firstborn,” as being faith (see n. 352, 2435, 6344, 7035). When it is said “faith,” there is meant all the truth that belongs to the spiritual church; and as there is meant all the truth of the church, the spiritual church itself is also meant, for truth is the essential of this church. Good is indeed the essential of the church, and is actually the firstborn (n. 2435, 3325, 4925, 4926, 4928, 4930); but the good which those have who belong to the spiritual church is in itself truth; for when they act according to the truth which is of their doctrine, then the truth is called good, having then passed from the understanding into the will and from the will into act, and that which is done from the will is called good. That in itself and in its essence this good is nevertheless truth, is because to them the doctrinal things of the church are truths, and the doctrinal things in churches differ, consequently so do the truths; and yet although they are so various, by willing them and doing them they become goods, as just now said.
[2] While a man is being regenerated, he is led by means of faith in the understanding, or in doctrine, to faith in the will or life, that is, by means of the truth of faith to the good of charity; and when a man is in the good of charity, he has then been regenerated, and then from this good he produces truths, which are called the truths of good. These are the truths which are the veriest truths of faith, and which are meant by “the firstborn;” for it is with the begettings or births of truths from good, as it is with the begettings or births of sons and daughters from a parent, and afterward of grandsons and granddaughters, and thereafter of great-grandsons and great-granddaughters; and so on. The first or immediate begetting or birth, which is that of sons and daughters, is what is signified by “the firstborn,” however many these may be; but not the second and the third begettings or births, except relatively to their own parents. The reason why these are sanctified to Jehovah or the Lord, is that all derivative or descending truths and goods derive their essence from the primitive ones. In this spiritual thing is founded the right of the firstborn that is spoken of in the Word.

8043 That which openeth every womb. That this signifies which is from charity, is evident from the signification of “that which openeth the womb,” as being that which is born immediately of a regenerate one, thus that which is from charity (according to what was said just above, n. 8042). For he who is conceived anew, comes as it were again into the womb; and he who is born anew, goes forth as it were again from the womb; but that which is conceived in the womb and born from the womb is not man as man, but is the faith of charity, for this makes the spiritual of man, thus as it were makes the man himself anew, for then his life is derived from this. From all this it can be seen what is meant in the spiritual sense by “that which openeth the womb.” The angels, who are in spiritual ideas alone, understand nothing else by this. (What is meant by the “womb,” and also by “being in the womb,” and by “going forth from the womb,” see n. 3293e, 3294, 3967, 4904, 4918, 4931, 5052, 5054, 6433.)
[2] As such things are signified by the “womb,” therefore in the Word the Lord is called “the Former from the womb,” that is, the Regenerator, as in Isaiah:
Thus said Jehovah, thy Maker, and thy Former from the womb; He helpeth thee: Fear not, Jacob My servant, and Jeshurun whom I have chosen, because I will pour out water upon him that is thirsty, and rivulets upon the dry ground; I will pour out My spirit upon thy seed, and My blessing upon thy children (Isa. 44:2, 3);
the Lord is called “the Maker and Former from the womb,” because He regenerates man, and from natural makes him spiritual; and as regeneration is effected by means of truth and good, therefore it is said that He “will pour out water upon him that is thirsty, and His spirit upon his seed;” for by “water” is signified the truth which is of faith (see n. 2702, 3058, 3424, 4976, 5668, 7307), and by “spirit” the good which is of charity. In like manner by “water and spirit” in John:
Jesus said unto Nicodemus, Verily, verily, I say to thee, Except anyone be begotten anew, he cannot see the kingdom of God. Nicodemus said unto Him, Now can a man be begotten when he is old? Can he come a second time into his mother’s womb? Jesus answered, Verily, verily, I say to thee, Except anyone be begotten from water and the spirit, he cannot enter into the kingdom of God. That which has been born from the flesh is flesh; but that which has been begotten from the spirit is spirit. Art thou a teacher in Israel, and knowest thou not this? (John 3:3-6, 10)
[3] The Lord is called “the Former from the womb” in other passages also, as in Isaiah:
Thus said Jehovah thy Redeemer, and thy Former from the womb: I am Jehovah, that doeth all things; that spreadeth out the heavens alone; and that stretcheth out the earth by Myself (Isa. 44:24);
by “the heavens and the earth” is meant in the general sense the church internal and external (n. 82, 1411, 1733, 1850, 3355, 4535), and in the particular sense the internal and external of the church with the man who has been regenerated; and by “spreading out” and “stretching out” is signified to make or create by Divine power (n. 7673), for which reason the Lord, as the Regenerator, is called “the Maker,” and “the Creator,” and regeneration is called “a new creation.”
[4] In like manner in the same:
Attend ye unto Me, O house of Jacob, and all the remains of the house of Israel, that have been carried from the belly, that have been borne from the womb (Isa. 46:31).
And in David:
Upon Thee, O Lord Jehovih, have I been laid from the womb; Thou art my Bringer-forth out of my mother’s bowels; Thou art my praise continually (Ps. 71:6).
From all this it is now evident what is signified in the internal sense by “that which openeth the womb,” and consequently what by “the firstborn.”

8044 Among the sons of Israel. That this signifies in the spiritual church, is evident from the representation of the sons of Israel, as being the spiritual church (see n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

8045 In man and in beast, signifies the good of faith interior and exterior (as above, n. 7424, 7523).

8046 It is Mine. That this signifies that it is the Lord’s is evident from the fact that in the Word “Jehovah” denotes the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905, 6945, 6956), for which reason “it is Mine” denotes that it is the Lord’s. (That all good and all truth, thus charity and faith, are from the Lord, and none at all from man, see n. 904, 2411, 3142, 3147, 4151, 5482, 5649, 6193, 6325, 6466-6495, 6613-6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7270, 7343.)

8047 Verses 3-10. And Moses said unto the people, Remember thou this day, in which ye went out from Egypt, out of the house of servants; because in strength of hand Jehovah led you forth from hence; and what is leavened shall not be eaten. This day ye go forth, in the month Abib. And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He sware to thy fathers to give thee, a land flowing with milk and honey, that thou shalt serve this service in this month. Seven days thou shalt eat unleavened things, and in the seventh day is a feast to Jehovah. Unleavened things shall be eaten seven days; and that which is leavened shall not be seen with thee, and leaven shall not be seen with thee in all thy border. And thou shalt tell thy son in that day, saying, It is because of that which Jehovah did for me, in my going forth out of Egypt. And it shall be unto thee for a sign upon thine hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth; because with a strong hand hath Jehovah led thee forth out of Egypt. And thou shalt keep this statute at the set time from year to year. “And Moses said unto the people,” signifies instruction by means of truth Divine; “Remember thou this day, in which ye went out from Egypt, out of the house of servants,” signifies that especially must that state be recollected in which they were when liberated from spiritual captivity by the Lord; “because in strength of hand Jehovah led you forth from hence,” signifies that they were liberated by the Divine power of the Lord; “and what is leavened shall not be eaten,” signifies that there shall not be appropriated anything falsified; “this day ye go forth,” signifies liberation to eternity; “in the month Abib,” signifies the beginning of a new state; “and it shall be when Jehovah shall have brought thee to the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite,” signifies into the region of heaven occupied by those who are in evil and falsity; “which He sware to thy fathers to give thee,” signifies which was promised from the Divine to those who are in good and truth; “a land flowing with milk and honey,” signifies where are gladness and joy; “that thou shalt serve this service in this month,” signifies unceasing worship of the Lord on account of liberation; “seven days thou shalt eat unleavened things,” signifies purification from falsities; “and in the seventh day is a feast to Jehovah,” signifies the holy worship of the Lord; “unleavened things shall be eaten seven days,” signifies that they must be wholly purified from falsities; “and that which is leavened shall not be seen with thee,” signifies that what is falsified must not be admitted at all; “and leaven shall not be seen with thee,” signifies that neither must any falsity be admitted; “in all thy border,” signifies so far as the truth which is from good extends itself; “and thou shalt tell thy son in that day, saying,” signifies interior perception of truth, which perception is of conscience; “It is because of that which Jehovah did for me, in my going forth out of Egypt,” signifies that they were liberated by the Lord from spiritual captivity and from damnation; “and it shall be unto thee for a sign upon thine hand,” signifies that it must be constantly in the will; “and for a memorial between thine eyes,” signifies that it must be constantly in the understanding; “that the law of Jehovah may be in thy mouth,” signifies that the Divine truth may be in everything which proceeds thence; “because with a strong hand hath Jehovah led thee forth out of Egypt,” signifies that they were liberated by Divine power; “and thou shalt keep this statute at the set time from year to year,” signifies that this law of order must be in this state continually.

8048 And Moses said unto the people. That this signifies instruction by means of truth Divine, is evident from the signification of “saying,” when by means of truth Divine concerning things to be observed in the church, as being instruction (see n. 7186, 7267, 7304, 7380, 7517); and from the representation of Moses, as being truth Divine (of which above, n. 8041).

8049 Remember thou this day, in which ye went out from Egypt, out of the house of servants. That this signifies that especially must that state be recollected in which they were when liberated from spiritual captivity by the Lord, is evident from the signification of “remember thou,” as being that it is to be recollected; from the signification of “day,” as being state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 5672, 5962, 7680); from the signification of “going out,” as being to be liberated, for by the “going out of the sons of Israel” is signified the liberation of those who are of the spiritual church by the Lord (of which liberation see n. 6854, 6914, 7091, 7828, 7932, 8018); and from the signification of “Egypt” and “the house of servants,” as being spiritual captivity; for by “Pharaoh and the Egyptians” were signified those who in the other life have infested the spiritual by means of falsities (n. 7097, 7107, 7110, 7126, 7142, 7220, 7228, 7317). Hence by “the land of Egypt” is signified infestation (n. 7278); nor is infestation by means of falsities anything else than spiritual captivity; for when they are being infested they are held as it were captive in falsities, from which they continually labor to be liberated; hence in the Word they are also called “the bound in the pit” (n. 6854). This spiritual captivity is signified also by “the house of servants.” (That servitude is an assault by falsities, that is, infestation, see n. 7120, 7129.)

8050 Because in strength of hand Jehovah led you forth from hence. That this signifies that they were liberated by the Divine power of the Lord, is evident from the signification of “strength of hand,” as being power, and when it is said of Jehovah, as being omnipotence (that “strength” denotes power is evident, as also that “hand” denotes power see n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7188, 7189, 7518, 7673); and from the signification of “to lead forth,” as being to liberate. (That “Jehovah” denotes the Lord, see above, n. 8046.)

8051 And what is leavened shall not be eaten. That this signifies that there shall not be appropriated anything falsified, is evident from the signification of “eating,” as being to appropriate (see n. 3168, 3513, 3596, 4745); and from the signification of “leaven,” as being falsity (n. 2342, 7906); consequently “what is leavened” denotes what is falsified. As regards the appropriation of falsity and of that which is falsified, be it known that falsity and that which is falsified cannot be appropriated as such to anyone who is in good and from this desires to be in truth, but only to him who is in evil and from this does not desire to be in truth. That to him who is in good and from this desires to be in truth, falsity is not appropriated as falsity, is because he thinks well with respect to God, the kingdom of God, and spiritual life, and consequently he applies falsity so as not to be contrary to those things, but in some way to be in accord with them; thus he softens it, and the asperity and hardness of it does not come into his idea. Unless this were the case, scarcely anyone could be saved, for falsities are more prevalent than truths. But be it known that they who are in good are also in the love of truth, and therefore in the other life, when they are instructed by angels, they reject falsities and accept truths, and this according to the degree of the love of truth which they had in the world.

8052 This day ye go forth. That this signifies liberation to eternity, is evident from the signification of “this day,” as being eternity (on which see n. 2838, 3998, 4304, 6165, 6984); and from the signification of “going forth,” as being to be liberated (n. 8049).

8053 In the month Abib. That this signifies the beginning of a new state, is evident from the signification of “month,” as being the end of a former state and the beginning of a subsequent state, thus also a new state (see n. 3814). That “the month Abib” denotes the beginning from which are all following states, is plain from what is said of this month in the foregoing chapter, verse 2: “This month shall be unto you the head of the months; this is the first to you in the months of the year” (see n. 7827, 7828).

8054 And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite. That this signifies the region of heaven occupied by those who are in evil and falsity, is evident from the signification of “the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite,” as being heaven, here the region of heaven occupied by those who are in evil and falsity. (That “the land of Canaan” denotes the Lord’s kingdom in heaven and earth, or the church, see n. 1413, 1437, 1585, 1607, 1866, 3038, 3481, 3686, 3705, 4116, 4240, 4447, 4454, 4516, 4517, 5136, 5757, 6516.) Evils and falsities are signified by the nations here named-evil from the falsity of evil by “the Canaanite” (n. 4818); falsity from which is evil by “the Hittite” (n. 2913); evil and the derivative falsity by “the Amorite” (n. 1857, 6306); idolatry in which is something of good by “the Hivite” (n. 6860); and idolatry in which there is something of truth by “the Jebusite” (n. 6860). (That before the coming of the Lord the region of heaven into which they who were of the spiritual church would come, was occupied by evils and falsities, see n. 6858.)
[2] As to what further concerns this subject, be it known that before the Lord’s coming heaven was not distinguished into three heavens, namely into the inmost or third, the middle or second, and the ultimate or first, as it was after the Lord’s coming; but was one. The spiritual heaven was not yet formed. The region where the spiritual heaven was to be, was occupied by those who were in falsity and evil, but who could be kept in some truth and good by external means, especially by means of ideas of eminence and dignity, just as is the case in the world, where they who are in evil and falsity are nevertheless obliged to as it were think and speak truths, and as it were will and do goods, by external means, which are honors and gains. The reason why this region of heaven was then occupied by such spirits, was that good ones were lacking, and they who were of the spiritual church had not as yet been prepared, and yet every place had to be filled by spirits, in order that there might be continuity from the Lord down to man, for without continuity man would have perished. At this day also there are some regions of heaven occupied by such; but they who are there are withheld by a strong force from the doing of evils. Immediately above the head are they who deceive and seduce by means of innocence; but above them are the celestial from the Most Ancient Church, who keep them in bonds with such force that they cannot possibly occasion what is evil to anyone. Behind the back part of the head there is also at this day a region which had been a region of heaven, that is occupied by the evil; and another in front toward the left.
[3] There is also a continual endeavor on the part of the evil to invade the places where the good are, and they actually do invade them as soon as they are not filled by the good, which endeavor it has often been granted me to notice. These regions are thus occupied when the evil are increased and the good diminished in the world; for in this case evil spirits come near to man, and good spirits recede from him; and insofar as these recede, so far the regions nearest to man are occupied by the evil. When this condition becomes general, the inhabitants of these regions are completely changed. Much is the case when the church is near its end, for then evil and falsity prevail. But about the end of the church the evil are cast down, and the regions they had occupied are given to the good, who in the meantime have been prepared for heaven. This is meant by these words in John:
There was war in heaven; Michael and his angels fought against the dragon; and the dragon fought and his angels; but they prevailed not, neither was their place found any more in heaven (Rev. 12:7, 8).
This state of heaven was represented by the land of Canaan, in that the nations occupied it; and by the sons of Israel, in that they cast those nations out from it; for by the “land of Canaan” is signified the Lord’s kingdom, thus heaven and the church, as can be seen from the passages cited above.

8055 Which He sware to thy fathers to give thee. That this signifies which was promised from the Divine to those who are in good and truth, is evident from the signification of “swearing,” when by Jehovah, as being irrevocable confirmation by the Divine (see n. 2842, 3375), whence “to swear to give” denotes a promise; and from the signification of “fathers,” as being those who are in good and truth, for by “fathers,” when the church is treated of, are signified the ancients, or the ancient churches, which were in good and truth (n. 6050, 6075, 6589, 6876, 6884, 7649).

8056 A land flowing with milk and honey. That this signifies where are gladness and joy, is evident from the signification of “a land flowing with milk and honey,” as being what is pleasant and what is delightful (see n. 5620, 6857), thus gladness and joy. It is said “gladness and joy,” because in the Word “gladness” is predicated of truth, and “joy” of good; in like manner “what is pleasant” and “what is delightful;” moreover “milk” is predicated of the truth of good, and “honey” of the good of truth.

8057 That thou shalt serve this service in this month. That this signifies unceasing worship of the Lord on account of liberation, is evident from the signification of “service” as being worship (see n. 7934); and from the signification of “month,” as being the end of a former state and the beginning of a new one; and of “the month Abib,” as being the beginning from which are all following states (n. 8053); consequently by “month” is signified also what is unceasing.

8058 Seven days thou shalt eat unleavened things. That this signifies purification from falsities, is evident from the signification of “seven days,” as involving what is holy (see n. 395, 433, 716, 881, 5265, 5268), and as being a full state (n. 6508); and from the signification of “eating unleavened things,” as being the appropriation of truth and purification from falsity, for “what is unleavened” denotes good purified from falsity, and “eating” denotes appropriation (n. 3168, 3513, 3596, 3832, 4745). That “what is unleavened” denotes good purified from falsity, is because “bread” denotes good, and “leaven” falsity.

8059 And in the seventh day is a feast to Jehovah. That this signifies the holy worship of the Lord, is evident from the signification of “the seventh day,” as being a holy state (that “day” denotes state, see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 5672, 5962; and that “seven” denotes what is holy, n. 395, 433, 716, 881, 5265, 5268); and from the signification of “a feast to Jehovah,” as being the worship of the Lord. (That a “feast” denotes worship from a glad mind, see n. 7093; and that “Jehovah” denotes the Lord, n. 8046.)

8060 Unleavened things shall be eaten seven days. That this signifies that they must be wholly purified from falsities, is evident from the signification of “eating unleavened things,” as being to appropriate good purified from falsities (as just above, n. 8058); and as this is repeated, it signifies that it shall be wholly done; and from the signification of “seven days,” as being what is holy, and also a full state (n. 8058).

8061 And that which is leavened shall not be seen with thee. That this signifies that what is falsified must not be admitted at all, that is to say, so as to be appropriated, is evident from what was unfolded above (n. 8051); that this must not be done at all, is signified by the words being repeated.

8062 And leaven shall not be seen with thee. That this signifies that neither must any falsity be admitted, is evident from the signification of “leaven,” as being falsity (see n. 7906). That which is falsified, which is signified by “what is leavened,” and falsity, which is signified by “leaven,” differ in the fact that what is falsified is truth applied to confirm evil, and falsity is everything that is contrary to truth.

8063 In all thy border. That this signifies so far as the truth which is from good extends itself, is evident from the signification of “border,” as being the extension of truth from good; for all truth has its extension, which is sometimes manifested by a sphere; and because it has extension, it has its borders. The sphere of the extension of truth is according to the quality and the amount of good; for good is like flame, and truth is like light. The sphere of extension in the spiritual world is to the societies which are round about; and so far as the sphere extends into them, so far there is communication (see n. 6598-6613). In heaven everyone has intelligence and wisdom, and has happiness, according to the sphere of extension; that is, according to its amount and at the same time its quality. From all this it can be seen what is signified in the spiritual sense by “in all thy border,” here, that in good there must not be any falsity; for falsities are outside of the sphere, because they begin where truths leave off; whereas if they enter the sphere, they are appropriated. That they must not enter is signified by its being said “there shall no leavened thing, or leaven, be seen with thee in all thy border.”

8064 And thou shalt tell thy son in that day, saying. That this signifies the interior perception which is of conscience, is evident from what was unfolded above (see n. 7935), where are like words.

8065 It is because of that which Jehovah did for me, in my going forth out of Egypt. That this signifies that they were liberated by the Lord from spiritual captivity and from damnation, is evident from the signification of “to go forth,” as being to be liberated; and from the signification of “Egypt,” as being spiritual captivity and damnation (see n. 8049).

8066 And it shall be unto thee for a sign upon thine hand. That this signifies that it must be constantly in the will, is evident from the signification of “a sign,” as being a constant recollection, for that which is for a sign and for a memorial is for the sake of constant remembrance; that the sign was to be upon the hand was in order that as often as they moved the hand, or did anything, they might be reminded of it; and that the memorial was to be between the eyes was in order that as often as they looked at anything, they might be reminded of it; and from the signification of the “hand,” as being power (see n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189, 7518, 7673), here the will, because all the action and power of action which are effected by means of the hand, proceed from the will.

8067 And for a memorial between thine eyes. That this signifies that it must be constantly in the understanding, is evident from the signification of “a memorial,” as also being a constant recollection (it is said “a memorial,” because in the Word this is predicated of the understanding, whereas “a sign” is predicated of the will); and from the signification of “eyes,” as being the understanding (see n. 2701, 3820, 4403-4421, 4523-4534), consequently by “a memorial between the eyes” is signified that it must be constantly in the understanding, that is, in the thought. How it is to be understood that it must be constantly in the understanding and constantly in the will, shall be briefly told. Those things with a man which have been impressed by means of faith and charity, or which the man fully believes and loves, are constantly in his thought and will; for he thinks them and wills them, even when he is thinking and busy about other things, and does not suppose them to be present in his mind; for they are among the things which constitute the mind’s quality. That this is so is clearly evident from the spiritual sphere which encompasses a spirit or an angel; for when he approaches, it is at once known from this sphere of what faith and of what charity he is, and many things he has at heart, although at the time he is not thinking about them. Such things constitute the mind’s life of everyone, and they always keep themselves there. These things could be illustrated by very many things with man; as by the various reflections, by the affections, and by the actions impressed from infancy, and the like, which are continually present and guide, even if nothing is manifestly thought about the matter. The case is the same with love to the neighbor, with love to God, with the love of good and truth, and with faith; they who are in these, constantly will them and think them; for these are in them, and when they are within they are said to be “universally regnant” (n. 6159, 6571, 7648).

8068 That the law of Jehovah may be in thy mouth. That this signifies that the Divine truth may be in everything which proceeds thence, is evident from the signification of “the law of Jehovah,” as being the Divine truth (see n. 7463); and from the signification of “being in the mouth,” as being to be in everything which proceeds thence, that is, from the understanding and the will; for “in the mouth” denotes in the discourse, and in the discourse there is each part of the mind, both its understanding and its will; the understanding in the sense of the words and things; the will in the affection which gives life to the discourse.

8069 Because with a strong hand hath Jehovah led thee forth out of Egypt. That this signifies that they were liberated by Divine power, is evident from the signification of the “strong hand” of Jehovah, as being the Divine power of the Lord; and from the signification of “to lead forth,” as being to liberate (see n. 8050).

8070 And thou shalt keep this statute at the set time from year to year. That this signifies that this law of order must be in this state continually, is evident from the signification of “statute,” as being a law of order (see n. 7884, 7995); from the signification of “time,” as being state (n. 2625, 2788, 2837, 3254, 3356, 3404, 3827, 3938, 4814, 4882, 4901, 4916, 6110, 7381); hence “at the set time” denotes in this state; and from the signification of “year,” as being an entire period from beginning to end (n. 2906); thus “from year to year” denotes continually.

—

View Details

True Christian Religion (Ager) 20{2}. This One God is Substance itself and Form itself and angels and men are substances and forms from Him, and so far as they are in Him and He in them are images and likenesses of Him. As God is Esse He is also Substance; for unless Esse is substance it is a figment of the reason; for substance has subsistent being. Moreover, one who is a substance is also a form; for unless a substance is a form it is a figment of the reason. Wherefore both substance and form may be predicated of God, but in the sense that He is the only, the very, and the primal Substance and Form… this Form is the verily Human Form, that is, God is verily Man, infinite in every respect … angels and men are substances and forms created and organised for receiving what is Divine flowing into them through heaven. For this reason they are called in the Book of Creation “images and likenesses of God” (Genesis 1:26, 27); and elsewhere “His sons,” and “born of Him.” … so far as man lives under Divine direction, that is, suffers himself to be led by God, so far he becomes an image of God more and more interiorly. Unless an idea is formed of God as the primal Substance and Form, and of His Form as the verily Human Form, the human mind may easily involve itself in spectral fancies about God Himself, the origin of man, and the creation of the world. It would then have no other conception of God than as the nature of the universe in its first principles, that is, as its expanse, or else as emptiness or nothingness; nor any other conception of man’s origin than as a flowing together of elements into that form by mere chance; nor of the creation of the world than that its substances and forms originated in points, and afterwards in geometrical lines, which are essentially nothing, because nothing can be predicated of them.

Heaven and Hell 60. People who do not have an appropriate concept of spiritual and heavenly realities cannot grasp the fact that heavenly and spiritual realities are arranged and connected in this form and image. They think that the earthly and material elements that make up their outmost form really make them what they are, and that without them they would not be human. Let them know, though, that they are not human beings because of these elements but because they are able to understand what is true and will what is good. These are the spiritual and heavenly realities that make them human.

Arcana Coelestia (Elliott) 9503. So it is that the Lord is heaven, for Divine Truth which emanates from Him and is received by the angels makes heaven. Consequently the more perfect the manner in which angels receive Divine Truth that comes from the Lord and accordingly receive the Lord, the more perfect the human forms they possess. Eventually they become so perfect that their beauty surpasses belief; anyone who sees them, as I have done, will be dumbfounded. For in their outward form angels are manifestations of heavenly love and charity, and that is the truly human form. The reason why angels possess human forms is that the Divine in heaven is the Lord, and those who receive Divine Truth within good from Him are images of Him.

Arcana Coelestia (Potts) 8988 . The angels themselves appear in a human form in the heavens absolutely according to the truths which pertain to them in good, with a beauty and brightness according to the quality of the good from truths.

Use is how it manifests

Conjugial Love (Gladish) 16. Into our souls three things flow as one from the Lord, and these three as one, or this ‘trine,’ are love, wisdom, and use. But love and wisdom do not emerge except as an idea, because they only reside in affection and thoughts of the mind, but in use they become real, because then they are in the action and work of your body. And where they become real they also become substantial. And because love and wisdom emerge and become substantial in doing things, it is use that excites us, and use is doing the work of your calling faithfully, sincerely, and industriously. “A love of use, and the devotion it brings to usefulness, keep the mind from branching out and wandering around soaking up all the desires that seep in enticingly from your body and the world through the senses, and that scatter to all the winds true religion and true morality, and the benefits of them. But a devotion to use wraps up religion and morality, binds them together, and puts the mind in a state to receive wisdom and its truth. And then it puts aside the illusions and mockeries of both falsities and aimlessness.

True Christian Religion 67. Previous to creation God was love itself and wisdom itself and the union of these two in the effort to accomplish uses; for love and wisdom apart from use are only fleeting matters of reason, which fly away if not applied to use. The first two separated from the third are like birds flying above a great ocean, which are at length exhausted by flying, and fall down and are drowned. Evidently, therefore, the universe was created by God to give existence to uses; and for this reason the universe may be called a theater of uses. And as man is the chief end of creation, it follows that each and all things were created for the sake of man; and therefore each and all things belonging to order were brought together and concentrated in him, to the end that through him God might accomplish primary uses. Love and wisdom apart from their third, which is use, may be likened to the sun’s heat and light; which, if they did not operate upon men, animals, and vegetables, would be worthless things; but by influx into and operation upon these they become real. For there are three things that follow each other in order, namely, end, cause, and effect; and it is known in the learned world that the end is nothing unless it regards the effecting cause, and that the end and this cause are nothing unless an effect is produced. The end and cause may indeed be contemplated abstractly in the mind, but still only on account of some effect which the end purposes and the cause secures. It is the same with love, wisdom, and use; use is the end which love purposes, and through the cause accomplishes; and when use is accomplished love and wisdom have a real existence; and in the use they make for themselves a habitation and foundation where they rest as in their home. It is the same with the man who has in him the love and wisdom of God when he is performing uses; and to enable him to perform Divine uses he was created an image and likeness of God, that is, a form of Divine order.

We are not human

Conjugial Love (Chadwick) 315{10,11}. Is there anyone who does not believe the soul to be the most intimate and subtle essence of a person? But what is essence without form but a figment of the imagination? The soul then is a form, but what sort of form, I will tell you. It is the form of all the parts of love and all the parts of wisdom. All the parts of love are called affections, and all the parts of wisdom are called perceptions. The perceptions as a result of and so together with the affections make up a single form containing countless parts, but arranged in such order and so coherent that they can be called a unity; and they can be called a unity, because nothing can be taken away from it or be added to it, if it is to remain a unity. What is the human soul but such a form? All the parts of love and all the parts of wisdom are the essentials of such a form, and in the case of a person these essentials are in his soul, and from his soul in his head and body. ‘You are called spirits and angels; and you believed in the world that spirits and angels were like puffs of wind or particles of ether, and so were minds and characters. Now you see clearly that you are truly, really and actually people, who in the world lived and thought in a material body; and you knew that it is not the material body that lives and thinks, but the spiritual substance in that body. This you called the soul, whose form you did not know; yet now you have seen it and go on seeing it. You are all souls, about whose immortality you have heard, thought, talked and written so much; and since you are forms of love and wisdom coming from God, you cannot ever die. The soul then is a human form, from which nothing can be taken away, and to which nothing can be added, and it is the inmost of all the forms throughout the body. Since the forms which are outside receive from the inmost both essence and form, you are therefore souls, just as you appear to be to your sight and to ours. In short, the soul is the real person because it is the inmost person; its form therefore is the human form in full perfection. But it is not life, but it is the nearest receiver of life from God, and so God’s dwelling.’

Fractal idea of the repeating pattern of the human form

Heaven and Hell (Dole) 73 . Therefore Every Angel Is in Perfect Human Form…as a whole reflects a single individual and that the same holds true for each community in heaven. From the chain of causes presented there, it follows that each single angel reflects the same as well. As heaven is a person in greatest form and a community of heaven is a person in lesser form, so an angel is a person in least form; for in the most perfect form, like the form of heaven, there is a likeness of the whole in the part and of the part in the whole.

Conjugial Love (Searle) 92. V. FROM THE INFLUX OF THE MARRIAGE OF GOOD AND TRUTH That good and truth are the universals of creation, and thus are in all created subjects ; and that they are in created subjects according to the form of each; and that good and truth proceed from the Lord not as two but as one, was shewn above, nos. 84 to 87. From these considerations it follows, that the UNIVERSAL CONJUGIAL SPHERE proceeds from the Lord, and pervades the universe from its primes to its ultimates, thus from angels even to worms. The reason why such a sphere of the marriage of good and truth proceeds from the Lord, is, that it is also the sphere of propagation, that is, of prolification and fructification ; and this sphere is the same with the Divine providence for the preservation of the universe by means of successive generations. Now, since this universal sphere, which is that of the marriage of good and truth, flows in into subjects according to the form of each (see no. 86), it follows that the male receives it according to his form, thus in the intellect, because he is an intellectual form ; and that the female receives it according to her form, thus in the will, because she is a voluntary form from the intellectual of the man; and since that sphere is also the sphere of prolification, it follows that the love of the sex is thence.

Conjugial Love (Chadwick) 132. For a person cannot help feeling that he loves and is wise of himself, that is, he wills good and understands truth of himself, when in fact it is not in the least from himself, but from God. It is only God who loves of Himself and is wise of Himself, because God is love itself and wisdom itself. The likeness or appearance that love and wisdom, or good and truth, are present in a person as if they belonged to him is what makes him human, and capable of being linked to God and so living forever.

Spiritual Experiences (Buss) 1710. But now [it is to be affirmed] that the life of the Lord flows in into all in the universe, for they constitute the Grand Body [corpus maximum] and heaven, with the heaven of spirits, which is His body, because it lives from Him, as a man lives from his soul; i.e. from the Lord through the soul, wherefore all the members, and the parts of the members, cannot but live from Him; just as in man the members and parts of members depend exclusively upon his soul; and according to the forms of the members and the forms of the parts, so they live, and so do they perform their functions, however diverse, in the universal body; and yet in such a way that they are led to uses and ends, like each single organ in the body, for there is a consent of all to uses and to one end, which is the Lord; whence life [flows] into all and each, from one mediately into another, through a society of forms.

The Lord = the Word = the Divine Human

Apocalypse Explained (Whitehead) 151… the Word is the Lord in respect to the Divine Human and Divine truth proceeding therefrom.

True Christian Religion 263.Few understand how the Lord is the Word; for they think that although the Lord can enlighten and teach men through the Word, He cannot on this account be called the Word. But let it be understood that every man is his own will and his own understanding, each man being thus distinct from every other; and as the will is the receptacle of love, and thus of all the goods of that love, and the understanding is the receptacle of wisdom, and thus of all things of truth belonging to that wisdom, it follows, that each man is his own love and his own wisdom, or what is the same thing, his own good and his own truth. For no other reason is man a man, and nothing else than this in man is man. In respect to the Lord, He is love itself and wisdom itself, thus good itself and truth itself; and this He became by fulfilling all the good and all the truth in the Word. For he who thinks and speaks nothing but truth becomes that truth; and he who wills and does only what is good becomes that good; and as the Lord fulfilled all the Divine truth and Divine good contained in the Word, both in its natural sense and in its spiritual sense, He became good itself and truth itself, that is, the Word.

Arcana Coelestia 2859 . That the Lord is the Word is known, and therefore the Lord is doctrine (n. 2531), for all doctrine is from the Word. The all of doctrine in the Word is from the Lord, and is concerning the Lord. In the internal sense of the Word nothing but the Lord and His kingdom is treated of, as has been shown many times. It is the Lord’s Divine Human of which the internal sense of the Word especially treats; and the all of doctrine in the Word as regards man is to worship Him and love Him.

Arcana Coelestia (Potts) 5321. [2] From the Divine Itself nothing of doctrine can possibly proceed except through the Divine Human, that is, through the Word, which in the supreme sense is the Divine truth from the Lord’s Divine Human. Not even the angels in the inmost heaven can apprehend that which proceeds immediately from the Divine Itself, because it is infinite, and therefore transcends all apprehension, even that of angels. But that which proceeds from the Lord’s Divine Human they can apprehend, because it treats of God as a Divine Man, concerning whom some idea can be formed from the Human; and any idea whatever formed about the Human is accepted, provided it flows from the good of innocence, and is in the good of charity.

True Christian Religion 778.Every man is his own love and his own intelligence, and whatever proceeds from him derives its essence from those two essentials or properties of his life. Therefore the angels, from a brief intercourse with a man, recognize what he is essentially; they know his love from the tone of his voice, and his intelligence from his speech. This is because there are two universals of life belonging to every man, the will and the understanding. The will is the receptacle and abode of his love, and the understanding the receptacle and abode of his intelligence. Therefore all things whatever, whether action or speech, that proceed from man, constitute the man and are the man himself. In like manner, but in a pre-eminent degree the Lord is Divine love and Divine wisdom, or what is the same thing, Divine good and Divine truth; for His will is of the Divine love and the Divine love is of His will, while His understanding is of the Divine wisdom and the Divine wisdom is of His understanding; the Human form is their containant. From this some idea may be formed of how the Lord is the Word. But on the contrary, he who is antagonistic to the Word, that is, to the Divine truth therein, consequently, to the Lord and His church, is his own evil and his own falsity, both in reference to his mind and in reference to the effects thereof, relating to actions and words, which proceed from the body.

Arcana Coelestia 8864. I am Jehovah thy God. That this signifies the Lord as to the Divine Human universally reigning in each and all things of good and truth, is evident from the fact that in the Word no other than the Lord is meant by “Jehovah” (see n. 1343, 1736, 2921, 3023, 3035, 3448, 5663, 6280, 6281, 6303, 8274), in like manner by “Jehovah Zebaoth,” by “the Lord Jehovih,” by “Jehovah God” (n. 2921, 3023, 3448, 6303); and that the Lord is called “Jehovah” from the Divine good, which is the Divine Being, but “God” from the Divine truth, which is the Divine Coming-forth (n. 6905, also n. 709, 732, 1096, 2586, 2769, 2807, 2822, 3921, 4402). That it is the Divine Human of the Lord which is here meant by “Jehovah God,” is because the Lord as to this is meant in the Word both by “Jehovah” and by “God” — the Divine good, which He is even as to the Human, by “Jehovah;” and the Divine truth, which He is because it proceeds from Him, by “God.”

[2] That the Divine Human of the Lord is meant by “Jehovah God,” is because the Divine Itself which is in the Lord cannot be seen in heaven, and not even perceived, thus cannot be received in faith and love, but the Divine Human only. That the Divine Itself cannot be communicated to the angels in heaven, and still less to men on earth, except through the Divine Human, is known in the churches from the words of the Lord in the Evangelists, where He says that He is the “door,” that He is the “mediator,” that “no one can come to the Father but through Him,” that “no one knoweth the Father but He,” and that “no one hath seen the Father,” not even any “shape” of Him. From this it is plain that it is the Lord who is here meant by “Jehovah God.” That it is He also who redeemed the human race and liberated it from hell is likewise known. This is signified by the words which follow: “who brought thee forth out of the land of Egypt, out of the house of servants.” From all this it is now plain that Jehovah God who spoke from Mount Sinai denotes the Lord as to the Divine Human.

[3] That this is the first thing which is said by the Lord from Mount Sinai, is because this ought to reign universally in each and all things that follow; for what is said first must be kept in the memory in the things that follow, and must be regarded as the universal thing that is in them. What is meant by “universally reigning” shall be seen in what follows. The things said by the Lord are all of this nature, namely, that the things said first are to reign in the things which follow, and are to involve them, and so successively the things that follow in the series. The things which follow in this chapter are the commandments of the Decalogue, which are internal truths, and then the statutes, which are external truths. In both of these the Lord must reign as to the Divine Human, for they are from Him, and are Himself, because all truths that are truths proceed from Him, and the things which proceed from Him are Himself. That the Lord as to the Divine Human must reign in each and all things of faith, is also known in the churches, for it is there taught that without the Lord there is no salvation, and that all the truth and good of faith are from Him. Thus as He is the source of faith, He is the faith with man, and if the faith, He is also every truth that is contained in the doctrine of faith, which is from the Word. From this also it is that the Lord is called “the Word.”

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

The sense of self is a finite form of reception of what is Infinite

True Christian Religion (Chadwick) 25{3}. The Divine Being, which is in itself God, is the same; not the same in a simple way, but infinitely the same, that is, the same from eternity to eternity. He is the same everywhere, the same with each person and in each person; but all the changes and differences occur in the person who receives Him, and it is his state which causes this.

Divine Love and Wisdom (Ager) 124. The Lord is not in a greater and lesser degree of love and wisdom, that is, as a sun He is not in a greater or lesser degree of heat and light with one than with another, for He is everywhere the same. But He is not received by one in the same degree as by another

Arcana Coelestia (Potts) 4206. That such various things of the Lord are represented, is not because various things are in the Lord, but because His Divine is variously received by men. This is like the life in man, which flows in and acts upon the various sensory and motive organs of the body, and upon the various members and viscera, and everywhere presents variety. For the eye sees in one way, the ear hears in another, the tongue perceives in another; so the arms and hands move in one way, and the loins and the feet in a different way; the lungs act in one way and the heart in another; the liver in one way and the stomach in another, and so on; but nevertheless it is one life which actuates them all so variously, not because the life itself acts in different ways, but because it is differently received; for the form of each organ is that according to which the action is determined.

True Christian Religion (Ager) 366. What flows in from the Lord is received by man according to his form. Form means here man’s state in respect both to his love and to his wisdom, consequently in respect both to his affections for the goods of charity and to his perceptions of the truths of faith. That God is one, indivisible, and the same, from eternity to eternity, not the same simply but infinitely the same, and that all variableness is in the subject in which He dwells… That the recipient form or state induces variations, can be seen from the life of infants, children, youths, adults, and aged persons; in each there is the same life, because the same soul, from infancy to old age; but as one’s state is varied according to age and what is suitable thereto, in like manner is life perceived.

Misattribution is part of the process

True Christian Religion (Dick) 330. It has been stated that so far as a man shuns evils he wills good, because evil and good are opposites; for evil is from hell, and good from heaven; therefore, so far as hell, that is, evil, is removed, heaven is approached, and man looks towards what is good.

TCR 331. Evil and good cannot exist together; and so far as evil is removed, good is regarded and felt as good. For in the spiritual world there emanates from every one the sphere of his love, which diffuses itself around, causing itself to be felt, and gives rise to sympathies and antipathies; and by means of these spheres the good are separated from the evil. Many illustrations can be given from the affairs of the natural world to show that evil must be removed before good is known, perceived and loved. For example, no one can visit a man who keeps a leopard and a panther in his room, and who lives in safety with them because he feeds them, until those wild beasts are removed.

Divine Love and Wisdom (Ager) 4​. The Lord, who is the God of the universe, is uncreate and infinite, whereas man and angel are created and finite. And because the Lord is uncreate and infinite, He is Being [Esse] itself, which is called “Jehovah,” and Life itself, or Life in itself. From the uncreate, the infinite, Being itself and Life itself, no one can be created immediately, because the Divine is one and indivisible; but their creation must be out of things created and finited, and so formed that the Divine can be in them. Because men and angels are such, they are recipients of life. Consequently, if any man suffers himself to be so far misled as to think that he is not a recipient of life but is Life, he cannot be withheld from the thought that he is God.

Love to the Lord from the Lord

Heaven and Hell (Dole) 72. The reason each community appears in human likeness when it is seen all together as a unit is that heaven as a whole has this likeness, as may be seen in the preceding chapter; and in the most perfect form, like the form of heaven, there is a likeness of parts and whole, of lesser and greatest. The lesser elements and parts of heaven are the communities of which it consists, each of which is a heaven in lesser form, as may be seen above in 51-58. The reason for this constant likeness is that in the heavens all the qualities stem from a single love and therefore from a single source. The single love that is the origin of everything good in heaven is love for the Lord from the Lord. This is why all heaven is a likeness of him on the grand scale, every community a likeness on a less grand scale, and every angel in specific. See what has been said on this matter above in 58.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 306. I have been told from heaven that the earliest people had direct revelation because their inner natures were turned toward heaven, and that this was the source of the Lord’s union with the human race at that time. After those times, though, there was not the same kind of direct revelation, but an indirect revelation through correspondences. All their divine worship consisted of these; so the churches of those times were called symbolic churches. They knew what correspondences and representations were and that everything on earth answered to spiritual things in heaven and the church (or represented them, which amounts to the same thing). In this way, the natural elements that constituted their outward worship served them as means for thinking spiritually and therefore thinking with angels.

Once all knowledge of correspondences and representations had been lost, then a Word was written in which all the words and the meanings of the words are correspondences and therefore contain that spiritual or inner meaning in which angels are engaged. So when we read the Word and grasp it in its literal or outward meaning, angels grasp it in its inner or spiritual meaning. In fact, all the thought of angels is spiritual, while ours is natural. These two kinds of thought do seem different, but they are one because they correspond.

This is why, after we had moved away from heaven and broken the connection, the Lord provided that there should be a means of union of heaven with us through the Word.

The Word is pedestrian

1. I have talked with angels about the Word on occasion, and have told them that it is looked down on by some people because of its pedestrian style. They know absolutely nothing about its deeper meaning and therefore do not believe that this kind of wisdom lies hidden within. The angels have told me that even though the style of the Word may appear pedestrian in its literal meaning, it is qualitatively incomparable because divine wisdom lies hidden not just in the overall meaning but in every word, and that this wisdom shines out in heaven. They have wanted to declare that because it is divine truth, it is heaven’s light, since divine truth in heaven is radiant (see above, 132). They have added that without this kind of Word there would be no light of heaven among the people of our earth and consequently no union with heaven for them; for the amount of heaven’s light there is among us determines the union and therefore the extent to which we have any revelation of divine truth through the Word. The reason people do not know this union exists (through the spiritual meaning of the Word corresponding to its natural meaning) is that the people of our earth do not know anything about angels’ spiritual thinking and conversation. They do not know that this is different from our natural thinking and conversation; and anyone who does not know this cannot possibly know what the inner meaning is and therefore cannot know that it can make this kind of union possible.

They have also said that if we knew that this kind of meaning existed and when we read the Word did our thinking with any knowledge of it, we would come into a deeper wisdom and be more closely united to heaven, because in this way we would have access to concepts like those of angels.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

The Human form is love and wisdom in use

1. People who do not have an appropriate concept of spiritual and heavenly realities cannot grasp the fact that heavenly and spiritual realities are arranged and connected in this form and image. They think that the earthly and material elements that make up their outmost form really make them what they are, and that without them they would not be human. Let them know, though, that they are not human beings because of these elements but because they are able to understand what is true and will what is good. These are the spiritual and heavenly realities that make them human.

The arrangement of the parts into a whole through the common good – the Lord

1. Actually, angels do not see heaven in a single overview in this kind of form, since the entire heaven does not lie within the scope of any angel’s sight. However, they do consistently see particular communities that are made up of many thousands of angels as single units in this kind of form; and from the community as a sample they draw their inference about the totality that is heaven. This is because in the most perfect form the greater elements are arranged like the parts, and the parts like the greater elements. The only distinction is between what is greater and what is lesser. Therefore they say that the entire heaven looks like this in the Lord’s sight, because the Divine sees everything from the very center and summit.

2. Since heaven is of this nature, it is also governed by the Lord as though it were a single individual and therefore a single unit. We ourselves consist of countless different things, both overall and in our parts. We are made up overall of our limbs, organs, and viscera, and in our parts of series of nerves, fibers, and blood vessels — made up of members within members, then, and parts within parts. Still, we do of course recognize that when we do anything, we do it as whole individuals. This is what heaven is like, too, under the Lord’s guardianship and guidance.

3. The reason so many varied elements act as one in an individual is that there is nothing whatever there that does not contribute something to the common good and do something useful. The inclusive body serves its parts and the parts serve the inclusive body because the inclusive body is made up of parts and the parts make up the inclusive body. So they provide for each other respectively, they focus on each other mutually, and they are united in the kind of form that gives every single component a relationship to the inclusive entity and its well-being. This is what enables them to act as a unit. [2] It is the same with assemblies in the heavens. People there unite in this kind of form in pursuit of any worthwhile activity. As a result any individuals who do not serve some use for the larger body are cast out of heaven because they are misfits. To “serve some use” is to intend well to others for the sake of the common good, while “not to serve some use” is to intend well to others not for the sake of the common good but for the sake of oneself. People who act in this latter fashion are people who love themselves above all, while people who act in the former fashion are the ones who love the Lord above all. This is why people in heaven act in unison not from themselves but from the Lord.

Variety and Diversity and Perfection

HH 71. It is worth noting that the more members there are in a single community and the more united they are in action, the more perfect is their human form. This is because variety arranged in a heavenly form makes perfection, as explained above in 56; and variety occurs where there are many individuals. Every community in heaven is growing in numbers daily, and the more it grows, the more perfect it becomes. In this way, not only is the community perfected, but heaven in general is perfected as well, since the communities constitute heaven. Since heaven is perfected by its numerical growth, we can see how mistaken people are who believe that heaven will be closed to prevent overcrowding. Actually, it is just the reverse. It will never be closed, and its ever increasing fullness makes it more perfect. So angels long for nothing more than to have new angel guests arrive there.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 18. The reason the Lord’s divine nature in heaven is love is that love is what is receptive of every heavenly quality — that is, of peace, intelligence, wisdom, and happiness. Love is receptive of everything that is in harmony with it. It longs for such things, it seeks them out, it absorbs them spontaneously because it has the constant purpose of uniting itself with them and being enriched by them. 1 People actually recognize this fact, since the love within them surveys memory, so to speak, and draws out from it the items that agree with it. It gathers these together and arranges them within and beneath itself — within itself so that it may possess them and beneath itself so that they may serve it. It discards and eradicates, though, the items that do not agree with it.

I have been able to see very clearly that love has a full, intrinsic ability to accept elements of truth that suit it and has also a desire of uniting them to itself. This has become clear from observing people who have been transported into heaven. Even people who were simple folk in this world have arrived at angelic wisdom and heavenly happiness in the company of angels. This was because they loved what is good and true for the sake of what is good and true. They had grafted these qualities into their lives and had thereby become capable of accepting heaven and all its indescribable riches.

People caught up in love for themselves and for the world, however, have no such receptive ability. They turn away from such things, discard them, and at their first touch or inflow try to escape them. They ally themselves with people in hell who are caught up in loves like their own.

There were some spirits who doubted that love was so full and wanted to know whether this was really true. In order that they might find out, they were let into a state of heavenly love with all obstacles removed and were brought forward a considerable distance to an angelic heaven. They talked with me from there and told me that they felt deeper happiness than words could express, sorrowing that they would have to return to their former state. Other people as well have been raised into heaven, and the deeper or higher they have been taken, the deeper and higher they have penetrated into intelligence and wisdom, becoming able to grasp things that were incomprehensible to them before. We can see from this that the love that emanates from the Lord is open to heaven and all its riches.

1. We can conclude that love for the Lord and love for our neighbor embrace within themselves everything that is true from the Divine because this follows from what the Lord himself said about these two loves: “You shall love your God with all your heart and with all your soul: this is the greatest and first commandment. The second, which is like it, is that you should love your neighbor as yourself. On these two commandments depend the Law and the Prophets” (Matthew 22:37-40). The Law and the Prophets are the whole Word, which means all divine truth.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Article to accompany the audio:

Removing Person — A Deeper Way of LovingOne of the things that can arise when we first encounter the practice of removing person, place, time, and space and matter (PPTSM) from the centre of our thought is a sense of unease. It can feel as though we are being asked to become less human in our relating, colder, more distant, as though the particular person in front of us no longer matters. That unease is worth taking seriously, because it points to something genuine: a care for others, a desire not to reduce them to an abstraction.

But the teachings for Spiritual Christianity invites us to look more closely at what we are actually doing when we hold tightly to “person” in our thinking and listening. When we stay fixed on the surface personality of someone, their history, their manner, the particular things they’ve said or done, we don’t necessarily see them more clearly. We see them through the accumulated filter of our own associations, our own proprium, our own familiar ways of relating. The heavenly teaching is that this kind of fixed thinking limits love rather than deepening it. Perception concentrates onto something finite, and the channel through which a fuller sense of divine love is able to be received begins to close.¹

What the practice offers instead is something closer to what the Text describes as angelic perception: in the heavens, it is not the person but the use or function they embody that is perceived. To see the “use” of a person is to begin to perceive the specific role they fulfil within the Divine order, their unique contribution to the whole. The teaching puts it this way: “persons limit the idea, and concentrate it upon something finite; whereas things do not limit and concentrate it, but extend it to the infinite, thus to the Lord.”² Far from reducing the person, this is the discovery of what is most real and most essential about them.

There is a striking image in the doctrinal writings for what abstract thought actually does: it is like “the sight of the eye when it looks up into the sky without intervening objects.”³ Thought fixed on person, by contrast, “is fixed and stays”: it cannot move, cannot expand, cannot receive. The moment we release person from the centre, the mind opens in every direction.

This reframes what it means to love the neighbour. When we love someone as person, as the particular, familiar self we have constructed from our history with them, we are in some measure loving our idea of them, the image the proprium has formed. But when we attend to the good and truth the Lord is working in them, we are loving something infinitely more real: the divine life seeking to be born through their struggles, their growth, their unique use in the Grand Man. A profound and simple definition of heaven is that it is the state of loving what is other. To genuinely perceive the ‘other’ requires the loves of heaven to be active in us. This is not merely a humanistic focus on the person, but the spiritual capacity to see and love the Lord in another.

In practice, removing person is less an act of subtraction than an act of clearing, like cleaning a window. The glass is still there. The person is still there. But the distorting layers of accumulated association, judgment, and self-reference begin to fall away, and something truer comes into view. The angels, we are told, are unwilling to speak of persons precisely because to do so “would avert the ideas from a universal view of things, thus from the comprehension of innumerable things together.”4

The question the practice quietly poses is not whether we love others, but whether the love we are extending is as free, as rich, and as genuinely for them as it could be. Or whether it is still, in some measure, shaped by what is ours: our comfort, our familiar patterns, our sense of connection as we experience it.

Removing person doesn’t ask us to love less. It points toward a love that, no longer fixed on the finite, extends, as the heavenly doctrine says, to the infinite and to the Lord.

References for Contemplation

¹ Arcana Coelestia 6040[2] — On how spiritual language draws thought away from persons and fixes it on spiritual realities, enabling a broader and more universal perception; and how thought fixed on persons “diminishes the light of truth.”

The reason why the expression ‘a perception by the truths in the natural’ is used and not a perception by people in possession of those truths is that spiritual language employs that kind of expression. For such a usage draws the ideas composing one’s thought away from persons and fixes them on spiritual realities; and those realities, which are truths and forms of good, are what possess life in a person and cause him to have life. For those realities are derived from the Lord, the Source of life in its entirety. That kind of usage also leads one’s mind away from ascribing truths and forms of good to a person. Such spiritual language also enables one to form an overall idea that extends further and wider than when the idea of a person is tied up with it. If for example one speaks of perception by people in possession of truths in the natural one’s ideas become fixed at the same time on people like that – a common occurrence – and so one’s ideas are drawn away from the overall idea, with the result that the light of truth is diminished. Furthermore, in the next life thought about persons disturbs such persons, for in that life all thought is communicated. These are the reasons why impersonal expressions like the one here – ‘a perception by the truths in the natural’ are used.

² Arcana Coelestia 5225 — On how in the spiritual world, persons limit and concentrate an idea onto something finite, while things extend it to the infinite and to the Lord; and why no person named in the Word is perceived in heaven, only the reality they represent.

…in the spiritual world, or in heaven, not persons but things come into view, for persons limit the idea, and concentrate it upon something finite; whereas things do not limit and concentrate it, but extend it to the infinite, thus to the Lord. For this reason also, no person named in the Word is perceived in heaven, but in his stead the thing that is represented by that person; so also no people or nation is perceived, but only its quality. Nay, not even is any historic statement of the Word about a person, nation, or people, known in heaven; and consequently it is not known who Abraham, Isaac, Jacob, the Israelitish people, and the Jewish nation were, but it is there perceived what Abraham, Isaac, Jacob, the Israelitish people, and the Jewish nation denote; and the same in all other cases. Thus the angelic speech is without limitation, and is also relatively universal.

³ Apocalypse Explained 405 — On how the idea abstracted from persons and places “extends itself into heaven in every direction,” compared to the sight of the eye looking into an open sky; and how the idea tied to persons is proper to the natural mind.

[2] The good of love to the Lord is meant in an abstract sense by “mountain,” because all things in the internal sense of the Word are spiritual, and spiritual things must be understood in a sense abstracted from persons and places; consequently, because angels are spiritual they think and speak abstractedly from these, and thereby have intelligence and wisdom; for the idea of persons and places limits the thought, since it confines it to persons and places, and thus limits it. This idea of thought is proper to the natural, while the idea abstracted from persons and places extends itself into heaven in every direction, and is no otherwise limited than the sight of the eye is limited when it looks up into the sky without intervening objects; such an idea is proper to the spiritual.

4 Arcana Coelestia 7002 — On why angels are unwilling to speak of persons — because to do so averts ideas from a universal view and from the comprehension of innumerable things together.

Angels… are unwilling to speak of persons, because speech about persons would avert the ideas from a universal view of things, thus from the comprehension of innumerable things together.

See also: AC 8985 (abstract thought diffuses through the whole of heaven; thought fixed on person or place is fixed and stays); AE 625 (the idea of person limits and confines thought, rendering it natural; abstraction from persons gives angels their ineffable intelligence and wisdom).

AC (Elliott) n. 8985

The reason for saying that ‘the slave’ means truth and not a person imbued with such truth is that when angels speak they do so in the abstract, that is, without envisaging actual persons. For in heaven they think about matters without envisaging persons, because when their thought involves persons it brings to mind a community associated with the matter they are thinking about; and when this happens their thought is narrowed down to and becomes fixed on that community.

[2] In heaven thinking about a place leads to being present in that place, and their presence in that community would attract towards itself the thoughts of those within the community, and so would disrupt the inflow from the Divine there. It is quite different when they speak in the abstract about some matter; their thought then spreads out in every direction in accord with the heavenly form which the influx emanating from the Divine produces, without causing disruption in any community. For it reaches into communities’ general spheres, yet without having an effect on or unsettling anyone within the community, and so without impairing anyone’s freedom to think in accord with the inflow from the Divine. In short, abstract thought can pass through the whole of heaven without hindrance anywhere; but thought narrowed down to persons or places becomes fixed and static.

AE n. 625

…angels who are in the spiritual sense of the Word have no idea of person or of place in any particular of what they think or speak, for the idea of person or of place limits and confines the thoughts, and thereby renders them natural; it is otherwise when the idea is abstracted from persons and places. It is from this that angels have intelligence and wisdom, and that thence angelic intelligence and wisdom are ineffable. While man lives in the world he is in natural thought, and natural thought derives its ideas from persons, places, times, and material things, and if these should be taken away from man, his thought which comes to perception would perish, for without these he comprehends nothing; but angelic thought is apart from ideas drawn from persons, places, times, and material things; and this is why angelic thought and speech are ineffable, and to man also incomprehensible.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 13. In heaven, the divine nature that emanates from the Lord is called divine truth, for reasons that will be given below. This divine truth flows into heaven from the Lord, out of his divine love. Divine love and the divine truth that derives from it are like the sun’s fire and the light that comes from it in our world. The love is like the sun’s fire, and the derivative truth is like the light from the sun. By reason of correspondence, fire means love and light means the truth that flows from it. This enables us to determine the character of the divine truth that emanates from divine love: in its essence, it is divine good united to divine truth, and because it is united, it gives life to everything in heaven the way the warmth of the sun, united to its light, makes everything fruitful on earth in spring and summer. It is different when the warmth is not united to light, when the light is therefore cold. Then everything slows down and lies there, snuffed out.

The divine good we have compared to warmth is the good of love within and among angels, and the divine truth we have compared to light is the means and the source of this good of love.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 59. The Whole Heaven, Grasped as a Single Entity, Reflects a Single Individual. It is a secret not yet known in this world that heaven, taken in a single all-inclusive grasp, reflects a single individual. In heaven, though, nothing is better known. Knowing this, knowing particulars and details about it, is the hallmark of angelic intelligence there. In fact, many other things follow from it and do not come clearly and distinctly to mind without this as their general principle. Since angels do know that all the heavens, like their communities, reflect a single individual, they refer to heaven as the universal and divine human 1 -“divine” because the Lord’s divine nature constitutes heaven (see above, 7-12).

HH 67. We have presented these statements about heaven as the universal human because without them as preface there can be no comprehension whatever of the things about heaven that are to follow. No clear concept of heaven can be gained, either, no clear concept of the union of the Lord with heaven, of the union of heaven with us on earth, of the inflow of the spiritual world into the natural world, and none whatever of correspondence, all of which must be discussed in sequence in the pages that now follow. This material has been presented first, then, to shed light on these matters.

HH 72…The reason for this constant likeness is that in the heavens all the qualities stem from a single love and therefore from a single source. The single love that is the origin of everything good in heaven is love for the Lord from the Lord. This is why all heaven is a likeness of him on the grand scale, every community a likeness on a less grand scale, and every angel in specific. See what has been said on this matter above in 58.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 491 (Dole). There are three states that we pass through after death before we arrive in either heaven or hell. The first state is one of more outward concerns, the second is one of more inward concerns, and the third is one of preparation. We go through these states in the world of spirits.

HH 491 (Harley). There are three states that man passes through after death before he comes into either heaven or hell. The first state is the state of his exteriors, the second state the state of his interiors, and the third his state of preparation. These states man passes through in the world of spirits.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 557. Heavenly love is loving constructive activity for its own sake, or loving for their own sake the worthwhile things we do for our church, our country, the human community, and our fellow citizens. This is really loving God and loving our neighbour, since all constructive activities and all worthwhile actions come from God and are the neighbour whom we are to love.

HH 558(b) A spiritual love of their neighbour, though, begins with the Lord, and spreads out from him as its center to all who are united to him by love and faith. Its spread depends on the quality of their love and faith.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Divine Providence 86…in the wicked, evils with falsities are as it were in the center, while goods with truths are in the circumferences; but in the good, goods with truths are in the center and evils with falsities are in the circumferences; and in both cases that which is at the center flows out even to the circumferences, as heat from a central fire, or as cold from a central frigidity. Thus in the evil the goods in the circumferences are defiled by the evils at the center; while in the good, the evils in the circumferences are moderated by the goods at the center. This is why evils do not damn the regenerate man, and goods do not save the unregenerate man.

DP 79. We say that whatever we do freely and in keeping with our thought is permanent because nothing we make part of ourselves can be eliminated. It has become part of both our love and our reasoning, part of both our volition and our discernment, that is, and therefore part of our life. Actually, it can be displaced, but it still cannot be ousted. When it is displaced, it is moved from the center to the periphery, and there it dwells. This is what “being permanent” means.

[2] For example, suppose that in youth and early maturity we have taken into ourselves a pattern of doing something wrong because of the pleasure it gives to our love — cheating, perhaps, or blasphemy, or revenge, or promiscuity. Since we have done so freely, in keeping with our thought, we have made this part of ourselves. Later, though, if we repent, turn away from this behavior, and regard it as sin that is to be rejected, and therefore refrain from it freely and rationally, then we make part of ourselves the good behavior that is opposite to the evil. This good behavior then takes its place in the center and moves the evil toward the periphery, farther and farther out depending on our distaste for and rejection of it. The evil still cannot be ousted to the point of being uprooted, even though it may seem to be so. What is happening is that the Lord is restraining us from the evil behavior and keeping us in the good. This is what happens with all the evil we inherit and with all the evil we act out.

[3] I have seen things that bore witness to this in some people in heaven, people who thought they were free of evils because the Lord was keeping them involved in what is good. To prevent them from thinking that they actually owned the good qualities they were enjoying, they were let down from heaven and back into their evils until finally they recognized that on their own, they were immersed in evils, but were being held in what is good by the Lord. Once they recognized this, they were brought back into heaven.

[4] It is important to know also that these good qualities are made part of us only as long as they are the Lord’s within us. To the extent that we recognize this, the Lord allows us to experience the goodness as our own, so that it seems to us as though we ourselves love our neighbor or are truly considerate, as though we ourselves have faith, and do what is good and understand what is true, as though we ourselves are therefore wise. Such examples help us see the nature and the strength of the appearance the Lord wants us to enjoy for the sake of our salvation; for without this appearance, none of us could be saved.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

As of self

Heaven and Hell 302. If man only believed, as is really true, that all good is from the Lord and all evil from hell, he would neither make the good in him a matter of merit nor would evil be imputed to him; for he would then look to the Lord in all the good he thinks and does, and all the evil that flows in would be cast down to hell from which it comes. But because man does not believe that anything flows into him either from heaven or from hell, and therefore supposes that all things that he thinks and wills are in himself and therefore from himself, he appropriates the evil to himself, and the good that flows in he defiles with merit.

Arcana Coelestia 4320. That the life which is from the Lord alone appears with everyone as if it were in himself, is from the Lord’s love or mercy toward the universal human race, in that He wills to appropriate to each one what is His own, and to give to everyone eternal happiness. It is known that love appropriates to another what is its own; for it presents itself within the other, and makes itself present in him. How much more the Divine love! That the evil also receive the life which is from the Lord, is as with objects in the world, all of which receive light from the sun, and thereby colors, but according to their forms. Objects which suffocate and pervert the light appear of a black or foul color, but yet have their blackness and foulness from the sun’s light. So is it with the light or life from the Lord with the evil; but this life is not life, but is (as it is called) spiritual death.

Apocalypse Revealed 56. One’s own life is to look to the Lord from oneself, while life from the Lord is to look to the Lord from the Lord, and yet doing so as though of oneself. When a person is seized by this life, he sees that he is nothing, and that only the Lord is anything.

The ‘self’ arises from the moment to moment reception of Life

1. Divine Providence. Does Not Charge Us with Anything Evil or Credit Us with Anything Good; Rather, Our Own Prudence Claims Both. Almost everyone believes that we think and intend autonomously and therefore talk and act autonomously. Can we on our own believe anything else when the appearance is so convincing that it scarcely differs at all from really thinking, intending, speaking, and acting autonomously? Yet this is impossible. In Angelic Wisdom about Divine Love and Wisdom, I explained that there is only one life and that we are life-receivers. I also explained that our volition is a receiver of love and our discernment is a receiver of wisdom, and that these and nothing else are the life that we receive. Further, I explained that by creation, and under divine providence constantly since then, life seems to be within us exactly as though it belonged to us, as though it were ours, but that this is only the way it seems in order that we may be receivers. In 288-294 above I have explained that the source of our thinking is not in ourselves but in others, whose source is again not in themselves. It all comes from the Lord, whether we are evil or good. Further, this is recognized in the Christian world, especially by people who not only say but even believe that everything good and true comes from the Lord, which includes all wisdom and therefore faith and charity. They also believe that everything evil comes from the devil or from hell. [2] The only conclusion we can draw from all this is that everything we think and intend is flowing into us, and since all speech flows from thought like an effect from its cause, and all action similarly flows from volition, everything we say and do is flowing in as well, albeit secondarily or indirectly. No one can deny that everything we see, hear, smell, taste, and feel is flowing in. What about the things we think and intend, then? Can there be any difference except that what flows in from the physical world flows in through our outer or physical sensory organs, while what flows in from the spiritual world flows in through the organic substances of our inner senses or our minds? In other words, just as the organs of our outer or physical senses are attuned to material objects, the organic substances of our inner senses or our minds are receptive of spiritual objects. Since this is our actual state, what is our “self”? Our “self” is not really one or another kind of receiver, since it is nothing but the quality of its own receptivity. It is not some aspect of life that is actually ours. When we say “the self,” no one hears anything but a being that lives on its own and therefore thinks and intends on its own. Yet it follows from what has just been said that there is no such self in us and that there cannot be.

The New Jerusalem and its Heavenly Doctrine 82. Of the proprium of man, spoken of above (n. 70), that it is the love of self and of the world. The proprium of man is nothing but dense evil (n. 210, 215, 731, 874-876, 987, 1047, 2307-2308, 3518, 3701, 3812, 8480, 8550, 10283-10284, 10286, 10731). The proprium of man is his will (n. 4328). The proprium of man consists in loving himself more than God, and the world more than heaven, and in making his neighbor of no account respectively to himself, thus it is the love of self and of the world (n. 694, 731, 4317, 5660). Not only every evil, but also every falsity, springs from the proprium of man, and this falsity is the falsity of evil (n. 1047, 10283-10284, 10286). The proprium of man is hell with him (n. 694, 8480). Therefore he who is led by his proprium cannot be saved (n. 10731). The good which man does from the proprium is not good, but in itself is evil, because done for the sake of self and the world (n. 8478). The proprium of man must be separated, in order that the Lord may be present with him (n. 1023, 1044). And it is actually separated when man is reformed (n. 9334-9336, 9452-9454, 9938). This is done by the Lord alone (n. 9445). Man by regeneration receives a heavenly proprium (n. 1937, 1947, 2881, 2883, 2891). This appears to man as his own proprium, but it is not his, but the Lord’s with him (n. 8497). They who are in this proprium are in liberty itself, because liberty consists in being led by the Lord, and by His proprium (n. 892, 905, 2872, 2886, 2890-2892, 4096, 9586-9587, 9589-9591). All liberty is from the proprium, and its quality according thereto (n. 2880). What is the quality of the heavenly proprium (n. 164, 5660, 8480). How the heavenly proprium is implanted (n. 1712, 1937, 1947).

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

An excerpt from The Logopraxis Workbook:

The ‘In Me’ Tool The Heavenly Doctrines often state the need to remove the concepts of space and time from our thinking as far as possible, when thinking about spiritual and celestial realities. The ‘In Me’ tool is a useful device that can help to do that, so that rather than taking the meaning as relating to realities external to ourselves, we can at least keep some level of attention on the potential meaning the Text might have in connection with our own internal personal life. We achieve this by placing the words ‘in me’ into the Text. There are no hard and fast rules about where the phrase is to be placed, so it’s left to the reader to play with it to see what works. Just keep in mind that the objective is to keep the focus on applying what we are reading ‘in me’.

Everything described in the Heavenly Doctrines apply to the life of our mind, because the spiritual world does not exist outside the human mind – in fact, it is the human mind. In the work of Logopraxis we operate from a principle that all revelation is given to teach us about what exists within ourselves, and we accept that revelation is not to give us information about other people.This tool carries us from natural based thinking to more spiritual based thinking, and greatly assists in setting our task.

So, the ‘In-Me’ tool is a technique to shift our thinking from a natural mode to a spiritual mode of thought, which is focused on applying what we’re reading in the Text to our mental states, to our thoughts and affectional life; to where spiritual work really needs to be focused, ‘in me’. Examples are shown below.

From Heaven and Hell 595 we read:

“It should be known that the hells are continually assaulting heaven and endeavouring to destroy it, and that the Lord continually protects the heavens by withholding those who are there from the evils derived from their proprium, and by holding them in the good that is from Himself.”

And this can be adjusted in the following manner:

It should be known that the hells (In Me) are continually assaulting heaven (what is good and true from the Word – In Me) and endeavouring to destroy it, and that the Lord (the Word – In Me) continually protects the heavens (what is good and true In Me) by withholding those (states of evil and falsity In Me) who are there from the evils derived from their (My) proprium, and by holding them (Me) in the good that is from Himself.

Key Principle: Evils and falsities (the hells/states of self-centredness) are continually assaulting goods and truths (the heavens/states of good will) in order to destroy them, and the Lord (as the Word) protects what is good and true by holding the mind in what is good from Himself (the Word).

Sample Tasks

• Observe and take note of experiences where evils and falsities (states of self-centredness) arise seeking to destroy goods and truths (states of good will).
• When this is seen try to remember this principle and note any shifts in the quality of my mental state.

From Heaven and Hell 155 we read:

“Angels are not constantly in the same state as to love, and consequently not in the same state as to wisdom for all their wisdom is from, and according to love. Sometimes they are in a state of intense love, sometimes in a state of love not intense. The state decreases by degrees from its greatest to its least intensity …. From this last state they return again to the first, and so on, these alternations following one after another with variety.”

Key Principles

• The state of love and wisdom is never constant in an angel.
• The state of love and wisdom in an angel ebbs and flows, from highest to least intensity.
• The alternate states of love and wisdom in an angel follow on from each other with constant variety.

The Principles Applied with the ‘In Me’ Tool

• The angel (In Me) is not constantly in the same state of love and wisdom.
• The angel (In Me) is sometimes in a state of intense love and sometimes this state is not so intense, decreasing by degrees to the point of least intensity.
• The angel (In Me) experiences an alternation of states of love and wisdom, with the phases of least and then greatest intensity following one from the other with constant variety.

Sample Tasks

• To observe the lack of constancy in my state of love to the Lord or remember to use the Word in my life. I shall observe and record the role of the proprium in attempting to hold me fast in the glue of love of self and the ways of the world.
• To observe what thoughts and feelings are present when I am experiencing conflict, unhappiness, or an absence of the Lord (love and wisdom). And then to note how remembering the fact that the angel in me experiences alternations, changes my thoughts or experience of the difficult state.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Angelic consciousness thinks in terms of states of mind

Heaven and Hell (Dole) 169. A natural person may believe that we would have no thought if concepts of time, space, and matter were taken away from us, that all our thought is based on these foundations. 1 Let such people know, though, that thoughts are limited and constrained to the extent that they derive from time, space, and matter, and that they are freed and expanded to the extent that they do not derive from such things, because to that same extent the mind is raised above bodily and worldly considerations. This is the source of angels’ wisdom, which is so great that we must call it incomprehensible, since it does not fit into ideas that are formed merely from these [lower] concerns.

HH (Ager) 266{1-3} What the wisdom of the angels is can be inferred from the fact that they are in the light of heaven, and the light of heaven in its essence is Divine truth or Divine wisdom; and this light enlightens at the same time their inner sight, or sight of the mind, and their outer sight, or sight of the eyes. (That the light of heaven is Divine truth or Divine wisdom may be seen above, n. 126-133.) The angels are also in heavenly heat, which in its essence is Divine good or Divine love, and from that they have an affection and longing to become wise. (That the heat of heaven is Divine good or Divine love may be seen above, n. 133-140.) That the angels are in wisdom, even to the extent that they may be called wisdoms, follows from the fact that their thoughts and affections all flow in accordance with the heavenly form, and this form is the form of Divine wisdom; also that their interiors, which are recipients of wisdom, are arranged in that form. (That the thoughts and affections of angels flow in accordance with the form of heaven, and consequently their intelligence and wisdom, may he seen above, n. 201-212.) [2] That the angels have supereminent wisdom is shown also by the fact that their speech is the speech of wisdom, for it flows directly and spontaneously from thought, and their thought from their affection, thus their speech is thought from affection in outward form; consequently there is nothing to withdraw them from the Divine influx, and nothing from without such as enters into the speech of man from other thoughts. (That the speech of angels is the speech of their thought and affection may be seen above, n. 234-235.) That the angels have such wisdom is in accord with the fact that all things that they behold with their eyes and perceive by their senses agree with their wisdom, since they are correspondences of it, and thus the objects perceived are representative forms of the things that constitute their wisdom. (That all things seen in the heavens are correspondences with the interiors of angels and representations of their wisdom may be seen above, n. 170-182.) [3] Furthermore, the thoughts of angels are not limited and contracted by ideas from space and time, as human thoughts are, for spaces and times belong to nature, and the things that belong to nature withdraw the mind from spiritual things, and deprive intellectual sight of its proper range. (That the ideas of angels are apart from time and space, and thus less limited than human ideas, may be seen above, n. 162-169 and 191-199.) Again, the thoughts of angels are neither brought down to earthly and material things, nor interrupted by anxieties about the necessities of life; thus they are not withdrawn by such things from the delights of wisdom, as the thoughts of men in the world are; for all things come to them gratuitously from the Lord; they are clothed gratuitously, are fed gratuitously, are housed gratuitously (n. 181-190), and besides this they receive delights and pleasures in the degree of their reception of wisdom from the Lord.

Confusing natural things for spiritual things

Arcana Coelestia (Elliott) 8325(2) The following experience alone enables one to infer how difficult it is for a natural man to apprehend spiritual things, consequently things that belong to heaven. Can anyone like him see that space and time do not exist in heaven, but states instead? Or to be more precise, that states of good or states of being (esse) exist there, presenting themselves as extents of space, and states of truth or states of coming-into-being (existere), presenting themselves as periods of time? Will not a merely natural man suppose that where time and space do not exist there is complete emptiness and nothingness? From this it is evident that if a natural man makes up his mind to believe nothing apart from what he can apprehend he lays himself open to grossly mistaken ideas.

The New Jerusalem and its Heavenly Doctrines (Whitehead) 48. All things of the natural world are from the Divine through the spiritual world (n. 5013). Consequently the spiritual is in every natural thing, just as the efficient cause is in the effect (n. 3562, 5711); or as effort is in motion (n. 5173), and as the internal is in the external (n. 3562, 5326, 5711). And since the cause is the very essential in the effect, as effort is in motion, and the internal in the external; hence it follows, that the spiritual, and consequently the Divine, is the very essential in the natural (n. 2987-3002, 9701-9709). Spiritual things are presented to view in the natural, and the things manifested are representatives and correspondences (n. 1632, 2987-3002). Hence all nature is a theater representative of the spiritual world, that is, of heaven (n. 2758, 2999-3000, 4939, 8848, 9280). All things in nature are disposed in order and series according to ends (n. 4104). This is from the spiritual world, that is, from heaven, because ends, which are uses, reign there (n. 454, 696, 1103, 3645, 4054, 7038). Man is so created that Divine things descending according to order into nature, may be perceived in him (n. 3702).

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

On infinity and eternity

Arcana Coelestia (Elliott) 1382. People inevitably confuse Divine Infinity with infinity of space. And because they do not conceive of infinity of space as anything other than nothingness, as indeed it is, neither do they believe in Divine Infinity. The same applies to Eternity. They cannot conceive of it except as an eternity of time, but it is manifested continually by means of time to those who dwell within [space and] time.

Arcana Coelestia (Elliott) 8325. A natural man inevitably falls into a nonsensical way of thinking about God when with notions involving the passage of time he contemplates what God was doing before the creation of the world, that is, what He was engaged in from eternity up to then. Nor can he be extricated from that tangled knot until notions of time and space are banished. When angels contemplate that eternity they never do so with notions of time but with ideas of state.

Divine Love and Wisdom (Rogers) 76. Anyone who does not know this, and who cannot from any perception think of God independently of time, is utterly incapable of conceiving of eternity other than as an eternity of time. In that case he also cannot help but think irrationally of God’s being from eternity, for he thinks in terms of a beginning, and a beginning is characteristic solely of time. His irrational thinking continues to the point of judging that God originated from Himself, and from that it slips headlong into supposing the origin of nature to be from itself. From this idea he can be extricated only by a spiritual or angelic concept of eternity, which is one independent of time; and when thought of independently of time, eternity and Divinity are one and the same, the Divine being Divine in itself, and not from itself. Angels say that they can indeed conceive of God’s being from eternity, but not in any way of nature’s being from eternity, still less of nature’s originating from itself, and not at all of nature’s being nature in itself. For what exists in itself is being itself, the origin of all else, and being in itself is life itself, which is the Divine love belonging to Divine wisdom and the Divine wisdom belonging to Divine love. This to angels is eternity, being thus independent of time, as the uncreated is independent of the created, or the infinite independent of the finite, which do not have even a mathematical relation (ratio).\

Arcana Coelestia (Elliott) 3404{3&4} [2] To make it clearer still what appearances of truth are, let the following example be added: It is well known that the Divine is infinite as regards Being (Esse) and eternal as regards Manifestation (Existere), and that what is finite is incapable of comprehending what is infinite, or indeed of comprehending what is eternal, since what is eternal is the Manifestation (Existere) of what is infinite. And because the Divine itself is infinite and eternal, so are all things which proceed from the Divine infinite and also eternal. And as those things are infinite angels are quite incapable of grasping them, for they too are finite beings. That being so, things that are infinite and eternal present themselves to angels within appearances that are finite, though within appearances such as are very far above the range of what man can comprehend. For example, man is quite incapable of possessing any idea of what is eternal except from what is temporal. And being incapable of having any idea other than this he is incapable of comprehending what ‘from eternity’ is and so what the Divine prior to the existence of time or creation of the world is. And as long as his thinking contains any idea at all that is formed from what is temporal, he slips inevitably, if he thinks about what is eternal, into errors from which he cannot be rescued. But the angels, whose ideas are not formed from anything temporal but from timeless state, are enabled to perceive it supremely well, for to them eternity is not eternity of time but eternity of state devoid of any idea of that which is temporal. [3] From this one may see what the appearances existing with angels are like compared with man’s, and how superior their appearances are to man’s. For man cannot have one shred of thought, not even the least shred, that is not in some way temporal and spatial in origin, whereas angels’ thought has no such origin at all. Instead their thought has its origin in timeless state, in which the being (esse) and the manifestation (existere) of things is the only consideration.

True Christian Religion (Chadwick) 31(2&3}. The reason why the infinity of God predicated of space is called immensity, is that the term ‘immense’ is used of what is great and large, and also what is extensive and in this respect spacious. But the reason why the infinity of God predicated of time is called eternity is that ‘for eternity’ is used of progressive stages, which are measured by time, without end. For example: the globe with its land and sea surfaces is in itself what enables objects to be regarded as spatial; and its rotation and motion in orbit is what enables them to be regarded as temporal. These movements create periods of time and the surface of the globe creates distances, and they are so perceived through the senses in the minds of those that reflect on them. But as shown above, there is no space or time in God, yet space and time begin from Him. Hence it follows that immensity means His infinity predicated of space, and eternity His infinity predicated of time. [2] The angels in heaven understand by the immensity of God the Divinity as to Its Being (Esse), and by His eternity the Divinity as to Its Coming-into-Being (Existere); also by immensity they understand the Divinity as to Love and by eternity the Divinity as to Wisdom. This is because the angels banish space and time from their ideas of the Divinity, and this is the result. But because human beings are incapable of thinking except by means of ideas formed from spatial and temporal concepts, they cannot form any idea of the immensity of God before space existed or His eternity before time existed. In fact, when the human mind wishes to form such an idea, it is as if it lapsed into unconsciousness, almost like a shipwrecked mariner who has fallen into the water, or someone swallowed up by the earth in an earthquake. Indeed, if the mind persists in the attempt to penetrate these mysteries, it can easily become deranged, and thus be led to deny the existence of God. [3] I too was once in a state like this, when I was thinking what God did from eternity, or before the world was made: did He deliberate about creation and work out the order to be followed? was deliberative thought possible in a total vacuum? and other useless speculations. But to prevent me becoming deranged by such speculations, I was lifted up by the Lord into the sphere and light enjoyed by the interior angels; and when the idea of space and time which had previously restricted my thinking was there to a small extent removed, I was allowed to grasp that the eternity of God is not an eternity of time, and that because time did not exist before the creation of the world it was quite useless to engage in such speculations about God.

The change is in us not the Lord

Divine Love and Wisdom (Ager) 124 The Lord is not in a greater and lesser degree of love and wisdom, that is, as a sun He is not in a greater or lesser degree of heat and light with one than with another, for He is everywhere the same. But He is not received by one in the same degree as by another

True Christian Religion (Chadwick) 25{3} The Divine Being, which is in itself God, is the same; not the same in a simple way, but infinitely the same, that is, the same from eternity to eternity. He is the same everywhere, the same with each person and in each person; but all the changes and differences occur in the person who receives Him, and it is his state which causes this.

Heaven and Hell (Dole) 156. As the states of the inner levels of angels’ love and wisdom change, so too do the states of the various things that surround them and are visible to their eyes; for the things that surround angels are given their appearance according to the things that are within them.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Why changes of state occur

Heaven and Hell 158. I have been told from heaven why changes of state like this occur. Angels have said that there are many reasons. First, the delight of life and of heaven that angels enjoy because of the love and wisdom given them by the Lord would gradually pall if they were constantly engaged in it, the way it happens for people who are involved in pleasures and enjoyments without variety. A second reason is that angels have a sense of self or self-image just as we do, and this involves loving themselves. All the people in heaven are kept free of their sense of self, and to the extent that the Lord does keep them free, they enjoy love and wisdom. To the extent that they are not kept free, however, they are caught up in love for themselves; and since all of them do love that sense of self and carry it with them, 1 these changes of state or successive alternations do occur. A third reason is that they are made more perfect in this way, since they become accustomed to being kept in love for the Lord and kept free from love for themselves. Further, by these alternations of delight and discomfort, their perception of and sensitivity to what is good become more and more delicate. 2 They have gone on to say that the Lord does not produce these changes of their states, since the Lord as the sun is always flowing in with warmth and light, that is, with love and wisdom. Rather, they themselves are the cause, since they love their sense of self and this is constantly misleading them. They illustrate this by comparison with our world’s sun, which is not the cause of the changes of warmth and cold and of light and darkness, of distinct years and distinct days, because it stays motionless. The reason can be traced to our earth.

Footnotes:1. [Swedenborg’s footnote] Our self-image is loving ourselves: 694, 731, 4317, 5660. This self-image must be detached from us in order for the Lord to be present: 1023, 1044. It is actually detached when we are being kept in what is good by the Lord: 9334-9336, 9445 [9447?], 9452-9454, 9938. 2. [Swedenborg’s footnote] Angels are being made more perfect to eternity: 4803, 6648. In heaven, there is never any state exactly like any other, which results in a perpetual process of perfecting: 10200.

States of light and heat

HH 155. Angels are not constantly in the same state as to love, and consequently they are not in the same state as to wisdom, for all the wisdom they have is from their love and in proportion to it. Sometimes they are in a state of intense love, sometimes in a state of love that is not intense. It decreases gradually from its most to its least intense. When they are in the highest level of love, they are in the light and warmth of their lives, or in their greatest clarity and delight. Conversely, when they are in the lowest level they are in shadow and coolness, or in what is dim and unpleasant. From this latter state they return to the first, and so on. The phases follow each other with constant variety. These states follow each other like variations of light and shade, warmth and cold, or like the morning, noon, evening, and night of individual days in our world, varying constantly throughout the year. Not only that, they correspond — morning to the state of their love in clarity, noon to the state of their wisdom in clarity, evening to the state of their wisdom in dimness, and night to a state of no love or wisdom. It should be known, though, that there is no correspondence of night with the states of life of people in heaven, but rather a correspondence of the half-light that comes before dawn. The correspondence of night is with people who are in hell. 1 Because of this correspondence, “day” and “year” in the Word mean states of life in general, warmth and light mean love and wisdom, morning the first and highest level of love, noon wisdom in its light, evening wisdom in its shade, and the half-light the dimness that comes just before the morning. Night, though, means the loss of love and wisdom. 2

HH 160. When angels are in this last state, which is when they are involved in their sense of self, they begin to feel depressed. I have talked with them when they were in this state and witnessed their depression. They kept saying, though, that they lived in hope that they would soon return to their earlier state and be in heaven again, so to speak, since heaven for them is being kept free from their sense of self.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 555. At first I wondered why love for oneself and love of the world are so diabolic, why people who are absorbed in them look so frightful. After all, in the world we scarcely give love for ourselves a second thought. We focus only on that outward inflation of spirit called pride, which we believe is the only self-love because it is so visible. Not only that, if love for oneself does not express itself in pride, then we in the world think it is the vital fire that rouses us to work for high position and to do constructive things. We believe that if we saw no prospect of esteem and glory in these efforts, our spirits would become sluggish. People ask, “Who would do anything decent or useful or remarkable except to be praised and respected by others, [openly] or in their thoughts; and where does this come from except from the fire of a love for glory and esteem — that is, for the sake of self?” This is why people in the world do not realize that in its own right love for oneself is the love that rules in hell and that makes hell within us. Since this is in fact the case, I should like first to describe what love for oneself is, and then explain that everything evil and false wells up from this love.

Self absorption and obessesion vs examination of the self from the Word (The Divine)

HH 558a. We are completely absorbed in our self-image and therefore in our hereditary evil whenever we focus on ourselves in anything worthwhile we are doing, for we are focusing on ourselves and away from what is good and not on what is good and away from ourselves. So in the worthwhile activities we set up an image of ourselves and not an image of the Divine. I have been assured of this by experience as well. There are evil spirits who live halfway between the north and the west, underneath the heavens, who are particularly skilled at getting upright spirits involved in their self-image and therefore focused on various kinds of evil. They do this by getting them absorbed in thinking about themselves, either openly by words of praise and esteem or covertly by focusing their feelings exclusively on themselves. To the extent that they succeed, they turn the faces of the upright people away from heaven and also becloud their understanding, calling up evils from their self-concern.

Apocalypse Revealed 56. One’s own life is to look to the Lord from oneself, while life from the Lord is to look to the Lord from the Lord, and yet doing so as though of oneself. When a person is seized by this life, he sees that he is nothing, and that only the Lord is anything.

Arcana Coelestia 1712 …if men confirm themselves in the belief that they can do good and resist evil by their own powers, and that they thus merit salvation, in this case this idea remains attached, and causes the good to be evil, and the truth to be falsity. But still it is according to order for a man to do good as of himself; and therefore he ought not to slacken his hand, with the thought, “If I can do nothing of good from myself, I ought to wait for immediate influx,” and thus remain in a passive state, for this would be contrary to order; but he must do good as of himself; yet, when he reflects upon the good which he does or has done, let him think, acknowledge, and believe that the Lord has done the work in him.

[3] If he slackens his effort, thinking as has been said, he is then not a subject into which the Lord can operate. The Lord cannot flow into anyone who deprives himself of everything into which power can be infused. It is as if one were not willing to learn anything without a revelation to himself; or as if one would teach nothing unless the words were put into him; or as if one would attempt nothing unless he were put into action as one without will. But if these things were done, he would be still more indignant at being like an inanimate thing; when yet that which is animated by the Lord in a man is that which appears as if it were from himself. It is thus an eternal truth that a man does not live from himself, but that if he did not appear to live from himself he could not live at all.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 4850…I keep mentioning states and changes in state, but few know what either is, so I need to define them. Neither time and the passage of time nor space and extension in space can be used to describe our inner depths, or our feelings and the thoughts they produce. They do not exist in time or in a place, even though they seem to do so, as far as our worldly senses can tell. Rather they exist in inner dimensions corresponding to time and place. These corresponding dimensions can only be called states; there is no other word for them. It is called a change of state in our inner depths when we have a change of mind or heart, or a change in our feelings and the thoughts they produce, from sad to happy, from happy back to sad, from godless to godly or devout, and so on. These changes are called changes in state. They have to do with our feelings, and to the extent that our feelings control our thoughts, with our thoughts as well. Changes in the state of our thoughts lie within our feelings, as specific parts lie within a general whole, and are variations on our feelings, more or less.

AC 4882… Admittedly, the idea that “going” in an inner sense means living seems rather far-fetched, or distant from our usual way of thinking. This is because we inhabit space and time, from which we have formed the ideas composing our thoughts, such as our idea of going, advancing, traveling, journeying, moving. These cover space and take time, so space and time permeate our idea of them, with the result that we have difficulty grasping that they mean states of life. However, when we put aside or shed our image of them, the spiritual phenomenon being symbolized springs forth. In the spiritual world, or heaven, no hint of space or time goes into the inhabitants’ thinking, but something having to do with a state of life instead (§§1274, 1382, 2625, 2788, 2837, 3356, 3404, 3827, 4814). Spirits and angels do feel as though they are advancing and moving from place to place, exactly as people on earth feel it, but changes in their state of life are what produce the impression. It is like the appearance that we live on our own — an appearance that is just as strong for them as it is for us — when in reality life is not inherent in us but comes from the Lord’s divinity, the source of all life.

These appearances as they exist with angels are called real appearances, because they appear as they really are.

[2] Sometimes I have talked with spirits about these appearances. The ones who lack goodness and therefore truth do not want to hear that they only appear to live on their own; they like the idea that they truly do live on their own. They have been shown by personal experience that life is not inherent in them and that progress from place to place is a change and progression in the condition of their life, but I have also said this to them: The fully convincing appearance that the life they have originates in themselves can satisfy them; they could not gain any greater benefit if it actually were the case. But it is even better for them to know what the real situation is, because then they have the truth, and if they have the truth, they also have heaven’s light — heaven’s light being the truth itself that comes from the Lord’s divinity. With the benefit of heaven’s light they would not claim goodness as their own, and evil would not cling to them either. Angels possess this truth not only by knowledge but also by perception.

[3] The following experience shows that time and space in the spiritual world are states of life and that all life comes from the Lord: Spirits and angels each see those who are good on their right and those who are evil on their left, no matter what direction they turn. If they face east, that is where the good and the evil appear to them; the same if they face west, and if they face south or north too. This is true for every spirit or angel individually. If there are two of them, say, and one looks east while the other looks west, they both still see the good on their right and the evil on their left. It looks the same way to distant observers too, even if they stand behind the ones they are observing. The plain conclusion is that all life comes from the Lord, or that the Lord is within everyone’s life. The Lord appears in the spiritual world as the sun, on his right being the good, or the sheep, and on his left the evil, or the goats. It is the same for everyone else too, since the Lord is the whole of life, as I said.

This notion cannot help baffling people, because as long as they are in the world they take their thinking from worldly cues and consequently from space and time. In the spiritual world, though, as noted above, ideas do not start with space and time but with the state of a person’s feelings and consequent thoughts. It is because of this that extents of space and periods of time in the Word symbolize states.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Divine Providence 4… However, because people do not know how two things distinct from each other can operate as a unit, I would like to show here that a unit is impossible without a form, and that it is its very form that makes it a unit; and afterward, that the form makes something the more perfectly a unit as the constituents which enter into the form are distinctly different and yet united. [2] That a unit is impossible without a form, the very form being that which makes it a unit: Everyone who focuses his mind’s thinking on it can clearly see that a unit is impossible without a form, and that if it exists, it has a form. For whatever has existence takes from its form that which we call its character, and also what we call its attributes, and what we call its changes of state, as also what we call its relativeness, and other like things. Whatever does not have a form is consequently incapable of affecting anything, and what is incapable of affecting anything has no reality. Its very form is what gives it all these qualities. Moreover, because all the constituents that exist in a form are — if the form is complete — interconnected, like the links in a chain, it follows therefore that it is the very form that makes them a unit, and so a subject of which can be predicated quality, state, and the power to affect, thus reality, according to the perfection of the form. [3] Such a unit is everything that we see with our eyes in the world, and such a unit is everything also that we do not see with our eyes, whether within the inner world of nature or in the spiritual world. Such a unit is the human being, and such a unit is human society. Such a unit, too, is the church, and in the Lord’s sight the entire angelic heaven. In short, such a unit is the created universe, not only in general, but also in every particular. For each and all things to have forms, it is necessary that He who created all things be the essential form, and that it be from that essential form that all created things exist in forms.

HH 405. Almost all the people who arrive in the other life think that hell is the same for everyone and that heaven is the same for everyone, when in fact there are infinite variations and differences in each. Hell is never the same for any two people, nor is heaven. In the same way, no one of us, no spirit, and no angel is ever exactly like any other, even facially. When I even thought about two identical or equal beings, the angels were aghast. They said that every unity is formed by a harmonious agreement of many constituents and that the nature of the unity depends on the nature of the agreement. This is how every community of heaven forms a unity and how all the communities form a single heaven, which is accomplished solely by the Lord, by means of love. 1 Useful activities in the heavens occur in similar variety and diversity. The function of one individual is never exactly the same as that of any other, so the delight of one is never the same as another’s. Not only that, the delights of each function are countless, and these countless delights are equally varied, yet they are united in a design that enables them to focus on each other as do the functions of the individual members and organs and viscera in the human body; or even more, like the functions of every vessel and fiber in those members and organs and viscera. These are all interconnected in such a way that they focus on what they can contribute to the other and therefore to all, with all mindful of the individual members. They act as one because of this regard for the whole and for the individual.

AC 2556 …In general it should be kept in mind that all things which exist with a truly rational, that is, regenerate, person — all that constitutes his affections, his perceptions, and his thoughts — are interconnected as in blood-relationships and relationships by marriage; for those things have been arranged in such a way that they mutually regard one another as families do which make up one house, and this in a most clear and distinct manner. Consequently when they reappear they do so in accordance with the relationships in which they exist. This ordered relationship with one another they receive from heaven — that is, from the Lord by way of heaven — flowing into them.

The Parable of the Talents

14 “For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. 15 And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey. 16 Then he who had received the five talents went and traded with them, and made another five talents. 17 And likewise he who had received two gained two more also. 18 But he who had received one went and dug in the ground, and hid his lord’s money. 19 After a long time the lord of those servants came and settled accounts with them.

20 “So he who had received five talents came and brought five other talents, saying, ‘Lord, you delivered to me five talents; look, I have gained five more talents besides them.’ 21 His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ 22 He also who had received two talents came and said, ‘Lord, you delivered to me two talents; look, I have gained two more talents besides them.’ 23 His lord said to him, ‘Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’

24 “Then he who had received the one talent came and said, ‘Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. 25 And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.’

26 “But his lord answered and said to him, ‘You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. 27 So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. 28 So take the talent from him, and give it to him who has ten talents.

29 ‘For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. 30 And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.’

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

​Believing the self is God

Divine Love and Wisdom (Ager) 4​. The Lord, who is the God of the universe, is uncreate and infinite, whereas man and angel are created and finite. And because the Lord is uncreate and infinite, He is Being [Esse] itself, which is called “Jehovah,” and Life itself, or Life in itself. From the uncreate, the infinite, Being itself and Life itself, no one can be created immediately, because the Divine is one and indivisible; but their creation must be out of things created and finited, and so formed that the Divine can be in them. Because men and angels are such, they are recipients of life. Consequently, if any man suffers himself to be so far misled as to think that he is not a recipient of life but is Life, he cannot be withheld from the thought that he is God.

Arcana Coelestia 123. By virtue of his perception the celestial man acknowledges that every single thing is the Lord’s. The spiritual man acknowledges this too, but in his case it is something oral, because he has learned it from the Word. The worldly and bodily-minded man neither acknowledges nor admits it. Instead he says that everything residing with him is his own, and imagines that if he were to lose it, he would perish completely.

Attributing cause to effect

Arcana Coelestia (Elliot) 6322. To all outward appearance the external senses, such as sight and hearing, flow into thought and initiate mental images there. For the appearance is that external objects activate the senses, first the external senses, then the internal ones, and speech too. But no matter how convincing that appearance may be, it is nevertheless a misconception. For what is external, being gross and material, cannot flow in and activate what is internal, which is pure and spiritual; that would be contrary to the nature of things. It is the power of the inward senses, a power belonging to the spirit itself, that perceives things, and it does so by means of the power of the outward senses. It is also the power of the inward senses that disposes an outward sensory organ to receive impressions of objects at its bidding. So it is that outward sensory organs – such as that of sight, which is the eye – instantly adapt themselves to all the objects of the senses. Nothing of this could happen in sensory organs without the inflow they receive from within; for all the fibres and small appendages, which are very many around each sensory organ, are instantly attuned to the nature of the object. Indeed the organ itself is also immediately conditioned to conform.

Arcana Coelestia (Elliot) 5084{3-4}) . It is an illusion of the senses, a purely natural one, that the power which seeds have to grow into trees and flowers and to reproduce themselves was conferred on them when creation first began, and that that initial conferment is what causes everything to come into being and remain in being. People may be told that nothing can remain in being unless it is constantly being brought into being, in keeping with the law that continuance in being involves a constant coming into being, and with another law that anything that has no connection with something prior to itself ceases to have any existence. But though they are told all this, their bodily senses and their thought that is reliant on their senses, cannot take it in. Nor can they see that every single thing is kept in being, even as it was brought into being, through an influx from the spiritual world, that is, from the Divine coming through the spiritual world. This gives rise to another illusion of the senses, a purely natural one, that single entities exist called monads and atoms. For the natural man believes that anything comprehended by his external senses is a single entity or else nothing at all. It is an illusion of the senses, a purely natural one, that everything is part of and begins in the natural creation, though there are indeed purer and more inward aspects of the natural creation that are beyond the range of human understanding. But if anyone says that a spiritual or celestial dimension exists within or above the natural creation, this idea is rejected; for the belief is that unless a thing is natural it has no existence.

Interaction of the Soul and Body (Whitehead) 17{15}. Ends are in the first degree, causes in the second, and effects in the third. Who does not see that the end is not the cause, but that it produces the cause, and that the cause is not the effect, but that it produces the effect; consequently that they are three distinct things which follow in order? The end with man is the love of his will, for what a man loves, this he proposes to himself and intends; the cause with him is the reason of his understanding, for by means of it the end seeks for mediate or efficient causes; and the effect is the operation of the body from them and according to them. Thus there are three things in man, which follow each other in order, in like manner as the degrees of altitude follow each other. When these three things appear in act, then the end is inwardly in the cause, and the end through the cause is in the effect, wherefore the three coexist in the effect. On this account it is said in the Word, that everyone shall be judged according to his works; for the end, or the love of his will, and the cause, or the reason of his understanding, are together in the effects, which are the works of his body; thus the quality of the whole man is in them. They who do not know these things, and do not thus distinguish the objects of reason, cannot avoid terminating the ideas of their thought in the atoms of Epicurus, the monads of Leibniz, or in the simple substances of Wolff, and thus they close up their understandings as with a bolt, so that they cannot even think from reason concerning spiritual influx, because they cannot think concerning any progression; for the author says concerning his simple substance, that if it is divided it falls into nothing. Thus the understanding stands still in its first light, which is merely from the senses of the body, and does not advance a step further. Hence it is not known but that the spiritual is a subtle natural, and that beasts have a rational as well as men, and that the soul is a breath of wind such as is breathed forth from the breast when a person dies; besides many things which are not of light but of thick darkness.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 158. I have been told from heaven why changes of state like this occur. Angels have said that there are many reasons. First, the delight of life and of heaven that angels enjoy because of the love and wisdom given them by the Lord would gradually pall if they were constantly engaged in it, the way it happens for people who are involved in pleasures and enjoyments without variety. A second reason is that angels have a sense of self or self-image just as we do, and this involves loving themselves. All the people in heaven are kept free of their sense of self, and to the extent that the Lord does keep them free, they enjoy love and wisdom. To the extent that they are not kept free, however, they are caught up in love for themselves; and since all of them do love that sense of self and carry it with them, 1 these changes of state or successive alternations do occur. A third reason is that they are made more perfect in this way, since they become accustomed to being kept in love for the Lord and kept free from love for themselves. Further, by these alternations of delight and discomfort, their perception of and sensitivity to what is good become more and more delicate. 2

They have gone on to say that the Lord does not produce these changes of their states, since the Lord as the sun is always flowing in with warmth and light, that is, with love and wisdom. Rather, they themselves are the cause, since they love their sense of self and this is constantly misleading them. They illustrate this by comparison with our world’s sun, which is not the cause of the changes of warmth and cold and of light and darkness, of distinct years and distinct days, because it stays motionless. The reason can be traced to our earth.

Footnotes:

1. [Swedenborg’s footnote] Our self-image is loving ourselves: 694, 731, 4317, 5660. This self-image must be detached from us in order for the Lord to be present: 1023, 1044. It is actually detached when we are being kept in what is good by the Lord: 9334-9336, 9445 [9447?], 9452-9454, 9938.

2. [Swedenborg’s footnote] Angels are being made more perfect to eternity: 4803, 6648. In heaven, there is never any state exactly like any other, which results in a perpetual process of perfecting: 10200.

Times of the day

HH 155. Angels are not constantly in the same state as to love, and consequently they are not in the same state as to wisdom, for all the wisdom they have is from their love and in proportion to it. Sometimes they are in a state of intense love, sometimes in a state of love that is not intense. It decreases gradually from its most to its least intense. When they are in the highest level of love, they are in the light and warmth of their lives, or in their greatest clarity and delight. Conversely, when they are in the lowest level they are in shadow and coolness, or in what is dim and unpleasant. From this latter state they return to the first, and so on. The phases follow each other with constant variety. These states follow each other like variations of light and shade, warmth and cold, or like the morning, noon, evening, and night of individual days in our world, varying constantly throughout the year. Not only that, they correspond — morning to the state of their love in clarity, noon to the state of their wisdom in clarity, evening to the state of their wisdom in dimness, and night to a state of no love or wisdom. It should be known, though, that there is no correspondence of night with the states of life of people in heaven, but rather a correspondence of the half-light that comes before dawn. The correspondence of night is with people who are in hell. 1 Because of this correspondence, “day” and “year” in the Word mean states of life in general, warmth and light mean love and wisdom, morning the first and highest level of love, noon wisdom in its light, evening wisdom in its shade, and the half-light the dimness that comes just before the morning. Night, though, means the loss of love and wisdom. 2

Seasons

HH 166. It is much the same for all the things that occur as a result of time, such as the four seasons of the year called spring, summer, autumn, and winter; the four times of day called morning, noon, evening, and night; our own four ages called infancy, youth, maturity, and old age; and with the other things that either occur as a result of time or happen in temporal sequence. When we think about them, it is from a temporal standpoint; but an angel thinks about them from the standpoint of state. Consequently, anything in them that is temporal for us changes into an idea of state for the angel. Spring and morning change into an idea of love and wisdom the way they are for angels in their first state; summer and noon change into an idea of love and wisdom as they are in the second state; autumn and evening, as they are in the third state; and night and winter into a concept of the kind of state that is characteristic in hell. This is why similar things are meant by these times in the Word (see above, 155). We can see from this how the natural concepts that occur in our thought become spiritual for the angels who are with us.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 99. Even though we completely correspond physically to all of heaven, we are still not images of heaven in outward form, but only in inward form. Our deeper reaches are receptive of heaven, while our more outward ones are receptive of this world. To the extent, then, that those deeper reaches do accept heaven we are heavens in least form, in the image of the greatest; but to the extent that our deeper reaches are not receptive, we are not heavens or images of the greatest. Nevertheless, our more outward aspects, which are receptive of the world, may be in some form that is determined by the world, and therefore in more or less beauty. Outward, physical beauty has its origins in our parents and from our formation in the womb, and thereafter is maintained by a general inflow from the world. This is why our natural form differs markedly from our spiritual form. I have been shown at times what a spiritual person is like in form, and I have seen that in some people who were lovely and attractive in physical appearance that inner form was misshapen, black, and grotesque — what you would call an image of hell rather than of heaven; while in some who were not beautiful, the inner form was graceful, radiant, and angelic. After death, our spirit looks the way it actually did within the body while we were living in it in this world.

Luke 12: 1 -3. Beware principally of the leaven of the Pharisees, which is hypocrisy. And there is nothing covered that shall not be revealed, neither secret that shall not be known. Therefore whatever things you have said in darkness shall be heard in the light; and that which you have spoken in the ear in bedrooms shall be preached on the housetops.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 89. First, I need to state what correspondence is. The whole natural world is responsive to the spiritual world — the natural world not just in general, but in detail. So whatever arises in the natural world out of the spiritual one is called “something that corresponds.” It needs to be realized that the natural world arises from and is sustained in being by the spiritual world, exactly the way an effect relates to its efficient cause. By “the natural world,” I mean all that extended reality that is under our sun and that receives its light and warmth from it. All the things that are sustained in being from that source belong to that world. The spiritual world, in contrast, is heaven, and to that world belong all the things that are in the heavens.

HH 90. Since a human being is a heaven and a world in least form in the image of the greatest (see 57 above), there is a spiritual world and a natural world within each of us. The deeper elements, which belong to our minds and relate to our intelligence and volition, constitute our spiritual world, while the outer elements, which belong to our bodies and relate to our senses and actions, constitute our natural world. Anything that occurs in our natural world (that is, in our bodies and their senses and actions) because of our spiritual world (that is, because of our minds and their intelligence and volition) is called something that corresponds.

HH 95. The differentiation of heaven into two kingdoms, one called the heavenly kingdom and the other the spiritual kingdom, has been presented in its proper chapter above. The heavenly kingdom in general corresponds to the heart and to all the extensions of the heart throughout the body. The spiritual kingdom corresponds to the lungs and to all their extension throughout the body. Further, the heart and the lungs form two kingdoms in us, the heart governing through the arteries and veins and the lungs through the nerve and motor fibers, each involved in every effort and action. Within each one of us, in the spiritual world of ours that is called our spiritual person, there are also two kingdoms. One is volitional and the other is cognitive, the volitional governing through affections for what is good and the cognitive through affections for what is true. These kingdoms also correspond to the kingdoms of the heart and lungs in the body. The same holds true in the heavens. The heavenly kingdom is heaven’s volitional side, where the good that flows from love rules. The spiritual kingdom is heaven’s cognitive side, where truth rules. These are what correspond to the functions of the heart and the lungs in us. It is because of this correspondence that “the heart” in the Word means volition and the good of love, while “the breath of the spirit” means understanding and the truth of faith. This is also why we ascribe feelings to the heart, even though they do not reside or originate there. 1

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Jehovah Zebaoth will visit His flock, the house of Judah, and will place them as His glorious horse in battle. From Him comes the corner-stone, from Him the tent-peg, from Him the battle-bow. Zechariah 10:3-4.

Make ye ready the shield and buckler, and draw near to battle. Harness the horses, and go up, ye horsemen, and stand forth in helmets, furbish the lances, put on the coats of mail (Jeremiah 46:3-4).

Arcana Coelestia 3448 [4]. In John: I saw heaven opened, and behold a white horse, and he that sat upon him was called faithful and true. He was clothed in a garment dipped in blood. And his armies in heaven followed him upon white horses, clothed in fine linen white and clean. And I saw the beast and the kings of the earth and their armies gathered together to make war against him that sat upon the horse, and against his army (Revelation 19:11, 13-14, 19);

“he that sat upon the white horse” denotes the Lord’s Word, or the Lord as to the Word (n. 2760-2762); “his armies in heaven that followed him” denote the truths therefrom, consequently those in heaven who are in truths; the “beast” denotes the evils of the love of self; the “kings of the earth and their armies” denote falsities. The combats of falsity with truth are what are here described.

AC 6657. ‘That they also will join themselves to our enemies and fight against us’ means that in that way allied forces who inflict harm will be made stronger. This is clear from the meaning of ‘joining themselves to’ as being made stronger, for when enemies are joined by a very large number they are made stronger; from the meaning of ‘enemies’ as allied forces who fight alongside one another; and from the meaning of ‘fighting against us’ as inflicting harm, for when a battle is fought against someone, harm is done to him to the extent that he cannot counteract it. The implications of all this are that surrounding every person in the world and also surrounding every good spirit there is a general sphere of endeavours from hell and a general sphere of endeavours from heaven. The sphere from hell is a sphere of endeavours to do harm and destroy, that from heaven is a sphere of endeavours to do good and to save, see 6477. These spheres are general ones, and there are likewise particular spheres surrounding every person, for there are spirits from hell present with him and there are angels from heaven, who are dealt with in 5846-5866, 5976-5993. By these spheres a person is kept in a state of equilibrium and has the freedom to think and will what is evil or to think and will what is good.

AC 1695…In the combats of temptations the evil spirits are permitted to draw forth all the evil and falsity that are in the man, and to battle from the evil and falsity of the man; but when they have been overcome, they are no longer permitted to do so, for they instantly perceive in the man that good and truth have been confirmed. Spirits, more than men, are gifted with such perception; from the very sphere of a man who has been confirmed in truth and good, they know at once how the case is, what answer they will get, and more besides. This is plainly evident with the spiritual regenerate man, with whom there are evil spirits equally as well as with the non-regenerate, but they are subjugated and serve. This is what is meant by their being deprived of the power of doing evil and of thinking falsity. [2] When therefore a member of the Church enters into temptation, which happens when he is let into his own evil, conflict takes place around him between the spirits from hell and the angels from heaven, 3927, 4249, 5036; and the conflict lasts for as long as the person is kept in his own evil. Sometimes in that conflict it seems to the spirits from hell that they are going to win, in which case they surge up. At other times it seems to them that they are going to be beaten, in which case they fall back, fearing that more angels from heaven will join up against them and so they themselves will be cast down into hell, never to emerge again, which is exactly what happens when they have been beaten. These are the things that are meant by superior strength if they increase and by the statement that allied forces who inflict harm will be made stronger. [3] Spirits from hell, when they fight against angels, are in the world of spirits, where they are in a state of freedom, 5852. From all this one may now see what is meant in the internal sense when it says that the children of Israel were molested and oppressed in such ways by the Egyptians, but that the more they were molested, the more they multiplied, and that Jehovah, who is the Lord, fought for them, kept the Egyptians in check by means of plagues, and at length drowned all the Egyptians in the Sea Suph.

AC 5036. Scarcely anyone in the Christian world at this day knows whence temptations come. He who undergoes them has no other belief than that they are torments arising from the evils which are within man, and which at first make him uneasy, then anxious, and finally torment him; but he is altogether ignorant that they are effected by the evil spirits who are with him. The reason why he is ignorant of this, is that he does not believe that he is in company with spirits while he lives in the world, and scarcely believes that there is any spirit with him; when yet as to his interiors man is continually in the society of spirits and angels. [2] As regards temptations, they take place when the man is in the act of regeneration; for no one can be regenerated unless he undergoes temptations, and they then arise from evil spirits who are about him. For the man is then let into the state of evil in which he is, that is, in which is that very [life] which is his own; and when he comes into this state, evil or infernal spirits encompass him, and when they perceive that he is inwardly protected by angels, the evil spirits excite the falsities which he has thought, and the evils which he has done, but the angels defend him from within. It is this combat which is perceived in the man as temptation, but so obscurely that he scarcely knows otherwise than that it is merely an anxiety; for man-especially if he believes nothing about influx-is in a state that is wholly obscure, and he perceives scarcely a thousandth part of the things about which the evil spirits and angels are contending. And yet the battle is then being fought for the man and his eternal salvation, and it is fought from the man himself; for they fight from those things which are in man, and concerning them. That this is the case has been given me to know with the utmost certainty. I have heard the combat, I have perceived the influx, I have seen the spirits and angels, and at the time and afterward have conversed with them on the subject. [3] As before said, temptations take place chiefly at the time when the man is becoming spiritual; for he then apprehends spiritually the truths of doctrine. The man is often unaware of this, but still the angels with him see in his natural things the spiritual; for his interiors are then open toward heaven. For this reason also the man who has been regenerated is among angels after his life in the world, and there both sees and perceives the spiritual things which before appeared to him as natural. When therefore a man has come into such a state, then in temptation, when assaulted by evil spirits, he can be defended by angels, who then have a plane into which they can operate; for they flow into what is spiritual with him, and through this into what is natural. [4] But when ultimate truth has been withdrawn, and therefore the man has nothing by which to defend himself against those who are natural (see n. 5006, 5008, 5009, 5022, 5028), he then comes into temptations, and by evil spirits-who are all merely natural-he is accused especially of speaking falsely against good; as for example of having thought and said that the neighbor ought to be benefited, and having also approved this in act, and yet now meaning by the neighbor only those who are in good and truth, and not those who are in evil and falsity and cannot be amended; and consequently, because he is no longer willing to benefit the evil, or if he will benefit them, he desires them to be punished for the sake of their amendment, and for the purpose of averting evil from his neighbor, they charge him with thinking and speaking what is false, and with not thinking as he speaks. [5] Take another example. Because when a man becomes spiritual, he no longer believes it holy and for pious use to give to monasteries, or even to churches which abound in wealth; and because before he became spiritual he had thought that such giving was holy and pious, they charge him with falsehood, and stir up all his thoughts which he had before cherished as to its being holy and pious, and also the works which he had done from such thought. And so they do in numberless other cases, but let these few examples serve by way of illustration. These spirits enter principally into the affections which the man had before, and excite them, and also the false and evil things which he had thought and done; and thus they bring him into anxiety, and often into doubt even to despair. [6] Such then is the source of spiritual anxieties, and of the torments which are called torments of conscience. By influx and communication these things appear to the man as if they were in himself. One who knows and believes this may be compared to a man who sees himself in a mirror, and knows that it is not himself that appears in it, or on the other side of it, but only his image; whereas one who does not know and believe this, may be compared to a person who sees himself in a mirror, and supposes it is himself that appears there, and not his image.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Transcipt

The theme for this particular session was correspondences. So you’ve done the reading and what you see there is that there is what presents on the surface, and there is what sits behind. And so in this spiritual practice (of LP) we look to try to remove personal details in our own work but also when we’re listening to others. So where personal details are concerned that is a useful external to convey what’s happening internally. And so what we try to do is remove ideas related to personality, so person, place, time and space, and just listen for what the principle being expressed is and how that’s being illustrated. That’s the idea here – and it takes practice. It’s not something we easily pick up on and over time we can get a better sense of this but it’s good to be aware of what we’re trying to do.

So in presenting what we have as a submission, the idea is to remove personal details as much as possible but that’s not fully possible (so it’s acknowledged in that sense), and also when listening to try and remove personal details. So if somebody is saying something where I try to sit is that this is not something to do with this individual, but rather what they are bringing forth or maybe clothed in their experience, underneath sits what is of the Lord. So if I become too focused on the person then I don’t hear what the Lord is saying. I’m hearing it as this particular individual’s experience whereas in Logopraxis the idea is that the experience is given by the Lord for the group to reinforce and illustrate spiritual realities not people’s personal lives. So that’s the distinction that we seek to draw.

Your work is personal of course, you are engaged in doing your work and your reflection and all of that. So it’s not about removing that because that has to be done but when we come to share, we don’t have to spill all the detail of what we’ve experienced. We can frame that in terms of ‘this is the principle I worked with and this is how that played out so far as my inner life is concerned’, the life of my thoughts and affections.

Example: So when I heard that, for me the principle is – it is the Lord that provides, into states of innocence, nowledge of himself. Now that was through your father playing with you in that kind of father daughter sort of fun way but the importance of getting to the principle is that if I reflect back now in Round 2 – that principle that I’ve heard is applicable to us all. So this is the idea that we’re trying to think spiritually in the midst of our natural experiences.

And I think that captures the function and use of what presents in our sensory world. What’s happening as I listen to the experience is that it’s grounding what is within. So the feeling state is being grounded in the sensory state. So this is correspondence. There’s a multitude of different external garments or possible garments but the principle is consistent. If it’s a spiritual principle its consistent. Regardless, you know of the eight billion people on the surface of the planet, the underlying principles that direct and guide things are the same but the external expressions are different.

And then within the Word itself, that is, the letter of the text of the Word, they are perfectly correspondential. So they hold what is of the Lord much closer to the surface than our lives do.

Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell (Dole) 89. First, I need to state what correspondence is. The whole natural world is responsive to the spiritual world — the natural world not just in general, but in detail. So whatever arises in the natural world out of the spiritual one is called “something that corresponds.” It needs to be realized that the natural world arises from and is sustained in being by the spiritual world, exactly the way an effect relates to its efficient cause. By “the natural world,” I mean all that extended reality that is under our sun and that receives its light and warmth from it. All the things that are sustained in being from that source belong to that world. The spiritual world, in contrast, is heaven, and to that world belong all the things that are in the heavens.

HH 90. Since a human being is a heaven and a world in least form in the image of the greatest (see 57 above), there is a spiritual world and a natural world within each of us. The deeper elements, which belong to our minds and relate to our intelligence and volition, constitute our spiritual world, while the outer elements, which belong to our bodies and relate to our senses and actions, constitute our natural world. Anything that occurs in our natural world (that is, in our bodies and their senses and actions) because of our spiritual world (that is, because of our minds and their intelligence and volition) is called something that corresponds.

Mental Objects

True Christian Religion (Dick) 420 VII. The mind itself, however, is divided into two regions, namely, the spiritual region, which is higher and interior, and the natural region, which is lower and exterior. The spiritual mind looks principally to the spiritual world, and has for its objects the things of that world, whether they are in heaven or in hell; for both these are in the spiritual world. The natural mind, however, looks principally to the natural world, and has for its objects the things of that world, whether good or evil. All man’s action and speech proceed directly from the lower region of the mind, and indirectly from the higher region, since the lower region of the mind is nearer to the bodily senses, and the higher region more remote from them. Man’s mind is thus divided, because he was created to be both spiritual and natural, and thus a man and not a beast.

Divine Love and Wisdom (Harley and Harley) 70. The objects of their thought, which as just noted are truths, are not at all dependent on space and time. While the objects of their sight do seem to be in space and in time, angels do not use them as the basis for their thinking. The reason is that in the spiritual world intervals of space and time are not fixed the way they are in our physical world, but are changeable in response to their states of life. This means that states of life take the place of space and time in the concepts of their thinking. Issues related to states of love are in place of spatial intervals and issues related to states of wisdom are in place of temporal intervals.

Arcana Coelestia (Elliot) 2275. The internal sense of the Word consists of two distinct elements – the spiritual and the celestial. The spiritual involves a discernment – abstractedly, apart from the letter – of subject matter or real things, the literal sense serving these as an object, in the same way as things seen with the eye may serve as objects of thought regarding more exalted matters. The celestial involves pure perception of the affection present within the real things which belong to the internal sense. That discernment of real things exists with spiritual angels, whereas this pure perception of that affection exists with celestial angels. The latter, that is, those who are percipients of the affection, perceive immediately, purely from the affection there, what the letter embodies within itself when this is being read by man. And from this they form celestial ideas for themselves, doing so with unending variety and in an indescribable fashion in accordance with the sequence and harmony of the celestial things of love comprising the affection.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 276. What innocence is and its nature, few in the world know, and those who are in evil know nothing at all about it. It is, indeed, visible to the eyes, as seen in the face, speech and movements, particularly of little children. Yet it is not known what innocence is, and still less that it is that in which heaven is stored up in man.

Arcana Ceolestia 7210… in the spiritual sense “sleep” is nothing else, just as “wakefulness” is nothing else than a clear state; for there is spiritual sleep when truths are in obscurity, and spiritual wakefulness when truths are in clearness.

Conjugial Love 194. We read in the Book of Creation that Jehovah God made a deep sleep to fall upon Adam so that he slept; and then took one of his ribs and built it into a woman (Genesis 2:21-22). By the man’s profound slumber is signified his entire ignorance that the wife is formed and as it were created from him. … Therefore, in order that this shall be rightly done it is enjoined upon the man that he shall leave father and mother and cleave unto his wife (Genesis 2:24; Matthew 19:4-5). …That by sleeping is signified being in ignorance or unconcern; that by father and mother are signified the two propriums of man(homo), that of his will and that of his understanding; and that by cleaving is signified devoting one’s self to the love of some one, can be abundantly confirmed by passages from other parts of the Word, but this is not the place.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

The Word is what opens the spiritual mind/ sense of being

Apocalypse Explained (Whitehead) 790 {3-4}. Every man has two minds, one natural and the other spiritual; and as it is the mind that wills and thinks, every man has also natural will and thought and spiritual will and thought. The natural mind wills and thinks like a man in the world, and the spiritual mind wills and thinks like an angel in heaven. From this it follows that as faith is in man, it, too, is natural or spiritual; and that natural faith is according to man’s will and thought in the world, and spiritual faith is according to his will and thought in heaven. It is said the will and thought, because all things from which man is a man have relation to these two, for from the will he acts, and from the thought he speaks. And as a man acts and speaks either from self or from God, so he wills and thinks either from self or from God. From this it is clear, in the first place, that there is natural faith and spiritual faith; and that natural faith apart from spiritual faith is to think such things as are in the Word from self, while natural faith from spiritual faith is to think such things as are in the Word from God; although this also seems to the man to be from himself. As every man has two minds, a natural and a spiritual, and the natural mind is opened and formed by such things as are in the world, while the spiritual mind is opened and formed by such things as are in heaven, and as the things that are in heaven are all spiritual, so a man’s spiritual mind must needs be opened and formed by such things as are in the Word, in which all things are spiritual because they are Divine. In the Word there are truths that are to be known and thought, and goods that must be willed and done; therefore it is by these goods and these truths that man’s spiritual mind is opened and formed. From this it follows, that unless the spiritual mind is opened and formed by truths and goods from the Word it remains closed; and when this is closed the natural mind only is opened and formed by such things as are in the world, from which man, indeed, derives a natural lumen, but such as has in it no wisdom from heaven. From this it is clear, in the second place, that faith is not faith so long as the natural mind only is opened, but that if the thought that a thing is so is called faith it is historical faith, which is nothing but knowledge from which the natural man thinks.

The illusions of the senses/natural mind – the mind that thinks from the senses

Arcana Coelestia (Potts) 3483​… From this it is evident how gross, nay, how earthly and also inverted is that human intelligence which ascribes everything to nature separate or exempt from an influx prior to itself, or from an efficient cause. Moreover they who so think and speak seem to themselves to be wiser than others; that is, in attributing all things to nature, when yet on the contrary angelic intelligence consists in ascribing nothing to nature, but all and everything to the Divine of the Lord, thus to life, and not to anything dead. The learned know that subsistence is a perpetual coming forth; but still it is contrary to the affection of falsity and thence to a reputation for learning to say that nature continually subsists, as it originally came into existence, from the Divine of the Lord. Inasmuch therefore as each and all things subsist, that is, continually come forth, from the Divine, and as each and all things thence derived must needs be representative of those things whereby they came into existence, it follows that the visible universe is nothing else than a theater representative of the Lord’s kingdom; and that this kingdom is a theater representative of the Lord Himself.

Arcana Coelestia (Elliot) 5084{1-2}. Sensory impressions are said to be cast aside when the things that are first and foremost in explanations place no reliance on them; for they are indeed sensory impressions, and impressions received by the mind directly through the senses are illusions. The senses are the source of all the illusions that reign in a person, and they are the reason why few have any belief in the truths of faith and why the natural man is opposed to the spiritual man, that is, the external man to the internal. Consequently if the natural or external man starts to have dominion over the spiritual or internal man, no belief at all in matters of faith exists any longer, for illusions cast a shadow over them and evil desires smother them. Few know what the illusions of the senses are and few believe that these cast a shadow over rational insights and most of all over spiritual matters of faith – a shadow so dark that it blots them out. This happens especially when at the same time what a person delights in is the result of desires bred by a selfish and worldly love. But let examples be used to shed some light on this matter, first some examples of illusions of the senses which are purely natural ones, that is, illusions about things within the natural creation, then some examples of such illusions in spiritual things. It is an illusion of the senses – a purely natural one, or an illusion about the natural creation – to believe that the sun is borne round this globe once a day, and that the sky too and all the stars are borne round at the same time. People may be told that it is impossible and therefore inconceivable that so vast an ocean of fire as the sun, and not only the sun but also the countless stars, should revolve once a day without undergoing any changes of position in relation to one another. They may be told in addition that one can see from the planetary system that our own globe performs a daily movement and an annual one, by rotations on its axis and by revolutions. This can be recognized from the fact that the planets are globes like ours, some of which have moons around them and all of which, as observation shows, perform daily and annual movements like ours. But for all that they are told, the illusion the senses prevails with very many people – that things really are as the eye sees them.

Arcana Coelestia (Elliot) 6322. To all outward appearance the external senses, such as sight and hearing, flow into thought and initiate mental images there. For the appearance is that external objects activate the senses, first the external senses, then the internal ones, and speech too. But no matter how convincing that appearance may be, it is nevertheless a misconception. For what is external, being gross and material, cannot flow in and activate what is internal, which is pure and spiritual; that would be contrary to the nature of things. It is the power of the inward senses, a power belonging to the spirit itself, that perceives things, and it does so by means of the power of the outward senses. It is also the power of the inward senses that disposes an outward sensory organ to receive impressions of objects at its bidding. So it is that outward sensory organs – such as that of sight, which is the eye – instantly adapt themselves to all the objects of the senses. Nothing of this could happen in sensory organs without the inflow they receive from within; for all the fibres and small appendages, which are very many around each sensory organ, are instantly attuned to the nature of the object. Indeed the organ itself is also immediately conditioned to conform.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

AC 561. To explain what a remnant is: It is not just the good and true things that we learn out of the Lord’s Word from the time we are small and that become stamped on our memory. It is also all the states that rise out of those things, such as a state of innocence from babyhood, a state of love for our parents, siblings, teachers, and friends, a state of charity toward our neighbor and compassion toward the poverty-stricken and needy. In short, it is all states of goodness or truth. These states, along with the good and true things imprinted on our memory, are called a remnant. The Lord preserves them in us, hiding them away in our inner being without our slightest awareness and carefully separating them from the things that are our own — in other words, from evil and falsity. The Lord preserves all these states in us in such a way that not even the least significant of them is lost. This I learned from the fact that every one of our states from infancy to extreme old age not only remains in the other life but even returns. When we relive them, they are identical to the experience we first lived through in the world. This happens not only with the good and true things etched on our memory but also with any state of innocence or charity we have experienced. In addition, each and every one of our states of evil and falsity (or malice and delusion) remains and returns as well, in all its minutest detail. And when the latter states come back to us, the Lord tempers them by means of the former. All of which shows that if we had no remnant, we could not help being damned for eternity (see above at §468).

Arcana Coelestia 1738. For what remnants are however, see 468, 530, 560, 561, 661, 1050, where it is shown that they are all the states of love and charity, and all the states of innocence and peace, with which a person is endowed. He is endowed with these states from earliest childhood, though that endowment gradually diminishes as he advances into adult life. But while a person is being regenerated he receives, in addition to those he has already, new remnants, and thus new life; for it is from, or by means of, remnants that a person is enabled to be human. In fact, if devoid of the state of love and charity, and if devoid of the state of innocence — states that instill themselves into all the other states of his life-a person is no longer human, but worse than any wild animal.

AC 560… a remnant, as noted earlier [§530], is what lifts human life above animal life. A remnant, or rather the Lord working by means of a remnant, is what allows a person to seem human, to learn what is good and true, to reflect on particular instances of it, and so to think and reason. This remnant alone has spiritual and heavenly life in it.

AC 1050. The symbolism of and every living soul within all flesh as the entire human race can be seen from the symbolism of the living soul within all flesh. Each of us is called a living soul from a living quality in us. Not one of us can live — still less live as a human being — if we do not have something living inside us. In other words, we need to have a measure of innocence, charity, and mercy, or at least something that resembles or approximates it. This measure of innocence, charity, and mercy is something we receive from the Lord in childhood and adolescence, as can be seen from the state of children and the state of adolescents. What we receive at those ages is preserved in us. What is preserved in us is what the Word calls a remnant, or survivors, and it is the Lord’s alone in us. These preserved traces are what makes it possible for us to be human when we arrive at adulthood. For more on the remnant, or remaining traces, see §§468, 530, 560, 561, 562, 563, 576. [2] The fact that the states of innocence, charity, and mercy that we experienced in early childhood and in the years when we were growing up make it possible for us to be human is plainly evident from this: We are not born into any life skills, the way brute animals are, but must learn each and every one of them, and what we learn is then turned into habit and second nature by our practicing it. Unless we learn how, we cannot even walk, or talk, or do anything else. When we practice these activities, they become almost instinctive to us. The case is the same with a state of innocence, charity, and mercy — virtues that we likewise absorb from early childhood on; if those states were not present inside us, we would be much lower than animals. But they are not acquired by education. We receive them as gifts from the Lord, who preserves them in us. These states, along with religious truth, are what are called a remnant, and are the Lord’s alone. To the extent that we suffocate them during adulthood, we become dead. When we are being reborn, these states are the starting points of the process, and we are led into them, because the Lord works through the remnant, as noted before [§§635, 711, 737:1, 857, 977:2].

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Excerpts from The Logopraxis Workbook…

The Structure of a Logopraxis Life Group Meeting

A Logopraxis meeting is minimalist in its form, offering a basic structure that consists of three rounds that are marked by some form of contemplative exercise. This structure serves as a framework for the practise of spiritual literacy skills. A brief description of each of the rounds follows.

• In Round One participants are invited to bring a summary of their experience of the work with the Text for the session. This is called a Logopraxis submission. (Aim for no more than 5-7 minutes when you share in this round).
• In Round Two there is an opportunity for participants to share their reflections on what they heard in the first round.
• In Round Three participants can bring to the group anything else they are carrying related to the reading for the session or the Logopraxis process more generally.

Meetings begin with a short time of contemplation, and whatever the group decides to do in this space, it is done with the intention of providing an environment where we can centre ourselves, steady the inner activity of our minds, and lift our awareness out of external life concerns so as to be present to what’s asked of us as a member of a Logopraxis Life Group. It is a reminder that in coming together as a group to share our experience of the Word, we are approaching the Lord. In this effort we are seeking to hold a space within which holiness resides so that a sphere of worship is created. Transitions between rounds are also marked by some form of contemplative exercise, which could be a reading, a song, a prayer, or something else. The object of the exercise is to remind practitioners to maintain a contemplative, worshipful focus.

Spiritual Literacy

Logopraxis Life Groups are an opportunity to practise spiritual literacy as we speak and listen when we meet. They are a hermetically sealed container within which the material gathered from each individual’s practice can serve as the basis for creating a unique environment. It is where we may learn to be with others in a new way, and where the practise of the Word is what is central. To that end, participants are asked to be consciously present to what arises as they take part in group life through the practise of what are termed spiritual literacy ‘skills’. These skills are designed to assist us in engaging in group life consciously, and be present so as to bear witness to what’s arising within our minds as we speak and listen. It is the call to a different way of being with ourselves, with others, and with the Word as the Lord.

So, in order to hear the Lord, which really is about hearing the spiritual principles that are being illustrated in each other’s experience, we need to be able to divide our attention between what’s going on externally in the group, and what is arising inwardly so far as our responses are concerned. It’s not so much about listening to the words that a person is speaking, but listening to what arises within us in response to what’s being shared. So, it’s a state of divided attention, where we are working to be conscious of the fact that we are seeing our own states reflected back to us in what is being presented through our interactions with the Word and with others.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Innocence is a willingness to be led by the Lord

Heaven and Hell (Dole) 280. Since innocence is being led by the Lord and not by ourselves, all the people who are in heaven are in innocence, since all the people who are there love to be led by the Lord. They know that to be led by oneself is to be led by one’s self-centeredness, and self-centeredness is loving oneself. People who are in love with themselves are not willing to be led by anyone else. This is why angels are in heaven to the extent that they are in innocence; that is, to that extent they are absorbed in divine good and divine truth, for being absorbed in these is being in heaven.

A ‘manual ‘ on spiritual practice

HH 278. The innocence of wisdom is real innocence because it is internal, being a property of the mind itself and therefore of our volition itself and our consequent understanding. When there is innocence in these, then there is wisdom as well, because wisdom is a property of volition and understanding. That is why they say in heaven that innocence dwells in wisdom and why angels have as much wisdom as they do innocence. They support the truth of this by observing that people in a state of innocence do not take credit for anything good, but ascribe and attribute everything to the Lord. They want to be led by him and not by themselves, they love everything that is good and delight in everything that is true because they know and perceive that loving what is good — that is, intending and doing good — is loving the Lord, and loving what is true is loving their neighbor. They live content with what they have, whether it is little or much, because they know that they receive as much as is useful — little if little is good for them and much if much is good for them. They do not know what is best for themselves — only the Lord knows; and in his sight everything he supplies is eternal. [2] So they have no anxiety about the future, but refer to anxiety about the future as “care for the morrow,” which they say is pain at losing or not getting things that are not needed for their life’s useful activities. They never collaborate with friends from evil intent, but only from good, fair, and honest intent. To act from evil intent, they say, is guile, which they avoid like the poison of a snake because it is diametrically opposed to innocence. Since their greatest love is to be led by the Lord, and since they ascribe everything to him, they are kept away from their self-centeredness, and to the extent that they are kept away from their self-centeredness, the Lord flows in. This is why they do not store in their memory what they hear from him, whether through the Word or through preaching, but immediately heed it, that is, intend and do it. Their intention itself is their memory. They appear extraordinarily simple in outward form, but they are wise and provident inwardly. They are the ones the Lord was referring to when he said, “Be wise as serpents and simple as doves” (Matthew 10:16). This is the nature of the innocence called the innocence of wisdom. [3] Since innocence does not take credit for anything good but ascribes it all to the Lord, and since innocence loves to be led by the Lord, giving rise to that acceptance of everything good and true that leads to wisdom, we have been so created as to be in an outward innocence when we are little, but in an inward innocence in old age, to come to the latter through the former. So when we do get old, our bodies deteriorate and we become like little children again — but like wise little children or angels, for in the highest sense, a wise infant is an angel. This is why “infant” in the Word means one who is innocent, and “elderly one” means a wise person full of innocence. 1 Footnotes: 1. [Swedenborg’s footnote] Infants in the Word mean innocence: 5608; and so do nursing babies: 3183. An old person means a wise one, or abstractly, wisdom: 3183, 6523 [6524?]. We have been so created as to become like infants as we approach old age, but with wisdom in our innocence. This is so that we may cross over into heaven in this state and become angels: 3183, 5608.

The Lord is the Lamb

HH 282. Since innocence, for heaven’s angels, is the very essence of what is good, we can see that the divine good emanating from the Lord is innocence itself, inasmuch as it is this good that flows into angels, moves their deepest natures, and aligns and adapts them to accept all the blessings of heaven. Much the same happens with infants, whose deeper natures are not only formed by the passage of innocence from the Lord but are also constantly adapted and aligned to accept the good of heavenly love, because the good of innocence acts from deep within, being, as already noted, the very essence of all good. This shows that all innocence is from the Lord, which is why the Lord is called the Lamb in the Word, since a lamb means innocence. 1 Because innocence is the very heart of all the good of heaven, it also affects minds so strongly that people who feel it — which happens at the approach of an angel of the inmost heaven — feel as though they are not under their own control. They are moved by such a joy, so taken out of themselves, so to speak, that it seems as though all the pleasure of the world is nothing by comparison. I speak of this from having experienced it. Footnotes: 1. [Swedenborg’s footnote] A lamb in the Word means innocence and the good it does: 3994, 10132.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

1. And Rachel said, With the wrestlings of God have I wrestled with my sister, and I have prevailed. That this signifies in the supreme sense own power; in the internal sense, temptation in which there is victory; and in the external sense, resistance by the natural man, is evident from the signification of the “wrestlings of God” and of “wrestling,” as being temptations; for temptations are nothing else than wrestlings of the internal man with the external, or of the spiritual man with the natural; for each desires to rule, and when dominion is in question, combat arises, which is here called “wrestling.” That “to prevail” is to overcome, is evident without explication…. [3] That in the internal sense the “wrestlings of God” and “prevailing” denote the temptations in which man conquers, is evident from what has been said just above. But that in the external sense there is signified resistance by the natural man is because all temptation is nothing else; for as before said in spiritual temptations there is dispute about dominion, as to which shall have the supremacy, the internal man or the external; or what is the same, the spiritual man or the natural, for these are opposed to each other (n. 3913). For when man is in temptations, his internal or spiritual man is ruled by the Lord through angels; but his external or natural man through infernal spirits; and the combat between them is that which is perceived by the man as temptation. When a man is such in faith and life that he can be regenerated, he will conquer in temptations; but when he is such that he cannot be regenerated, he yields in temptations. That there is resistance by the natural man, is signified by its being said that she “wrestled with her sister;” for by “Leah,” who is here the “sister,” is signified the affection of the external man; but by “Rachel,” the affection of the internal man (n. 3793, 3819).

AC 3928…The external man is indeed such that of itself it lusts for nothing else than corporeal and worldly things, these being the delights of its life. But the internal man, when it is opened toward heaven and desires the things of heaven, such as it is with those who can be regenerated, then finds heavenly delight in these things, and while the man is in temptations there is a combat between these two kinds of delight. This the man does not then know, because he does not know what heavenly delight is, and what infernal delight is; and still less that they are so entirely opposed to each other. But the celestial angels cannot possibly be with man in his corporeal and worldly delight until this delight has been reduced to subservience, so that the corporeal and worldly delight is no longer sought as the end; but for the sake of the use of serving the heavenly delight (as s hown above, n. 3913). When this has been effected, the angels can be with the man in both; but in this case his delight becomes bliss, and finally happiness in the other life. [2] He who believes that before regeneration the delight of his natural man is not infernal, and that it is not possessed by diabolical spirits, is much mistaken, and does not know how the case is with man, namely, that before regeneration he is possessed as to his natural man by genii and infernal spirits, however much he may appear to himself to be like any other man; and even though he may be with others in what is holy, and may reason about the truths and goods of faith, and may indeed believe himself to be confirmed in them; yet if he does not perceive in himself anything of the affection of what is just and equitable in his employment, and of truth and good in company and in life, let him know that his delight is that of the infernals, for there is no other love in it than that of self and the world; and when this love makes his delight, there is in it no charity and no faith. After this delight has become dominant, it is deadened and dissipated by no other means than the affirmation and acknowledgment of the holy of faith and of the good of life…

When things move to the periphery

Divine Providence 79. We say that what a person does in freedom in accordance with his thought also remains. For nothing whatever that a person has attached to himself can be eradicated, as it has been made part of his love and at the same time of his reason, or of his will and at the same time of his intellect, and so part of his life. This can indeed be moved aside, but still it cannot be cast out. And when it is moved aside, it is transferred as though from the center to the peripheries, and there stays. This is what we mean by its remaining.

[2] So, for example, if a person in his childhood and youth attached to himself some evil by doing it out of a delight of his love — if, for instance, he defrauded, blasphemed, took revenge, or behaved licentiously — then because he did these things in freedom in accordance with his thought, he also attached them to him. But if he afterward repents, refrains from them, and views them as sins to be shunned, and so in freedom in accordance with his reason desists from them, then he has attached to him the goods of which those evils were the opposite. These goods then form the center, and they move the evils toward the peripheries, moving them further and further according to the person’s aversion to and rejection of them. But still they cannot be so cast out as to be said to be eradicated. Nevertheless, by their being moved aside they can appear as though eradicated. This is achieved by the person’s being withheld from evils by the Lord and kept engaged in goods. Such is the case with all hereditary evil and likewise with all a person’s actual evil.

[3] I have also seen this attested by my experience with some people in heaven who, because they were kept by the Lord in a state of good, thought themselves to be without any evils. But to prevent them from believing that the state of good in which they were was their own, they were sent down from heaven and conveyed back into their evils, until they acknowledged that they were of themselves impelled by evils, but by the Lord were impelled by goods. And after that acknowledgment they were taken back into heaven.

[4] Be it known, therefore, that these goods become attached to a person only in such a way as to be constantly the Lord’s in the person, and that to the extent a person acknowledges this, the Lord grants that the good appear to the person to be his, that is to say, that it appear to the person that he loves his neighbor or has charity as though of himself, that he believes or has faith as though of himself, and that he does good and understands truth, thus is wise, as though of himself. An enlightened person can see from this the nature and force of the appearance in which the Lord wills a person to be. And the Lord wills it for the sake of the person’s salvation, as no one can be saved without this appearance.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 3218. When angels are stirred by affections and at the same time are discussing these, such things manifest themselves among spirits in the lower sphere as representative types of animals. When the discussion concerns good affections, beautiful, gentle, and useful animals emerge such as those used in sacrifices in the Divine representative worship within the Jewish Church — such as lambs, sheep, kids, she-goats, rams, he-goats, calves, young bulls, and oxen. And whatever is seen at any time on the animal represents some mental image in the angels’ thought, which upright spirits are also allowed to perceive. From this one may see what was meant by the animals in the religious observances of the Jewish Church, and what by the same animals when mentioned in the Word, namely affections, 1823, 2179, 2180. But when angels’ discussion is about evil affections it is represented by offensive, vicious creatures serving no use, such as tigers, bears, wolves, scorpions, serpents, rats, and so on, even as such affections are also meant by these in the Word.

Spiritual Experiences 716. Moreover, they who even attempt to gain entry into heaven under a shining white, angelic appearance, are turned at once into animal shapes befitting the disposition of each one. These were likewise shown to me. For the lower mind, or attitudes, or the passions, are pictured in the heaven of spirits by animals, even though they are nothing but passions and their varieties, thus shaped. So some vaguely appeared to me as birds, some as animals — but I was surprised that they were white. This happened to show that they wanted to counterfeit a shining white angel. 1748, 10 February.

AC 1379… when spirits walk or are removed and advance from one place to another — occurrences witnessed very frequently — nothing else than changes of state are taking place. That is, such changes appear in the world of spirits as changes of place, but in heaven as changes of state. The same applies to many other things that are representative and present themselves visually there.

AC 5573. A certain spirit was once present, but was invisible over my head. I was led to perceive his presence from a stench of burnt horn or bone and from stinking teeth. After that a large crowd looking like a cloud appeared on the scene, coming up from below towards a higher position behind my back. These too were invisible; and they came to a halt above my head. I assumed that their invisibility was due to their own cleverness. I was told however that where the spiritual sphere obtained they were not visible, but where the natural sphere did so they were visible. They were therefore called ‘the invisible natural ones’. Regarding those spirits let me record first the disclosure that they endeavoured in a most zealous, cunning, and skillful manner to prevent any exposure at all of themselves. Having this end in view they also knew how to take away from other people the ideas they possessed and to replace these with different ones with which they prevented their own disclosure. Their endeavour to do this lasted for quite a long time. From all this I was led to see that during their lifetime those spirits had been the kind of people who did not want any of their actions or thought to be exposed, which they achieved by assuming a different countenance and a different manner of speaking. Nevertheless they had not employed any kind of pretence so as to lie and deceive.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Divine Truth versus our finite understanding of truth

True Christian Religion 350. [a] The truths of faith can be multiplied to infinity. This is clear from the wisdom of the angels of heaven, which grows forever. In fact, the angels say that there is never an end to wisdom. Wisdom has no other source except divine truths that have been analytically divided into forms by means of light flowing in from the Lord. Human intelligence that is truly intelligent has the same source. Divine truth can be multiplied to infinity because the Lord is divine truth itself, or truth in its infinity. He attracts all people toward himself, but because they are finite, angels and people are unable to follow that current of attraction except to a limited extent. The force of attraction toward infinity persists all the same.

Divine Providence 52. (2) The infinite and eternal in itself cannot but regard something infinite and eternal from itself in finite things. By the infinite and eternal in itself we mean the Divine itself, as we just showed in the preceding discussion. By finite things we means all things created by the Divine, and especially people, spirits, and angels. And to regard something infinite and eternal from itself is to regard something Divine, that is to say, itself, in them, as a person does an image of himself in a mirror. The existence of such an image of the Divine is something we showed several times in the treatise Divine Love and Wisdom, especially where we demonstrated that the created universe has in it an image of the human being, and that the image is an image of the infinite and eternal, Divine Love and Wisdom 317-318, thus an image of God the Creator, which is to say, of the Lord from eternity. One must know, however, that the Divine in itself exists in the Lord, while the Divine from itself is the Divinity present from the Lord in created things.

DP 53. But for this to be more fully understood, we need to illustrate it: The Divine cannot regard anything other than the Divine, and it cannot regard this anywhere else than in things created by it. The reality of this is plain from the fact that no one can regard another except from the standpoint of some quality that he has in himself. One who loves another regards him from the standpoint of the love that he has in himself. One who is wise regards another from the standpoint of the wisdom that he has in himself. He may indeed see that the other either does or does not love him, or that the other either is or is not wise, but this he sees from the love and wisdom in himself. Consequently he conjoins himself to the other in the measure that the other loves him as he loves the other, or in the measure that the other is wise as he himself is wise, for this is what unites them. [2] It is the same with the Divine in itself, for the Divine in itself cannot regard itself from the standpoint of another, as from the standpoint of a person, spirit, or angel. For these have in them nothing of the Divine in itself from which all else springs; and to regard the Divine from the standpoint of another who has in him nothing of the Divine would be to regard the Divine from an absence of the Divine, which is not possible. It is because of this that the Lord is so conjoined with a person, spirit, and angel that everything relating to the Divine comes not from them but from the Lord. For people know that every good and every truth that a person possesses originates not from him but from the Lord — indeed, that one cannot even name the Lord, or speak His names “Jesus” and “Christ,” without doing so from Him. [3] It follows now from this that the infinite and eternal, which is the same as the Divine, regards all things infinitely in things finite, and that it conjoins itself with them to the degree of their reception of love and wisdom. In short, it is possible for the Lord to have an abode and dwell in a person or angel only in something His own, and not in something native to them; for their native character is evil, and even if it were good, still it would be finite, which in and of itself cannot encompass the infinite. It is apparent from this that it is never possible for someone finite to regard the infinite, but that it is possible for the infinite being to regard something infinite from itself in finite beings.

AC 7984 … Vastation is deprivation. That the evil who had been of the church were vastated as to all good and truth, has already been shown; for the successive degrees of vastation were signified by the plagues in Egypt. But the good are vastated as to evil and falsity; with them these are successively separated, that is, rejected to the sides, and goods and truth are brought together toward the midst. This collecting together of good and truth is meant by “remains;” and when they have a full state of remains, they are then raised into heaven. This state is that which is signified by “thirty,” and the vastation by “four hundred.” The vastation of evil and falsity, and the instilling of good and truth, with the good, are effected by means of infestations, and by means of temptations. By the one, falsities and evils are removed; and by the other, goods and truths, are put on; and this even until the state becomes full. [3] It must also be told briefly what a full state is. Everyone, whether damned or saved, has a certain measure which is capable of being filled. The evil, or they who are damned, have a certain measure of evil and falsity; and the good, or they who are saved, have a certain measure of good and truth. In the other life this measure is filled with everyone; but some have a greater measure, some a less. This measure is acquired in the world by means of the affections which are of the love. The more anyone has loved evil and the derivative falsity, the greater is the measure he has gained for himself; and the more anyone has loved good and the derivative truth, the greater is his measure. The limits and degrees of the extensions of this measure are clearly seen in the other life, and cannot there be surmounted, but they can be filled, and also actually are filled, namely, with goods and truths in the case of those who have been in the affection of good and truth, and with evils and falsities in the case of those who have been in the affection of evil and falsity. Hence it is evident that this measure is the faculty gained in the world for receiving either evil and falsity, or good and truth.

Instruction through truths

AC 7957… For the spiritual church is distinguished from the celestial church in this, that through truth which is of faith it is introduced into the good which is of charity, thus that it has truth for its essential. The initiation is effected through truth, for through truth they are instructed what must be done, and when they do this truth, it is called good. From this good, when they have been initiated, they afterward see truths, according to which they again act. From this it is evident that whether you say “those who are of the spiritual church,” or “those who are in truth through which is good, and in truth which is from good,” it is the same.

AC 7990. They are said to be in spiritual captivity who as to their interiors are kept by the Lord in good and truth, but as to their exteriors are kept by hell in evil and falsity, whence there is a combat of the external man with the internal. In this state are those kept who are being infested; and then the Lord by influx through the interiors fights for them against the afflux of evil and falsity from the hells. They are then kept as it were captive, for through influx from the Lord they desire to be in good and truth, but through the afflux from the hells they seem to themselves not to be able. This combat takes place to the end that the external man may be reduced to obedience to the internal, and thus natural things be made subordinate to spiritual things.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

AC 7977. With those who are of the spiritual church all good is acquired by means of truth, because without the truth which is of faith they do not know what spiritual truth is, nor what spiritual good is. They are indeed capable of knowing civil truth, also moral truth, and their goods, because they are concordant with things which are in the world, whence also they have a perception of these truths and goods. But spiritual truth and its good are not concordant with those things which are in the world, and in many cases are even quite at variance with them, and therefore those of the spiritual church have to be instructed about them. These things have been said to show that with those who are of the spiritual church all good must be acquired by means of truth.

AC 7975. For with those who are of the spiritual church the case is this. They have genuine goods and truths, and they have goods and truths not genuine; for the man of the spiritual church has no perception of good and truth, but acknowledges and believes as good and truth that which the doctrinal things of his church teach. For this reason he is in very many truths not genuine, consequently also in like goods, for goods have their quality from truths. That the spiritual are in very many truths not genuine, see n. 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3240, 3241, 3246, 3833, 4402, 4788, 5113, 6289, 6500, 6639, 6865, 6945, 7233; and that consequently they have truths not pure (n. 6427). But still they are kept by the Lord in goods in the highest degree genuine, which is effected by means of an influx through the interiors (n. 6499), and then the truths and goods not genuine are separated thence and rejected to the sides. These are the things which are signified by “a very great mixed multitude.”

AC 7966(2). These are the two states in which they who are of the spiritual church, when in good, are kept by the Lord-the first, that from the good which is of the will they see and think truth; the second, that from this marriage of good and truth they produce truths, which by willing them and doing them, again become goods, and so on continually. Such are the productions and derivations of truth with those who are of the spiritual church. In the spiritual world this is presented representatively as a tree with leaves and fruits; the leaves there are truths; the fruits are the goods of truth; the seeds are the goods themselves, from which are the rest.

AC 7990. They are said to be in spiritual captivity who as to their interiors are kept by the Lord in good and truth, but as to their exteriors are kept by hell in evil and falsity, whence there is a combat of the external man with the internal. In this state are those kept who are being infested; and then the Lord by influx through the interiors fights for them against the afflux of evil and falsity from the hells. They are then kept as it were captive, for through influx from the Lord they desire to be in good and truth, but through the afflux from the hells they seem to themselves not to be able. This combat takes place to the end that the external man may be reduced to obedience to the internal, and thus natural things be made subordinate to spiritual things.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 3394[2] Settling or dwelling means existing and living, so it means a state, and many passages in the Word clarify this. In David, for instance:

I will dwell in Jehovah’s house to a great length of days. (Psalms 23:6)

One thing have I asked of Jehovah; this I will seek: May I dwell in Jehovah’s house all the days of my life! (Psalms 27:4)

Someone working deceit will not dwell in the middle of my house. (Psalms 101:7)

Dwelling in Jehovah’s house stands for existing and living in the goodness that love inspires, because a loving goodness is Jehovah’s house.

Arcana Colestia 7923. And no one of you shall go out of the door of his house. That this signifies that they shall abide steadfast in good, which must not be regarded from truth, is evident from the signification of “not going out,” as being to abide steadfast; and from the signification of “house,” as being good (n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848). From this it is evident that by “no one of you shall go out of the door of his house” is signified that they shall abide steadfast in good. The reason why it signified that good must not be regarded from truth, is because to “abide in the house” denotes to abide in good; but to “go out of the door of the house” denotes to go from good to truth; for good is within, but truth without (n. 7910). (What it is to look from good to truths, see n. 5895, 5897, 7857.) From truth to look to good is to look from what is external to what is internal but from good to look to truth is to look from what is internal to what is external; for, as just said, good is interior, and truth exterior. From good to look to truth is according to order, for all Divine influx is through interiors to exteriors; whereas from truth to look to good is not according to order; and therefore when a man is being regenerated, the order is inverted, and good or charity is regarded in the first place, and truth or faith in the second.

Removing what is leavened

Seven days leaven shall not be found in your houses; for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel, in the sojourner, and in the native of the land. Ye shall eat nothing leavened; in all your dwellings ye shall eat things unleavened. And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover. Exodus 12: 19-21

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7914… the good of innocence, which is the good of love to the Lord, is not received by the man of the spiritual church unless he compels himself; because it can with difficulty be believed by him that the Lord is the only God, and also that His Human is Divine; and therefore as he is not in faith, neither can be in love to Him, consequently not in the good of innocence, unless he compels himself.

Divine Providence 150. 6. Our outer self has to be reformed by means of our inner self, and not the reverse. “The inner and outer self” means the same thing as “our inner and outer thought processes,” already discussed in a number of places [103-111, 120, 130, 139, 145]. The reason the outer has to be reformed by means of the inner is that the inner flows into the outer, and not the reverse. The scholarly world recognizes that there is a flow of spirit into matter, and not the reverse; and the church recognizes that the inner self needs to be cleansed and renewed first, and then the outer. This is recognized because the Lord and reason both say so. The Lord says it this way:

Woe to you hypocrites, because you cleanse the outside of the cup and the platter while the insides are full of plunder and excess. Blind Pharisee, first cleanse the inside of the cup and the platter, and then the outside will be clean as well. (Matthew 23:25-26)

[2] In Divine Love and Wisdom I have presented ample evidence that reason teaches this. In fact, whatever the Lord teaches, he enables us to perceive rationally. This happens in two ways. One is by our seeing its truth within ourselves as soon as we hear it; the second is understanding it through rational analysis. Seeing it in ourselves happens in our inner self, and seeing it rationally happens in our outer self. Can anyone fail to see within, on first hearing, that the inner self needs to be cleansed first and the outer self cleansed by means of it? However, if we have not accepted some general image of this from the inflow from heaven, we can go wildly astray when we rely on our outer thought processes. They show us simply that outward actions, deeds of charity and piety, bring us salvation apart from deeper values. In the same vein, they tell us that sight and hearing flow into our thought, that smell and taste flow into our perception — that is, that the outside flows into the inside — when the opposite is true. It is an illusion that sight and hearing are flowing into our thought, because it is our intelligence that is seeing through our eyes and hearing through our ears, not the reverse. The same holds true for the other senses.

Doctrine of Sacred Scripture 40. To a considerable extent, the truths of the literal meaning of the Word are not bare truths but are semblances of truth; like similes and comparisons, they are drawn from the kinds of things that are in the physical world and are therefore adapted and fitted to the comprehension of uneducated people and children. Since they are correspondences, though, they are receptacles and dwelling places for genuine truth, like containers that gather in and hold something the way a crystal goblet holds a fine wine, or a silver plate holds gourmet food. They are like garments that serve as clothing, whether swaddling clothes for babies or attractive dresses for young women. They are also like the information in the earthly mind that comprehends within itself the perceptions of the spiritual self and its affection for truth.

The actual bare truths that are gathered in, contained, clothed, and comprehended are in the Word’s spiritual meaning; and the bare goodness is in its heavenly meaning.

[2] However, this needs illustrations from the Word. Jesus said,

Woe to you, scribes and Pharisees, because you cleanse the outside of the cup and the plate, but inside they are full of extortion and excess. Blind Pharisee, cleanse the inside of the cup and the plate first, so that the outside of them may be clean as well. (Matthew 23:25-26)

The Lord said this using terms from the outermost level, which serve as containers. He said “the cup and the plate”- the cup meaning wine and the wine meaning the truth contained in the Word, the plate meaning food and the food meaning the goodness contained in the Word. Cleansing the inside of the cup and the plate means purifying what lies within us, matters of our will and thought and therefore of our love and faith, by means of the Word. The outside becoming clean by cleansing the inside means the consequent purification of our outer selves — our actions and speech, that is, since these have their essence from what lies within.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7914. ‘Draw out’ means that they should compel themselves. This is clear from the meaning of ‘drawing out’, when used in reference to the good of innocence which those belonging to the spiritual Church are to receive, as compelling themselves. The good of innocence, which is the good of love to the Lord, is not received by one who belongs to the spiritual Church unless he exercises self-compulsion; for the belief that the Lord is the only God, and also that His Human is Divine, does not come easily to him. Therefore, since he is short of faith, no love to Him, or consequently any good of innocence, can be present in him unless he exercises self-compulsion. The fact that a person ought to exercise self-compulsion, and that when he does he is in freedom but not when subject to compulsion from without, see 1937, 1947. This is what is meant by ‘draw out’, that is to say, the Passover animal. Drawing out that animal, it is self-evident, holds an arcanum within it that is not perceptible in the sense of the letter.

AC 7939. ‘because He passed by the houses of Israel’ means that damnation would stay away from the forms of good in which they were maintained by the Lord. This is clear from the meaning of ‘Jehovah will pass by’ as the fact that damnation will stay away from there, as above in 7878, 7928; from the meaning of ‘the houses’ as forms of good, dealt with in 3652, 3720, 4982, 7833-7835; and from the representation of ‘Israel’ as those who belong to the spiritual Church, dealt with often. The reason for saying that they were maintained in forms of good by the Lord is that when they passed through places of damnation or the hells, which happened when they were delivered, they were maintained in good by the Lord. To this end they were made ready, and the process by which they were made ready is described by the statutes regarding the blood, the Passover lamb, and the eating of it, which are the subject in verses 3-11, 15-20, 22, 43-48 of this chapter. The fact that when they were delivered they passed through places of damnation or the hells will be seen below.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

And I will pass through the land of Egypt in that night, and I will smite all the firstborn in the land of Egypt, from man and even unto beast; and on all the gods of Egypt I will do judgments; I am Jehovah.

Exodus 12:12

Arcana Coelestia 7873 And on all the gods of Egypt I will do judgments. That this signifies their falsities, which are to be damned, is evident from the signification of “gods,” as being falsities (of which presently); and from the signification of “doing judgments,” as being to be damned; for to judge, or do judgments, is either for life or for death; for life it denotes salvation, for death it denotes damnation. In the Word “gods” are often mentioned. When the angels are so called, truths are signified (see n. 4295, 4402, 7268); hence in the opposite sense by “the gods of the nations,” are signified falsities (n. 4402, 4544). That truths are called “gods” is because truth proceeds from the Divine Itself, and in itself is Divine; consequently they who receive it are called “gods”-not that they are gods, but that the truth which is with them is Divine. Hence it is that in the original tongue God is called “Elohim,” in the plural. The Divine Itself is the Divine good, but that which proceeds from it is the Divine truth, which fills the universal heaven. As then “god” denotes truth, therefore in the opposite sense it denotes falsity.

Gods = Powers

https://www.bibletools.org/index.cfm/fuseaction/Lexicon.show/ID/G1411/dunamis.htm

Repentance = Metaniona

https://www.bibletools.org/index.cfm/fuseaction/Lexicon.show/ID/G3341/metanoia.htm

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

And Jehovah said unto Moses and Aaron, This is the statute of the passover; no son of an alien shall eat of it. And every man’s servant that is bought with silver, when thou hast circumcised him, then shall he eat of it. A lodger and a hireling shall not eat of it. In one house shall it be eaten; thou shalt not bring out of the flesh abroad from the house; and ye shall not break a bone thereof. All the assemblage of Israel shall perform it. And when a sojourner shall sojourn with thee, and performeth the passover to Jehovah, every male of his shall be circumcised, and then let him come near to perform it; and he shall be as a native of the land; and no uncircumcised person shall eat of it. One law shall there be for the native, and for the sojourner that sojourneth in the midst of you. And all the sons of Israel did as Jehovah commanded Moses and Aaron, so did they. And it was in this same day that Jehovah led forth the sons of Israel out of the land of Egypt by their armies.

Exodus 12: 43-51

Arcana Coelestia 8028. From this it could be seen how the case is with the order in heaven, and from this in the world; namely that when angels are about to come, a spirit is sent before to prepare the way, and that he excites fear, and gives admonition to receive the angels courteously; and that he interrupts; also that at first he does not understand what the angels speak, but afterward when he has been reduced to a better state he understands; in a word, that he is continually at hand, and prepares the lower mind, and endeavors to avert things unworthy. In regard to this there occurred to me a thought about John the Baptist, that it was according to the order of heaven for him to be sent before and announce the coming of the Lord, and that he should prepare the way that He might be worthily received, according to what is written in Matt. 3:3; Luke 1:17; 3:4; John 1:23.

AC 7822. The Contents. The subject treated of in this chapter in the internal sense is the liberation of those who are of the spiritual church, and the damnation of those who are in faith separate from charity. The damnation of these latter and the liberation of the former are represented by the passover, and the states in respect to charity and faith of those who are liberated, by the things to be observed on the days of the passover.

1. In the supreme sense by the passover is represented the damnation of the unfaithful and the liberation of the faithful by the Lord, when He had been glorified. The quality of the state of the faithful at that time, and also what its quality would be afterward, both in the universal and in every particular, is described in this supreme sense by the statutes of the passover.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

And Jehovah said unto Moses and Aaron, This is the statute of the passover; no son of an alien shall eat of it. And every man’s servant that is bought with silver, when thou hast circumcised him, then shall he eat of it. A lodger and a hireling shall not eat of it. In one house shall it be eaten; thou shalt not bring out of the flesh abroad from the house; and ye shall not break a bone thereof. All the assemblage of Israel shall perform it. And when a sojourner shall sojourn with thee, and performeth the passover to Jehovah, every male of his shall be circumcised, and then let him come near to perform it; and he shall be as a native of the land; and no uncircumcised person shall eat of it. One law shall there be for the native, and for the sojourner that sojourneth in the midst of you. And all the sons of Israel did as Jehovah commanded Moses and Aaron, so did they. And it was in this same day that Jehovah led forth the sons of Israel out of the land of Egypt by their armies.

Exodus 12: 43-51

Arcana Coelestia 8028. From this it could be seen how the case is with the order in heaven, and from this in the world; namely that when angels are about to come, a spirit is sent before to prepare the way, and that he excites fear, and gives admonition to receive the angels courteously; and that he interrupts; also that at first he does not understand what the angels speak, but afterward when he has been reduced to a better state he understands; in a word, that he is continually at hand, and prepares the lower mind, and endeavors to avert things unworthy. In regard to this there occurred to me a thought about John the Baptist, that it was according to the order of heaven for him to be sent before and announce the coming of the Lord, and that he should prepare the way that He might be worthily received, according to what is written in Matt. 3:3; Luke 1:17; 3:4; John 1:23.

AC 7822. The Contents. The subject treated of in this chapter in the internal sense is the liberation of those who are of the spiritual church, and the damnation of those who are in faith separate from charity. The damnation of these latter and the liberation of the former are represented by the passover, and the states in respect to charity and faith of those who are liberated, by the things to be observed on the days of the passover.

1. In the supreme sense by the passover is represented the damnation of the unfaithful and the liberation of the faithful by the Lord, when He had been glorified. The quality of the state of the faithful at that time, and also what its quality would be afterward, both in the universal and in every particular, is described in this supreme sense by the statutes of the passover.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Transcript

So it’s about the liberation of the mind from the conclusions that the love of self and the love of the world have drawn from the appearance of the senses. Like you’ll see, whenever we engage in trying to control the process or look to rationalise things so that we don’t have to face what’s really arising within and those sorts of patterns of thought and what have you…. that’s really what we need to be liberated from. So truths like ‘the Lord is the only self, the only life’, that as a truth liberates us from the belief that we have life in ourselves, that we self generate our life.

So truths bring about liberation, but they have to be practiced. You can know that, but if it’s not something you’re really applying to what’s arising moment to moment in your work when you remember, then the knowledge kind of just sits there like, well, yeah, I know that. Like I’ve got that down. That’s fine. But more is required!

Everything in proprium will seek to diminish the need to work because working exposes it. And what are you dealing with? Well, proprium is a construct of many spiritual communities that have an investment in things staying the same. So whenever the Word is brought to bear on something within and that touches on our sense of selfhood, those spirits become agitated. And that’s what you might experience as anxiety or depression or a lot of sort of feeling state that you might not be able to put your finger on in terms of what the cause is. Like there’s nothing really happening that warrants this – but a lot is happening. A lot is happening below our conscious awareness. And it has to do with the reorganisation of spirits that we’re associated with because that is what forms the basis for our sense of self. And those are the hells we need to walk out of and we need truths in order to do that.

Now, there’s difficulty in that and there’s challenges in that for sure. And it’s not what we would normally call joy. But when we have an understanding of the process and what’s going on and why what’s going on has to happen the way that it does, then that brings a deep sense of …. would I call it joy? maybe, but certainly a sense of peace that the Lord has got it in hand. So we can have these really difficult states happening on a more external level, but we are held on a more interior level and we get to see that. We know that. We know that that is actually happening. We just have to remind ourselves of it. And in that reminding is a sense of the presence of the Lord. It’s like we look at the wonder of it, that the Word, the Text, so accurately describes the states that I’m experiencing. Like there’s a wonder in that, right? And that none of it can touch what is genuinely of the Lord within. The Lord’s not affected by it. He affects the changes that are needed so that we can come into the experience of that, which is heaven’s presence in earth. It’s the will of the Lord being done – as in heaven so upon the earth. And so the reason that there are those states where we kind of feel like that’s just not what’s happening is because the structures of the mind have to be transformed in order to hold that as a lived reality. And it’s possible. Otherwise, what’s the point? For it is actually possible – and that’s the wonder of and the miraculous nature of the Text to bring about that transformation.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 2661. The Lord did not come into the world to save the celestial, but the spiritual.

On Freedom

The New Jerusalem and its Heavenly Doctrine 148: All freedom belongs to the love or affection; for what a man loves, he does freely, Arcana Coelestia 2870, 3158, 8987, 8990, 9585, 9591. Since freedombelongs to the love, it is the life of every one, Arcana Coelestia 2873. There is heavenly freedom and there is infernal freedom, Arcana Coelestia 2870, 2873, 2874, 9589, 9590. Heavenly freedom belongs to the love of good and truth, Arcana Coelestia 1947, 2870, 2872. And since the love of good and truth is from the Lord, freedom itself consists in being led by the Lord, Arcana Coelestia 892, 905, 2872, 2886, 2890-2892, 9096, 9586-9591. Through regeneration a man is introduced by the Lord into heavenly freedom, Arcana Coelestia 2874, 2875, 2882, 2892. A man ought to be in freedom, in order that he may be regenerated, Arcana Coelestia 1937, 1947, 2876, 2881, 3145, 3158, 4031, 8700. Otherwise the love of good and truth cannot be implanted in a man, and appropriated to him, so as to appear his own, Arcana Coelestia 2877, 2879, 2880, 2888, 8700. Nothing is conjoined to a man which is done under compulsion, Arcana Coelestia 2875, 8700. If a man could be reformed by compulsion, all would be saved, Arcana Coelestia 2881. Compulsion is hurtful in reformation, Arcana Coelestia 4031.

Worship from freedom is worship, but not worship from compulsion, Arcana Coelestia 1947, 2880, 7349, 10097. Repentance ought to be practised in a free state; what is done in a state of coercion is of no avail, Arcana Coelestia 8392. What states of coercion are, Arcana Coelestia 8392.

A man is permitted to act from the freedom of reason, that good may be provided for him; and on that account he is in the freedom of thinking and willing, and even of doing evil, so far as the laws do not forbid it, Arcana Coelestia 10777. A man is kept by the Lord between heaven and hell, and thus in a state of equilibrium, that he may be in freedom for the sake of his reformation, Arcana Coelestia 5982, 6477, 8209, 8987. What is inseminated in freedom remains, but not what is inseminated under compulsion, Arcana Coelestia 9588, 10777. Wherefore freedom is never taken away from any one, Arcana Coelestia 2876, 2881. No one is compelled by the Lord, Arcana Coelestia 1937, 1948. How the Lord through freedom leads a man into good; namely, through freedom he turns the man away from evil, and inclines him to good, so gently and quietly that he does not know otherwise than that all proceeds from himself, Arcana Coelestia 9587.

Compelling one’s self comes from freedom, but not being compelled, Arcana Coelestia 1937, 1947. A man ought to compel himself to resist evil, Arcana Coelestia 1937, 1947, 7914. He ought also to compel himself to do good as of himself, but still to acknowledge that it is from the Lord, Arcana Coelestia 2883, 2891, 2892, 7914. A man is in greater freedom in the temptation combats in which he conquers, because he then compels himself interiorly to resist evils, although it appears otherwise, Arcana Coelestia 1937, 1947, 2881. In every temptation there is freedom, but this freedom is with the man interiorly from the Lord; and therefore he struggles and desires to conquer, and not to be conquered, which he would not do unless he had freedom, Arcana Coelestia 1937, 1947, 2881. The Lord does this through the affection of truth and good, which is impressed on the internal man, the man himself being ignorant of it, Arcana Coelestia 5044 Arcana Coelestia 5044[1-13].

Infernal liberty consists in being led by the loves of self and of the world, and by their lusts, Arcana Coelestia 2870, 2873. Those who are in hell do not know any other freedom, Arcana Coelestia 2871. Heavenly freedom is as far removed from infernal liberty as heaven is removed from hell, Arcana Coelestia 2873, 2874. Infernal liberty in itself is bondage, Arcana Coelestia 2884, 2890. Because being led by hell is bondage, Arcana Coelestia 9586, 9589-9591.

All freedom is like a man’s Self (proprium), and according to it, Arcana Coelestia 2880. Through regeneration a man receives from the Lord a heavenly Self (proprium), Arcana Coelestia 1937, 1947, 2882, 2883, 2891. The quality of the heavenly Self (proprium), Arcana Coelestia 164, 5660, 8480. This Self (proprium) appears to the man as his own Self (proprium); but it is not his, but the Lord’s with him, Arcana Coelestia 8497. Those who are in this Self (proprium), are in true freedom, because true freedom consists in being led by the Lord and by His Self (proprium), Arcana Coelestia 892, 905, 2872, 2886, 2890-2892, 4096, 9586, 9587-9591.

The differences between spiritual and celestial states of mind

Arcana Coelestia 10124. As has often been stated before, heaven is divided into two kingdoms, one of which is called the celestial kingdom and the other the spiritual kingdom. In both kingdoms good is implanted by means of truth; but with those who are in the spiritual kingdom good is implanted by means of truth in the understanding part of the mind, whereas with those who are in the celestial kingdom good is implanted by means of truth in the will part. The way in which the implantation of good by means of truth takes place in the spiritual kingdom is different from the way in which it does with those in the celestial kingdom. With those in the spiritual kingdom truth is implanted in the external or natural man, where at first it becomes knowledge. To the extent that the person has an affection for it, and lives in accord with it, it is then summoned into the understanding, where it becomes faith and at the same time charity towards the neighbour. This charity constitutes his new will and the faith a new understanding; and both constitute conscience. [2] But with those in the celestial kingdom truth becomes neither knowledge, nor faith, nor conscience. Instead it becomes a power to receive that is subject to the good of love; and to the extent that they live a life in accord with it, it becomes a power of perception which grows fuller and more perfect as their love does so. This goes on in them day by day without their awareness, almost as it does with young children. The reason why it goes on without their awareness is that truth does not become fixed as knowledge in the memory, nor does it linger as a concept within the power of thought; rather it passes without delay into the will and becomes part of their life. Consequently they do not see truth but perceive it; and the extent and manner of their perception is determined by how much and in what way the good of love received from and offered back to the Lord is present in them. These in the celestial kingdom therefore are very different from those in the spiritual kingdom. And since their perception of truth springs from good they never substantiate it by the use of reasons. Instead whenever truths are the subject they merely say either ‘Yes, yes’ or ‘No, no’. [3] These are the ones who are meant by the Lord in Matthew, Let your words be Yes, yes; No, no; anything beyond this is from evil 1 . Matthew 5:37. For reasoning about truths, about whether they are such or not, does not spring from good, because in that case truth is not seen with perception, only believed as a result of receiving it on authority and then corroborating it for oneself. What one believes on authority consists of other people’s ideas within one’s self and are not one’s own; and anything believed on these grounds alone and then corroborated appears after such corroboration to be the truth, even when it is false. This becomes perfectly clear from the beliefs of any religion and from the variety of religions throughout the world. From all this it is evident what the difference is between those who are in the Lord’s celestial kingdom and those who are in His spiritual kingdom. The reason for their difference is that those in His celestial kingdom by the way they live convert the Church’s truths immediately into forms of good, whereas those in the spiritual kingdom keep to truths, preferring faith to life. Those who by the way they live convert the Church’s truths immediately into good, that is, those who belong to the celestial kingdom, are described by the Lord in Mark 4:26-29, and many times elsewhere. Regarding the difference between the celestial kingdom and the spiritual kingdom, see the places referred to in 9277.

AC 141. Countless things can be said about the proprium — about what the proprium is like in the case of the bodily-minded and worldly man, what it is like in the case of the spiritual man, and what in the case of the celestial man. With the bodily-minded and worldly man the proprium is his all. He is unaware of anything else but the proprium. And, as has been stated, if he were to lose his proprium he would think that he was dying. With the spiritual man the proprium takes on a similar appearance, for although he knows that the Lord is the life of all, and that He confers wisdom and intelligence, and consequently the ability to think and to act, it is more a matter of something he says and not so much something he believes. The celestial man however acknowledges that the Lord is the life of all, who confers the ability to think and act, because he perceives that this is so. Nor does he ever desire the proprium. Nevertheless even though he does not desire it the Lord grants him a proprium which is joined to him with a complete perception of what is good and true, and with complete happiness. Angels possess a proprium such as this, and at the same time utmost peace and tranquillity, for their proprium has within it things that are the Lord’s, who is governing their proprium, that is, governing them by means of their proprium. This proprium is utterly heavenly, whereas the proprium of the bodily-minded man is hellish. But more about the proprium further on.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Divine Love and Widsom 307. ALL USES WHICH ARE THE ENDS OF CREATION ARE IN FORMS, AND THEY TAKE FORMS FROM SUCH SUBSTANCES AND MATTERS AS ARE ON THE EARTH

All the things treated of hitherto, such as the Sun, atmospheres and earths, are simply means to the ends. The ends of creation are those things which are produced by the Lord as a Sun through the atmospheres, out of the earth, and these ends are called uses. In their extent they include all things of the vegetable kingdom, all things of the animal kingdom, and finally the human race and from that, the angelic heaven. These are called uses because they are recipients of the Divine Love and Wisdom, also because they have regard to God the Creator from Whom they are, and thereby conjoin Him to His great work, and by the conjunction bring it about that, as they come into being from Him, so they continue in existence. It is said that they have regard to God the Creator from Whom they are and conjoin Him to His great work, but this is to speak according to the appearance. Indeed it is understood that God the Creator causes them to regard and conjoin themselves to Him as it were of themselves. But how they regard and thereby conjoin will be told in what follows. Something has been said before on these subjects in the appropriate places, as that the Divine Love and Wisdom must necessarily be and have existence in others created by it (47-51); that all things in the created universe are recipients of Divine Love and Wisdom (55-60); and that the uses of all created things ascend by degrees to man, and through man to God the Creator from Whom they are (65-68).

DLW 410. (12) Love or the will conjoins itself to wisdom or the understanding, and causes wisdom or the understanding to be reciprocally conjoined to it. That love or the will conjoins itself to wisdom or the understanding is plain from their correspondence with the heart and lungs. Anatomical observation shows that the heart is in its life’s motion when the lungs are not yet in motion; this it shows by cases of swooning and of suffocation, also by the fetus in the womb and the chick in the egg. Anatomical observation shows also that the heart, while acting alone, forms the lungs and so adjusts them that it may carry on respiration in them; also that it so forms the other viscera and organs that it may carry on various uses in them, the organs of the face that it may have sensation, the organs of motion that it may act, and the remaining parts of the body that it may exhibit uses corresponding to the affections of love. From all this it can now for the first time be shown that as the heart produces such things for the sake of the various functions which it is afterwards to discharge in the body, so love, in its receptacle called the will, produces like things for the sake of the various affections that constitute its form, which is the human form (as was shown above). Now as the first and nearest of love’s affections are affection for knowing, affection for understanding, and affection for seeing what it knows and understands, it follows, that for these affections love forms the understanding and actually enters into them when it begins to feel and to act and to think. To this the understanding contributes nothing, as is evident from the analogy of the heart and lungs (of which above). From all this it can be seen, that love or the will conjoins itself to wisdom or the understanding, and not wisdom or the understanding to love or the will; also from this it is evident that knowledge, which love acquires to itself by the affection for knowing, and perception of truth, which it acquires by the affection for understanding, and thought which it acquires by the affection for seeing what it knows and understands, are not of the understanding but of love. Thoughts, perceptions, and knowledges therefrom, flow in, it is true, out of the spiritual world, yet they are received not by the understanding but by love, according to its affections in the understanding. It appears as if the understanding received them, and not love or the will, but this is an illusion. It appears also as if the understanding conjoined itself to love or the will, but this too, is an illusion; love or the will conjoins itself to the understanding, and causes the understanding to be reciprocally conjoined to it. This reciprocal conjunction is from love’s marriage with wisdom, wherefrom a conjunction seemingly reciprocal, from the life and consequent power of love, is effected. It is the same with the marriage of good and truth; for good is of love and truth is of the understanding. Good does everything and it receives truth into its house and conjoins itself with it so far as the truth is accordant. Good can also admit truths which are not accordant; but this it does from an affection for knowing, for understanding, and for thinking its own things, whilst it has not as yet determined itself to uses, which are its ends and are called its goods. Of reciprocal conjunction, that is, the conjunction of truth with good, there is none whatever. That truth is reciprocally conjoined is from the life belonging to good. From this it is that every man and every spirit and angel is regarded by the Lord according to his love or good, and no one according to his intellect, or his truth separate from love or good. For man’s life is his love (as was shown above), and his life is qualified according as he has exalted his affections by means of truth, that is, according as he has perfected his affections by wisdom. For the affections of love are exalted and perfected by means of truths, thus by means of wisdom. Then love acts conjointly with its wisdom, as though from it; but it acts from itself through wisdom, as through its own form, and this derives nothing whatever from the understanding, but everything from a kind of determination of love called affection.

Arcana Coelestia 7884. Ye shall keep it by an eternal statute. That this signifies the worship of the Lord according to the order of heaven on the part of those who are of the spiritual church, is evident from the signification of “an eternal statute,” as being the order of heaven (of which below); and from the signification of “keeping a feast,” as being the worship of the Lord (as just above, n. 7882); and because it is said to the sons of Israel that they should “keep it,” they are meant who are of the spiritual church. That “an eternal statute” denotes the order of heaven, is because all the statutes that were commanded to the sons of Israel were such as flowed from the order of heaven; consequently they also represented the things that are of heaven. By worship according to the order of heaven is meant all practicing of good according to the Lord’s precepts. By the worship of God at this day is chiefly meant the oral worship in a temple, both morning and evening. But the worship of God does not consist essentially in this, but in a life of uses; this latter worship is according to the order of heaven. Oral worship is also worship, but it is of no avail whatever unless there is the worship that belongs to the life; for this worship is of the heart; and oral worship, that it may be worship, must proceed from this.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

And it came to pass at midnight, that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the captive that was in the house of the pit, and all the firstborn of beast. And Pharaoh rose up in that night, and all his servants, and all the Egyptians; and there was a great cry in Egypt; because there was not a house where there was not one dead. And he called Moses and Aaron in the night, and said, Rise up, go ye out from the midst of my people, both ye and the sons of Israel; and go, serve Jehovah, according to your speaking. Also your flocks, also your herds, take ye, as ye spoke, and go, and bless me also. And Egypt was strong upon the people, hastening to send them out of the land; for they said, We are all dead. And the people carried their dough before it was leavened, their kneading troughs bound up in their clothes upon their shoulder. And the sons of Israel did according to the word of Moses; and they asked of the Egyptians vessels of silver, and vessels of gold, and garments. And Jehovah gave the people favor in the eyes of the Egyptians, and they lent to them; and they spoiled the Egyptians. And the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides babe. And a great mixed multitude also went up with them; and flock, and herd, a very great acquisition. And they baked the dough which they brought forth out of Egypt into unleavened cakes, for it had not been leavened, because they were driven out of Egypt, and could not tarry, and moreover, they had not prepared for themselves any provision for the journey. And the dwelling of the sons of Israel which they dwelt in Egypt, was thirty years and four hundred years. And it was at the end of thirty years and four hundred years, it was even in this same day, all the armies of Jehovah went forth from the land of Egypt. A night of watches is this to Jehovah, for leading them forth from the land of Egypt; this is that night of watches to Jehovah for all the sons of Israel unto their generations.

Exodus 12: 29-42

Arcana Coelestia 7950 [2] That “the firstborn in the land of Egypt” denotes the falsified truth of faith, is because “the firstborn of Egypt” denotes faith separate from charity (n. 7948). They who are in this faith are in mere darkness and thick darkness with respect to the truths of faith; for they cannot be in any light, thus not in any perception of what truth is, and whether it is truth. For all spiritual light comes through good from the Lord, thus through charity, for the good of charity is like a flame from which is light; for good is of love, and love is spiritual fire, from which comes enlightenment. He who believes that they who are in evil can also be in enlightenment in respect to the truths of faith, is very much mistaken. They can be in a state of confirmation, that is, they may be able to confirm the doctrinal things of their church, and this sometimes with skill and ingenuity; but they cannot see whether what they confirm is true or not. (That falsity also can be confirmed even so as to appear like truth; and that it is not the part of a wise man to confirm, but to see whether the thing is so, see n. 4741, 5033, 6865, 7012, 7680) [3] He therefore who is in evil as to life is in the falsity of his evil, and does not believe the truth, however well he knows it. He sometimes supposes that he believes, but he is mistaken. That he does not believe will be granted him to know in the other life, when his perceiving is reduced into agreement with his willing. Then he will disown, hold in aversion, and reject the truth, and will acknowledge as truth that which is contrary, that is, falsity. Hence then it is that they who are in faith separate from charity cannot do otherwise than falsify the truths of faith.

AC 7966. And the people carried their dough before it was leavened. That this signifies the first state of truth from good, in which there is nothing of falsity, is evident from the signification of “dough,” as being truth from good. For by “meal” and “fine flour” is signified truth; by the “dough” which is made therefrom, the good of truth; and by the “bread” which is made from the dough is signified the good of love; and when by “bread” is signified the good of love, by the other things, namely, by the “dough” and the “flour,” are signified in their order goods and truths (that “bread” denotes the good of love, see n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915); and from the signification of “before it was leavened,” as being in which there was nothing of falsity (that “leaven” denotes falsity see n. 7906). [2] That this is the first state, namely, when they are liberated, is plain, because it is said that “the people carried their dough,” that is, when they departed. But the second state is described in the following (Exodus 12:39) verse 39 (39), by “they baked the dough which they brought forth out of Egypt into unleavened cakes, for it was not leavened,” by which is signified that from the truth of good was again produced good in which there was nothing of falsity. These are the two states in which they who are of the spiritual church, when in good, are kept by the Lord-the first, that from the good which is of the will they see and think truth; the second, that from this marriage of good and truth they produce truths, which by willing them and doing them, again become goods, and so on continually. Such are the productions and derivations of truth with those who are of the spiritual church. In the spiritual world this is presented representatively as a tree with leaves and fruits; the leaves there are truths; the fruits are the goods of truth; the seeds are the goods themselves, from which are the rest.

AC 7967. Their kneading troughs bound up in their clothes. That this signifies the delights of the affections, which delights adhere to the truths, is evident from the signification of “kneading troughs” as being the delights of the affections (n. 7356); from the signification of “to be bound up,” as being to adhere; and from the signification of “clothes,” as being truths (n. 1073, 2576, 4545, 4763, 5248, 5319, 5954, 6914, 6918). What the delights of the affections that adhere to truths are, must be told. All the truths that enter with man have been conjoined with some delight, for truths without delight are not of anyone’s life. From the delights that are conjoined with truths it is known how the case is in respect to the truths with a man; if they are delights of evil affections, then it is ill; but if they are delights of good affections, it is well. For the angels who are with man flow in continually with good affections, and then call forth the truths which have been conjoined with them; in like manner on the other hand, if the truths have not been conjoined with good affections, then the angels labor in vain to call forth what is of faith and charity. From all this it can be seen what is meant by the delights of the affections that adhere to truths, which is signified by the “kneading troughs being bound up in their clothes.”

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Transcript:

So the group task was to practice two-way attention and to listen to what is arising within as we listen to what is coming from without. And it’s more about, what are the thoughts and affectional states that are arising as I listen, and giving attention to what’s arising as primary, rather than to what’s being said, the words that are being spoken – the person we’re listening to. Because when someone is speaking and we are listening, we are filtering that through our own states. So we’re not really hearing them. We’re looking to hear what the Lord is saying through the contact. And that’s not necessarily the literal meaning of the words a person is speaking.

So it can be, just as an example, things that people are speaking as I listen, that track back to what I’ve read in the reading in some way. That’s kind of an awareness I would hold. Like how does what I’m hearing fit with what the Lord has provided through the reading? And how is what is being expressed illustrating that? Because that’s what I see as important. I mean, people’s work is important, but it’s their work. It’s not my work. So what I have to be across is what is related to my work. And then when meeting in the group, it has to be what is for the group as a whole to hear. And it’s not like, you know for sure, that this is it, but you have to sort of cultivate a sensitivity and trust that what’s brought is what’s needed. That’s all you can do.

So one way of thinking about it is like, we all really are a living question. We carry these questions deep in our hearts. When someone speaks, and I’m in a state of being attentive and wanting to hear from the Lord, it’s not about hearing them, it’s about hearing the Lord, then what is spoken enters into the questions I carry that leads my journey in this work. And then all I can share is what arises out of the questions I carry. Then there’s this remarkable thing called a dialogue that takes place. Now, proprium to proprium will never move in an agreed dialogue unless both are getting some sort of advantage from it. So the miracle is that really what’s happening is that we listen for the Lord and it is the Lord who speaks, it’s the Lord who listens and it’s the Lord who responds. And that happens when we are giving attention and willing to lay aside ourselves and allow what is rising to become manifest in the group. And that is a form of where two or three are gathered together in my name, there I am in the midst of them. And it is also an example of holy supper because the goods and truths that are expressed are the Lord in the midst passing between people, feeding, nurturing, supporting, all of that. So that is charity in a living form.

So yes, it’s Round two, but it’s come out of the work in Round one. So these elements come from Round one, from different places, different people’s work. And the process of listening in Round one provides what’s needed for Round two. And that is the, in terms of the reading, that is the lamb that is roasted and prepared for the feeding of the group. And there will be aspects of liberation that occur in that process and aspects of damnation. Because it is both – there is no innocence implanted without temptation.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Conjugial Love 132(5,6)… man is man from this, that man is able to will good and to understand truth wholly as if from oneself, and still to know and to believe that this knowing and believing are from God. For just as man knows and believes this, God establishes His Own image in man. It would be otherwise if man would believe that one’s knowing and believing were from oneself and not from God.” [6] With these words having been said, a Zeal from the love of truth came upon those from the Eastern seats, from which they spoke these words, “How is a man able to receive anything of love and wisdom and to retain it and to reproduce it, unless one feels it as one’s own? And how is a conjunction with God able to be given through love and wisdom unless there is given to man some reciprocal of conjunction? For without a reciprocal, no conjunction is possible, and the reciprocal of conjunction is that man loves God and is wise in those things which are of God, as if from oneself, and yet believes that this love and wisdom are from God.

Divine Love and Wisdom 49. With respect to God: it is impossible for Him to love others and to be loved reciprocally by others in whom there is anything of infinity, that is, anything of the essence and life of love in itself, or anything of the Divine. For if there were beings having in them anything of infinity, that is, of the essence and life of love in itself, that is, of the Divine, it would not be God loved by others, but God loving Himself; since the Infinite, that is, the Divine, is one only, and if this were in others, Itself would be in them, and would be the love of self Itself; and of that love not the least trace can possibly be in God, since it is wholly opposed to the Divine Essence. Consequently, for this relation to be possible there must be others in whom there is nothing of the Divine in itself.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7902. Innocence consists in acknowledging that in oneself there is nothing but evil, and that all good is from the Lord; and also in believing that man does not know or perceive anything from himself, but from the Lord, thus also the truth which is of faith. When man is in this state, then falsity can be removed from him, and truth can be instilled by the Lord. This state is what is signified by the unleavened things, and also by the eating of the paschal lamb.

AC 7854 Upon things bitter. That this signifies by means of the undelightful things of temptations, is evident from the signification of “bitter things” or “bitternesses” as being things undelightful, here those which belong to temptations. For the good of innocence, which is represented by the paschal lamb, cannot be appropriated to anyone except through temptations. By “unleavened bread” such good is signified, and because this is appropriated through temptations, the bread was ordered to be eaten upon bitter things; and moreover, that bread was to them bread of affliction, like the manna (Deut. 8:15, 16; 16:3), because it was devoid of leaven, that is, of any falsity from evil, for man cannot endure pure truth and pure good. That things undelightful are signified by “bitter things,” is plain in Isaiah: Woe to them that call evil good, and good evil; that put bitter for sweet, and sweet for bitter! (Isa. 5:20).
They shall not drink wine with a song; strong drink shall be bitter to them that drink it (Isa. 24:9).
That the undelightful things of temptations are signified by “bitter things” is evident from these words in Exodus:
At last they came unto Marah, but they could not drink of the waters, on account of their bitterness, because they were bitter. And the people murmured against Moses, who, when he cried unto Jehovah, Jehovah showed him wood which he cast into the waters, and the waters were made sweet. There He set for him a statute and a judgment, because there He tried him (Exod. 15:23-25).
And also in John:
There fell from heaven a great star, burning as a torch. The name of the star is called Wormwood, and many men died of the waters, because they were made bitter (Rev. 8:10-11).
In these passages “bitter waters” denote the undelightful things of temptations; the “men who died of the waters” denote those who succumbed in temptations.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7993 Verses 43-49. And Jehovah said unto Moses and Aaron, This is the statute of the passover; no son of an alien shall eat of it. And every man’s servant that is bought with silver, when thou hast circumcised him, then shall he eat of it. A lodger and a hireling shall not eat of it. In one house shall it be eaten; thou shalt not bring out of the flesh abroad from the house; and ye shall not break a bone thereof. All the assemblage of Israel shall perform it. And when a sojourner shall sojourn with thee, and performeth the passover to Jehovah, every male of his shall be circumcised, and then let him come near to perform it; and he shall be as a native of the land; and no uncircumcised person shall eat of it. One law shall there be for the native, and for the sojourner that sojourneth in the midst of you. “And Jehovah said unto Moses and Aaron,” signifies information by means of truth Divine; “This is the statute of the passover,” signifies the laws of order for those who are liberated from damnation and infestations; “no son of an alien shall eat of it,” signifies that those who are not in truth and good are to be separated from them; “and every man’s servant,” signifies a man who is still natural; “that is bought with silver,” signifies who has any spiritual truth; “when thou hast circumcised him,” signifies purification from unclean loves; “then he shall eat of it,” signifies that he shall be with them; “a lodger and a hireling shall not eat of it,” signifies that they who do what is good from mere natural disposition, and those who do it for the sake of their own advantage, are not to be with them; “in one house shall it be eaten,” signifies consociations of accordant goods, that they may together make one good; “thou shalt not bring out of the flesh abroad from the house,” signifies that this good shall not be mixed together with the good of another; “and ye shall not break a bone in it,” signifies the truth of memory-knowledge, that this also must be sound; “all the assemblage of Israel shall perform it,” signifies that this law of order is for all who are in the good of truth and in the truth of good; “and when a sojourner shall sojourn with thee,” signifies those who have been instructed in the truth and good of the church, and have received them; “and performeth the passover to Jehovah,” signifies if he desires to be together with them; “every male of his shall be circumcised,” signifies that his truth must be cleansed from impure loves; “and then let him come near to perform it,” signifies that then he shall be with them; “and he shall be as a native of the land,” signifies that he shall be received as he who is in that truth and good, and has been purified from unclean loves; “and no uncircumcised person shall eat of it,” signifies that he who is in the loves of self and of the world cannot be together with them; “one law shall there be for the native, and for the sojourner that sojourneth in the midst of you,” signifies that he who on being instructed receives the truth and good of the church, and lives according to them, shall be as he who, being already instructed, is within the church, and lives a life in agreement with the precepts of faith and of charity.

7994 And Jehovah said unto Moses and Aaron. That this signifies information by means of truth Divine, is evident from the signification of “Jehovah said,” when the statutes of the church are treated of, as being information or instruction (see n. 7186, 7267, 7304, 7380, 7517, 7769, 7793, 7825); and from the representation of Moses and Aaron, as being truth Divine; Moses internal, and Aaron external (n. 7009, 7010, 7089, 7382).

7995 This is the statute of the passover. That this signifies the laws of order for those who are liberated from damnation and infestations, is evident from the signification of a “statute,” as being that which is from order (of which below); and from the signification of “the passover,” as being the presence of the Lord and liberation from damnation (see n. 7093e, 7867). As regards that which is of order, which is signified by “statute,” be it known that all the statutes commanded to the sons of Israel were laws of order in the external form, but those things which they represented and signified were laws of order in the internal form. Laws of order are truths which are from good; the complex of all the laws of order is the Divine truth proceeding from the Divine good of the Lord. From this it is evident that the Divine Itself of the Lord in heaven is order, the Divine good the essential of order, and the Divine truth its formal.

7996 No son of an alien shall eat of it. That this signifies that those who are not in truth and good are to be separated from them, is evident from the signification of “an alien,” as being those out of the church who do not acknowledge anything of the truth and good of faith, as was the case with the nations in the land of Canaan (see n. 2049, 2115), thus who are not in truth and good; and from the signification of “not eating of it,” as being to communicate and be conjoined with them, thus to be separated from them. In what now follows those are treated of who should eat the passover together, and those who should not. The supper of the passover represented the consociations of the good in heaven; and in the statutes which follow, it is declared who could be consociated and who could not. In general, feasts, both dinners and suppers, in ancient times were made within the church in order that they might be consociated and conjoined as to love, and that they might instruct one another in those things which are of love and faith, thus in the things of heaven (see n. 3596, 3832, 5161). Such at that time were the delights attending their banquets, and such was the end for the sake of which were their dinners and suppers. Thus the mind and the body also were nourished unanimously and correspondently; and from this they had health and long life, and from it they had intelligence and wisdom; and also from this they had communication with heaven, and some had open communication with angels. But as in course of time all internal things vanish away and pass into external ones, so also did the purposes of the feasts and banquets, which at this day are not for the sake of any spiritual conjunction, but for the sake of worldly conjunctions, namely, for the sake of gain, for the sake of the pursuit of honors, and for the sake of pleasures, from which there is nourishment of the body, but none of the mind.

7997 That the paschal supper represented the consociations of angels in the heavens in respect to goods and truths, see above (n. 7836, 7996); and because it represented these, it was ordained that not only every house by itself should then be together and eat, but also that no others should be consociated except those who represent the conjunction of love such as is that of the heavenly societies, and thus that the rest were to be separated. They who are to be separated were the aliens, for by them were signified those who are not in the good and truth of the church; also the lodgers and hirelings, because by these were represented those who from mere natural disposition, and those who for the sake of gain, did good and truth, and made a boast of them. Neither the latter nor the former can be consociated with the angels in the heavens; but when they are allowed to wander about, as is the case when they first come into the other life, before they undergo vastations of good and truth, then when they come toward any angelic society and feel the sphere of sanctity from the truth of the good of innocence which is signified by the blood of the paschal lamb (n. 7846, 7877), they cannot approach, but forthwith flee away because of fear and aversion.

7998 And every man’s servant. That this signifies a man who is still natural, is evident from the signification of “servant,” as being what is natural (see n. 3019, 3020, 3191, 3192, 3204, 3206, 3209, 5305), thus the natural man. The natural man is called a “servant” because it was made to minister to the spiritual man, and also to obey it, as a servant his lord.

7999 That is bought with silver. That this signifies who has any spiritual truth, is evident from the signification of “buying,” as being acquisition and appropriation (see n. 4397, 4487, 5374, 5397, 5406, 5410, 5426); and from the signification of “silver,” as being truth (n. 1551, 2954, 5658), here spiritual truth, because the servant that is bought is in the internal sense the natural man, and therefore the lord who buys is the spiritual man. How this is cannot be known unless it is known how the spiritual buys for itself-that is, acquires and appropriates-the natural. When man is being regenerated, his internal and external, that is, the spiritual and the natural, at first are at variance, for the spiritual wills what is of heaven, but the natural what is of the world. But the spiritual then continually inflows into the natural and brings it into agreement; this is effected by means of truth; and what the spiritual brings to itself in the natural is called “bought with silver,” that is, acquired and appropriated by means of truth.

8000 When thou hast circumcised him. That this signifies purification from unclean loves, is evident from the signification of “to be circumcised,” as being purification from the loves of self and of the world, thus from unclean loves (see n. 2039, 2056, 2632, 3412, 3413, 3462, 7045).

8001 Then shall he eat of it. That this signifies that he shall be with them, is evident from the signification of “eating,” that is, the paschal lamb, together with the rest, as being to communicate and be conjoined (see n. 2187, 5643). For as before said (n. 7836, 7850, 7996, 7997), the paschal supper represented the angelic consociations in respect to goods and truths; and by the statutes concerning aliens, servants, lodgers, hirelings, and sojourners, who are here treated of, is declared in the internal sense who could be consociated, and who could not. Hence it is that by “eating” is signified to be with them, or to be consociated; and by “not eating,” not to be with them, or to be separated.

8002 A lodger and a hired servant shall not eat of it. That this signifies that they who do what is good from mere natural disposition, and those who do it for the sake of their own advantage, are not to be with them, is evident from the signification of “a lodger,” as being those who do what is good from mere natural disposition (of which below); from the signification of “a hireling,” as being those who do what is good for the sake of their own advantage (of which also below); and from the signification of “not to eat of it,” as being not to be with them (of which just above, n. 8001). That a “lodger” denotes what is good from mere natural disposition, is because lodgers were those who came from other peoples, and were inhabitants, and dwelt with the Israelites and the Jews in one house; and “to dwell together” signifies to be together in good. But because, as before said, they were from peoples out of the church, the good which is signified is not the good of the church, but is a good not of the church. This good is called “natural good,” because it is hereditary from birth. Moreover, some have such good in consequence of ill health and feebleness. This good is meant by the good which they do who are signified by “lodgers.”
[2] This good is utterly different from the good of the church, for by means of the good of the church conscience is formed in man, which is the plane into which the angels flow, and through which there is fellowship with them; whereas by natural good no plane for the angels can be formed. They who are in this good do good in the dark from blind instinct; not in the light of truth by virtue of influx from heaven; and therefore in the other life they are carried away, like chaff by the wind, by everyone, as much by an evil man as by a good one, and more by an evil one who knows how to join to reasonings something of affection and persuasion; nor can they then be withdrawn by the angels, for the angels operate through the truths and goods of faith, and flow into the plane which has been formed within the man from the truths and goods of faith. From all this it is evident that those who do what is good from mere natural disposition cannot be consociated with the angels (concerning them and their lot in the other life, see n. 3470, 3471, 3518, 4988, 4992, 5032, 6208, 7197).
[3] That “lodgers” are those who do not stay in their own land or in their own house, but in a foreign land, is evident in the following passages:
The land shall not be sold in perpetuity; for the land is Mine; but ye are sojourners and lodgers with Me (Lev. 25:23).
Hear my prayer, O Jehovah, be not silent at my tear; for I am a sojourner with Thee, a lodger, as all my fathers were (Ps. 39:12).
Abraham said unto the sons of Heth, I am a sojourner and a lodger with you; give me a possession of a sepulcher (Gen. 23:3-4).
By a “sojourner” equally as by a “lodger,” is signified a comer and inhabitant from another land, but by a “sojourner” are signified those who were being instructed in the truths of the church and who received them; and by “lodgers” were signified those not instructed in the truths of the church, because they were not willing to receive them.
[4] As regards “hirelings,” they were such as labored for hire, being servants, but not bought; that these were called “hirelings” see Lev. 19:13; 25:4-6; Deut. 24:14, 15. As “hirelings” were those who labored for hire, by them in the internal sense are meant those who do what is good for the sake of their own advantage in the world; and in a sense still more interior, those who do what is good for the sake of reward in the other life; thus who desire to merit by works.
[5] They who do what is good merely for the sake of their own advantage in the world, cannot possibly be consociated with angels, because the end regarded by them is the world, that is, wealth and eminence; and not heaven, that is, the blessedness and happiness of souls. The end is what determines the actions, and gives them their quality. Concerning those who do what is good merely for the sake of their own advantage, the Lord thus speaks:
I am the good Shepherd; the good Shepherd layeth down His life for the sheep. But he that is a hireling, and not a shepherd, whose own the sheep are not, seeth the wolf coming, and deserteth the sheep, and fleeth, and the wolf seizeth them, and scattereth the sheep. But the hireling fleeth because he is a hireling (John 10:11-13).
Egypt is a very beautiful heifer; destruction out of the north is come. Her hirelings are like calves of the fatting stall; for they also have turned back, they have fled away together, they did not stand, because the day of their destruction is come upon them (Jer. 46:20-21).
[6] That lodgers and hirelings were not to be consociated in respect to holy things with those who were of the church, is evident from this:
There shall no alien eat of the holy thing: a lodger of the priest, and a hireling, shall not eat of the holy thing (Lev. 22:10).
And that from the sons of lodgers were to be bought servants who should serve forever, in the same:
Of the nations that are round about you ye shall buy manservant and maidservant; and also of the sons of the lodgers that do sojourn with you, of these shall ye buy, and of their family that is with you, although they have brought forth in your land; and that they may be your possession, and that ye may hand them over for an inheritance to your sons after you, to inherit for a possession; ye shall rule over them forever (Lev. 25:44-46).
By the “sons of the lodgers” are signified memory-knowledges which are from mere natural light; that spiritual truths shall rule over these is signified by “servants being bought of the sons of the lodgers for a perpetual possession.”
[7] But they who do what is good for the sake of reward in the other life, who also are signified by “hirelings,” differ from those just now spoken of, in that they have as the end life and happiness in heaven. But as this end determines and converts their Divine worship from the Lord to themselves, and they consequently desire well to themselves alone, and to others only so far as these desire well to them, and accordingly the love of self is in every detail, and not the love of the neighbor, therefore they have no genuine charity. Neither can these be consociated with the angels, for the angels are utterly averse to both the name and the idea of reward or recompense. That benefits must be imparted without the end of reward, the Lord teaches in Luke:
Love your enemies, and impart benefits, and lend, hoping for nothing again; then shall your reward be great, and ye shall be sons of the Most High (Luke 6:32-35; 14:12-14).
(Concerning meritorious goods and their quality, see n. 1110, 1111, 1774, 1835, 1877, 2027, 2273, 2340, 2373, 2400, 3816, 4007, 4174, 4943, 6388-6390, 6392, 6393, 6478.)
[8] That it is so often said by the Lord that they who do what is good shall “have their reward in heaven” (as in Matt. 5:11, 12; 6:1, 2, 16; 10:41, 42; 20:1-16; Mark 9:41; Luke 6:23, 35; 14:14; John 4:36) is because before he is regenerated a man cannot but think of reward; but it is otherwise when he has been regenerated; he is then indignant if anyone thinks that he benefits his neighbor for the sake of reward, for he feels delight and blessedness in imparting benefits, and not in recompense. (That in the internal sense “reward” denotes the delight of the affection of charity, see n. 3816, 3956, 6388, 6478.)

8003 In one house shall it be eaten. That this signifies the consociations of accordant goods that they may together make one good, is evident from the fact that the paschal supper represented the angelic consociations in heaven, and that each house of the sons of Israel represented a society in particular (see n. 7836, 7891, 7996, 7997). The angelic societies are all distinct from one another according to goods, and this generically, specifically, and particularly (see n. 3241, 4625). They are consociated who are in similar good. That these make one good, is because everyone arises not from one, but from many; for from many things that are various, but still accordant, there is produced a form which makes a one by harmony; in heaven by spiritual harmony, which is that of the goods of love (see n. 3241, 3267, 3744-3746, 3986, 4005, 4149, 5598, 7236, 7833, 7836). From all this it is evident that by “in one house shall it be eaten” are signified the consociations of accordant goods that they may together make one good. (That “to eat,” namely, the passover, denotes to be consociated, or to be with them, see above, n. 8001.)

8004 Thou shalt not bring out of the flesh abroad from the house. That this signifies that this good shall not be mixed together with the good of another, is evident from the signification of “to bring out abroad from the house” as being to give to another to eat, thus to mix with another good than that which belongs to the society; and from the signification of “flesh,” as being good (see n. 6968, 7850). For the societies in heaven are distinct according to the functions of all the members, viscera, and organs in the body (as has been shown at the close of many chapters). By means of correspondence, the function of each member, viscus, and organ bears relation to a peculiar good distinct from any other. From this it is evident that goods are manifold, and that in order that from them distinct forms may arise, which taken together may constitute the most perfect form of heaven, they are by no means to be mixed together; for if they were mixed together the distinction would be lost. This is signified by the command that they should not bring out of the flesh abroad from the house.

8005 And ye shall not break a bone in it. That this signifies the truth of memory-knowledge, that this must be sound, is evident from the signification of “bone,” as being the ultimate in which interior things terminate as in their base, that they may be supported and not spread asunder. Such an ultimate in spiritual things is memory-knowledge; for all spiritual truths and goods flow down according to order to lower things, and finally terminate in memory-knowledges, where they present themselves visibly to man. That “ye shall not break” denotes that it must be sound, is clear. Memory-knowledge is said to be sound when it admits into itself nothing but truths which agree with its good; for the memory-knowledge is the general receptacle. Moreover, memory-knowledges are like the bones in man; if these are not sound, or in their order, as when disjointed or distorted, the form of the body is thereby changed, and the actions in accordance therewith. The truths of memory-knowledge are doctrinal things.

8006 All the assemblage of Israel shall perform it. That this signifies that this law of order is for all who are in the good of truth and in the truth of good, is evident from the signification of “the assemblage of Israel,” as being all truths and goods in one complex (see n. 7830); thus those who are in the truth through which is good, and those who are in the good through which is truth (n. 7957), consequently those who are of the spiritual church. That all these were to perform the passover, was to represent the liberation of those of the spiritual church who had been detained in the lower earth until the Lord’s coming (n. 6854, 6914, 7091, 7849, 7932); their eating together in one house was to represent the angelic consociations in heaven (n. 7836, 7996, 7997); thus by the whole assemblage of Israel performing it was represented the whole heaven. At that time there was nowhere a church, but only the representative of a church, for which were taken the descendants of Abraham from Jacob. Communication with heaven, and through heaven with the Lord, was given by means of the representatives of the church. For this reason it was enjoined upon that nation to strictly observe all the statutes and all the laws, especially the statutes concerning the passover, insomuch that he who was clean and did not perform the passover was to be cut off (Num. 9:13).

8007 And when a sojourner shall sojourn with thee. That this signifies those who have been instructed in the truth and good of the church and have received them, is evident from the signification of a “sojourner,” as being those who were being instructed and were receiving the statutes and laws of the church (see n. 2025, 4444, 7908). It is said “when he shall sojourn with thee,” because by “sojourning” is signified to be instructed and to live (n. 1463, 3672). Thus by “sojourners sojourning with them” are signified not only those who were being instructed in the truth and good of the church and were receiving them, but also those who were living according to them.

8008 And performeth the passover to Jehovah. That this signifies if he desires to be together with them, is evident from the signification of “performing the passover to Jehovah,” that is, eating it, as being to be together with them (see n. 8001).

8009 Every male of his shall be circumcised. That this signifies that his truth must be cleansed from impure loves, is evident from the signification of “to be circumcised,” as being to be purified or cleansed from impure loves (see n. 2039, 2056, 2632, 3412, 3413, 4462, 7045); and from the signification of “male,” as being the truth of faith (n. 749, 2046, 4005, 7838).

8010 And then let him come near to perform it, signifies that then he shall be with them (as above, n. 8008).

8011 And he shall be as a native of the land. That this signifies that he shall be accepted just as is he who is in this truth and good, and has been purified from unclean loves, is evident from the signification of “a native of the land,” as being one who has been born within the church and is in its truth and good, consequently who has been purified from unclean loves. It is said “a native of the land,” because by “land” is signified the church (that “land” in the Word denotes the church, see n. 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2571, 2928, 3355, 4447, 4535, 5577). That “land” denotes the church is because by “land” in the Word is meant the land of Canaan, and by “the land of Canaan” is signified the Lord’s kingdom and church (n. 1413, 1437, 1585, 1607, 1866, 3038, 3481, 3686, 3705, 4116, 4240, 4447, 4454, 4516, 4517, 5136, 5757, 6516). By every land named in the Word the angels do not understand the land, but the nation that was there, and along with the nation there is understood the quality of the nation in respect to its spirituality, that is, in respect to that which is of the church. That the idea of the quality of the nation occurs when its land is named, is known, for this is the case even with men, and more so with the angels, who think spiritually about every natural thing.

8012 And no uncircumcised person shall eat of it. That this signifies that he who is in the loves of self and of the world cannot be together with them, is evident from the signification of an “uncircumcised person,” as being one who is in the loves of self and of the world (see n. 2056, 3412, 3413, 7045); and from the signification of “eating of it,” namely, the passover, as being to be with them (of which above, n. 8001).

8013 One law shall there be for the native, and for the sojourner that sojourneth in the midst of you. That this signifies that he who on being instructed has received the truth and good of the church, and lives according to them, shall be as he who being already instructed is within the church, and lives a life in agreement with the precepts of faith and of charity, is evident from the signification of “one law shall there be,” as being a similar right, thus that the one shall be as the other; and from the signification of “the native,” as being one who has been born within the church, and is in its truth and good as to doctrine and as to life (as just above, n. 8011); and from the signification of “the sojourner that sojourneth in the midst of you,” as being one who is being instructed in the truth and good of the church and receives them and lives according to them (of which also above, n. 8007).
[2] It is said “in agreement with the precepts of faith and of charity,” on account of the difference; for the life before regeneration is according to the precepts of faith, but after regeneration it is according to the precepts of charity. Before regeneration no one knows from affection what charity is, but only from doctrine; and the man then lives according to the precepts of doctrine, which are called precepts of faith; but after regeneration he knows from affection what charity is, for he then loves his neighbor, and from the heart wills good to him, and he then lives according to a law that is written on him, for he acts from the affection of charity. This state is utterly different from the former state. They who are in the first state are in obscurity in respect to the truths and goods of faith, but they who are in the latter state are relatively in clearness. These see truths and confirm them from enlightenment, while the former do not see truths and confirm them from enlightenment; but from persuasion that the teachings of the church are truths. And because they do not see them from enlightenment, they can confirm falsities equally with truths, and after these have been confirmed, they see them precisely as truths. From all this it can be seen what is meant by living according to the precepts of faith, and what by living according to the precepts of charity.
[3] As regards sojourners, it is several times commanded in the Word that no distinction should be made between a native of the land and a sojourner sojourning with them, for the reason that the Gentiles, from whom the sojourners came, are received into heaven equally as well as they who are within the church, when after being instructed they have received the truths of faith. (Of the Gentiles in the other life, see n. 932, 1032, 1059, 2049, 2284, 2589-2604, 2861, 2863, 3263, 4190, 4197.) Hence it was commanded that “as with the native, so with the sojourner;” as in the following passages:
And if a sojourner shall sojourn with you, who shall make a fire-offering of an odor of rest to Jehovah; as ye do, so shall he do. As regards the assembly, there is one statute for you, and for the sojourner that sojourneth, a statute of eternity for your generations; as ye are, so is the sojourner before Jehovah. One law and one judgment shall be for you, and for the sojourner that sojourneth with you (Num. 15:14-16).
As is the native of you, shall be to you the sojourner that sojourneth with you (Lev. 19:34).
One judgment shall be for you; as for the sojourner, so shall it be for the native (Lev. 24:22).
When a sojourner shall sojourn with you he shall perform the passover to Jehovah; according to the statute of the passover, and according to the statutes thereof, so shall he do; one statute shall be for you; as for the sojourner, so for the native (Num. 9:14).

8014 Verses 50, 51. And all the sons of Israel did as Jehovah commanded Moses and Aaron, so did they. And it was in this same day that Jehovah led forth the sons of Israel out of the land of Egypt by their armies. “And all the sons of Israel did as Jehovah commanded Moses and Aaron,” signifies the performing of obedience according to truth Divine; “so did they,” signifies performance from the will; “and it was in this same day,” signifies a state of the presence of the Lord; “that Jehovah led forth the sons of Israel out of the land of Egypt,” signifies that the Lord liberated from damnation those who were in the good of truth and the truth of good; “by their armies,” signifies these distinct according to the quality of good from truth.

8015 And all the sons of Israel did as Jehovah commanded Moses and Aaron. That this signifies the performing of obedience according to truth Divine, is evident from what was said above (n. 7944), where similar words occur.

8016 So did they. That this signifies performance from the will, is evident from the signification of “doing,” when the word is repeated, as being performance from the will (as above, n. 7945).

8017 And it was in this same day. That this signifies a state of the presence of the Lord, is evident from the signification of “day,” as being time and state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 7680). That it is a state of the presence of the Lord, is because it was the day of the passover, and by the “passover” is signified the presence of the Lord, and the liberation of those who are of the spiritual church from spiritual captivity and from damnation (n. 7867). That there was liberation then, is signified by what follows in this verse, namely, that “on that day Jehovah led forth the sons of Israel out of the land of Egypt by their armies.” That this was on the morrow after the passover, is evident from Moses:
They journeyed from Egypt on the fifteenth day of the first month, on the morrow after the passover in the eyes of all the Egyptians, while the Egyptians were burying their firstborn that were slain (Num. 33:1-4).
(That the presence of the Lord liberates from damnation those who are in good, and brings those who are in evil into damnation, see n. 7926, 7989.)

8018 That Jehovah led forth the sons of Israel out of the land of Egypt. That this signifies that the Lord liberated from damnation those who were in the good of truth and in the truth of good, is evident from the signification of “to lead forth,” as being to liberate; and from the representation of the sons of Israel, as being those who are of the spiritual church, or what is the same, who are in the good of truth and the truth of good (of which above, see n. 7957, 8006); and from the signification of “the land of Egypt,” as being damnation. That “the land of Egypt” here denotes damnation, is because by the state of the Egyptians is now signified damnation (n. 7766, 7778). (That the Lord liberated from damnation those who were of the spiritual church, that is, who were in the good of truth and the truth of good, see n. 6854, 6914, 7091, 7828, 7932.)
[2] Their liberation by the Lord when He rose again is signified by the descent of the Lord to the lower regions, and was clearly shown by the awakening of the dead out of the tombs, of which in Matthew:
And the tombs were opened; and many bodies of the saints that were sleeping were raised; and going forth out of the tombs after His resurrection they entered into the holy city and appeared to many (Matt. 27:52-53);
their going forth out of the tombs, and entering into the holy city, and also their appearing, were for a testification that they, who had hitherto been detained in spiritual captivity, had been liberated by the Lord, and would be introduced into heaven. In the internal sense heaven is signified by “the holy city;” and therefore it is called “the holy city,” when yet it was not holy but profane, seeing that its people had so cruelly treated the Lord Himself, who was represented in all the rituals of their church, and described in the Word that was among them; and thus who had been the God of their church.
[3] The like is signified by this passage in Daniel:
At that time thy people shall be delivered, everyone that shall be found written in the book. And then many of them that sleep in the dust of the earth shall awake, these to eternal life, but the rest to shame and everlasting disgrace (Dan. 12:1-2).
And also by this in Ezekiel:
Prophesy and say, Thus said the Lord Jehovih, Behold I will open your sepulchers, and cause you to come up out of your sepulchers, O My people; and I will bring you upon the land of Israel, that ye may know that I am Jehovah, when I shall open your sepulchers, and shall cause you to come up out of your sepulchers, O My people, and I shall put My spirit in you, that ye may live, and I shall place you upon your land, that ye may know that I Jehovah have spoken it, and performed it, said Jehovah (Ezek. 37:12-14);
where by “the land of Israel” or of Canaan is meant heaven (n. 8011). By these words in the prophet is described the new creation or generation of man, and also the vivification by the Lord of those who are of the spiritual church.

8019 By their armies. That this signifies these distinct according to the quality of good from truth, is evident from the signification of “armies,” as being goods and truths (of which above, n. 7988); “by their armies” signifies that they who are represented by the sons of Israel were made distinct according to the quality of good from truth. (That all in the other life are distinct and conjoined according to goods, see n. 7833, 7836, 8003.) It is said “according to the quality of good from truth,” because all good has its quality from truth, and is thereby varied (n. 3804, 4149, 5345, 5355, 6916).

8020 From the statutes and laws concerning the eating of the paschal lamb, which are treated of in this chapter, it is clearly evident that there are heavenly secrets contained and hidden in every detail, and that without knowledge from the internal sense nothing is known but a mere ritual in an external form, and nothing heavenly, still less Divine. As for instance, why the paschal animal was to be a lamb or a kid; why the animal was to be a male, and a son of a year; why it was to be killed on the fourteenth day of the month; why its blood was to be sprinkled upon the posts and the lintel; why it was to be eaten roasted with fire, with unleavened bread upon bitter herbs, and not raw or boiled in water; why it was to be roasted with its head upon its legs and upon its midst; why they were not to leave anything of it until the morning, and why that which was left was to be burned with fire; why they were to eat unleavened bread seven days, and why whosoever ate leavened bread was to be cut off; why an alien, a lodger, and a hireling were not to eat of it, but a man’s servant that is bought with silver, and a sojourner, if they were circumcised; why it was to be eaten in one house, and none of the flesh taken out of doors; why a bone was not to be broken in it. What these and very many other particulars involve, and why they were commanded, would be utterly unknown, unless the laws of order in the spiritual world to which they correspond, were known, and unless it were known from the internal sense what each detail signifies in that world, that is, in heaven; and especially unless it were believed that in all things there is something spiritual. If there were not something spiritual in the whole and in each detail, the angels who are with man when he reads the Word would comprehend but little, indeed scarcely anything, from the Word; for the angels comprehend spiritually all things that have been described in the Word in a natural manner.

8021ON THE SPIRITS AND INHABITANTS OF THE PLANET JUPITER, CONTINUED.
One of those spirits of Jupiter who strike terror by their coming, as already described, applied himself to my left side beneath the elbow, and spoke from there; but his speech was harsh, nor were the words quite discrete and separate from one another, insomuch that I was obliged to wait long before I could gather the sense; and while he was speaking he also interjected something of terror. He said that so it is done on their earth, and that they are sent in advance to a man, before their angels come to him, and in this manner they prepare him. He admonished me also to receive them well when they came. But it was given me to answer that this is not my affair; but that with me all are received just as they themselves are.

8022 Afterward the angels of that earth came, and it was given me to perceive from their speech with me that they are utterly different from the angels of our earth; for their speech was not effected by means of words, but by means of ideas which diffused themselves through my interiors on all sides, and from there had also an influx into the face, so that the face concurred to every particular; beginning from the lips, and proceeding toward the circumference on all sides. The ideas which were in the stead of words were discrete, but in a slight degree. They said that so do they speak with their own people on their earth; and that there also the speech is of the face, beginning from the lips.

8023 Afterward they spoke with me by means of ideas still less discrete, insomuch that scarcely any interval was perceivable; it was in my perception like the meaning of words with those who attend only to the meaning abstractedly from the words. This speech was more intelligible to me than the former, and was also more full. It flowed into the face in like manner as the former, but the influx was more continuous, in accordance with the nature of the speech. It did not, however, begin from the lips, like the former, but from the eyes. They said that so also do they speak with their own people on their earth; but with those there who enjoy a more interior sense and discernment than the rest.

8024 Afterward they spoke in a manner still more continuous and full; and then the face could not concur by a suitable movement; but there was felt an influx into the brain, and this was then acted upon in a similar manner.

8025 Lastly they spoke in such a way that their discourse fell only into the interior understanding; its fluency was like that of a thin aura. I perceived the influx itself, but not distinctly the particulars. They said that there are men of their earth also with whom they speak in this manner, and that they are those who after death are immediately carried up into heaven.

8026 These kinds of speech are circumstanced like fluids; the first kind is like fluent water; the second is like water more attenuated; the third is relatively like the atmosphere; and the fourth is like a thin aura.

8027 The spirit above mentioned, who was on the left side, sometimes interrupted the conversation, admonishing me especially to deal discreetly with his angels; for there were spirits from our earth who occasioned such things as excited displeasure. He also said that he did not understand what the angels spoke; but that he did afterward when he removed to my left ear. His speech then was not harsh as before, but like that of other spirits.

8028 From this it could be seen how the case is with the order in heaven, and from this in the world; namely that when angels are about to come, a spirit is sent before to prepare the way, and that he excites fear, and gives admonition to receive the angels courteously; and that he interrupts; also that at first he does not understand what the angels speak, but afterward when he has been reduced to a better state he understands; in a word, that he is continually at hand, and prepares the lower mind, and endeavors to avert things unworthy. In regard to this there occurred to me a thought about John the Baptist, that it was according to the order of heaven for him to be sent before and announce the coming of the Lord, and that he should prepare the way that He might be worthily received, according to what is written in Matt. 3:3; Luke 1:17; 3:4; John 1:23.

8029 From what has already been occasionally related about the state of man after death, it is evident that there are few who at once enter heaven when they come into the other life; but that they stay for some time beneath heaven, in order that the things belonging to earthly and bodily loves, which they have brought with them from the world, may be removed, and they may thus be prepared to be capable of being in society with the angels. The case is similar with the men of all the earths, namely, that after their decease they are at first beneath heaven among spirits; and afterward, when they are prepared, they become angels. When the spirits of that earth were becoming angels it was given me to see that there appeared bright horses as of fire, by which they were carried up, like Elijah. Bright horses as of fire signify an enlightened understanding (that “horses” in the Word signify what is of the understanding, see n. 2760-2762, 3217, 5321, 6125, 6534); and the “horses of fire and chariots of fire” which carried away Elijah, signify the understanding of the Word as to its interiors (n. 2762).

8030 This angelic heaven to which they are carried away is the first heaven, or the last of the three. This heaven appears to the right from their earth, and is quite separate from the first or lowest heaven of the angels who are from our earth. They who are in this heaven appear clothed in azure dotted with little golden stars; for they believe this color to be the veriest heavenly color. When they are in the world, and contemplate the starry heaven, they call it the abode of the angels; and for this reason the azure color is loved by them.

8031 The spirits of that earth are utterly unwilling to be in fellowship with the spirits of our earth, because they differ in disposition and manners; for they say that the spirits of our earth are cunning, and are ingenious in plotting evils, and that they know and think little about what is good; also that they do not, as they do, acknowledge the one only Lord. Moreover, the spirits of the earth Jupiter are much wiser than the spirits of our earth, of whom they also say that they speak much and think little, and thus that they cannot interiorly perceive many things, and not even what good is. From this they conclude that the men of our earth are external men.

8032 The subject of the spirits and inhabitants of the planet Jupiter will be continued at the end of the following chapter.

View Details

And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover. And ye shall take a bunch of hyssop, and dip it in, the blood that is in the basin, and ye shall touch the lintel and the two posts with the blood that is in the basin; and no one of you shall go out of the door of his house until the morning. And Jehovah will pass through to inflict a plague on Egypt; and He shall see the blood upon the lintel, and upon the two posts, and Jehovah will pass over the door, and will not allow the destroyer to come unto your houses to inflict a plague. And ye shall keep this word for a statute to thee and to thy sons forever. And it shall be that when ye shall come unto the land which Jehovah will give you, as He hath spoken, that ye shall keep this service. And it shall be, when your sons shall say unto you, What is this service to you? that ye shall say, This is the sacrifice of the passover to Jehovah, in that He passed over the houses of the sons of Israel in Egypt, when He inflicted a plague on Egypt, and liberated our houses. And the people bent itself, and bowed itself. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they.

Exodus 12:21-28

The Heavenly Marriage

Arcana Coelestia 7945… it is common in the Word for a thing to be seemingly repeated; but the first mention relates to the truth which is of the understanding, and the second to the good which is of the will. The reason is that in every detail of the Word there is the heavenly marriage, which is that of good and truth (see n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 6343); and, in the supreme sense, the Divine marriage, which is that of the Divine good in the Lord and of the Divine truth proceeding from Him (n. 3004, 5502, 6179). From this also it can be seen that the Word is most holy.

To remain in the house

AC 7923 And no one of you shall go out of the door of his house. That this signifies that they shall abide steadfast in good, which must not be regarded from truth, is evident from the signification of “not going out,” as being to abide steadfast; and from the signification of “house,” as being good (n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848). From this it is evident that by “no one of you shall go out of the door of his house” is signified that they shall abide steadfast in good. The reason why it signified that good must not be regarded from truth, is because to “abide in the house” denotes to abide in good; but to “go out of the door of the house” denotes to go from good to truth; for good is within, but truth without (n. 7910). (What it is to look from good to truths, see n. 5895, 5897, 7857.) From truth to look to good is to look from what is external to what is internal but from good to look to truth is to look from what is internal to what is external; for, as just said, good is interior, and truth exterior. From good to look to truth is according to order, for all Divine influx is through interiors to exteriors; whereas from truth to look to good is not according to order; and therefore when a man is being regenerated, the order is inverted, and good or charity is regarded in the first place, and truth or faith in the second.

The need for self compulsion

AC 7914 … the good of innocence, which is the good of love to the Lord, is not received by the man of the spiritual church unless he compels himself; because it can with difficulty be believed by him that the Lord is the only God, and also that His Human is Divine; and therefore as he is not in faith, neither can be in love to Him, consequently not in the good of innocence, unless he compels himself. (That man ought to compel himself, and that when he compels himself it is from freedom, but not when he is compelled, see n. 1937, 1947.) This is signified by “drawing forth,” namely the paschal animal. That to draw it forth involves some secret thing which does not appear in the sense of the letter, is manifest.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 1871. I cannot describe how the Lord’s Word appears before angels, but it can be grasped to some extent by people who have seen optical cylinders in museums. These cylinders reflect beautiful images from distorted drawings projected in a circle around them. Although the surrounding drawing appears to have no shape, organization, or pattern but to be simply a confused projection, it presents a lovely picture when focused onto the cylinder. 1 That is how the Lord’s Word is, especially the prophetic part of the Old Testament. Hardly anything can be seen in the literal meaning besides a disorganized jumble; but when it is read by a person on earth (particularly a little boy or girl), it gradually rises up, turning more beautiful and more pleasing as it goes. In the end it presents itself to the Lord as a human figure representing the whole of heaven — not as heaven actually is but as the Lord wishes it to be; in other words, as his likeness.

1. Although one scholar (Potts 1888-1902, under “cylinder”) understands this device to be a kaleidoscope, Swedenborg seems here to be referring to a device called an anamorphoscope, which produces an optical illusion called an anamorphosis. The cylinder is polished (as indicated in similar descriptions in New Jerusalem 260; White Horse 11:4; Spiritual Experiences [Swedenborg 1998-2002] §2164) and acts as a curved mirror; it is set next to a distorted drawing that is composed in such a way that the reflection of the drawing on the surface of the cylinder appears properly proportioned. For examples of anamorphoses from Swedenborg’s time and before, see Leeman and others 1976. (A reflecting cylinder may be seen in plate 53 there.) Further examples, though not of the same historical interest, can be found in McLoughlin Bros. 1979. [SS, LHC]

AC 7847. Angelic ideas are of such a nature that natural things bear relation to such things as belong to man. The reason is that the spiritual world or heaven is in the form of a man, and all things of that world, that is, all spiritual things, which are truths and goods, bear relation to this form, as has been shown at the end of many chapters in treating of correspondences. And whereas in angelic ideas natural things become spiritual, so also does a house, which to the angels is the mind of man; the bedchambers and inner rooms being the interiors of the mind; and the windows, the doors, the posts, and the lintels, the exteriors of the mind, which introduce. As angelic ideas are of such a nature, they are also living; and so when the things in the natural world which are dead objects, pass into the spiritual world, they become living objects; for everything spiritual is living, because it proceeds from the Lord.

On reciprocity

Intercourse of the Soul and the Body 12. [4] Furthermore, unless the understanding could be separately perfected, and the will by means of it, a man would not be a man, but a beast. For without that separation, and without the ascent of the understanding above the will, he would not be able to think, and from thought to speak, but only to express his affection by sounds; neither would he be able to act from reason, but only from instinct; still less would he be able to know the things which are of God, and God by means of them, and thus to be conjoined to Him, and to live to eternity. For a man thinks and wills as from himself, and this as from himself is the reciprocal of conjunction; for there cannot be conjunction without a reciprocal, just as there cannot be conjunction of the active with the passive without reaction. God alone acts, and man suffers himself to be acted on, and he reacts in all appearance as from himself, though interiorly it is from God.

Divine Love and Wisdom 49. With respect to God: it is impossible for Him to love others and to be loved reciprocally by others in whom there is anything of infinity, that is, anything of the essence and life of love in itself, or anything of the Divine. For if there were beings having in them anything of infinity, that is, of the essence and life of love in itself, that is, of the Divine, it would not be God loved by others, but God loving Himself; since the Infinite, that is, the Divine, is one only, and if this were in others, Itself would be in them, and would be the love of self Itself; and of that love not the least trace can possibly be in God, since it is wholly opposed to the Divine Essence. Consequently, for this relation to be possible there must be others in whom there is nothing of the Divine in itself.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 8497 … goodness and truth which flow in from the Lord are joined together and so to speak made the person’s own. This is what the joining of heaven, that is, of those in heaven, to the Lord is like. The words ‘as if from what was their own’ are used because the good of faith and charity can never be imparted to man or angel to be actually his own, for men and angels are merely recipients, or forms properly adjusted to receive life from the Lord, and so goodness and truth from Him. True life comes from no other source; and since life comes from the Lord it cannot be more than what seems to be a person’s own. Those who abide in the Lord however clearly perceive that life flows in, consequently that goodness and truth do so since these are contained in that life. The reason why life seems to be a person’s own is that in His Divine Love the Lord wishes to impart and join to a person all that is His, and so far as it can be done He does join it. What is then the person’s own, yet is imparted to him by the Lord, is called a heavenly self or proprium.

Conjugial Love 444. Man was so created that all which one wills, thinks and does appears to one as if in oneself, and thus from oneself. Without this appearance man would not be man, for one would not be able to receive, to retain and, as it were, to appropriate anything of good and truth or of love and wisdom. From this it follows that without that living appearance, as it were, there would be no conjunction for man with God, and thus no eternal life. But if from this appearance one introduces to oneself the belief that one wills, thinks and from this does good from oneself, and not from the Lord, although in all appearance one does this as if from oneself, one turns good into evil with oneself, and thus makes in oneself the origin of evil. This was the sin of Adam.

AC 141. With the spiritual man also his Own has a similar appearance, for although he knows that the Lord is the life of all, and gives wisdom and understanding, and consequently the power to think and to act, yet this knowledge is rather the profession of his lips than the belief of his heart. But the celestial man discerns that the Lord is the life of all and gives the power to think and to act, for he perceives that it is really so. He never desires his Own, nevertheless an Own is given him by the Lord, which is conjoined with all perception of what is good and true, and with all happiness. The angels are in such an Own, and are at the same time in the highest peace and tranquility, for in their Own are those things which are the Lord’s, who governs their Own, or them by means of their Own. This Own is the veriest celestial itself, whereas that of the corporeal man is infernal.

AC 5664[3] Be it known, however, that it is one thing to know the truths of faith, and quite another to believe them. They who merely know the truths of faith, charge their memory with them just as they do with the facts of any other branch of knowledge. These truths man can procure for himself without such an influx, but they have no life, as is plain from the fact that an evil man, even the worst, can know the truths of faith just as much as an upright and pious man. But as before said with the evil these truths have no life; for when an evil man brings them forth he regards in everyone of them either self-glory or gain; so that it is the love of self and of the world that inflates them and makes a sort of life; but it is such life as there is in hell, which is called spiritual death. Hence it is that when he brings them forth, he brings them forth from the memory, and not from the heart, whereas he who believes the truths of faith brings them forth from the heart at the same time as from the lips; for with him the truths of faith are so deeply rooted in as to have their root in the outer memory, and to grow from there toward what is interior or higher, like fruit-bearing trees; and like trees they deck themselves with leaves, and at last with blossoms, for the sake of the end of bearing fruit. So it is with such a man.

[4] He also aims at nothing else through the truths of faith than uses, which are the practices of charity, which to him are the fruits. These are the truths which man cannot procure for himself, even in the smallest degree; but they are gratuitously bestowed on him by the Lord, and this in every moment of his life, nay, if he will believe it, without number in every moment. But as man is of such a nature as to have no perception of their flowing in, for as before said if he had the perception he would resist, because he would believe that he would then lose his own, and with his own his freedom, and with his freedom his delight, and would thus become a thing of nought, it is therefore brought about that man does not know but that he procures truths of himself. This then is what is meant by saying that it will seem as truth procured by them. Moreover, in order that a heavenly own and heavenly freedom may be bestowed on man, he must needs do good as of himself and think what is true as of himself; but when he reflects he should acknowledge that these are from the Lord (see n. 2882, 2883, 2891).

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7850. And they shall eat the flesh. That this signifies the enjoyment of good, is evident from the signification of “to eat,” as being enjoyment (of which just above, n. 7849); and from the signification of “flesh,” as being what is man’s own vivified by the Divine Human of the Lord, thus all celestial and spiritual good with man (see n. 3813, 6968).

The New Jerusalem and its Heavenly Doctrine 278. Another reason our life seems to be within us is that the principal cause, which is life from the Lord, and the instrumental cause, which is we ourselves as a recipient form, act as a single cause and therefore we as the instrument perceive life as our own 1 : AC 6325.

Arcana Coelestia 6325. It is an eternal truth that the Lord rules heaven and earth, and also that no one besides the Lord lives of himself, consequently that everything of life flows in-the good of life from the Lord, and the evil of life from hell. This is the faith of the heavens. When a man is in this faith (and he can be in it when he is in good), then evil cannot be fastened and appropriated to him, because he knows that it is not from himself, but from hell. When a man is in this state, he can then be gifted with peace, for then he will trust solely in the Lord. Neither can peace be given to any others than those who are in this faith from charity; for others continually cast themselves into anxieties and cupidities, whence come disquietudes. Spirits who desire to direct themselves, suppose that this would be to lose their own will, thus their freedom, consequently all delight, thus all life and its sweetness. This they say and suppose, because they do not know how the case really is; for the man who is led by the Lord is in freedom itself, and thus in delight and bliss itself; goods and truths are appropriated to him; there is given him an affection and desire for doing what is good, and then nothing is more delightful to him than to perform uses. There is given him a perception of good, and also a sensation of it; and there is given him intelligence and wisdom; and all these as his own; for he is then a recipient of the Lord’s life. It is known in the learned world that the principal cause and the instrumental cause act together as a one: man, being a form recipient of the Lord’s life, is an instrumental cause, and the life from the Lord is the principal cause. This life is felt in the instrumental cause as of it, when yet it is not of it.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

The difficult states reveal who the Lord is and what the self is

ARrcana Coelstia 3469… during regeneration man observes a combat between his rational or internal man and his natural or external man; and why his external man is regenerated much later, and likewise with much greater difficulty, than his internal man. For that which is nearer to the world and nearer to the body cannot be easily constrained to render obedience to the internal man; but only after considerable length of time and by means of many new states into which the man is introduced, which are states of self-acknowledgment, and of acknowledgment of the Lord, that is, of one’s own wretchedness, and of the Lord’s mercy; thus states of humiliation resulting from temptation combats.

The 3 experiences of self/proprium

AC 141. Innumerable things might be said about man’s Own in describing its nature with the corporeal and worldly man, with the spiritual man, and with the celestial man.

With the corporeal and worldly man, his Own is his all, he knows of nothing else than his Own, and imagines, as before said, that if he were to lose this Own he would perish.

With the spiritual man also his Own has a similar appearance, for although he knows that the Lord is the life of all, and gives wisdom and understanding, and consequently the power to think and to act, yet this knowledge is rather the profession of his lips than the belief of his heart.

But the celestial man discerns that the Lord is the life of all and gives the power to think and to act, for he perceives that it is really so. He never desires his Own, nevertheless an Own is given him by the Lord, which is conjoined with all perception of what is good and true, and with all happiness. The angels are in such an Own, and are at the same time in the highest peace and tranquility, for in their Own are those things which are the Lord’s, who governs their Own, or them by means of their Own. This Own is the veriest celestial itself, whereas that of the corporeal man is infernal. But concerning this Own more hereafter.

The gift of self/proprium

AC 9938 [2] Gifts and presents were said to be made to Jehovah, though Jehovah, that is, the Lord, is not the receiver of gifts or presents, but the giver of them, freely to everyone. Even so, His will is that they should come from a person as though they did so from that person himself, provided the person acknowledges that they do not actually come from him but from the Lord. For the Lord imparts a desire to do good because he loves it, and a desire to speak the truth because he believes it. The actual desire flows in from the Lord, yet appears to be inherent in the person and so to flow from the person. For whatever a person does out of love and desire for it, he does from his life, love being what composes anyone’s life. From this it is evident that the things that are called gifts and presents made to the Lord by a person are essentially gifts and presents made to a person by the Lord, and that they are called gifts and presents on account of what they appear to be. All who are wise at heart recognize this appearance, but not so the simple. Yet their gifts and presents are acceptable, so far as they are made in ignorance that has innocence within it. Innocence is the good of love to God, and dwells within ignorance, especially with the wise at heart. Those who are wise at heart know, indeed perceive, that nothing whatever of the wisdom within themselves originates in themselves, but that the all of wisdom is attributable to the Lord, that is, the all of the good of love and the all of the truth of faith are attributable to Him, and that for this reason even with the wise innocence dwells in ignorance. From this it is evident that the acknowledgement of this matter, and especially the perception of it, constitutes the innocence of wisdom.

The switch from good of truth to the truth of good

3995… what is seen before regeneration is the appearance but what is seen after it is the reality of the situation, see 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3616, 3701. For while a person is being regenerated he does what is good from the truth he has learned, it being from truth that he learns what good is. Yet it is the good present inwardly that performs what is good because good is flowing in from the Lord by an internal route, that is, by way of the soul, while truth flows in by an external route, that is, by way of the senses, which is that of the body. Truth which enters by the external route is adopted by the good present inwardly and is joined to it, an activity which continues until that person has been regenerated. Then a reversal takes place and truth is done from good. This shows what is meant by the good of truth and by the truth of good.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7946 Verses 29-34. And it came to pass at midnight, that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the captive that was in the house of the pit, and all the firstborn of beast. And Pharaoh rose up in that night, and all his servants, and all the Egyptians; and there was a great cry in Egypt; because there was not a house where there was not one dead. And he called Moses and Aaron in the night, and said, Rise up, go ye out from the midst of my people, both ye and the sons of Israel; and go, serve Jehovah, according to your speaking. Also your flocks, also your herds, take ye, as ye spoke, and go, and bless me also. And Egypt was strong upon the people, hastening to send them out of the land; for they said, We are all dead. And the people carried their dough before it was leavened, their kneading troughs bound up in their clothes upon their shoulder. “And it came to pass at midnight,” signifies a state of mere falsity from evil; “that Jehovah smote all the first-born in the land of Egypt,” signifies the damnation of faith separate from charity; “from the firstborn of Pharaoh about to sit upon his throne,” signifies the falsified truths of faith which are in the first place; “even unto the firstborn of the captive that was in the house of the pit,” signifies the falsified truths of faith which are in the last place; “and all the firstborn of beast,” signifies the adulterated good of faith; “and Pharaoh rose up in that night, and all his servants, and all the Egyptians,” signifies that all and each of the damned, when they were let into mere falsity from evil, felt aversion and fear for those who were of the spiritual church; “and there was a great cry in Egypt,” signifies interior lamentation; “because there was not a house where there was not one dead,” signifies because there was no one who was not damned; “and he called Moses and Aaron in the night,” signifies the afflux of truth from the Divine in that state; “and said, Rise up, go ye out from the midst of my people,” signifies that they should depart from them; “both ye and the sons of Israel,” signifies with their truth from the Divine, and with the truth through which is good, and with the truth which is from good; “and go, serve Jehovah,” signifies that they should worship the Lord; “according to your speaking,” signifies according to the will; “also your flocks, also your herds, take ye,” signifies the goods of charity, interior and exterior; “as ye spoke,” signifies according to the will; “and go,” signifies that they should depart altogether; “and bless me also,” signifies that they should intercede; “and Egypt was strong upon the people, hastening to send them out of the land,” signifies that from aversion and fear they were urgent that they should depart; “for they said, We are all dead,” signifies thus hell for them; “and the people carried their dough before it was leavened,” signifies the first state of truth from good in which there is nothing of falsity; “their kneading troughs bound up in their clothes,” signifies the delights of the affections, which delights adhere to truths; “upon their shoulder,” signifies according to all ability.

7947 And it came to pass at midnight. That this signifies a state of mere falsity from evil, is evident from the signification of “midnight,” as being total devastation (see n. 7776), that is, the privation of all good and truth, whence there was a state of mere falsity from evil (that it is a state of evil, see n. 2353, 6000, 7870).

7948 That Jehovah smote all the firstborn in the land of Egypt. That this signifies the damnation of faith separate from charity, is evident from the signification of “smiting,” as being damnation (see n. 7871); and from the signification of “the firstborn in the land of Egypt,” as being faith separate from charity (n. 7039, 7766, 7778).

7949 From the firstborn of Pharaoh about to sit upon his throne. That this signifies the falsified truths of faith which are in the first place, is evident from what was unfolded above (n. 7779), where similar words occur.

7950 Unto the firstborn of the captive that was in the house of the pit. That this signifies the falsified truths of faith which are in the last place, is evident from the signification of “the firstborn in the land of Egypt,” as being faith separate from charity (as just above, n. 7948), thus also the falsified truth of faith (of which in what follows); and from the signification of “the captive that was in the house of the pit,” as being those who are in the last place, for the captive is contrasted with “the firstborn of Pharaoh about to sit upon the throne,” whereby is signified the falsified truth of faith which is in the first place (n. 7779, 7949). In the proximate spiritual sense, by “the captive in the house of the pit,” is meant one who is in the bodily sensuous, thus in mere thick darkness concerning truths and goods, because not even in the faculty of perceiving, as are they who are in the interior sensuous; hence it is that they are signified who are in the last place.
[2] That “the firstborn in the land of Egypt” denotes the falsified truth of faith, is because “the firstborn of Egypt” denotes faith separate from charity (n. 7948). They who are in this faith are in mere darkness and thick darkness with respect to the truths of faith; for they cannot be in any light, thus not in any perception of what truth is, and whether it is truth. For all spiritual light comes through good from the Lord, thus through charity, for the good of charity is like a flame from which is light; for good is of love, and love is spiritual fire, from which comes enlightenment. He who believes that they who are in evil can also be in enlightenment in respect to the truths of faith, is very much mistaken. They can be in a state of confirmation, that is, they may be able to confirm the doctrinal things of their church, and this sometimes with skill and ingenuity; but they cannot see whether what they confirm is true or not. (That falsity also can be confirmed even so as to appear like truth; and that it is not the part of a wise man to confirm, but to see whether the thing is so, see n. 4741, 5033, 6865, 7012, 7680.)
[3] He therefore who is in evil as to life is in the falsity of his evil, and does not believe the truth, however well he knows it. He sometimes supposes that he believes, but he is mistaken. That he does not believe will be granted him to know in the other life, when his perceiving is reduced into agreement with his willing. Then he will disown, hold in aversion, and reject the truth, and will acknowledge as truth that which is contrary, that is, falsity. Hence then it is that they who are in faith separate from charity cannot do otherwise than falsify the truths of faith.

7951 And all the firstborn of beast, signifies the adulterated good of faith (as before, n. 7781).

7952 And Pharaoh rose up in that night, and all his servants, and all the Egyptians. That this signifies that all and each of the damned, when they were let into mere falsity derived from evil, felt aversion and fear for those who were of the spiritual church, is evident from the signification of “night,” as being a state of mere falsity from evil (as above, n. 7947), and hence damnation; for whether you say a state of mere falsity from evil, or damnation, it is the same, because they who are in this state are damned; and from the signification of “Pharaoh,” of “his servants,” and of “all the Egyptians,” as being all and each one. That it is also signified that they felt aversion and fear for those who were of the spiritual church, is plain from what follows; for Pharaoh called Moses and Aaron, and said that they should “go away from the midst of his people;” and the Egyptians drove them out (verse 39).

7953 And there was a great cry in Egypt, signifies interior lamentation, as above, n. 7782, where the same words occur.

7954 Because there was not a house where there was not one dead. That this signifies because there was no one who was not damned, is evident from the signification of “there was not a house,” as being that there was no one there; and from the signification of “dead,” as being damned (see n. 5407, 6119, 7494, 7871).

7955 And he called Moses and Aaron in the night. That this signifies the afflux of truth from the Divine in that state, is evident from the signification of “he called,” as being presence and influx (see n. 6177, 6840, 7390, 7451, 7721), here afflux, because it is said of those who were in a state of damnation, that is, who were in a state of mere falsity from evil, and who cannot receive any influx of truth and good interiorly, but only exteriorly, and this is afflux; and from the representation of Moses and Aaron, as being truth from the Divine (n. 6771, 6827); it is said “truth from the Divine,” not “truth Divine,” because it is spoken of with respect to those who are in damnation; and from the signification of “in the night,” as being a state of damnation (of which above, n. 7851, 7870).

7956 And said, Rise up, go ye out from the midst of my people. That this signifies that they should depart, is evident without explication.

7957 Both ye and the sons of Israel. That this signifies with that truth from the Divine, and with the truth through which is good, and with the truth which is from good, is evident from the representation of Moses, as being truth from the Divine (of which just above, n. 7955); and from the representation of the sons of Israel, as being those who are of the spiritual church (of which frequently above), thus those who are in truth through which is good, and in truth which is from good. For the spiritual church is distinguished from the celestial church in this, that through truth which is of faith it is introduced into the good which is of charity, thus that it has truth for its essential. The initiation is effected through truth, for through truth they are instructed what must be done, and when they do this truth, it is called good. From this good, when they have been initiated, they afterward see truths, according to which they again act. From this it is evident that whether you say “those who are of the spiritual church,” or “those who are in truth through which is good, and in truth which is from good,” it is the same.

7958 And go, serve Jehovah. That this signifies that they should worship the Lord, is evident from the signification of “serving,” as being to worship. (That by “Jehovah,” where mentioned in the Word, is meant the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905.)

7959 According to your speaking. That this signifies according to the will, is evident from the signification of “to say,” as being the will (see n. 2626).

7960 Also your flocks, also your herds, take ye. That this signifies the goods of charity, interior and exterior, is evident from the signification of “flocks,” as being the interior goods of charity; and from the signification of “herds,” as being the exterior goods of charity (see n. 2566, 5913, 6048).

7961 As ye spoke, signifies according to the will (as just above, n. 7959).

7962 And go. That this signifies that they should depart altogether, is evident from the signification of “going,” or “going away,” as being to depart; and because it is said a second time, it signifies that they should depart altogether.

7963 And also bless me. That this signifies that they should intercede, is evident from the signification of “to bless,” as being to intercede, for “to bless” here signifies that they should supplicate for him; that to supplicate for Pharaoh denotes to intercede, see n. 7396, 7462.

7964 And Egypt was strong upon the people, hastening to send them out of the land. That this signifies that from aversion and fear they were urgent that they should depart, is evident from the signification of “to be strong upon the people, hastening to send them away,” as being to be urgent that they should depart. That this was from aversion and fear, is evident; for they who are in mere falsity from evil are so averse to those who are in truth from good that they cannot endure even their presence. From this it is that they who are in evil cast themselves deep down into hell according to the nature and degree of their evil, in order that they may be far from good; and this not only from aversion, but also from fear, because in the presence of good they are tormented

7965 For they said, We be all dead. That this signifies thus hell for them, is evident from the signification of “to die,” as being hell. (That “death” in the spiritual sense denotes hell, see n. 5407, 6119.)

7966 And the people carried their dough before it was leavened. That this signifies the first state of truth from good, in which there is nothing of falsity, is evident from the signification of “dough,” as being truth from good. For by “meal” and “fine flour” is signified truth; by the “dough” which is made therefrom, the good of truth; and by the “bread” which is made from the dough is signified the good of love; and when by “bread” is signified the good of love, by the other things, namely, by the “dough” and the “flour,” are signified in their order goods and truths (that “bread” denotes the good of love, see n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915); and from the signification of “before it was leavened,” as being in which there was nothing of falsity (that “leaven” denotes falsity see n. 7906).
[2] That this is the first state, namely, when they are liberated, is plain, because it is said that “the people carried their dough,” that is, when they departed. But the second state is described in the following verse (39), by “they baked the dough which they brought forth out of Egypt into unleavened cakes, for it was not leavened,” by which is signified that from the truth of good was again produced good in which there was nothing of falsity. These are the two states in which they who are of the spiritual church, when in good, are kept by the Lord-the first, that from the good which is of the will they see and think truth; the second, that from this marriage of good and truth they produce truths, which by willing them and doing them, again become goods, and so on continually. Such are the productions and derivations of truth with those who are of the spiritual church. In the spiritual world this is presented representatively as a tree with leaves and fruits; the leaves there are truths; the fruits are the goods of truth; the seeds are the goods themselves, from which are the rest.

7967 Their kneading troughs bound up in their clothes. That this signifies the delights of the affections, which delights adhere to the truths, is evident from the signification of “kneading troughs” as being the delights of the affections (n. 7356); from the signification of “to be bound up,” as being to adhere; and from the signification of “clothes,” as being truths (n. 1073, 2576, 4545, 4763, 5248, 5319, 5954, 6914, 6918). What the delights of the affections that adhere to truths are, must be told. All the truths that enter with man have been conjoined with some delight, for truths without delight are not of anyone’s life. From the delights that are conjoined with truths it is known how the case is in respect to the truths with a man; if they are delights of evil affections, then it is ill; but if they are delights of good affections, it is well. For the angels who are with man flow in continually with good affections, and then call forth the truths which have been conjoined with them; in like manner on the other hand, if the truths have not been conjoined with good affections, then the angels labor in vain to call forth what is of faith and charity. From all this it can be seen what is meant by the delights of the affections that adhere to truths, which is signified by the “kneading troughs being bound up in their clothes.”

7968 Upon their shoulder. That this signifies according to all ability, is evident from the signification of the “shoulder,” as being all power (see n. 1085, 4931-4937).

7969 Verses 35, 36. And the sons of Israel did according to the word of Moses; and they asked of the Egyptians vessels of silver, and vessels of gold, and garments. And Jehovah gave the people favor in the eyes of the Egyptians, and they lent to them; and they spoiled the Egyptians. “And the sons of Israel did according to the word of Moses,” signifies that they obeyed truth Divine; “and they asked of the Egyptians vessels of silver, and vessels of gold, and garments,” signifies that the memory-knowledges of truth and good taken from the evil who had been of the church were to be bestowed upon the good who were from thence; “and Jehovah gave the people favor in the eyes of the Egyptians,” signifies the fear of those who are damned on account of those who are of the spiritual church; “and they lent to them,” signifies that they were transferred; “and they spoiled the Egyptians,” signifies that they who were in damnation were altogether devastated of such things.

7970 It is needless to unfold these things in detail, because they have already been unfolded twice, namely, in Exod. 3:21-22 (n. 6914-6920), and in Exod. 11:2-3 (n. 7768-7773).

7971 Verses 37-39. And the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides babe. And a great mixed multitude also went up with them; and flock, and herd, a very great acquisition. And they baked the dough which they brought forth out of Egypt into unleavened cakes, for it had not been leavened, because they were driven out of Egypt, and could not tarry, and moreover, they had not prepared for themselves any provision for the journey. “And the sons of Israel journeyed from Rameses to Succoth,” signifies the first state of departure and its quality; “about six hundred thousand on foot that were men,” signifies all things of the truth and good of faith in one complex; “besides babe,” signifies the good of innocence; “and a great mixed multitude also,” signifies goods and truths which are not genuine; “went up with them,” signifies which are adjoined; “and flock, and herd, a very great acquisition,” signifies the good acquired by means of truth, interior and exterior, in great abundance; “and they baked the dough which they brought forth out of Egypt into unleavened cakes,” signifies that from the truth of good there was again produced good in which was nothing of falsity; “for it had not been leavened,” signifies because in the truth from good there was nothing of falsity; “because they were driven out of Egypt, and could not tarry,” signifies because they were removed from those who were in falsity from evil; “and moreover, they had not prepared for themselves any provision for the journey,” signifies that they had with them no other sustenance from truth and good.

7972 And the sons of Israel journeyed from Rameses to Succoth. That this signifies the first state of departure and its quality, is evident from the signification of “journeying,” as being the order and rules of life (see n. 1293, 3335, 4882, 5493, 5605), consequently the journeyings of the sons of Israel as described in Exodus, denote states of life and their changes from first to last. Here therefore by the “journeying from Rameses to Succoth” is signified the first state and its quality; for the names of places, as also of persons, all signify real things and their quality (n. 768, 1224, 1264, 1876, 1888, 3422, 4298, 4310, 4442, 5095, 6516).

7973 About six hundred thousand on foot that were men. That this signifies all things of the truth and good of faith in one complex, is evident from the signification of the number “six hundred thousand,” as being all things of faith in one complex; for this number arises from six and also from twelve, and “twelve” signifies all things of faith and charity (see n. 577, 2089, 2129, 2130, 3272, 3858, 3913). It is for this reason that the sons of Jacob were twelve, and that their posterity were distinguished into twelve tribes, and also that twelve disciples were adopted by the Lord, namely, to represent all things of faith and charity. (Concerning the tribes see n. 3858, 3862, 3913, 3926, 4060, 6335, 6337, 6640, 7836, 7891; concerning the disciples, n. 3354, 3488, 3858, 6397.)
[2] That here “six hundred thousand” has a similar signification, is because a number greater or less, or multiplied, or divided, involves the like as the simple numbers from which it is derived (n. 5291, 5335, 5708). This is very clear from the number “twelve,” which has a like signification whether divided into six, or multiplied to seventy-two, or to one hundred and forty-four-that is, twelve times twelve,-or to twelve thousand, or to one hundred and forty-four thousand, as the “one hundred and forty-four thousand” spoken of in John:
I heard the number of the sealed, a hundred and forty and four thousand, sealed out of every tribe of the sons of Israel, out of each tribe twelve thousand (Rev. 7:4-5);
here by the “sons of Israel” are not meant the sons of Israel, nor by “tribes” tribes, nor by “number” number, but such things as are in the internal sense, namely, all things of faith and charity, and thus by each tribe specifically one genus or one class, according to what has been unfolded in regard to the contents of the twenty-ninth and thirtieth chapters of Genesis.
[3] In like manner in the same:
Behold the Lamb standing upon the Mount Zion, and with Him a hundred and forty and four thousand, having the name of His Father written upon their foreheads. They sang a new song before the throne, and no one could learn the song save the hundred and forty and four thousand bought from the earth. These are they who follow the Lamb whithersoever He goeth. These were bought from men, the firstfruits to God and the Lamb (Rev. 14:1, 3-4).
From this description it is clear that they who are in charity are meant by “the hundred and forty and four thousand,” and it is also clear that this number merely designates state and quality.
[4] For this number designates the like as “twelve,” because it arises from “twelve thousand” and “twelve” multiplied together; in like manner as the lesser number “one hundred and forty-four” which is twelve times twelve, in the same:
He measured the wall of the holy Jerusalem, coming down from God out of heaven, a hundred and forty and four cubits, which is the measure of a man, that is, of an angel (Rev. 21:2, 17);
that in the spiritual sense the “wall of the holy Jerusalem” does not mean a wall, but the truth of faith defending the things of the church, see n. 6419; for which reason also it is said that it was “a hundred and forty and four cubits.” That such is the meaning is very clear, for it is said that this measure is “the measure of a man, that is, of an angel,” and by “man” and by “angel” is signified everything of the truth and good of faith.
[5] And the same is evident from the twelve precious stones of which was the foundation of the wall, and from the twelve gates, each of which was a pearl (verses 19-21), for by “precious stones” are signified the truths of faith which are from the good of charity (n. 643, 3720, 6426), as likewise by a “gate” and also by a “pearl.” From this then it is evident that a lesser and a greater number involve the like as the simple number from which they come. (That all numbers mentioned in the Word signify real things, see n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175.)
[6] From all this it can now be seen that the number “six hundred thousand men” going forth out of Egypt has also such a signification. That this number signifies such things scarcely anyone can believe, for the reason that it is a matter of history, and everything historical keeps the mind continually in the external sense, and withdraws it from the internal sense. Nevertheless this number has such a signification, for there is not even a syllable, nor yet one jot or one point in the Word, which is not in itself holy, because it infolds in itself what is holy. Everyone sees that there is nothing holy in the mere historical fact.

7974 Besides babe. That this signifies the good of innocence, is evident from the signification of an “infant,” as being the good of innocence (see n. 430, 1616, 2126, 2305, 3183, 3494, 4797, 5608).

7975 And a great mixed multitude also. That this signifies goods and truths which are not genuine, is evident from the signification of “a mixed multitude,” as being goods and truths not genuine; for when by the sons of Israel are represented genuine goods and truths which are of the spiritual church (n. 7957), by “a mixed multitude” accompanying them are signified truths and goods not genuine. For with those who are of the spiritual church the case is this. They have genuine goods and truths, and they have goods and truths not genuine; for the man of the spiritual church has no perception of good and truth, but acknowledges and believes as good and truth that which the doctrinal things of his church teach. For this reason he is in very many truths not genuine, consequently also in like goods, for goods have their quality from truths. That the spiritual are in very many truths not genuine, see n. 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3240, 3241, 3246, 3833, 4402, 4788, 5113, 6289, 6500, 6639, 6865, 6945, 7233; and that consequently they have truths not pure (n. 6427). But still they are kept by the Lord in goods in the highest degree genuine, which is effected by means of an influx through the interiors (n. 6499), and then the truths and goods not genuine are separated thence and rejected to the sides. These are the things which are signified by “a very great mixed multitude.”
[2] In like manner by this “multitude” are signified they who are of the church, but not within it, as is the case with the Gentiles who live together in obedience and mutual charity and have not genuine truths, because they have not the Word. These likewise, and also the truths themselves not genuine, are signified by the “great multitude” in John:
I heard the number of the sealed, a hundred and forty and four thousand, sealed out of every tribe of Israel; after these things I saw, and behold a great multitude, which no one could number, out of every nation, and tribes, and peoples, and tongues, standing before the throne and before the Lamb, clothed in white robes and palms in their hands (Rev. 7:4, 9).

7976 Went up with them. That this signifies which was adjoined, is evident from the signification of “going up with them,” when said of goods and truths, as being that they were adjoined; for truths and goods not genuine are indeed separated from the genuine goods and truths with the spiritual man, but are not taken away, remaining adjoined at the side whither they are rejected (see n. 7975). The case is similar with the Lord’s church among the Gentiles, who have not genuine truths; these also in heaven are adjoined to those who are in genuine truths and goods.

7977 And flock, and herd, a very great acquisition. That this signifies the good acquired by means of truth, interior and exterior, in great abundance, is evident from the signification of “flock,” as being interior good, and from the signification of “herd,” as being exterior good (see n. 2566, 5913, 6048, 7960). That it was acquired is signified by “acquisition,” for with those who are of the spiritual church all good is acquired by means of truth, because without the truth which is of faith they do not know what spiritual truth is, nor what spiritual good is. They are indeed capable of knowing civil truth, also moral truth, and their goods, because they are concordant with things which are in the world, whence also they have a perception of these truths and goods. But spiritual truth and its good are not concordant with those things which are in the world, and in many cases are even quite at variance with them, and therefore those of the spiritual church have to be instructed about them. These things have been said to show that with those who are of the spiritual church all good must be acquired by means of truth. That “very great” denotes great abundance, is evident.

7978 And they baked the dough which they brought forth out of Egypt into unleavened cakes. That this signifies that from the truth of good there was again produced good in which was nothing of falsity, is evident from the signification of “baking,” when said of the truth of good which is signified by “dough,” as being to produce; from the signification of “dough,” as being the truth of good (of which above, n. 7966); and from the signification of “unleavened cakes,” as being goods in which there is nothing of falsity (that “unleavened things” denote what is free from falsity, see n. 2342, 7906). This is the second state of truth from good, in which they were when liberated (see n. 7966, 7972). “Cakes” denote goods because they are bread, and in the internal sense “bread” denotes the good of love (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915). But the bread of cakes is distinguished from common bread in the fact that by the bread of cakes is signified the good of love toward the neighbor, thus spiritual good, and by common bread is signified the good of love to the Lord, thus celestial good. This spiritual good was signified by the meat-offering which was offered and burned with the sacrifice on the altar, for the meat-offering was baked into cakes and into wafers, as can be seen in Exod. 29:2, 3, 23, 24, 41; Lev. 2:2 seq.; 6:14, 15; Num. 6:15, 19; 15:18-21.
[2] The like was signified by the “twelve loaves of setting forth,” which also were baked into cakes, concerning which in Moses:
Thou shalt take fine flour, and bake it into twelve cakes; of two tenth parts shall one cake be. And thou shalt set them in two rows, six in a row, upon the clean table before Jehovah. And thou shalt put pure frankincense upon each row, and it shall be for the loaves as a memorial, a fire-offering to Jehovah (Lev. 24:5-7).
From all this it can be seen that the loaves signified what is holy, for otherwise such a thing would never have been commanded; and as they signified what is holy, they are also called “holiness of holinesses” (verse 9). But by these loaves was signified the good of celestial love; and by their being baked into cakes were signified the goods of spiritual love. From all this, and from what has been adduced in the passages above quoted, it can be seen that the like is meant by the “bread” in the Holy Supper.

7979 For it had not been leavened. That this signifies because in truth from good there was nothing of falsity, is evident from the signification of the “dough,” of which it is said that it “had not been leavened,” as being the truth of good (see above n. 7966); and from the signification of “not leavened,” as being without falsity (n. 2342, 7906).

7980 Because they were driven out of the land of Egypt, and could not tarry. That this signifies because they were removed from those who were in falsity from evil, is evident from the signification of “to be driven out,” as being to be removed, for he who is driven out is removed (see n. 7964); from the signification of “Egypt,” as being those who are in falsity from evil (of which above); and from the signification of “could not tarry,” as being necessity for removal.

7981 And moreover, they had not prepared for themselves any provision for the journey. That this signifies that they had with them no other sustenance from truth and good, namely, than that signified by the “dough not leavened” (and that this denotes truth of good in which is nothing of falsity, see n. 7966), is evident from the signification of “provisions for the journey,” as being sustenance from truth and good (n. 5490, 5953).

7982 Verses 40-42. And the dwelling of the sons of Israel which they dwelt in Egypt, was thirty years and four hundred years. And it was at the end of thirty years and four hundred years, it was even in this same day, all the armies of Jehovah went forth from the land of Egypt. A night of watches is this to Jehovah, for leading them forth from the land of Egypt; this is that night of watches to Jehovah for all the sons of Israel unto their generations. “And the dwelling of the sons of Israel which they dwelt in Egypt,” signifies the duration of the infestations; “was thirty years and four hundred years,” signifies the quality and state of these; “and it was at the end of thirty years and four hundred years,” signifies the time of the Lord’s coming, when they were liberated; “it was in this same day,” signifies that it was then; “all the armies of Jehovah went forth from the land of Egypt,” signifies that those who were in truth and good and were still detained there, were taken out; “a night of watches is this to Jehovah,” signifies the Lord’s presence with those who were in truth and good, and with those who were in evil and thence in mere falsity; “for leading them forth from the land of Egypt,” signifies liberation from spiritual captivity; “this is that night of watches to Jehovah,” signifies that now they were withheld from all falsity and evil; “for all the sons of Israel unto their generations,” signifies those of the spiritual church with whom there is good from truth, and truth from good.

7983 And the dwelling of the sons of Israel which they dwelt in Egypt. That this signifies the duration of the infestations, is evident from the signification of “dwelling,” as being a state of life (see n. 1293, 3384, 3613, 4451, 6051); here a state of infestations, for this is the state of life now treated of, and which is signified by the number “thirty and four hundred years,” to which the words have reference.

7984 Was thirty years and four hundred years. That this signifies the quality and state of these, is evident from the signification of “thirty,” as being a full state of remains, for this number is the product of three and ten multiplied together, and by “three” is signified a full state (n. 2788, 4495, 7715), and by “ten,” remains (n. 576, 1906, 2284); what a full state is shall be told presently; and from the signification of “four hundred,” as being the duration of vastation (n. 2959, 2966), and the consequent conjunction of good and truth (n. 4341). (That all numbers signify things and states, and that a compound number has a similar signification to that of the simple numbers of which it is compounded, see above, n. 7973.)
[2] As regards the vastation which is signified by “four hundred years,” it is twofold, namely, the vastation of evil and falsity, and the vastation of good and truth. With those who are being damned it is the vastation of good and truth; but with those who are saved, it is the vastation of evil and falsity. Vastation is deprivation. That the evil who had been of the church were vastated as to all good and truth, has already been shown; for the successive degrees of vastation were signified by the plagues in Egypt. But the good are vastated as to evil and falsity; with them these are successively separated, that is, rejected to the sides, and goods and truth are brought together toward the midst. This collecting together of good and truth is meant by “remains;” and when they have a full state of remains, they are then raised into heaven. This state is that which is signified by “thirty,” and the vastation by “four hundred.” The vastation of evil and falsity, and the instilling of good and truth, with the good, are effected by means of infestations, and by means of temptations. By the one, falsities and evils are removed; and by the other, goods and truths, are put on; and this even until the state becomes full.
[3] It must also be told briefly what a full state is. Everyone, whether damned or saved, has a certain measure which is capable of being filled. The evil, or they who are damned, have a certain measure of evil and falsity; and the good, or they who are saved, have a certain measure of good and truth. In the other life this measure is filled with everyone; but some have a greater measure, some a less. This measure is acquired in the world by means of the affections which are of the love. The more anyone has loved evil and the derivative falsity, the greater is the measure he has gained for himself; and the more anyone has loved good and the derivative truth, the greater is his measure. The limits and degrees of the extensions of this measure are clearly seen in the other life, and cannot there be surmounted, but they can be filled, and also actually are filled, namely, with goods and truths in the case of those who have been in the affection of good and truth, and with evils and falsities in the case of those who have been in the affection of evil and falsity. Hence it is evident that this measure is the faculty gained in the world for receiving either evil and falsity, or good and truth.
[4] This state is what is meant by a “full state,” and is signified by “thirty.” It is described by the Lord in the parables of the talents in Matt. 25:14-30, and of the pounds in Luke 19:12-27, and finally in these words:
To everyone that hath shall be given, and he shall have abundance, but from him that hath not, even that which he hath shall be taken away from him (Matt. 25:29).
He said unto them that stood by, Take away from him the pound, and give it to him who hath the ten pounds: they said to him, Lord, he hath ten pounds. I say to you, that unto everyone that hath shall be given; but from him that hath not even that which he hath shall be taken from him (Luke 19:24-26).
That everyone’s measure is filled, the Lord also teaches in another place in Luke:
Give, and it shall be given unto you; good measure, pressed down, shaken together, and running over, shall they give into your bosom (Luke 6:38).
From all this it is now evident what is meant by a full state.

7985 It is said that “the dwelling of the sons of Israel which they dwelt in Egypt was thirty years and four hundred years,” and further that “at the end of the thirty years and four hundred years, in this same day, all the armies of Jehovah went out from the land of Egypt,” when yet the dwelling of the sons of Israel, from the going down of Jacob into Egypt, to the going out of his descendants at this time, was not more than half the time, namely, two hundred and fifteen years, as is very manifest from the chronology of the Holy Scripture. For Moses was born of Amram, Amram of Kohath, and Kohath of Levi; and Kohath together with his father Levi came into Egypt (Gen. 46:11). The age of the life of Kohath was 133 years (Exod. 6:18), and the age of the life of Amram, from whom were Aaron and Moses, was 137 years (Exod. 6:20), and Moses was a man of 80 years when he stood before Pharaoh (Exod. 7:7). It is not mentioned in what year of the age of Kohath Amram was born, nor in what year of the age of Amram Moses was born; but it can be seen that there were not 430 years, for even the years of their ages do not amount to 430, but only to 350, as appears from adding the years of the age of Kohath, 133, to the years of the age of Amram, 137, and these to the 80 years of Moses when he stood before Pharaoh; still less if the years from their births be added together. That they were 215 years can be seen from the chronology. But from the going down of Abraham into Egypt to the going out of the sons of Israel, there were 430 years, as can also be seen from the chronology. From this then it is evident that by “four hundred and thirty years” is here meant the entire period of time from Abraham, and not from Jacob. That these years were designated, and were called “the years of the dwelling of the sons of Israel in Egypt,” is on account of the internal sense, in which by these years is signified a full state, and the duration of the vastation of those who had been of the spiritual church, and were detained in the lower earth until the coming of the Lord, and were then liberated (n. 6854, 6914, 7035, 7091, 7828, 7932a).

7986 And it came to pass at the end of thirty years and four hundred years. That this signifies the time of the Lord’s coming, when they were saved, is evident from the signification of “thirty and four hundred years,” as being a full state, and the duration of the vastation or infestation of those who were of the spiritual church and were detained in the lower earth until the coming of the Lord, and were then liberated (of which just above, n. 7985, and n. 6854, 6914, 7035, 7091, 7828, 7932a). Consequently “at the end of these years” signifies the time of the Lord’s coming, when they were saved.

7987 And it was in this same day. That this signifies that it was then, is evident from the signification of “day,” as being state (see n. 23, 487, 488, 493, 2788, 3462, 3785, 4850, 5672, 5962, 7680); consequently “in this same day” denotes in that state, thus then, namely, when was the coming of the Lord, which is signified by “at the end of thirty and four hundred years,” and the liberation of those who were of the spiritual church, which is signified by “all the armies of Jehovah went forth from the land of Egypt.”

7988 That all the armies of Jehovah went forth from the land of Egypt. That this signifies that they who were in truth and good and were still detained there, were taken out, is evident from the signification of “going forth from the land of Egypt,” as being to be taken out and liberated from infestations (that “to go forth” denotes to be taken out, is evident; and also that “the land of Egypt” denotes infestations, see n. 7278); and from the signification of “the armies of Jehovah,” as being the truths and goods of the spiritual church, thus those who are in truth and good (n. 3448, 7236). That truths and goods are “the armies of Jehovah,” is evident in Daniel:
There went out one little horn of the he-goat, and it grew exceedingly toward the south, and toward the east, and toward comeliness; and it grew even to the army of the heavens; and some of the army and of the stars it cast down to the earth, and trampled upon them. Yea, it exalted itself even to the Prince of the army. And the army was delivered upon the continual sacrifice unto transgression, because it cast forth truth into the earth. Then I heard a holy one speaking, How long shall the holy thing and the army be given to be trampled on? He said unto me, Until the evening and the morning, two thousand three hundred; then shall the holy thing be justified (Dan. 8:9-14);
it is here clearly evident that “armies” denote truths and goods; for it is said that it “cast down to the earth some of the army and of the stars,” and afterward that it “cast forth truth into the earth,” and that “the army was to be trampled on until the evening and the morning,” that is, until the coming of the Lord.
[2] As truths and goods are the “armies of Jehovah,” therefore the angels are called His “armies” in these passages:
Micaiah the prophet said, I saw Jehovah sitting on His throne, and the whole army of the heavens standing by Him (1 Kings 22:19).
Bless Jehovah, ye His angels, mighty in strength. Bless Jehovah, all ye His armies, ye ministers of His (Ps. 103:20-21);
where the angels are called “armies” from the truths and goods in which they are. Nor were the angels only called “the armies of Jehovah,” but also the luminaries of heaven, as the sun, moon, and stars, and this because by the “sun” was signified the good of love, by the “moon” the good of faith, and by the “stars” the knowledges of good and truth. That these luminaries are called “armies” is manifest in the book of Genesis:
And the heavens and the earth were finished, and all the army of them (Gen. 2:1);
where by “army” are meant all the luminaries of heaven; but in the internal sense, in which is here described the new creation of man, are meant truths and goods.
[3] In like manner in David:
Praise ye Jehovah, all His angels; praise ye Him, all His armies. Praise ye Him, sun and moon; praise Him, all ye stars of light (Ps. 148:2-3).
That the “sun” denotes the good of love; the “moon” the good of faith, see n. 1529, 1530, 2441, 2495, 4060, 4696, 5377, 7083; and that the “stars” denote the knowledges of good and truth, n. 1808, 2120, 2495, 2849, 4697.
[4] That the “sun, moon, and stars” signify goods and truths, is because in heaven the Lord is a sun to the celestial angels, and a moon to the spiritual angels (n. 1521, 1529-1531, 3636, 3643, 4300, 4321, 5097, 7078, 7083, 7171, 7173), and because the angelic abodes shine like the stars, according to these words in Daniel:
Then shall the intelligent shine as the brightness of the firmament; and they that make many righteous, as the stars forever and to eternity (Dan. 12:3).
[5] As from truths and goods the angels are called “the armies of Jehovah,” and so also the sun, moon, and stars; and as all truth and good proceed from the Lord; therefore in the Word the Lord is called “Jehovah Zebaoth” that is, “of armies” (n. 3448). He is so called also from the fact that He fights for man against the hells. From all this it can now be seen what is meant in the internal sense by “the armies of Jehovah.” That the sons of Jacob, who went forth out of Egypt, were not these armies, but that they represented them, is evident from their life in Egypt, in that they did not know Jehovah, not even His name, until this was told to Moses out of the bramble (Exod. 3:13-16); and also that they, equally with the Egyptians, were worshipers of a calf, as may be concluded from the thirty-second chapter of Exodus; and also from their life in the wilderness, in that they were of such a character that they could not be introduced into the land of Canaan; thus were as far as possible from being the armies of Jehovah.

7989 A night of watches is this to Jehovah. That this signifies the presence of the Lord with those who are in truth and good, and with those who are in evil and thence in mere falsity, is evident from the signification of “night,” as being a state of damnation (see n. 7851); and from the signification of the “watches to Jehovah,” as being the presence of the Lord and thence protection; for by the presence of the Lord those are enlightened who are in good and thence in truth, and those are made blind who are in evil and thence in falsity; and also by the presence of the Lord those are brought out from damnation who are to be raised into heaven, for they are withheld from evil and are kept in good, and this by a strong force from the Lord; and by the presence of the Lord those also who are to be cast down into hell are brought into damnation, for according to the degree of the Lord’s presence they are in evil (n. 7643, 7926). Hence then it is that this state and this time are called “a night of watches to Jehovah.” The presence of the Lord is described in what follows by the pillar of cloud by day and the pillar of fire by night, to lead them (Exod. 13:21); and His presence both with those who were in good and truth, and with those who were in evil and falsity, is described by that pillar interposing itself between the camp of Israel and the camp of the Egyptians, and that when Jehovah looked forth from it to the camp of the Egyptians, the Egyptians were immersed in the sea Suph (Exod. 14:19, 20, 24-27).

7990 For leading them forth from the land of Egypt. That this signifies liberation from spiritual captivity, is evident from the signification of “leading forth,” as being to liberate; and from the signification of “the land of Egypt,” as being where they were infested by the evil, thus where they were in spiritual captivity, according to what has been adduced (n. 6854, 6914, 7035, 7091, 7828, 7932a, 7985). They are said to be in spiritual captivity who as to their interiors are kept by the Lord in good and truth, but as to their exteriors are kept by hell in evil and falsity, whence there is a combat of the external man with the internal. In this state are those kept who are being infested; and then the Lord by influx through the interiors fights for them against the afflux of evil and falsity from the hells. They are then kept as it were captive, for through influx from the Lord they desire to be in good and truth, but through the afflux from the hells they seem to themselves not to be able. This combat takes place to the end that the external man may be reduced to obedience to the internal, and thus natural things be made subordinate to spiritual things.

7991 This is that night of watches to Jehovah. That this signifies that they were then withheld from all falsity and evil, is evident from what was said just above (n. 7989) concerning the “night of watches to Jehovah.”

7992 For all the sons of Israel unto their generations. That this signifies those of the spiritual church with whom there is good from truth, and truth from good, is evident from the representation of the sons of Israel, as being those who are of the spiritual church (of which frequently above); and from the signification of “generations,” as being those things which are of faith and charity (see n. 2020, 2584, 6239), thus those with whom there is good from truth and truth from good; for they who are of the spiritual church are introduced to the good which is of charity by means of the truth which is of faith, and when they have been introduced, they are led by good to truths. They who are led by good to truths are they who constitute the internal church; but they who are introduced to good by means of truth are they who constitute the external church.

View Details

And I will pass through the land of Egypt in that night, and I will smite all the firstborn in the land of Egypt, from man and even unto beast; and on all the gods of Egypt I will do judgments; I am Jehovah. And the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer, when I smite the land of Egypt. And this day shall be unto you for a memorial, and ye shall keep it a feast to Jehovah in your generations, ye shall keep it by an eternal statute. Seven days shall ye eat unleavened things; even on the first day ye shall cause leaven to cease from your houses; for everyone that eateth what is leavened, from the first day until the seventh day, even that soul shall be cut off from Israel. And there shall be for you in the first day a holy convocation, and in the seventh day a holy convocation; no work shall be done in them, save that which every soul must eat, this only shall be done by you. And ye shall observe the unleavened things, because in this same day I have brought your armies out of the land of Egypt; and ye shall keep this day in your generations by an eternal statute. In the first [month], on the fourteenth day of the month, in the evening, ye shall eat unleavened things, until the one and twentieth day of the month, in the evening. Seven days leaven shall not be found in your houses; for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel, in the sojourner, and in the native of the land. Ye shall eat nothing leavened; in all your dwellings ye shall eat things unleavened.

Exodus 12:12-20

Now it is permitted …. (think states ‘in me’ as you read)

1. Sixth Memorable Relation:

One day there appeared to me a magnificent temple, square in form, the roof of which was crown-shaped, arched above and raised round about; its walls were continuous windows of crystal; its door was of a pearly substance. Within, on the south side, towards the west was a pulpit, on the right-hand side of which lay the open Word enveloped in a sphere of light, the splendor of which surrounded and illuminated the whole pulpit. In the center of the temple was a sanctuary, before which there was a veil, at that time raised, and there a golden cherub stood with a sword turning hither and thither in his hand.

[2] While I looked at these things, the significance of each one of them flowed into my meditation: The temple signified the New Church; the door of pearly substance, entrance into it; the windows of crystal, the truths that enlighten it; the pulpit, the priesthood and preaching; the Word lying open upon the pulpit and illuminating the upper part of it, signified the revelation of the internal sense of the Word, which is spiritual; the sanctuary in the center of the temple signified the conjunction of that church with the angelic heaven; the golden cherub therein, the Word in the sense of the letter; the sword waving in his hand signified that this sense can be turned in any direction, provided it is done in adaptation to some truth; the veil before the cherub being raised, signified that the Word is now laid open.

[3] Afterward, when I drew nearer, I saw this inscription above the door, Nunc Licet — It is now permitted — which signified that it is now permitted to enter understandingly into the mysteries of faith. From seeing this inscription it came into my thought that it is exceedingly dangerous to enter with the understanding into dogmas of faith that are concocted out of self-intelligence, and therefore out of falsities, and still more so to confirm them from the Word; by this means the understanding is closed above, and gradually below as well, to such a degree that theology is not only despised but also obliterated from the mind, as writing on paper is by worms, or the wool of a garment by moths. Then the understanding abides only in political matters, which have regard to man’s life under the government where he is, and in the civil matters pertaining to his employment, and in the domestic affairs of his own house. And in all these things he constantly kisses nature, and owing to the allurements of her pleasures, loves her as an idolater loves the golden image in his bosom.

[4] Since then, the dogmas of the present Christian churches have not been formed from the Word, but from self-intelligence, and therefore from falsities, and also have been confirmed by certain passages from the Word; by the Lord’s Divine Providence the Word among the Roman Catholics has been taken from the laity, and among Protestants has been opened, and yet has been closed by their common declaration that the understanding must be held in obedience to their faith.

[5] But in the New Church the contrary is the case; there it is permitted to enter with the understanding and penetrate into all her secrets, and to confirm them by the Word, because her doctrines are continuous truths laid open by the Lord by means of the Word, and confirmations of these truths by rational means cause the understanding to be opened above more and more, and thus to be raised into the light in which the angels of heaven are. That light in its essence is truth, and in that light acknowledgment of the Lord as the God of heaven and earth shines in its glory. This is what is meant by the inscription Nunc Licet over the door of the temple, and also by the veil of the sanctuary before the cherub being raised. For it is a canon of the New Church, that falsities close the understanding, and that truths open it.

[6] After this I saw above my head something like an infant, holding in his hand a paper. As he drew near to me, he increased to the stature of a medium-sized man. He was an angel from the third heaven, where all at a distance look like infants. When he came to me, he handed me the paper; but as the writing was in rounded letters, such as they have in that heaven, I returned the paper, and asked him to explain to me the meaning of the words there written, in terms adapted to the ideas of my thought.

He replied, “This is what is here written: Enter hereafter into the mysteries of the Word, which has been heretofore shut up; for the particular truths therein are so many mirrors of the Lord.”

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Aracan Coelestia 210. What is the proprium? The human proprium consists of everything evil and false that gushes out of self-love and love of the world. It involves people believing not in the Lord or in the Word but in themselves, and their imagining that what they do not grasp through sensory evidence or through facts does not exist at all. They become as a consequence nothing but evil and falsity and so have a warped view of everything. Things that are evil they see as good, and those that are good as evil; things that are false they see as true, and those that are true as false. Realities they imagine to be nothing, and things that are nothing they imagine to be everything. They call hatred love, thick darkness light, death life, and vice versa. In the Word such people are called ‘the lame and the blind’. This then is the human proprium which in itself is hellish and condemned.

AC 7828… they who were there were liberated by the coming of the Lord into the world, and because without the coming of the Lord into the world they could not possibly have been saved, and because they were liberated at the time when the Lord rose again. From this it is evident that the state when they were liberated was to them the principal of all states. The case is the same also afterward with all those who are of the spiritual church, who could not possibly have been saved unless the Lord had come into the world, and glorified His Human, that is, made it Divine. That they who were of the spiritual church before the coming of the Lord were detained in the lower earth and were liberated and saved by the Lord, see n. 6854, 6914; and in general, that they who were of the spiritual church have been saved by the Lord’s coming, n. 2661, 2716, 6372, 7035, 7091; and therefore in the supreme sense by these words is signified that the glorification and resurrection of the Lord as to His Human is the source of all salvation.

AC 141. Countless things can be said about the proprium — about what the proprium is like in the case of the bodily-minded and worldly man, what it is like in the case of the spiritual man, and what in the case of the celestial man. With the bodily-minded and worldly man the proprium is his all. He is unaware of anything else but the proprium. And, as has been stated, if he were to lose his proprium he would think that he was dying. With the spiritual man the proprium takes on a similar appearance, for although he knows that the Lord is the life of all, and that He confers wisdom and intelligence, and consequently the ability to think and to act, it is more a matter of something he says and not so much something he believes. The celestial man however acknowledges that the Lord is the life of all, who confers the ability to think and act, because he perceives that this is so. Nor does he ever desire the proprium. Nevertheless even though he does not desire it the Lord grants him a proprium which is joined to him with a complete perception of what is good and true, and with complete happiness. Angels possess a proprium such as this, and at the same time utmost peace and tranquillity, for their proprium has within it things that are the Lord’s, who is governing their proprium, that is, governing them by means of their proprium. This proprium is utterly heavenly, whereas the proprium of the bodily-minded man is hellish. But more about the proprium further on.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

You can find a downloaded version of The Workbook here

STEP 1: READ & NOTE

The Text as the Word is the Lord Himself

The Text isn’t just something that the Lord flows through as the Word – it is the Lord Himself. It is a creative force, and as we engage with it, it looks to create us anew, to make us whole, and this means that our approach to reading the Text in Logopraxis differs from how we might approach reading a secular work. To engage with the Word as the Lord brings a state of mind that allows the words of the Text to speak to us in new ways, and so bypass the habitual responses we might have to reading.

In Logopraxis there is an acknowledgement that the texts of Divine Revelation are specifically formed to ground the Lord’s presence within us in a way that nothing else can. Therefore, pay particular attention to the areas that specifically catch your attention as you read, record specific impressions from the text, and list any initial insights or questions that your chosen reading stimulates.

Reading can be a spiritual practise, and through reading with conscious attention we develop the ability to read and hear what the Word is communicating to us; and we find that as we are led by the Word the situations and circumstances of life become infused with new meaning, presenting opportunities for spiritual development.

Reading as a Spiritual Practise

Spend a little time centring yourself before you approach the reading for the session, and perhaps try the approaches below that can minimise the internal distractions and quiet the mind.

Mindfulness: Sitting comfortably, with an upright posture, bring your attention to the breath. Breathing normally, count silently, 1 on the first inhalation, 2 on the first exhalation, then 3 on the second inhalation and 4 on the second exhalation and so on, up to 10, returning to 1 again and repeating the count up to 10 before returning to 1 once more. This exercise can very quickly facilitate a settled state of mind, drawing your attention from the external world so that it can become centred on the Lord within.

Meditate on Scripture: If you choose to read a passage of Scripture with the intention of it assisting a more internal focus on the Lord, then Chapter 1 of John’s Gospel might be a good choice. But there may be other scripture passages that are particularly meaningful for you that you can use.

Reading as an Act of Worship

Be aware that you are bringing yourself before the Lord as you approach the Text, as this will help to open up an attitude of worship. We’re seeking to remain open to hearing what the Spirit has to say to His Church within us, and listening for what’s reflected back to us. The ways in which our affections and thoughts respond to the Text can be subtle, or may be more pronounced, but they are often an indication of what’s reaching out for us to work with.

Reading with Attention

Logopraxis sees the very act of reading the set Text as a spiritual exercise in conscious attention, and in this we strive to divide our attention into an observing side and an observed side, and watch our inner responses to the Text while in the act of reading. In this way we can be sensitive to how the Text is reaching out to us, and these are the indicators we take note of.

Try this – Here is a simple exercise for reading with attention. The aim is to observe how the mind tends to bring us down into what is natural.

Select a paragraph of the Text and start reading. Hold in mind the principle that it is describing states of mind/consciousness. When you recognise that your attention has been drawn down into the literal meaning of the words, say to yourself –

“This is describing states of consciousness in me”

and try to hold your attention in this idea as you read further. You are not reading for meaning here, but training your attention. Just repeat this statement every time you find you are not present to the act of reading.

The object of the exercise is to get a sense of how strong the pull into the natural features of the Text is, without getting frustrated due to the Text not yielding up what you hoped for.

Reflect & Discuss

1. What does it mean that “the Word is the Lord down to the very letter of the Text itself”?
2. To approach the Lord is to approach the Text in the acknowledgement that this is the Lord’s Human, and it is alive.
3. How is to practise the Word a form of worship to the Lord?
4. It is the Word as the Text that serves as the container and foundation for the spiritual sense [i]
5. The spiritual sense is the Word understood in terms of its application to the life of the mind[ii]
6. This hellish proprium is constantly at work to derail any genuine attempts to engage with the Word as the basis for our regeneration[iii].

Do I experience this in my life?

Summary

• The Text isn’t just something that the Lord flows through, as the Word – it is the Lord Himself. Therefore, be mindful that you’re bringing yourself before the Lord as you approach the Text. This becomes an act of worship.
• The Lord is present with us in what is His own with us. This is why He provides His Word in the form of a written text, and why we seek to take what is His into our mind.
• Read for application not information. Application of the guidance we’re given through reading with conscious attention.
• Reading Sacred Texts with openness to listen for the Lord is a vital spiritual practice.
• Reading and listening with conscious attention allows us to read and hear what is being communicated to us when with others. It also reveals the states within ourselves, and any points of resistance, of which we take careful note.
• Logopraxis encourages us to view the Text as descriptive of our own states of mind, and to use the tools of self-examination when illuminated by our engagement with the Word.
• The Text consists entirely of internal meaning and correspondences with the Lord’s truth and good, and these higher influences can be given and received in our mind.
• Don’t rush your reading – “read no quicker than you would speak to someone who is in need of support and gentle encouragement” (Georg Kühlewind 1924-2006)
• We may find it’s a struggle to hear the Lord through the Text to begin with. Our own internal chatter seems to interfere constantly. What’s important is that we persevere. It takes time for our spiritual senses to develop, and they can only develop through use. With continued practise the interference will become less of an issue for us.

[i] Doctrine of Sacred Scripture #27

In every Divine work there is a first, a middle, and a last (or ultimate); and the first passes through the middle to the last (or ultimate), and so comes into manifest being and subsists. Hence the last or ultimate is the basis. But the first is in the middle, and through the middle in the ultimate; so that the ultimate is the container. And as the ultimate is the container and the basis, it is also the support.

True Christian Religion #210-214

In everything Divine there is a first, a middle, and a last, the first passing through the middle to the last, and so existing and subsisting; consequently the last is the basis. Again, the first is in the middle, and through the middle in the last; thus the last is the Containant. And since the last is the Containant and the Basis, it is also the Support. The learned can understand that these three may be called end, cause, and effect; also being [esse], becoming [fieri] and standing forth [existere]; and that the end is being, the cause is becoming, and the effect is standing forth; consequently that in every complete thing there is a trine, which is called the first, the middle, and the last, also end, cause, and effect. When this is understood, it can also be understood that every Divine work is complete and perfect in its last; also that the whole is in the last, because in it prior things are together.

1. This is why the number three in the Word means in the spiritual sense what is complete and perfect, also the whole together; and this being the signification of that number, it is used in the Word whenever any such thing is designated as in the following instances:

That Isaiah went naked and barefoot three years (Isaiah 20:3).

That Jehovah called Samuel three times, and Samuel three times ran to Eli, and the third time Eli understood (1 Samuel 3:1-8).

That Jonathan told David to hide himself in the field three days, and Jonathan afterwards shot three arrows on the side of the stone, and thereupon David bowed himself three times before Jonathan (1 Samuel 20:5, 12-42).

That Elijah stretched himself upon the widow’s son three times (1 Kings 17:21).

That Elijah commanded them to pour water upon the burnt offering three times (1 Kings 18:34).

That Jesus said, The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal till it was all leavened (Matthew 13:33).

That Jesus told Peter that he would deny Him three times (Matthew 26:34).

That three times Jesus said to Peter, Lovest thou Me? (John 21:15-17).

That Jonah was in the whale’s belly three days and three nights (Jonah 1:17).

That Jesus said that He would destroy the temple and would rebuild it in three days (John 2:19; Matthew 26:61).

That Jesus prayed in Gethsemane three times (Matthew 26:39-44). That Jesus rose on the third day (Matthew 28:1)

besides many other passages where the number three is mentioned; and it is mentioned where a finished and perfect work is treated of, because this is what that number signifies.

1. There are three heavens: the highest, the middle, and the lowest. The highest heaven constitutes the Lord’s heavenly kingdom; the middle heaven, his spiritual kingdom; and the lowest heaven, his earthly kingdom. Just as there are three heavens, there are three layers of meaning in the Word: the heavenly meaning, the spiritual meaning, and the earthly meaning.

The points made above in 210 coincide with the points just made: the primary component is present in the middle component; and by means of the middle component it is also present in the outermost component. In exactly the same way, a purpose is present in the means; and through the means the purpose is present in the result.

This shows what the Word is like. Inside its literal meaning, which is earthly, there is an inner meaning that is spiritual; and inside the spiritual meaning there is an innermost meaning that is heavenly. The outermost meaning, which is earthly and is called the literal meaning, is a container for the two inner meanings. Therefore, it is a foundation for them and also a structural support.

1. From this it follows that the Word without the sense of its letter would be like a palace without a foundation, and thus like a palace in the air instead of on the earth, which would be only the shadow of a palace that would vanish away; or again, that the Word without the sense of its letter would be like a temple containing many holy things, with a shrine in the centre of it, but without roof or wall, which are its containents; and if these were lacking or were taken away, its holy things would be seized upon by thieves, would be desecrated by the beasts of the earth and the birds of heaven, and would thus be dispersed. It would also be like the tabernacle of the sons of Israel in the wilderness (in the inmost part of which was the ark of the covenant, and in the middle the golden candlestick, the golden altar upon which was the incense, and the table with the bread of faces upon it) without its outmosts, which were curtains, veils, and pillars. In fact, the Word without the sense of its letter would be like the human body without its coverings which are called skins, and without its supports which are called bones. With both of these absent all its inner parts would fall asunder. Or again, it would be like the heart and lungs in the thorax without their covering which is called the pleura, and their supports which are called ribs. Or it would be like the brain without its coverings which are called the dura mater and pia mater, and without their common covering, containent, and support, which is called the cranium. So would it be with the Word without the sense of its letter; therefore it is said in Isaiah:

That Jehovah creates over all the glory a covering (Isaiah 4:5).

1. 1. In the Literal Meaning of the Word,

Divine Truth Exists in Its Completeness, Holiness, and Power

In the literal meaning, the Word exists in its completeness, holiness, and power because, as I said above in 210, 212, the two prior or deeper meanings called the spiritual and the heavenly meanings are together in the earthly or literal meaning. I will say some more about how they come together.

Both in heaven and on earth there is a sequential arrangement and there is a simultaneous arrangement. In a sequential arrangement, one thing comes after another from the highest level down to the lowest. In a simultaneous arrangement, however, one thing is beside another from inmost to outermost. A sequential arrangement is like a column with levels that form steps from top to bottom. A simultaneous arrangement is like a collapsed object with larger and larger cylinders from the centre to the outermost surface.

Now I will say how a sequential arrangement turns eventually into a simultaneous arrangement. It happens in the following way: the highest parts of a sequential arrangement become the innermost parts of a simultaneous arrangement, and the lowest parts of a sequential arrangement become the outermost parts of a simultaneous arrangement. It is like the column of steps collapsing to become a coherent flat surface. This is how something simultaneous is formed out of a succession.

This is how it is for everything in the physical world and everything in the spiritual world. Everywhere there is a primary component, a middle component, and an outermost component. The primary component extends and goes out through its middle component toward its outermost component. It is essential to understand, however, that there are different degrees of purity that affect how each arrangement comes about.

[2] Now for the Word. A heavenly influence, a spiritual influence, and an earthly influence emanate from the Lord in a sequential arrangement. On the outermost level, however, they are in a simultaneous arrangement, meaning that the Word’s heavenly and spiritual meanings are together inside its earthly meaning. Once you comprehend this, you can see how the Word’s earthly meaning is the foundation, container, and structural support for its spiritual and heavenly meanings. You can also see how divine goodness and divine truth have completeness, holiness, and power in the Word’s literal meaning.

As all this makes clear, the Word in its literal meaning is truly the Word. Within it there is spirit and life. As the Lord says, “The words that I speak to you are spirit and are life” (John 6:63). The Lord spoke his words with an earthly meaning.

The heavenly and spiritual meanings are not the Word without the earthly meaning. They are like spirit and life without a body. As I said before (213), they are also like a palace without a foundation.

[ii] Arcana Coelestia #7498

That “to come” or “enter in” denotes presence or appearance, is because in the spiritual sense these phrases signify things that belong to the mind, consequently to the thought; and when “coming” or “entering in” unto anyone is said of the thought, it denotes to present him to one’s view, for he who thinks about anyone makes him present to himself; and wonderful to say, in the other life he of whom anyone thinks with longing to speak with him, is also presented to view. From this it is evident that in the other life when spirits think as a man thinks in the world, that which they think of is presented to the life. From this then it can be known that by “coming” or “entering in” unto anyone is signified presence or appearance.

[iii] The White Horse #15

Of those who are against the Word. Of those who despise, blaspheme, and profane the Word (1878). Their quality in the other life (1761, 9222). They relate to the viscous parts of the blood (5719). How great the danger is from profaning the Word (571-582). How hurtful it is, if principles of falsity, particularly those which favour self-love and the love of the world, are confirmed by the Word (589). They who are in no affection of truth for its own sake, utterly reject the things appertaining to the internal sense of the Word, and nauseate them, from experience of such in the world of spirits (5702). Of some in the other life, who endeavoured altogether to reject the interior things of the Word; such are deprived of rationality (1879).

View Details

A clear definition of innocence

AC 9262 [2] From all that has just been stated regarding innocence it may be seen that what is Divine and the Lord’s cannot be received except within innocence. This being so, good is not good unless there is innocence within it, 2526, 2780, 3994, 6765, 7840, 7887, that is, unless there is the acknowledgement that from the self nothing but evil and falsity arises and that from the Lord comes all goodness and truth. Believing the former about the self, and believing the latter about the Lord and also desiring it to be so, are what constitutes innocence. Therefore the good of innocence is God’s goodness itself coming from the Lord and residing with a person. So it is that ‘the innocent’ means a person governed by interior good and in the abstract sense means interior good.

Innocence is the co-existence of the Lord and the hellish self

AC 9301 [2] The innocence that dwells in wisdom consists in the man’s knowing, acknowledging, and believing that he can understand nothing and will nothing from himself, and consequently in his not wishing to understand and will anything from himself, but only from the Lord; and also that whatever he supposes that he understands from himself is falsity; and whatever he supposes that he wills from himself is evil. This state of life is the state of innocence of the after state, in which are all who are in the third heaven, which is called “the heaven of innocence.” Hence it is that such are in wisdom, because all they understand and will is from the Lord.

But the innocence which dwells in ignorance, such as exists with infants and children, consists in believing that all they know and think, and also all they will is in themselves; and that all they speak and do from this thought and will is from themselves. That these are fallacies, they do not apprehend. The truths belonging to this innocence are for the most part founded upon the fallacies of the external senses; and these fallacies must be shaken off as the man advances toward wisdom. From these few words it can be seen that the good of innocence of the after state must not be conjoined with the truth of innocence of the former state.

AC 10132[4]. It says that ‘the wolf will dwell with the lamb’ because ‘the wolf’ means those who are opposed to innocence, as also in the same prophet, The wolf and the lamb will feed together. They will not do evil nor destroy on all My holy mountain. Isaiah 65:25. And in Luke, Jesus said to the disciples whom He sent out, Behold, I send you out as lambs in the midst of wolves. Luke 10:3. [5] Since the Lord when He was in the world was — as to His Human — Innocence itself, and since for this reason innocence emanates wholly from Him, the Lord is called the Lamb, and the Lamb of God.

Heaven and Hell 341 innocence is a willingness to be led by the Lord and not by oneself. Consequently, so far as a man is in innocence he is separated from his proprium, and so far as anyone is separated from his proprium he is in the Lord’s proprium.

The inner sense and literal sense in relation to innocence

AC 7840…What is meant by the interior and the exterior good of innocence shall be briefly told. In every good there must be innocence that it may be good; without innocence good is as if without its soul. The reason is that the Lord flows in by means of innocence, and by means of it vivifies the good with those who are being regenerated. The good which innocence vivifies is internal and external; internal good is with those who are called men of the internal church; but external good is with those who are men of the external church. Men of the internal church are they who have qualified their good by means of interior truths, such as are those of the internal sense of the Word; but men of the external church are they who have qualified their good by means of exterior truths, such as are those of the literal sense of the Word.

Innocence is the good of love to God, and dwells within ignorance, especially with the wise at heart. Those who are wise at heart know, indeed perceive, that nothing whatever of the wisdom within themselves originates in themselves, but that the all of wisdom is attributable to the Lord, that is, the all of the good of love and the all of the truth of faith are attributable to Him, and that for this reason even with the wise innocence dwells in ignorance. From this it is evident that the acknowledgement of this matter, and especially the perception of it, constitutes the innocence of wisdom.

AC 5608…[9] As regards the innocence of little children however, it is only external and not internal; and because it is not internal it cannot be conjoined with any wisdom. But the innocence of the angels, especially those of the third heaven, is internal innocence, and thus conjoined with wisdom (n. 2305, 2306, 3494, 4563, 4797). Man is so created that when he grows old and becomes like a little child, the innocence of wisdom conjoins itself with the innocence of ignorance which he had in infancy, and so he passes into the other life as a true infant.

AC 9938(2). Innocence is the good of love to God, and dwells within ignorance, especially with the wise at heart. Those who are wise at heart know, indeed perceive, that nothing whatever of the wisdom within themselves originates in themselves, but that the all of wisdom is attributable to the Lord, that is, the all of the good of love and the all of the truth of faith are attributable to Him, and that for this reason even with the wise innocence dwells in ignorance. From this it is evident that the acknowledgement of this matter, and especially the perception of it, constitutes the innocence of wisdom.

The exterior sense becomes a plane for mature innocence

AC 5126… [2] In order that it may be known what is the exterior and what the interior natural, which are of the exterior man, and hence what is the rational, which is of the interior man, this must be briefly told. A man from his infancy even to childhood is merely sensuous, for he then receives only earthly, bodily and worldly things through the senses of the body, and from these things his ideas and thoughts are then formed — the communication with the interior man not being as yet open, or only so far that he can comprehend and retain these worldly things. The innocence which he then has is only external, and not internal; for true innocence dwells in wisdom. By external innocence the Lord reduces into order what enters through the senses; and without an influx of innocence from the Lord in that first age, there would never be any foundation upon which the intellectual or rational faculty which is proper to man, could be built. [3] From childhood to early youth communication is opened with the interior natural by learning what is becoming, what the civil laws require, and what is honorable, both by instructions from parents and teachers and by studies. And from youth to early manhood communication is opened between the natural and the rational by learning the truths and goods of civil and moral life, and especially the truths and goods of spiritual life, through the hearing and reading of the Word; but insofar as the youth then becomes imbued with goods by means of truths, that is, insofar as he does the truths which he learns, so far the rational is opened; whereas insofar as he does not become imbued with goods by means of truths, or insofar as he does not do truths, so far the rational is not opened, and yet the knowledges still remain in the natural, namely, in its memory, and thus as it were on the threshold outside the house. [4] Insofar, however, as he then and in subsequent years disregards goods and truths, and denies and acts contrary to them, that is, instead of them believes falsities and does evils, so far the rational is closed, and also the interior natural; nevertheless of the Lord’s Divine providence so much of communication still remains as to enable him to apprehend goods and truths with some degree of understanding, yet not to make them his own unless he performs serious repentance and for a long while afterward struggles with falsities and evils. With those, however, who suffer themselves to be regenerated, the contrary comes to pass; for by degrees or successively the rational is opened in them, and to this the interior natural is made subordinate, and to this the exterior natural. This takes place especially in youth up to adult age, and progressively to the last years of their life, and afterward in heaven to eternity. From all this it may be known what is the interior and what the exterior natural in man.

Conjugial Love 413. XXI. THAT IT IS THERE PROVIDED BY THE LORD THAT THE INNOCENCE OF INFANCY WITH INFANTS BECOME THE INNOCENCE OF WISDOM. Many may think that infants remain infants and become angels immediately after death. But it is intelligence and wisdom that make an angel, and therefore, so long as infants do not have these, they are indeed with the angels but are not angels. They first become angels when they become intelligent and wise. Thus, infants are led from the innocence of infancy to the innocence of wisdom, that is, from external innocence to internal innocence, the latter being the end in all their instruction and progression. Therefore, when they come to the innocence of wisdom, the innocence of infancy, which meanwhile has served them as a plane, is adjoined to them. I have seen the nature of the innocence of infancy represented by something woody, almost devoid of life. This is vivified as the infant is imbued with knowledges of truth and affections of good. Later, the nature of the innocence of wisdom was represented by a living and naked infant.

AC 4563 [2] It is well known that a person derives evil from both parents and that this evil is called hereditary evil. He is therefore born with that evil, but it does not show itself until he grows up and acts from his understanding and his will based on his understanding. In the meantime it lies hidden, especially during early childhood. Now because in the Lord’s mercy no one can come to be blamed for his hereditary evil, only for the evil of his own doing, 966, 2308, and hereditary evil cannot become evil of his own doing until he acts from his own understanding and his own will, young children are therefore guided by the Lord by means of young children and angels. It is for this reason that they are seen to live in a state of innocence; yet hereditary evil lies hidden within each particular thing they do, 2300, 2307, 2308. This hereditary evil even provides them with nourishment, that is, it acts like a nurse until they reach the age of discretion, 4063. Then, if they are being regenerated, they are brought by the Lord into the state of a new infancy, and at length into heavenly wisdom, and so into genuine infancy, which innocence is; for genuine infancy, or innocence, dwells within wisdom, 2305, 3183. The difference is that the innocence of infancy is present outwardly and hereditary evil inwardly, whereas the innocence of wisdom is present inwardly and evil — hereditary and that of the person’s own doing — outwardly. From these considerations, and many others mentioned previously, it is evident that hereditary evil serves so to speak as nourishment from earliest infancy to the age of the new infancy. This explains why ‘a nurse’ means hereditary evil, as well as meaning the instillation of innocence by means of that which is celestial-spiritual. [3] Since the arrangement or ordering of truths by good within the Lord’s Natural, and consequently the progression towards aspects more interior, 4536, is the subject in the internal sense of this chapter therefore the casting out of hereditary evil is dealt with too. This is the reason why in this verse the death of Deborah, Rebekah’s nurse, and her burial under an oak tree are recorded, which are matters that would be too unimportant to interrupt the sequence of events described here if they did not embody the kind of the things that have been mentioned.

AC 3074…A summary description is here given of the process in which truth appears by means of memory-knowledges, and is elevated from them out of the natural man into the rational, and becomes rational truth (in the Lord, Divine); namely, that this is effected by the influx of the Divine love into the Human, from which comes the affection of truth in which is innocence. By virtue of such an influx, the memory-knowledges in the natural man were enlightened, and the truths made their appearance that were to be elevated into the rational and there conjoined with the good of the Divine love. The same things are described more particularly in what follows. But he who does not know that all things in general and in particular are disposed, even in the natural man, by an influx of love, and from this of an affection in which there is innocence, can have but a very obscure idea, if any, of what was said above and of what has now been said.

Extras

AC 10021 That the innocence of infants is external innocence, and dwells in ignorance, n. 2305, 2306, 3495, 3504, 4563, 4797, 5608, 9301: That the man who is being regenerated is conceived anew, is born, becomes an infant and a child, and grows up to maturity, n. 3203: That the innocence of infancy is a plane, n. 2780, 3183, 3994, 4797, 5608, 7840: That the knowledges of truth and good are implanted in the innocence of infancy as their plane, n. 1616, 2299, 3504, 4797: That the innocence of the regenerate is internal innocence, and dwells in wisdom, n. 1616, 3495, 3994, 4797, 5608, 9301, 9939: The difference between the external innocence of little children, and the internal innocence of the wise, n. 2280, 4563, 9301: That such is the case can be seen from the education and regeneration of little children in the other life, n. 2289-2309: That all the good of the church and of heaven has innocence in it, and that without innocence good is not good, n. 2736, 2780, 6013, 7840, 7887, 9262: What innocence is, n.3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Aprocalypse Revealed 717. 14. These shall fight with the Lamb, but the Lamb shall overcome them, for He is Lord of lords and King of kings, signifies the Lord’s fight with them about the acknowledgment of His Divine Human, because the Lord in that [Human] is the God of heaven and earth, and also is the Word.

Arcana Coelestia 10132[3] ‘The lamb’ means the good of innocence in general, and the inmost good of innocence in particular. This is clear from the fact that it is mentioned first, and also from the fact that the Lord Himself is referred to as the Lamb . That the good of love to the Lord, called celestial good, constitutes the good of innocence is clear from those who are in the inmost heaven. Because they have that good within them they appear naked, as young children; they do so because nakedness depicts innocence, as does early childhood, see the places referred to in 9277, and what has been stated in 3887, 9680. Since the Lord when He was in the world was — as to His Human — Innocence itself, and since for this reason innocence emanates wholly from Him, the Lord is called the Lamb, and the Lamb of God

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7911 Verses 21-24. And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover. And ye shall take a bunch of hyssop, and dip it in, the blood that is in the basin, and ye shall touch the lintel and the two posts with the blood that is in the basin; and no one of you shall go out of the door of his house until the morning. And Jehovah will pass through to inflict a plague on Egypt; and He shall see the blood upon the lintel, and upon the two posts, and Jehovah will pass over the door, and will not allow the destroyer to come unto your houses to inflict a plague. And ye shall keep this word for a statute to thee and to thy sons forever. “And Moses called all the elders of Israel,” signifies the enlightenment of the understanding of those who are of the spiritual church by means of the influx and presence of truth Divine; “and said unto them,” signifies perception; “Draw ye forth,” signifies that they should compel themselves; “and take you an animal of the flock,” signifies to receive the good of innocence; “according to your families,” signifies according to the good of each truth; “and kill ye the passover,” signifies preparation for the presence of the Lord and consequent liberation; “and ye shall take a bunch of hyssop,” signifies an external means by which there is purification; “and dip it in the blood,” signifies the holy truth which is of the good of innocence; “that is in the basin,” signifies that is in the good of the natural; “and ye shall touch the lintel and the two posts,” signifies the goods and truths of the natural; “with the blood that is in the basin,” signifies the holy truth which is of the good of innocence in the natural; “and no one of you shall go out of the door of his house,” signifies that they shall abide steadfast in good, which must not be regarded from truth; “until the morning,” signifies even to a state of enlightenment; “and Jehovah will pass through,” signifies the presence of the Divine; “to inflict a plague on Egypt,” signifies whence comes damnation to those of the church who have been in faith separate from charity; “and He will see the blood upon the lintel, and on the two posts,” signifies a noticing of the holy truth which is of the good of innocence in the natural; “and Jehovah will pass over the door,” signifies that damnation will flee from thence; “and will not allow the destroyer to come unto your houses,” signifies that falsity and evil which are from the hells shall in no wise come near the will; “to inflict a plague,” signifies the damnation which they bring on themselves; “and ye shall keep this word for a statute to thee and to thy sons forever,” signifies that hereafter all this shall be according to Divine order for those who are of the spiritual church.

7912 And Moses called all the elders of Israel. That this signifies the enlightenment of the understanding of those who are of the spiritual church by the influx and presence of truth Divine, is evident from the signification of “calling,” when said of truth Divine, as being influx and presence (see n. 6177, 6840, 7390, 7451, 7721); from the representation of Moses, as being the law Divine, thus the Word and truth Divine (see the preface to Genesis 18, also n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382); from the signification of “elders,” as being the chief things of wisdom and intelligence which are in agreement with truth and good (n. 6524, 6525, 6890), “to call” which, or to present them to view, denotes to enlighten the understanding; and from the representation of Israel as being the spiritual church (n. 4286, 6426, 6637). From all this it is evident that by “Moses called all the elders of Israel” is signified the enlightenment of the understanding of those who are of the spiritual church by means of the influx and presence of truth Divine.

7913 And said unto them. That this signifies perception, is evident from the signification of “saying,” in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509, 5687, 5743, 5877, 6251).

7914 Draw ye forth. That this signifies that they should compel themselves, is evident from the signification of “drawing forth,” when said of the good of innocence, which they who are of the spiritual church were to receive from the Lord, as being to compel themselves. For the good of innocence, which is the good of love to the Lord, is not received by the man of the spiritual church unless he compels himself; because it can with difficulty be believed by him that the Lord is the only God, and also that His Human is Divine; and therefore as he is not in faith, neither can be in love to Him, consequently not in the good of innocence, unless he compels himself. (That man ought to compel himself, and that when he compels himself it is from freedom, but not when he is compelled, see n. 1937, 1947.) This is signified by “drawing forth,” namely the paschal animal. That to draw it forth involves some secret thing which does not appear in the sense of the letter, is manifest.

7915 And take you an animal of the flock.* That this signifies to receive the good of innocence, is evident from the signification of the “paschal lamb,” which here is “an animal of the flock,” as being the good of innocence (see n. 3519, 3994, 7840).

• The Hebrew son, here used, means “animal of the flock,” which Swedenborg here accordingly renders pecudem gregis. [REVISER.]

7916 According to your families. That this signifies according to the good of each truth, is evident from the signification of “families,” when said of the sons of Israel, by whom is represented the spiritual church, as being the goods of truth; for the goods of that church are called “goods of truth.” “Families” have this signification because in the internal sense none but spiritual things are meant, that is, those which are of heaven and the church, thus which are of faith and charity; and therefore in this sense “families” denote the things which descend from good through truth, and are the goods of truth.

7917 And kill the passover. That this signifies preparation for the presence of the Lord and consequent liberation, is evident from the signification of “killing,” as being preparation (as above, n. 7843); and from the signification of “the passover,” as being the presence of the Lord, and the liberation of those who are of the spiritual church.

7918 And ye shall take a bunch of hyssop. That this signifies an external means by which there is purification, is evident from the signification of “hyssop,” as being external truth, which is a means of purification (of which in what follows). It is said that they should “take a bunch of hyssop,” because “a bunch” is predicated of truths and their arrangement (n. 5530, 5881, 7408). That “hyssop” denotes external truth as a means of purification, is because all spiritual purification is effected by means of truths. For the earthly and worldly loves from which man is to be purified, are not recognized except by means of truths, and when these are instilled by the Lord, there is also instilled at the same time horror for these loves as for things unclean and damnable, the effect of which is that when anything of the kind flows into the thought, this feeling of horror returns, and consequently aversion for such things. Thus man is purified by truths as by an external means. It was on this account ordered that circumcision should be performed by means of knives or lancets of flint. (That “lancets” or “knives of flint” denote the truths of faith whereby purification is effected, see n. 2799, 7044; and that “circumcision” denotes purification from filthy loves, n. 2039, 2632, 3112, 3413, 4462, 7045.)
[2] As “hyssop” has this signification, it was therefore employed in cleansings, which in the internal sense signified purifications from falsities and evils, as in the cleansing of the leprosy, in Moses:
The priest shall take for the leper that is to be cleansed two living clean birds, and cedar wood, and scarlet and hyssop, and shall dip them in the blood of the bird that was killed, and he shall sprinkle upon him that is to be cleansed (Lev. 14:4-7);
and in like manner “in the cleansing of a house, if the leprosy be in it” (verses 49-51). For preparing the water of separation by which cleansings were wrought, cedar wood and hyssop were also employed (Num. 19:6, 18); by “cedar wood” was signified internal spiritual truth, and by “hyssop” external; thus by “cedar” an interior means of purification, by “hyssop” an exterior one. That “hyssop” denotes a means of purification is very manifest in David:
Thou shalt purge me with hyssop, and I shall become clean; Thou shalt wash me, and I shall be whiter than snow (Ps. 51:7);
where “to be purged with hyssop and made clean” denotes external purification; “to be washed and made whiter than snow,” internal purification; “snow” and “whiteness” are predicated of truth (n. 3301, 3993, 4007, 5319). That “hyssop” denotes lowest truth, and “cedar” highest truth, is plain from these words in the first book of Kings:
Solomon spoke of woods, from the cedar which is in Lebanon even unto the hyssop that goeth out of the wall (1 Kings 4:33);
where “cedar” denotes internal truth which is of intelligence; and “hyssop,” external truth which is of intelligence.

7919 And dip it in the blood. That this signifies the holy truth which is of the good of innocence, is evident from the signification of “blood,” here the blood of a lamb, as being the holy truth of the good of innocence (of which above, n. 7846, 7877). (What the truth of the good of innocence is, see n. 7877.)

7920 That is in the basin. That this signifies which is in the good of the natural, is evident from the signification of a “basin,” as being the good of the natural. For by vessels in general are signified the memory-knowledges which are of the natural (n. 3068), for the reason that they are the receptacles of the influx of good and truth. And as by vessels are signified memory-knowledges, the natural is also signified, for memory-knowledges are of the natural, and the natural is the common receptacle. But specifically by vessels of wood and of brass were signified the goods of the natural, because “wood” denotes good, and so also does “brass;” hence it is that a “basin” denotes the good of the natural. Be it known that one thing is meant by “natural good,” and another by “the good of the natural.” Natural good is that which man has hereditarily; and the good of the natural is that which he has from the Lord by regeneration (as to natural good, see n. 7197).

7921 And ye shall touch the lintel and the two posts. That this signifies the goods and truths of the natural, is evident from the signification of “the lintel,” as being the good of the natural; and from the signification of “the posts,” as being the truths thereof (see n. 7847).

7922 With the blood that is in the basin. That this signifies the holy truth which is of the good of innocence in the natural, is evident from the signification of “the blood,” namely, of the lamb, as being the holy truth which is of the good of innocence (see n. 7919); and from the signification of a ” basin,” as being the natural (of which just above, n. 7920).

7923 And no one of you shall go out of the door of his house. That this signifies that they shall abide steadfast in good, which must not be regarded from truth, is evident from the signification of “not going out,” as being to abide steadfast; and from the signification of “house,” as being good (n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848). From this it is evident that by “no one of you shall go out of the door of his house” is signified that they shall abide steadfast in good. The reason why it signified that good must not be regarded from truth, is because to “abide in the house” denotes to abide in good; but to “go out of the door of the house” denotes to go from good to truth; for good is within, but truth without (n. 7910). (What it is to look from good to truths, see n. 5895, 5897, 7857.) From truth to look to good is to look from what is external to what is internal but from good to look to truth is to look from what is internal to what is external; for, as just said, good is interior, and truth exterior. From good to look to truth is according to order, for all Divine influx is through interiors to exteriors; whereas from truth to look to good is not according to order; and therefore when a man is being regenerated, the order is inverted, and good or charity is regarded in the first place, and truth or faith in the second.

7924 Until the morning. That this signifies even to a state of enlightenment, is evident from the signification of “morning,” as being a state of enlightenment (see n. 3458, 3723, 5740, 7860).

7925 And Jehovah will pass through. That this signifies the presence of the Divine, is evident from the signification of “to pass through,” namely, through the land of Egypt, when said of Jehovah, as being the presence of the Divine (of which above, n. 7869).

7926 To inflict a plague on Egypt. That this signifies whence comes damnation to those of the church who have been in faith separate from charity, is evident from the signification of “plague,” which here is the death of the firstborn, as being the damnation of those of the church who are in faith separate from charity (see n. 7766, 7778). For by “Egypt” or “the Egyptians” are signified those who have been in the memory-knowledge of such things as are of the church, but who have separated life from doctrine, that is, charity from faith. Moreover, the Egyptians were of this character, for they had a memory-knowledge of the things which were of the church of that time, which church was representative. They were acquainted with the representations of spiritual things in natural, which then constituted the rituals of the church; consequently they were acquainted with correspondences, as can be plainly seen from their hieroglyphics, which were images of natural things that represented spiritual things; consequently by “the Egyptians” are also signified those who are in the memory-knowledge of the things of faith, but in a life of evil. Such in the other life are vastated as to all things of faith, or as to all things of the church, and finally are damned, which damnation is what in the internal sense is meant by the death of the firstborn in Egypt.
[2] As it is said that “Jehovah will pass through to inflict a plague on Egypt,” and thereby is signified the presence of the Divine, whence comes the damnation of those of the church who are in faith separate from charity, it must be told how this is. Jehovah or the Lord does not render Himself present with those who are in hell in order to bring damnation, and yet it is His presence that causes it. For the hells continually desire to infest the good, and also continually strive to ascend into heaven and disturb those who are there, but they cannot force their way higher than to those who are in the lowest limits of heaven; for there is in them a spirit of enmity which continually breathes hostility and violence. But the Lord constantly provides that they who are in the uttermost borders of heaven may be kept in safety and quiet; this is effected by His presence among them. Accordingly, when the infernals introduce themselves where the Lord is present, that is, into His presence, they cast themselves into the evils of vastation, and finally into damnation; for the presence of the Lord into which they rush occasions such effects, as has already been shown in various places. From this it is evident that the Lord does not render Himself present among them in order to bring on them the evils of punishment, but that they cast themselves into them. From all this it is evident that nothing but good comes from the Lord, and that all evil is from those who are in evil, thus that the evil bring themselves into vastations, damnation, and hell in the same way it can be seen how it is to be understood that “Jehovah will pass through to inflict a plague on Egypt.”

7927 And he will see the blood upon the lintel, and on the two posts. That this signifies a noticing of the holy truth which is of the good of innocence in the natural, is evident from the signification of “to see,” as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 4403-4421, 4567, 4723, 5400); from the signification of “the blood,” as being holy truth of the good of innocence, as above (n. 7919); and from the signification of “the lintel and the two posts,” as being the goods and truths of the natural (as also above, n. 7847).

7928 And Jehovah will pass over the door. That this signifies that damnation will flee from thence, is evident from what was said above (n. 7878), where similar words occur.

7929 And will not allow the destroyer to come unto your houses. That this signifies that falsity and evil which are from the hells shall in no wise come near the will, is evident from the signification of “he will not allow,” as being that it shall not come near; from the signification of “the destroyer,” as being hell (see n. 7879), thus the falsity and evil which are from the hells, for the hells are from falsity and evil; and from the signification of “houses,” as being those things which are of the will (n. 710, 7848). For by “house” is signified man, consequently also his mind, because man is man from the fact that he understands truth and wills good, which are of the mind; and as man is man chiefly from that part of the mind which is called the will, therefore also by “house” is signified the will; but which of these is signified appears from the series of things in the internal sense.

7930 To inflict a plague. That this signifies the damnation which they bring on themselves, is evident from the signification of “a plague,” as being in this instance the damnation of those of the church who have been in faith separate from charity (see n. 7879, 7926). That the evil bring damnation upon themselves, see just above (n. 7926).

7931 And ye shall keep this word for a statute to thee and to thy sons forever. That this signifies that hereafter all this shall be according to Divine order for those who are of the spiritual church, is evident from the signification of “keeping this word forever,” as being that all this was to be observed hereafter; from the signification of “for a statute,” as being according to order (see n. 7884); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223). By “order” is meant that order which has been in heaven from the time when the Lord from His Divine Human began to dispose all things in heaven and on earth, which was immediately after the resurrection (Matt. 28:18). According to this order, they who were of the spiritual church could then be raised into heaven and enjoy eternal blessedness; but not according to the previous order. For previously the Lord disposed all things through heaven; but afterward through His Human which He glorified and made Divine in the world, by which there was such an accession of strength that those were raised into heaven who before could not be raised; and also that the evil receded on all sides, and were shut up in their hells. This is the order which is meant.

7932 Verses 25-28. And it shall be that when ye shall come unto the land which Jehovah will give you, as He hath spoken, that ye shall keep this service. And it shall be, when your sons shall say unto you, What is this service to you? that ye shall say, This is the sacrifice of the passover to Jehovah, in that He passed over the houses of the sons of Israel in Egypt, when He inflicted a plague on Egypt, and liberated our houses. And the people bent itself, and bowed itself. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they. “And it shall be that when ye shall come unto the land which Jehovah will give you,” signifies to heaven which they shall have from the Lord; “as He hath spoken,” signifies according to the promise in the Word; “that ye shall keep this service,” signifies worship on account of liberation; “and it shall be, when your sons shall say unto you,” signifies the interior perception of truth, which perception is of conscience; “What is this service to you?” signifies when they are in worship; “that ye shall say,” signifies thought; “This is the sacrifice of the passover to Jehovah,” signifies the worship of the Lord on account of liberation; “in that He passed over the houses of the sons of Israel,” signifies that damnation fled away from the goods in which they were held by the Lord; “in Egypt,” signifies when in the vicinity of the evil; “when He inflicted a plague on Egypt,” signifies when they of the church were damned who had been in faith separate from charity; “and liberated our houses,” signifies that still nothing damnable came to them, because they were in good from the Lord; “and the people bent itself, and bowed itself,” signifies humiliation of the mouth and of the heart; “and the sons of Israel went and they did as Jehovah commanded Moses and Aaron,” signifies that they who were of the spiritual church obeyed truth Divine; “so did they,” signifies performance from the will.

[7932a.] And it shall be that when ye shall come unto the land which Jehovah will give you. That this signifies to heaven which they shall have from the Lord, is evident from the signification of “the land,” here the land of Canaan to which they were to come, as being the Lord’s kingdom, thus heaven (see n. 1607, 1866, 3038, 3481, 3705, 4116, 4240, 4447, 5757). For the sons of Israel represented those who were of the spiritual church and were in the world before the Lord’s coming, and could not be saved except by the Lord, and therefore had been preserved and detained in the lower earth, where meanwhile they had been infested by the hells which were round about. When therefore the Lord came into the world, and made the Human in Himself Divine, then when He rose again, He liberated those who had been preserved and detained, and after they had undergone temptations He raised them into heaven. These are the things which are contained in the internal sense in the second book of Moses, which is Exodus; by the Egyptians are signified those who had infested; by the bringing forth thence is signified liberation; by the life of forty years in the wilderness are signified temptations; and by the introduction into the land of Canaan is signified being raised into heaven (see what has been said above, n. 6854, 6914, 7091, 7828). For all this it is evident that by “when ye shall come unto the land” is signified to heaven which they shall have from the Lord.

7933 As He hath spoken. That this signifies according to the promise in the Word, is evident from the signification of “speaking,” when said by the Lord about heaven, to which those were to come who were of the spiritual church, as being the promise in the Word. For the internal sense of the Word, both in the books of Moses and in the Prophets, treats of the liberation of those who before the Lord’s coming had been detained in the lower earth and infested by the evil, and their elevation into heaven; and they are there meant by “the sons of Israel.” This promise is what is here signified by the words “as Jehovah hath spoken.”
[2] The Lord’s saying in various places that in Him are to be consummated and have been consummated all things contained in the Scriptures, involves what is contained in the internal sense of the Word, for this treats of the Lord’s kingdom only, and in the supreme sense, of the Lord Himself, as in the following passages:
Jesus said to the disciples, These are the words which I spoke unto you while I was yet with you, that all things must needs be fulfilled which have been written in the law of Moses, and in the Prophets, and in the Psalms, concerning Me. Then opened He their mind that they might understand the Scriptures (Luke 24:44-45).
Behold we go up to Jerusalem, where all things shall be accomplished that have been written by the prophets concerning the Son of man (Luke 18:31).
Think ye not that I came to destroy the law and the prophets: I came not to destroy, but to fulfil. Verily I say to you, Till heaven and earth pass away, one jot or one little horn shall in no wise pass away in the law, till all things be done (Matt. 5:17-18).
[3] These things, and what the Lord says elsewhere about the fulfilling of the Law or the Scripture, involve in the internal sense, as said, those things which had been foretold about Him. In this sense, each and all things, down to every jot, or to every least point, treat of the Lord; and therefore it is said that “one jot or one little horn shall in no wise pass away in the law till all things be done.” And in Luke:
It is easier for heaven and earth to pass than for one point of the law to fail (Luke 16:17).
He who does not know that all the details, down to the least of all, in the internal sense treat of the Lord and of His kingdom, and that from this the Word is most holy, cannot possibly comprehend what this means; that “not one point shall fail nor one jot or little horn pass away,” and that “it is easier for heaven and earth to pass.” For those things which stand forth in the external sense do not seem of such great moment; but the internal text contains so much that not even a syllable could be omitted without an interruption of the series.

7934 That ye shall keep this service. That this signifies worship on account of liberation, is evident from the signification of “to keep,” as being that it ought to be observed (as above, n. 7931); and from the signification of “serving” or “service,” as being the worship of the Lord.

7935 And it shall be, when your sons shall say unto you. That this signifies the interior perception of truth, which perception is of conscience, is evident from the signification of “to say,” as being perception (of which above, n. 7913); and from the signification of “sons,” as being truths (n. 489, 491, 533, 1147, 2623, 3373, 4257). That it denotes the interior perception which is of conscience, is because the subject here treated of is the state hereafter or future of those who are of the spiritual church and are liberated by the Lord, in that this truth must remain fixed in their minds; that their salvation ought to be accepted as solely from the Lord. The perception of this truth is of conscience; for they who are of the spiritual church have not perception as have those who are of the celestial church, but in place of it they have conscience. Conscience with them is born and formed from the truths of the church wherein they have been born, which truths have been received by them in childhood and afterward, and have been confirmed by life, and in this way have become matters of faith. To act according to these truths is to act according to conscience, and to act contrary to them is to act contrary to conscience. They are fixed in the interior memory as if written there, and at last are so to speak things that have been impressed in infancy, which afterward appear quite familiar and as it were innate, just as do the speech, thoughts, recollections, various reflections, and, in external matters, the gait, gestures, countenance and other things into which one is not born, but is introduced by habits. When the truths of faith also have been impressed in this way, which takes place in the interior man, then they in like manner become familiar, and at last, being as it were innate, impel the man to think, to will, and to act according to them. This part of the life is called conscience, and is the life of the spiritual man, which is to be valued in proportion as the truths from which he thinks are genuine truths of faith, and as the goods from which he acts are genuine goods of charity. From the series in what follows it is also evident that by the above words is signified the interior perception which is of conscience.

7936 What is this service to you? That this signifies when they are in worship, namely, that then there is the perception which is of conscience, is evident from the signification of “service,” as being worship (as above, n. 7934).

7937 That ye shall say. That this signifies thought, is evident from the signification of “to say,” as being thought (n. 3395, 7094). That “to say” here denotes thought, is because by “to say” just above (n. 7935) was signified the perception which is of conscience; and here it is the answer, which with regard to the perception which is of conscience, is thought.

7938 This is the sacrifice of the passover to Jehovah. That this signifies the worship of the Lord on account of liberation, is evident from the signification of “sacrifice,” as being worship (n. 922, 6905); and from the signification of “the passover,” as being the presence of the Lord and the liberation of those who are of the spiritual church (n. 7093, 7867).

7939 In that He passed over the houses of the sons of Israel. That this signifies that damnation fled away from the goods in which they were held by the Lord, is evident from the signification of “Jehovah shall pass over,” as being that damnation shall flee thence (see n. 7878, 7928); from the signification of “houses,” as being goods (n. 3652, 3720, 4982, 7833-7835); and from the representation of Israel, as being those who are of the spiritual church (of which frequently above). It is said that they were held in goods by the Lord, because when they passed through the places of damnation or the hells, which was done when they were liberated, they were then held in good by the Lord. To this end they were prepared, the process of which preparation is described by the statutes concerning the blood, and the paschal lamb, and the eating thereof (in verses 3-11, 15-20, 22, 43-48 of this chapter). That when they were liberated they passed through places of damnation, or the hells, will be seen in what follows.

7940 In Egypt. That this signifies when in the vicinity of the evil, is evident from the signification of “the Egyptians,” as being the evil who had infested those who were of the spiritual church (of which frequently above); consequently by “Egypt” is signified the state or place where they were. That they were in their vicinity is plain, because they were in the land of Goshen. To know how the case herein is, see what was said above (n. 7932a).

7941 When He inflicted a plague on Egypt. That this signifies when those of the church were damned who had been in faith separate from charity, is evident from the signification of “inflicting a plague on Egypt,” as being the damnation of those who had been in faith separate from charity (see n. 7766, 7778, 7926).

7942 And liberated our houses. That this signifies that still nothing damnable came to them, because they were in goods from the Lord, is evident from what was unfolded above (n. 7939).

7943 And the people bent itself and bowed itself. That this signifies humiliation of the mouth and of the heart, is evident from the signification of “bending,” as being exterior humiliation, thus of the mouth; and from the signification of “bowing,” as being interior humiliation, thus of the heart (see n. 5682, 7068).

7944 And the sons of Israel went and they did as Jehovah commanded Moses and Aaron. That this signifies that they who are of the spiritual church will obey truth Divine, is evident from the signification of “going and doing,” as being to obey; from the representation of the sons of Israel, as being those who are of the spiritual church (of which frequently above); and from the representation of Moses and Aaron, as being truth Divine; Moses internal truth, and Aaron external (see n. 7089, 7382).

7945 So did they. That this signifies performance from the will, is evident from the fact that it is said a second time “they did,” and that the first time it signifies performance from the understanding, and this second time from the will. For it is common in the Word for a thing to be seemingly repeated; but the first mention relates to the truth which is of the understanding, and the second to the good which is of the will. The reason is that in every detail of the Word there is the heavenly marriage, which is that of good and truth (see n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 6343); and, in the supreme sense, the Divine marriage, which is that of the Divine good in the Lord and of the Divine truth proceeding from Him (n. 3004, 5502, 6179). From this also it can be seen that the Word is most holy.

View Details

And they shall take of the blood, and put it upon the two posts and upon the lintel, upon the houses in which they shall eat it. And they shall eat the flesh in that night, roast with fire, and things unleavened; upon things bitter they shall eat it. Eat ye not of it raw, and by boiling boiled in waters, but roast with fire; its head upon its legs and upon its midst. And ye shall not leave of it until the morning; and that which is left of it until the morning ye shall burn with fire. And thus shall ye eat it: your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste; this is the passover of Jehovah.

Exodus 12: 7-11

Arcana Coelestia 7845. “And they shall take of the blood,” signifies the holy truth which is of the good of innocence; “and shall put it upon the two posts and upon the lintel,” signifies the truths and the goods of the natural; “upon the houses,” signifies those things which are of the will of good; “in which they shall eat it,” signifies enjoyment; “and they shall eat the flesh,” signifies the enjoyment of good; “in that night,” signifies along with the damnation of the evil; “roast with fire,” signifies the good which is of love; “and things unleavened,” signifies purified from all falsity; “upon things bitter,” signifies by means of the undelightful things of temptations; “they shall eat it,” signifies enjoyment; “eat ye not of it raw,” signifies that it shall not be without love; “and by boiling boiled in waters,” signifies that it shall not go forth from truth; “but roast with fire,” signifies that it shall go forth from love; “its head upon its legs and upon its midst,” signifies from the inmost to the external; “and ye shall not leave of it until the morning,” signifies the duration of this state before a state of enlightenment in heaven; “and that which is left of it until the morning ye shall burn with fire,” signifies a state of the means for the end through temptations; “and thus shall ye eat it,” signifies enjoyment in a state of separation from the evil who had infested, and preservation then; “your loins girded,” signifies in respect to the interiors; “your shoes on your feet,” signifies in respect to the exteriors; “and your staff in your hand,” signifies in respect to the intermediates; and ye shall eat it in haste,” signifies the affection of separation; “this is the passover of Jehovah,” signifies the presence of the Lord and liberation by Him.

AC 7849. The case herein is this: when those who before the Lord’s coming had been detained in custody in the lower earth (n. 6854, 6914, 7091, 7828) were to be liberated, they had to be prepared to receive the influx of good and truth from the Lord, for they were to pass through the midst of hell; and lest in that passage evils and falsities should flow in from the infernal spirits round about, they had to be prepared, so that they might then be in a full state of truth and good. But of the Lord’s Divine mercy that passage shall be spoken of in what follows. This preparation, or initiation to a state of reception of good and truth, is described by the things which were to be done between the tenth day of the month and the fourteenth day, and which were to be observed in respect to the eating of the paschal lamb.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Alternative version without music:

For more Meditations Visit The Logopraxis Institute HERE

View Details

Arcana Colestia 7774. Verses 4-8. And Moses said, Thus said Jehovah, About midnight I will go out into the midst of Egypt. And every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the maidservant that is behind the millstones; and every firstborn of beast. And there shall be a great cry in the whole land of Egypt, such as there hath been none like it, nor shall be like it anymore. And to all the sons of Israel shall not a dog move his tongue, from man and even to beast; that ye may know that Jehovah doth separate between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow down themselves to me, saying, Get thee out, and all the people that is at thy feet; and thereafter I will go out. And he went out from Pharaoh in the wrath of anger.

AC 7812. Besides the spirits of whom mention has now been made, there are also spirits who infuse contrary persuasions; being those who while they lived in the world were banished from the society of others, because they were evil. When they approach, there appears as it were a flying flame which glides down near the face; they place themselves beneath, at the man’s hinder parts, and speak from there toward the parts above. They speak things contrary to those which the instructing spirit from the angels has said; namely, that they need not live according to the instruction, but at their own good will and pleasure, and the like. They usually come immediately after the former spirits have departed. But the men on that earth know who and of what quality these spirits are, and therefore they pay no regard to them. Nevertheless they thus learn what evil is, and so what good is; for by evil is learned what is good, the quality of good being known from its opposite. All perception of a thing is according to reflection bearing on the distinctions that come from contraries in various ways and in various degrees.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Progressive states, no one(state) is condemned until they know (it is seen for what it is) …

Arcana Coelestia 7795… By these “wonders being multiplied” are signified the successive degrees of their states. The reason why there are so many degrees is in order that the evil may be confirmed in the fact that they are in evil; and also that the good may be enlightened concerning the state of those within the church who have lived evilly (n. 7633). Except for these reasons, the evil might be condemned and let down into hell without so many successive changes of states. [2] That before the evil are condemned and let down into hell they undergo so many states is altogether unknown in the world. It is believed that man is at once either condemned or saved, and that this is effected without any process; but the case is otherwise. Justice reigns there, and no one is condemned until he himself knows, and is inwardly convinced, that he is in evil, and that it is utterly impossible for him to be in heaven. His own evils are also laid open to him, according to the words of the Lord in Luke: There is nothing covered up, that shall not be revealed; or hidden, that shall not be known. Wherefore whatsoever ye have said in the darkness shall be heard in the light; and that which ye have spoken in the ear in the bed chambers shall be proclaimed upon the housetops (Luke 12:2-3; Matthew 10:26-27; Mark 4:22); and what is more, he is also warned to desist from evil; but when he cannot do this because of the dominion of evil, the power is then taken away from him of doing evil by falsifications of truth and pretenses of good, which is effected successively from one degree to another, and finally condemnation follows and the letting down into hell. This takes place when he comes into the evil of his life. [3] The evil of the life is evil of the will and of the thought thence derived; thus it is the man’s inward quality and what would be his quality outwardly if he were not hindered by the laws, and likewise by fears of the loss of gain, of honor, of reputation, and of life. This is the life which follows every man after death, but not the outward life, except that which proceeds from the inward life; for in outward things a man pretends what is contrary; and therefore when a man after death is being vastated in respect to outward things, it then plainly appears what had been his quality both in will and in thought. To this state every evil person is reduced by means of degrees of vastation, for all vastation in the other life advances from outward to inward things. From all this it can be seen what is the nature of the justice in the other life, and what the nature of the process before an evil person is condemned. From this it is evident that by “My wonders being multiplied in the land of Egypt,” is signified that the evil may be confirmed in the fact that they have been in no faith, but in evil.

Heaven and Hell 513 1. [Swedenborg’s footnote] Shattering experiences do happen in the other life — that is, some people who arrive there from the world are shattered there: Arcana Coelestia 698, 7122, 7474, 9763. Upright people are shattered as regards false elements, and evil people as to true ones: 7474, 7541-7542. Shattering experiences happen to upright people so that they can shed the earthly and worldly preoccupations they acquired while they were living in the world: 7186, 9763; and so that evil and false things may be removed, providing room for the inflow of good and true things out of heaven from the Lord, and providing the ability to accept them: 7122, 9331 [9330?]. We cannot be raised into heaven before things like this are removed because they get in the way and do not agree with heavenly values: 6928, 7122, 7136 [7186?], 7541-7542, 9763. This is how people who are to be raised into heaven are prepared: 4728, 7090. It is dangerous for people to enter heaven before they have been prepared: 537-538. On the state of enlightenment and the joy of people who are emerging from shattering experiences and being raised into heaven, and on how they are accepted there: 2699, 2701, 2704. The area where shattering experiences take place is called “the lower earth”: 4728, 7090. A description of this area under the soles of the feet, surrounded by hells: 4940-4951, 7090; from experience: 699. The particular hells that attack and shatter more than the others: 7317, 7502, 7545. People who attack and shatter upright souls later fear and flee and avoid them: 7768. These attacks and shattering experiences take different forms depending on the stubbornness of the evil and false elements and the manner and mode in which they persist: 1106-1113. Some people undergo shattering experiences willingly: 1107. Some people are shattered by fears: 4942; some by being assailed by evil things they had done in the world and false things they had thought in the world, which gives rise to anxiety and pangs of conscience: 1106. Some are shattered by spiritual imprisonment, which is ignorance and deprivation of truth yoked to a longing to know what is true: 1109, 2694; some by dreams [reading somnium; the first edition has somnum, “sleep”], some by a state halfway between waking and sleep, with a description: 1108. People who have claimed credit for their deeds seem to be chopping wood: 1110. And so on, with a wide range of variety: 699.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7868 Verses 12-16. And I will pass through the land of Egypt in that night, and I will smite all the firstborn in the land of Egypt, from man and even unto beast; and on all the gods of Egypt I will do judgments; I am Jehovah. And the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer, when I smite the land of Egypt. And this day shall be unto you for a memorial, and ye shall keep it a feast to Jehovah in your generations, ye shall keep it by an eternal statute. Seven days shall ye eat unleavened things; even on the first day ye shall cause leaven to cease from your houses; for everyone that eateth what is leavened, from the first day until the seventh day, even that soul shall be cut off from Israel. And there shall be for you in the first day a holy convocation, and in the seventh day a holy convocation; no work shall be done in them, save that which every soul must eat, this only shall be done by you. “And I will pass through the land of Egypt,” signifies presence with those who had infested; “in that night,” signifies the state of their evil; “and I will smite all the firstborn in the land of Egypt,” signifies the damnation of those who are in faith separate from charity; “from man and even unto beast,” signifies their evil cupidities interior and exterior; “and on all the gods of Egypt I will do judgments,” signifies their falsities which are to be damned; “I am Jehovah,” signifies the Lord, that He is the only God; “and the blood,” signifies the truth of the good of innocence; “shall be to you for a sign upon the houses where ye are,” signifies that it is a testifying of the will of good; “and I shall see the blood,” signifies the noticing of this truth by those who inflict the damnation; “I will pass over you,” signifies that it will flee from thence; “and there shall not be in you a plague for a destroyer,” signifies that damnation from the hells shall not flow in; “when I smite the land of Egypt,” signifies when they are damned who are in faith separate from charity; “and this day shall be unto you for a memorial,” signifies the quality of this state in worship; “and ye shall keep it a feast to Jehovah,” signifies the worship of the Lord on account of liberation from damnation; “in your generations,” signifies in those things which are of faith and charity; “ye shall keep it by an eternal statute,” signifies the worship of the Lord according to the order of heaven on the part of those who are of the spiritual church; “seven days,” signifies what is holy; “shall ye eat things unleavened,” signifies purification from falsities; “even on the first day ye shall cause leaven to cease from your houses,” signifies that no falsity whatever must be in the good; “for everyone that eateth what is leavened,” signifies who appropriates to himself falsity; “even that soul shall be cut off from Israel,” signifies that he shall be separated from those who are of the spiritual church, and that he shall be damned; “from the first day until the seventh day,” signifies a full holy state; “and there shall be for you in the first day a holy convocation,” signifies that in the beginning all shall be together; “and in the seventh day a holy convocation,” signifies so at the end of the state; “no work shall be done in them,” signifies a keeping back then from earthly and worldly things; “save that which every soul must eat,” signifies when spiritual and celestial good is appropriated; “this only shall be done by you,” signifies that to these only they shall then pay attention.

7869 And I will pass through the land of Egypt. That this signifies presence among those who had infested, is evident from the signification of “to pass through,” when through a land and by Jehovah, as being presence; and from the signification of “the Egyptians,” as being those who had infested those who were of the spiritual church (n. 6692, 7097), here denoted by “the land of Egypt.”

7870 In that night. That this signifies the state of their evil, is evident from the signification of “night,” as being a state when there is nothing but evil and falsity; for “night” is opposed to “day,” and “thick darkness” to “light,” and by “day” and “light” is signified when there is truth and good; consequently by “night” is also signified the last time of the church, for then, because there is no faith and charity, falsities and evils reign (see n. 2353, 6000); by “night” is also signified total devastation (n. 7776), and likewise damnation (n. 7851). From all this it is evident that the state of those who are in hell is called “night”-not that the darkness of night prevails with them, for they see one another; but because the state of truth and good which is in the heavens is called “day,” consequently the state of falsity and evil is called “night.” Moreover, there is thick darkness there when anything of light from heaven flows in; for then their light from which they see is dissipated and becomes thick darkness.
[2] The light from which they see is indeed derived from the light from the Lord through heaven, for in the other life there is no light from any other source; but this light with those in hell is received by the capacity they have of understanding truth. This capacity of being able to understand remains with them, as it does with every man, however much they are in evil and falsity; but when that heavenly light passes from this capacity into the will, so that they do not wish to understand, and from this passes into evil and falsity, then the heavenly light with them is turned into a light which is like the light from a coal fire; and this light, as already said, is turned into dense thick darkness by the light of heaven when it flows in. (That in the hells there is such a light as is that from a coal fire, see n. 1528, 3340, 4418, 4531; and that this light is turned into thick darkness at the presence of the light of heaven, n. 1783, 3412, 4533, 5057, 5058, 6000.) From all this it can be seen that in the other life everyone has light according as his capacity of understanding is instructed in truths from good, or in falsities from evil.

7871 And I will smite all the firstborn in the land of Egypt. That this signifies the damnation of those who are in faith separate from charity, is evident from the signification of “smiting,” as being damnation; for to smite is to kill or put to death, and by “death,” in the spiritual sense, is signified damnation (see n. 6119); and from the signification of “the firstborn,” when predicated of the Egyptians, by whom are represented those who are in falsities from evil, as being faith separated from charity (n. 3325, 7039, 7766, 7778, 7779). That “firstborn,” in the genuine sense, when said of the spiritual church, denotes the faith which is of charity (see n. 367, 2435, 3325, 3494, 6344, 7035); consequently in the opposite sense the “firstborn” denotes faith without charity.

7872 From man and even unto beast. That this signifies their evil cupidities interior and exterior, is evident from the signification of “from man and even unto beast,” as being the affection of good interior and exterior (see n. 7424, 7523); for by “man” is signified the affection of interior good, and by “beast” the affection of exterior good. Hence in the opposite sense, as here, where the firstborn of the Egyptians are treated of, evil affections are signified, that is, cupidities interior and exterior. (That “beasts” denote good affections, and in the opposite sense, evil affections or cupidities, see n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198.)

7873 And on all the gods of Egypt I will do judgments. That this signifies their falsities, which are to be damned, is evident from the signification of “gods,” as being falsities (of which presently); and from the signification of “doing judgments,” as being to be damned; for to judge, or do judgments, is either for life or for death; for life it denotes salvation, for death it denotes damnation. In the Word “gods” are often mentioned. When the angels are so called, truths are signified (see n. 4295, 4402, 7268); hence in the opposite sense by “the gods of the nations,” are signified falsities (n. 4402, 4544). That truths are called “gods” is because truth proceeds from the Divine Itself, and in itself is Divine; consequently they who receive it are called “gods”-not that they are gods, but that the truth which is with them is Divine. Hence it is that in the original tongue God is called “Elohim,” in the plural. The Divine Itself is the Divine good, but that which proceeds from it is the Divine truth, which fills the universal heaven. As then “god” denotes truth, therefore in the opposite sense it denotes falsity.

7874 I am Jehovah. That this signifies the Lord, that He is the only God, can be seen from what was shown above (n. 7401, 7444, 7544, 7598, 7636).

7875 And the blood. That this signifies the truth of the good of innocence, is evident from the signification of “the blood of the lamb,” as being the truth of the good of innocence (as above, n. 7846).

7876 Shall be to you for a sign upon the houses where ye are. That this signifies that it is a testifying of the will of good, is evident from the signification of “being for a sign,” as being a testifying; and from the signification of “houses,” as being that which is of the will of good (see n. 7848).

7877 And I shall see the blood. That this signifies the noticing of this truth by those who inflict the damnation, is evident from the signification of “to see,” as being to understand and to notice (see n. 2150, 2325, 2807, 3764, 4403-4421, 4567, 4723, 5400), that it denotes a noticing by those who inflict the damnation, follows below; and from the signification of “blood,” as being the truth of the good of innocence (as above, n. 7846).
[2] What the truth of the good of innocence is, must be told. The good of innocence is the good of love to the Lord; for they who are in this love are in innocence. Therefore they who are in the inmost or third heaven are in innocence in advance of the rest, because they are in love to the Lord. From innocence they who are there appear to others like little children, and yet they are the wisest of all who are in heaven (see n. 2306); for innocence dwells in wisdom (see n. 2305, 3494, 4797). The truth of the good of innocence which is with them is not the truth of faith, but is the good of charity. For they who are in the third heaven do not know what faith is; thus neither do they know what its truth is; for they are in the perception of the truth that is of faith, from which they instantly know that a thing is so; nor do they ever reason about it, whether it be so, still less dispute about it. That they are in perception in this manner, does not fall within the scope of memory-knowledge. It is otherwise with the spiritual, who are in the second heaven. These are led to the good which is of charity through the truth which is of faith; and therefore they reason whether a thing is true, or not, because they do not perceive whether it is; consequently with them truths become memory-knowledge, and are called doctrinal things of faith.
[3] (That they who are in the inmost or third heaven are in such a state that they perceive what is the truth of faith, and therefore do not refer it to memory-knowledge, see n. 202, 337, 2715, 2718, 3246, 4448.) How it is that by Jehovah’s saying, “I shall see,” thus saying it concerning Himself, is signified a noticing by those who inflict damnation, that is, by the infernals, can be seen from what has been shown above, namely, that evil is attributed to Jehovah, or the Lord, although nothing of evil comes forth from Him, but from hell (n. 2447, 6071, 6991, 6997, 7533, 7632, 7643). That evil is permitted, has the appearance as if it were from him who permits, seeing that he has the power to take it away. Thus in the present case, that the firstborn of the Egyptians were given to death, is attributed to Jehovah, for it is said, “I will pass through the land of Egypt in that night, and will smite all the firstborn in the land of Egypt; and it came to pass at midnight that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne unto the firstborn of the captive that was in the house of the pit” (verses 12, 29); and yet in this verse he is called “a destroyer” who does this: “the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer.”
[4] The case is similar with respect to the devastation of the evil in the other life, and the damnation and casting down into hell, which in the internal sense are meant by the “plagues,” and by the death of the firstborn, and by the immersion in the sea Suph. Jehovah, or the Lord, vastates no one, still less damns and casts down into hell; but it is the evil spirit himself who does this to himself: it is the evil that is in him. From this then it is that by “I shall see the blood” is signified a noticing by those who inflict damnation.
[5] How the case is with permission cannot be told in a few words, because it involves very many arcana. That the wicked are damned and are tormented, is not a permission from the Lord as of one who wills it, but as of one who does not will, but cannot bring a remedy in view of the urgency and resistance of the end, which is the salvation of the whole human race; for if He were to bring a remedy, it would be doing evil, which is quite contrary to the Divine. But on this subject, of the Lord’s Divine mercy more will be said elsewhere.

7878 And I will pass over you. That this signifies that it will flee from thence, namely, the damnation which is from the hells will do so, is evident from the signification of “passing over,” when this is said of damnation, as being to flee from thence. Moreover, the sphere of damnation which flows forth from the hells, flees past those who are in truth and good from the Lord; for damnation flows in with those who are in evil and falsity, because there is a state of reception there; but not with those who are in truth and good, for these are opposites, one of which flees from the other.
All things which have been thus far ordained with respect to the paschal lamb, with respect to the roasting and eating of it, also with respect to the blood upon the posts and lintel, bear relation to these; namely, that the destroyer will pass by their houses; in the internal sense, that they shall be free from all damnation. For the sake of this end, namely, that damnation should flee from them, they had been prepared. The process of preparation is what in the internal sense is described by the statutes concerning the paschal lamb.

7879 And there shall not be in you a plague for a destroyer. That this signifies that damnation from hell shall not flow in, is evident from the signification of “plague,” as here being damnation, for this plague was the death of all the firstborn in Egypt, and that this denotes damnation, see n. 7778; and from the signification of “a destroyer,” as being hell, which inflicts damnation. In regard to this, that hell inflicts damnation, the case is this. The devastation of the evil in the other life, and also their damnation, and likewise their being cast down into hell, does not come immediately from the spirit who is in evil, but from the hells. For the evils which are there all arise through an influx from the hells, and none without influx thence, and they arise according to the state of evil in which the spirits are who are being vastated and damned; and the state of evil arises in accordance with the privation of good and truth. In accordance with this state is effected communication with the hells; and the hells are most ready to inflict evil, for to inflict evil is the very delight of their life. Being of this character, the hells are kept shut by the Lord; for if they were opened, the whole human race would perish, because the hells continually breathe the destruction of all. That seventy thousand men perished by the pestilence on account of the numbering of the people by David (2 Sam. 24) and that a hundred and eighty and five thousand were slain in one night in the camp of the Assyrians (2 Kings 19:35) was wrought by the hells, because they were then opened. Similar effects would be produced at this day if they were to be opened; and therefore they are kept closely shut by the Lord. (That damnation from the hells cannot flow in with those who are kept by the Lord in good and truth, and that this is signified by “there shall not be in you a plague for a destroyer,” see just above, n. 7878.)

7880 When I smite the land of Egypt. That this signifies when they are damned who are in faith separate from charity, is evident from what was said above (see n. 7871).

7881 And this day shall be unto you for a memorial. That this signifies the quality of this state in worship, is evident from the signification of “day,” as being state (see n. 23, 487, 488, 493, 2788, 3462, 3785, 4850, 5672, 5962, 6110); and from the signification of “memorial,” as being the quality in the worship (n. 6888).

7882 And ye shall keep it a feast to Jehovah. That this signifies the worship of the Lord on account of liberation from damnation, is evident from the signification of “keeping a feast to Jehovah,” as being the worship of the Lord, and indeed on account of liberation from damnation, because this day was a feast on that account. (That the passover was instituted on account of the liberation by the Lord of those who were of the spiritual church, see n. 7867.)

7883 In your generations. That this signifies in those things which are of faith and charity, is evident from the signification of “generations,” as being the things of faith and charity (see n. 613, 2020, 2584, 6239).

7884 Ye shall keep it by an eternal statute. That this signifies the worship of the Lord according to the order of heaven on the part of those who are of the spiritual church, is evident from the signification of “an eternal statute,” as being the order of heaven (of which below); and from the signification of “keeping a feast,” as being the worship of the Lord (as just above, n. 7882); and because it is said to the sons of Israel that they should “keep it,” they are meant who are of the spiritual church. That “an eternal statute” denotes the order of heaven, is because all the statutes that were commanded to the sons of Israel were such as flowed from the order of heaven; consequently they also represented the things that are of heaven. By worship according to the order of heaven is meant all practicing of good according to the Lord’s precepts. By the worship of God at this day is chiefly meant the oral worship in a temple, both morning and evening. But the worship of God does not consist essentially in this, but in a life of uses; this latter worship is according to the order of heaven. Oral worship is also worship, but it is of no avail whatever unless there is the worship that belongs to the life; for this worship is of the heart; and oral worship, that it may be worship, must proceed from this.

7885 Seven days. That this signifies what is holy, is evident from the signification of “seven,” as involving what is holy; and of “seven days,” as being what is holy (that “seven” involves what is holy, see n. 395, 433, 716, 881, 5265, 5268).

7886 Shall ye eat things unleavened. That this signifies purification from falsities, is evident from the signification of “unleavened things,” as being purification from falsities (see n. 2342).

7887 Even on the first day ye shall cause leaven to cease from your houses. That this signifies that no falsity whatever must be in the good, is evident from the signification of “the first day,” as being the beginning of that state (that “day” denotes state, see just above, n. 7881); from the signification of “leaven,” as being falsity (of which below); and from the signification of “house,” as being good (see n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848). From this it is plain that by “even on the first day ye shall cause leaven to cease from your houses,” is signified that from the very beginning of that state there shall be no falsity in the good. With respect to good the case is this. Goods are infinite in variety, and they have their quality from truths; consequently the good becomes such as are the truths which enter. The truths which enter are seldom genuine, but are appearances of truth, and also are falsities, but still not opposite to truths. Nevertheless when these falsities flow into good, which is the case when the man lives according to them, from ignorance, in which ignorance there is innocence, and when the end is to do what is good, then they are regarded by the Lord and in heaven, not as falsities, but as semblances of truth, and according to the quality of the innocence are accepted as truths; from this, good receives its quality. From all this it can be seen what is meant by its being said that there must be nothing false in the good.

7888 For everyone that eateth what is leavened. That this signifies who appropriates to himself falsity, is evident from the signification of “to eat,” as being to appropriate to oneself (see n. 2187, 2343, 3168, 3513, 3596, 4745); and from the signification of “what is leavened,” as being falsity (see above, n. 7887).

7889 Even that soul shall be cut off from Israel. That this signifies that he shall be separated from those who are of the spiritual church and that he shall be damned, is evident from the signification of “to be cut off,” as being to be separated and also damned; and from the representation of the sons of Israel, as being those who are of the spiritual church (of which frequently above). The reason why he must be separated and damned who has falsity in good, is that falsity (which is signified by “what is leavened”) in the good, makes it of such a quality that it cannot but receive evil from the hells which inflict damnation. (When those of the spiritual church are to be liberated from those who have infested, that then damnation will flow in from all sides, and that they who are in genuine good, that is, in good without falsity, will pass safe through the midst of damnation, see above, n. 7878.)

7890 From the first day even unto the seventh day. That this signifies a full holy state, is evident from the signification of “seven days,” as being a holy state (of which above, n. 7885), and also as being a full state (n. 6508), which is also signified by a “week.” (That a “week” denotes an entire period greater or less, from beginning to end, see n. 2044, 3845.)

7891 And there shall be to you in the first day a holy convocation. That this signifies that in the beginning all shall be together, is evident from the signification of “the first day,” as being the beginning, namely, of liberation from those who have infested, and thus from damnation; and from the signification of “a holy convocation,” as being that all shall be together. Convocations took place in order that the whole assemblage of Israel might be together, and might thus represent heaven; for they were then all distinguished into tribes, and the tribes into families, and the families into houses. (That heaven along with the societies there was represented by the tribes, the families, and the houses of the sons of Israel, see n. 7836.) Therefore those convocations were called holy, and took place at every feast (Lev. 23:27, 36; Num. 28:26; 29:1, 7, 12). From this the feasts themselves were called “holy convocations,” for it was commanded that all the males should be present at them. That the feasts were called “holy convocations” is evident in Moses:
These are the set feasts of Jehovah, which ye shall call holy convocations, to offer a fire-offering unto Jehovah (Lev. 23:37).
That at such times all males were to be present, in the same:
Three times in a year shall every male of thine appear together before Jehovah thy God, in the place which He shall choose; in the feast of unleavened things, and in the feast of weeks, and in the feast of tabernacles (Deut. 16:16).

7892 And in the seventh day a holy convocation. That this signifies so at the end of the state, is evident from the signification of “the seventh day,” which was the last of the feast, as being its end. (What is signified by “a holy convocation,” see just above, n. 7891.)

7893 No work shall be done in them. That this signifies a keeping back then from earthly and worldly things, is evident from the signification of “work,” as being labors and occupations which have for their end the things of the world and of the earth; consequently by “no manner of work shall be done in them” is signified a keeping back from such things. That it was so severely forbidden to do any work on the feasts and sabbaths, was in order that they might then be in a full representative state, that is, in such things as represented heavenly and spiritual things, which state would have been disturbed if they had done works that looked to the world and the earth as their end. For the representatives of a church were instituted among the posterity of Jacob to the intent that by means of them there might be communication of heaven with man, which is the end for which the church exists. This communication would not have been maintained, unless under the penalty of death it had been forbidden them to do any work on the days of the feasts and sabbaths; for their minds were occupied with things worldly and earthly, in which they immersed themselves with the whole heart, such being their nature; and therefore if they had been free to busy themselves in these things at the same time, the communication by representatives would have been altogether interrupted and destroyed. But afterward the same feasts were retained for the sake of heavenly life at the time, and for the sake of the teaching, that they might then learn what faith and charity are.

7894 Save that which every soul must eat. That this signifies when spiritual and celestial good is appropriated, is evident from the signification of “to eat,” as being appropriation (see n. 2187, 2343, 3168, 3513, 3596, 4745). That what is spiritual and celestial should be appropriated, is meant by those things which were instituted with respect to the paschal lamb.

7895 This only may be done by you. That this signifies that to these only they shall then pay attention, is evident without explication.

7896 Verses 17-20. And ye shall observe the unleavened things, because in this same day I have brought your armies out of the land of Egypt; and ye shall keep this day in your generations by an eternal statute. In the first [month], on the fourteenth day of the month, in the evening, ye shall eat unleavened things, until the one and twentieth day of the month, in the evening. Seven days leaven shall not be found in your houses; for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel, in the sojourner, and in the native of the land. Ye shall eat nothing leavened; in all your dwellings ye shall eat things unleavened. “And ye shall observe the unleavened things,” signifies that there must be no falsity; “because in this same day I have brought your armies out of the land of Egypt,” signifies because then there is a state of charity and faith, through which there is separation from those who are in evils and falsities; “and ye shall keep this day in your generations by an eternal statute,” signifies worship from faith and charity according to the order of heaven; “in the first [month], on the fourteenth day of the month,” signifies in the beginning of a holy state; “in the evening,” signifies the end of the former state and the beginning of a new one; “ye shall eat things unleavened,” signifies the appropriation by good, of truth purified from falsity; “until the one and twentieth day of the month,” signifies the end of this holy state; “in the evening,” signifies the end of the former state and the beginning of a new one; “seven days,” signifies the entire period of this state; “leaven shall not be found in your houses,” signifies that nothing whatever of falsity shall come near good; “for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel,” signifies that he who adjoins falsity to his good is damned; “in the sojourner and in the native of the land,” signifies who is of the church, whether not born in it, or born in it; “ye shall eat nothing leavened,” signifies that every caution is to be used to prevent falsity from being appropriated; “in all your dwellings ye shall eat things unleavened,” signifies that in the interiors, where good is, truth shall be appropriated.

7897 And ye shall observe the unleavened things. That this signifies that there must be no falsity, is evident from the signification of “unleavened things,” as being what is purified from all falsity (see n. 2342).

7898 For in this same day I have brought your armies out of the land of Egypt. That this signifies because then there is a state of charity and faith, through which there is separation from those who are in evils and falsities, is evident from the signification of “day,” as being state (of which above, n. 7881); from the signification of “armies,” as being the things that belong to charity and faith (see n. 3448, 7236); from the signification of “bringing out,” as being to be separated; and from the signification of “the Egyptians,” as being those who are in evils and falsities (of which frequently above).

7899 And ye shall keep this day in your generations by an eternal statute. That this signifies worship from faith and charity according to Divine order, is evident from the signification of “to keep,” as being worship, for that day was kept when the passover was revered on it; from the signification of “generations,” as being those things which are of faith and charity (of which above, n. 7883); and from the signification of “an eternal statute,” as being according to Divine order (of which also above, n. 7884).

7900 In the first [month], on the fourteenth day of the month. That this signifies in the beginning of a holy state, is evident from the signification of “in the first” as being a beginning (as above, n. 7887, 7891); and from the signification of “the fourteenth day,” as being a holy state. (That the number “fourteen” denotes what is holy, see above, n. 7842; and that “day” denotes state, n. 7881.) The number “fourteen” denotes what is holy, because it arises from seven; and “seven,” where mentioned in the Word, signifies what is holy; for the simple and the compound numbers involve what is similar (n. 5291, 5335, 5708). As the passover was the most holy of the feast days, it was therefore commanded that it should be celebrated on the fourteenth day of the month, should continue seven days, and should be ended on the twenty-first day, by which is also signified what is holy. For the same reason it was also ordained that those who could not celebrate the passover in the first month should celebrate it in the following month, also on the fourteenth day, of which we read in Moses:
When any man shall be unclean by reason of a soul,* or in a way afar off, in you or in your generations, he shall nevertheless perform the passover to Jehovah; in the second month, on the fourteenth day, between the two evenings they shall perform it (Num. 9:10-11).

• That is, absence of soul, a dead body. [REVISER]

7901 In the evening. That this signifies the end of the former state and the beginning of a new one, is evident from the signification of “evening,” as being the end of a former state and the beginning of a second one (see n. 7844).

7902 Ye shall eat things unleavened. That this signifies the appropriation by good, of truth purified from falsity, is evident from the signification of “to eat,” as being appropriation (see n. 2187, 2343, 3168, 3513, 3596, 4745), that it denotes the appropriation of truth by good, is because truth is appropriated by good, and good, as previously shown in various places, has its quality from truth, and therefore in order that truth may be appropriated it must be appropriated by good, and in order that good may be appropriated it must be appropriated through truth; and from the signification of “unleavened,” as being truth purified from all falsity (n. 2342). As regards truths purified from all falsity, be it known that pure truth is never possible with man, both because falsity is continually flowing forth from the evil in which he is and which has its seat in him, and because truths have a mutual connection, and therefore if one be false, and especially if more than one, the remaining real truths are thence defiled, and partake somewhat of falsity. But truth is said to be purified from falsity when the man is capable of being kept by the Lord in the good of innocence. Innocence consists in acknowledging that in oneself there is nothing but evil, and that all good is from the Lord; and also in believing that man does not know or perceive anything from himself, but from the Lord, thus also the truth which is of faith. When man is in this state, then falsity can be removed from him, and truth can be instilled by the Lord. This state is what is signified by the unleavened things, and also by the eating of the paschal lamb.

7903 Until the one and twentieth day of the month. That this signifies the end of this holy state, is evident from the signification of “the one and twentieth day,” as being a holy state, and also the end of this state. That it denotes a holy state, is because it is the product of seven and three multiplied into each other, and “seven” signifies what is holy, and so also does “three.” That “the one and twentieth day” denotes the end of this state, is evident, because it was the last day.

7904 In the evening. That this signifies the end of the former state and the beginning of a new one, has been shown above (n. 7901).

7905 Seven days. That this signifies the entire period of this state, is evident from the signification of “seven days,” as being a holy state (as above, n. 7885), and also an entire period from beginning to end, or a full state (see n. 728, 6508), in like manner as a “week” (n. 2044, 3845). As these things were signified, it was ordained that this feast should continue seven days.

7906 Shall no leaven be found in your houses. That this signifies that nothing whatever of falsity shall come near good, is evident from the signification of “leaven,” as being falsity (of which in what follows); and from the signification of “house,” as being good (see n. 3652, 3720, 4982, 7833-7835). That “leaven” denotes falsity can be seen from those passages where “leaven” and “leavened” and also “unleavened” are mentioned, as in Matthew:
Jesus said unto them, See ye and beware of the leaven of the Pharisees and of the Sadducees. Afterward the disciples understood that He had not said that they should beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees (Matt. 16:6, 12);
where “leaven” manifestly means false doctrine. As “leaven” signified falsity, it was forbidden to sacrifice upon what was leavened the blood of the sacrifice (Exod. 23:18; 34:25); for by the “blood of the sacrifice” was signified holy truth, thus truth. pure from all falsity (n. 4735, 6978, 7317, 7326, 7846, 7850). It was also ordained that the meat-offering which was to be offered upon the altar was not to be baked leavened (Lev. 6:17); and that the cakes and wafers also should be unleavened (Lev. 7:11-13).
[2] As further regards what is leavened and what is unleavened, be it known that the purification of truth from falsity with man cannot possibly exist without fermentation so called, that is, without the combat of falsity with truth and of truth with falsity; but after combat has existed, and truth has conquered, then falsity falls down like dregs, and the truth comes forth purified, like wine which grows clear after fermentation, the dregs falling to the bottom. This fermentation or combat exists chiefly when the state with man is being changed, that is, when he begins to act from the good that is of charity, and not as before from the truth that is of faith; for the state has not as yet been purified when the man acts from the truth of faith, but it has been purified when he acts from the good which is of charity; for then he acts from the will; previously only from the understanding.
[3] Spiritual combats or temptations are fermentations in the spiritual sense; for then falsities are desirous to conjoin themselves with truths; but truths reject them, and finally cast them down as it were to the bottom, consequently they purify. In this sense is to be understood what the Lord teaches about leaven in Matthew:
The kingdom of the heavens is like unto leaven, which a woman took, and hid in three measures of meal, until the whole was leavened (Matt. 13:33);
“meal” denotes the truth from which is good. Also in Hosea:
They are all adulterers, as an oven heated by the baker; the stirrer ceaseth from the kneading of the dough until it be leavened (Hos. 7:4).
Because, as before said, such combats as are signified by fermentations arise with man in the state previous to newness of life; therefore it was also ordained that when the new meat-offering on the feast of the first-fruits was offered, the bread of waving was to be baked leavened, and was to be the first-fruits to Jehovah (Lev. 23:16, 17).

7907 For whosoever eateth that which is leavened, that soul shall be cut off from the assemblage of Israel. That this signifies that he who adjoins falsity to his good is damned, is evident from the signification of “to eat,” as being to appropriate (see n. 2343, 3168, 3513, 3596, 4745), thus also to conjoin (n. 2187), for he who appropriates anything to himself conjoins it with himself; from the signification of “that which is leavened,” as being falsity (of which just above, n. 7906); from the signification of “to be cut off,” as being to be separated and damned (n. 7889); from the signification of “soul,” as being man; and from the signification of “the assemblage of Israel,” as being those who are of the spiritual church (n. 7830, 7843). From all this it is evident that by “whosoever eateth that which is leavened, that soul shall be cut off from the assemblage of Israel” is signified that he who adjoins falsity to his good will be separated from the spiritual church, and will be damned.

7908 In the sojourner and in the native of the land. That this signifies who is of the church, whether not born there, or born there, is evident from the signification of a “sojourner,” as being one who is being instructed in the truths and goods of the church and receives them (see n. 1463, 4444), thus who is not born within the church, but still accedes to it; and from the signification of a “native of the land,” as being one who has been born within the church.

7909 Ye shall eat nothing leavened. That this signifies that every caution is to be used to prevent falsity from being appropriated, is evident from the signification of “that which is leavened,” as being falsity (of which above n. 7906); and from the signification of “to eat,” as being to appropriate to oneself (of which also above, n. 7907). The frequent prohibition against eating what is leavened-as at verses 15 to 19-involves that the utmost caution is to be used against falsity. This utmost caution against falsity is to be used in order that man may be in good. Falsity does not agree with good, but destroys good; for falsity is of evil, and truth is of good. If falsity is appropriated, that is, firmly believed, there is no reception of the good of innocence, consequently no liberation from damnation. It is one thing to appropriate falsity to oneself, and another to adjoin it. They who adjoin falsity, if they are in good, reject it when the truth appears to them; but they who appropriate falsity to themselves, retain it and resist the truth itself when it appears. This then is the reason why it is so often said that what is leavened must not be eaten.

7910 In all your dwellings ye shall eat things unleavened. That this signifies that in the interiors, where good is, truth shall be appropriated, is evident from the signification of “dwellings,” as being the things which are of the mind, thus which are of intelligence and wisdom (see n. 7719), consequently the interiors, for here are intelligence and wisdom, and good also; and from the signification of “eating unleavened things,” as being to appropriate truth to oneself (of which several times above). As to appropriation being effected in the interiors, and good being there, be it known that with those who are in the Lord, that is, who are in the life of faith and charity, good dwells in the interiors, and the more interiorly it dwells with them, the purer and the more heavenly the good is; but truth dwells in the exteriors, and the more exteriorly it dwells with them, the more is truth widowed from good. The reason is that man as to his interiors is in heaven, and as to his inmosts is near the Lord, but as to exteriors he is in the world; and hence it is that the truths which are of faith enter by an external way, but good by an internal way (n. 7756, 7757), also that the appropriation of truth is effected in the interiors where good is.

View Details

And Jehovah said unto Moses and unto Aaron in the land of Egypt, saying, This month is to you the head of the months; this is the first to you in the months of the year. Speak ye unto all the assemblage of Israel, saying, In the tenth of this month they shall take to them everyone a lamb for the house of his fathers, a lamb for the house; and if the house is too little for a lamb, then let him take he and his neighbor near unto his house in the number of the souls; everyone for the mouth of his eating shall ye count for the lamb. A lamb unblemished, a male, a son of a year shall be for you; ye shall take it from the lambs and from the she-goats;* and it shall be for you to be kept even unto the fourteenth day of this month; and the whole congregation of the assemblage of Israel shall kill it between the two evenings.

Exodus 12: 1-6

• The word “lamb” here (Latin pecud-, Hebrew seh) must be understood to mean the young of both sheep and goats, as defined in verse 5, and also by Swedenborg himself in n. 8020. Thus it is either a lamb or a kid. We have no word in English that will precisely render either the Hebrew term or the Latin one. In verse however, the word “lambs,” near the end of the verse, is agnus in the Latin, and keves in the Hebrew, and thus is correctly rendered “lambs.” [Reviser].
  ** Latin capra, Hebrew ez, a “she-goat,” the mother being taken for her little one. Both “kids” and “she-goats” signify “the innocence of the external or natural man, thus the truth and the good of innocence” (Arcana Coelestia n. 3518, subdivisions 3 and 4). [Reviser.]

Arcana Coelestia 7814. Man has been so created that he can look upward, or above himself; and can also look downward, or below himself. To look above himself is to look to his neighbor, to his country, to the church, to heaven, especially to the Lord; but to look below himself is to look to the earth, to the world, and especially to himself.

AC 7816. To look above oneself is to be uplifted by the Lord; for no one can look above himself, unless he is uplifted by Him who is above. But to look below himself is of man, because then he does not suffer himself to be uplifted.

AC7822 THE CONTENTS. The subject treated of in this chapter in the internal sense is the liberation of those who are of the spiritual church, and the damnation of those who are in faith separate from Charity. The damnation of these latter and the liberation of the former are represented by the passover, and the states in respect to charity and faith of those who are liberated, by the things to be observed on the days of the passover.

AC 7823 In the supreme sense by the passover is represented the damnation of the unfaithful and the liberation of the faithful by the Lord, when He had been glorified. The quality of the state of the faithful at that time, and also what its quality would be afterward, both in the universal and in every particular, is described in this supreme sense by the statutes of the passover.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

And Moses said, Thus said Jehovah, About midnight I will go out into the midst of Egypt. And every firstborn in the land of Egypt shall die … Exodus 11:4

The different experinces or states of mind of proprium

Arcana Coelestia 141. Countless things can be said about the proprium — about what the proprium is like in the case of the bodily-minded and worldly man, what it is like in the case of the spiritual man, and what in the case of the celestial man. With the bodily-minded and worldly man the proprium is his all. He is unaware of anything else but the proprium. And, as has been stated, if he were to lose his proprium he would think that he was dying. With the spiritual man the proprium takes on a similar appearance, for although he knows that the Lord is the life of all, and that He confers wisdom and intelligence, and consequently the ability to think and to act, it is more a matter of something he says and not so much something he believes. The celestial man however acknowledges that the Lord is the life of all, who confers the ability to think and act, because he perceives that this is so. Nor does he ever desire the proprium. Nevertheless even though he does not desire it the Lord grants him a proprium which is joined to him with a complete perception of what is good and true, and with complete happiness. Angels possess a proprium such as this, and at the same time utmost peace and tranquillity, for their proprium has within it things that are the Lord’s, who is governing their proprium, that is, governing them by means of their proprium. This proprium is utterly heavenly, whereas the proprium of the bodily-minded man is hellish. But more about the proprium further on.

What is damned

AC 7795[2] That before the evil are condemned and let down into hell they undergo so many states is altogether unknown in the world. It is believed that man is at once either condemned(damned) or saved, and that this is effected without any process; but the case is otherwise. Justice reigns there, and no one is condemned(damned) until he himself knows, and is inwardly convinced, that he is in evil, and that it is utterly impossible for him to be in heaven. His own evils are also laid open to him, according to the words of the Lord in Luke: There is nothing covered up, that shall not be revealed; or hidden, that shall not be known. Wherefore whatsoever ye have said in the darkness shall be heard in the light; and that which ye have spoken in the ear in the bed chambers shall be proclaimed upon the housetops (Luke 12:2-3; Matthew 10:26-27; Mark 4:22);

He who loses his life…

The person who is searching and then finding his own soul (his own will, his intellect, his emotions and his self-life as his goals; his self-seeking, self-possessed persona and identity), will be repeatedly losing it. And yet the person loosing-away or destroying his soul (his own will, his self-centered life of a self-seeking, self-possessed persona and identity, his emotions, his plans and goals) – on account of Me – will be progressively finding and discovering it [i.e., his true self, identity and purpose]. Matthew 10:39 (Jonathan Mitchell New Testament Translation)

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

You can find a downloadable version of The Workbook here…

INTRODUCTION

A New Way of Being

Logopraxis is Practical Christianity and offers a way of relating to Sacred Texts that is focused on the examination of our mental life with a view to repentance and applying them to life. Since Logopraxis is an experiential understanding of the relationship between the Word and the inner processes involved in the regeneration of the human mind, understanding our practice is essential; and hopefully this Workbook will be helpful to those actively involved in doing this work. The Logopraxis approach for engaging with the Word is process-orientated and continues to be an experiment for each of us, in how to be in spiritual community through shared, lived experience of how the Word works in our minds and lives.

Logopraxis seeks to reorientate our relationship with the Word, and invites us to take the Lord’s principles and work with them with a view to confirm their truth in our own experience. The individual practise of gathering material from personal application of the Word is not something done for ourselves alone, but always with a view to supporting our Logopraxis Life Group, each of us offering a direct experience of practicing the Word which creates conditions that open the possibility for the ‘collective human’ of the Church to come into being, in whom the Lord dwells. In this way, working creatively and interactively with the Workbook can be another form of prayer – allowing for the Word to broaden our awareness of the Life it contains, and how it lives in others.

This new way of being relies on a method of work that is outlined in detail in the following sections, where the practice of placing the Word at the centre of our individual and collective spiritual life is supported; where spiritual literacy is developed and enhanced; where we accept that everything that arises in our life does so under the Lord’s Providence, offering material for work; and where the method asks us to submit to the authority of the Word as the Lord, in order to identify, guide and direct our inner work.

Spiritual Literacy

Thinking spiritually, or practising spiritual literacy skills, underpins all of our Logopraxis work, and relies on the tools detailed throughout the Workbook, particularly in Step 3, How to Meet and the Appendix. It refers to the ability to ‘read ’what presents into our conscious awareness, in the light of what the Word teaches is true. In cultivating these skills, we seek to observe the spiritual principles within the literal meaning of the Text, and from these to then recognise states of thought or feeling that arise in us while engaging with the Word, or while people in our Life Group share their experience with the Word.

Our day-to-day activities and relationships are the field in which our inner reactions and responses can be observed, and seen to illustrate what the Word teaches regarding the nature of self and the nature of the Divine, of the Lord. Natural or material thinking is dominated by worldly concerns that involve people (including ourselves), places, events, memories of the past, or projections regarding the future – and in general terms, this mode of thought functions from the belief that what the senses perceive are ‘real ’things. Spiritual thinking is not concerned with that but rather is focused on those things that belong to our states of mind: the relations of goods and truths, thoughts and affections, motivations and intentions, beliefs and attitudes, shunning evils and falsities, and the activity of the hellish proprium and the hells versus what is of the Lord and heaven.

So, the practise of spiritual literacy skills involves working to remove the natural material world elements of person, place, time, and space from the content of what we are reading or listening to, and to hold the intention to see how what’s being offered might be framed in a way that captures the universal aspects of spiritual process. This divided attention of observing both internal and external states while engaging with the Word is a valuable tool in stilling the mind and helps us to be consciously present to what arises both in ourselves and in our Life Group. When universal aspects are shared, others are then more easily able to resonate with them in relation to their own work with the Word, and to see how it is true for the processes they personally experience. When this is seen, it more fully supports the Lord’s end – which is the regeneration of the human mind. In this way, the good of the Word as the Lord is made more visible in our midst.

THE LOGOPRAXIS CYCLE

The Framework

By engaging with truths in an effort to examine the quality of our mental life, we open ourselves to experiencing the transforming power of the Word first-hand, and to that end Logopraxis work begins with a set reading. The focus Text is broken down into a number of short readings, each of which forming the basis for a Logopraxis session. Participants work through their selected reading over a two-week cycle, noting their insights and reflections while moving through the following six steps:

1. Read and Note
2. Review and Select
3. Creating a Task
4. The Task into Practise
5. Reflect
6. Prepare a Submission

If we can approach the Text with an openness to receiving what it is the Lord has to say to us in this way, then what we observe, what is reflected back, what catches our attention, what we are drawn to – will give us an indication about where our specific work lies in terms of our spiritual regeneration.

View Details

Arcana Colestia 141. Countless things can be said about the proprium – about what the proprium is like in the case of the bodily-minded and worldly man, what it is like in the case of the spiritual man, and what in the case of the celestial man. With the bodily-minded and worldly man the proprium is his all. He is unaware of anything else but the proprium. And, as has been stated, if he were to lose his proprium he would think that he was dying. With the spiritual man the proprium takes on a similar appearance, for although he knows that the Lord is the life of all, and that He confers wisdom and intelligence, and consequently the ability to think and to act, it is more a matter of something he says and not so much something he believes. The celestial man however acknowledges that the Lord is the life of all, who confers the ability to think and act, because he perceives that this is so. Nor does he ever desire the proprium. Nevertheless even though he does not desire it the Lord grants him a proprium which is joined to him with a complete perception of what is good and true, and with complete happiness. Angels possess a proprium such as this, and at the same time utmost peace and tranquillity, for their proprium has within it things that are the Lord’s, who is governing their proprium, that is, governing them by means of their proprium. This proprium is utterly heavenly, whereas the proprium of the bodily-minded man is hellish. But more about the proprium further on.

Heaven and Hell 8. Everyone in the heavens knows, believes and even perceives that he wills and does nothing good from himself; and that he thinks and believes nothing of truth from himself; but from the Divine, thus from the Lord, and that the good and truth which are from himself are not good and truth because they have no life from the Divine in them. The angels of the inmost heaven also clearly perceive and feel the influx, and the more of it they receive, the more they seem to themselves to be in heaven, because the more are they in love and faith and in the light of intelligence and wisdom and in heavenly joy therefrom. Since all those [states] proceed from the Divine of the Lord and in these the angels have their heaven, it is clear that it is the Divine of the Lord that makes heaven, and not the angels from anything of their proprium.

Conjugial Love 270. The third account: Awakening one morning, I fell to thinking about some questions having to do with conjugial love, coming finally to this one: In what region of the human mind is truly conjugial love seated, and in what region, therefore, coldness in marriage? I knew that the human mind is divided into three regions, one above the other, and that natural love resides in the lowest region, spiritual love in the next higher one, and celestial love in the highest. I knew also that in each region there is a marriage of good and truth, and because good has to do with love, and truth with wisdom, that in each region there is a marriage of love and wisdom; moreover, that this marriage is the same as a marriage of the will and understanding, since the will is the recipient vessel of love, and the understanding the recipient vessel of wisdom. [2] While I was deep in thought on this question, I suddenly saw two swans flying towards the north, and presently two birds of paradise flying towards the south, and then two turtledoves flying in the east. Following their flight with my eyes, I next saw the two swans veer their course from the north to the east, likewise the two birds of paradise from the south, until they met up with the pair of turtledoves in the east. Then together they flew towards a certain lofty palace there, rising in the midst of olive trees, palms and beeches. The palace had three rows of windows, one above another; and as I watched, I saw the birds fly into the palace – the swans through windows standing open in the lowest row, the birds of paradise through windows open in the middle row, and the turtledoves through windows open in the highest row. [3] After I witnessed this event, an angel stood beside me and said, “Do you understand the things you have seen?” “A little,” I replied. “The palace,” said the angel, “represents the abodes of conjugial love as these exist in human minds. Its highest level – into which the turtledoves disappeared – represents the highest region of the mind, where conjugial love resides in the goodness of love together with its wisdom. The middle level – into which the birds of paradise disappeared – represents the intermediate region, where conjugial love resides in a love of truth together with its intelligence. And the lowest level – into which the swans disappeared – represents the lowest region of the mind, where conjugial love resides in a love of what is just and right together with its knowledge. [4] “These degrees are also symbolized by the three pairs of birds – the two turtledoves symbolizing conjugial love in the highest region, the two birds of paradise conjugial love in the intermediate region, and the two swans conjugial love in the lowest region. The three kinds of trees surrounding the palace – the olive trees, palms and beeches – symbolize the same. “In heaven we call the highest region of the mind celestial, the intermediate one spiritual, and the lowest one natural. And we conceive of them as being like apartments in a house, one above another, with steps going up from one to the next, like stairs. Moreover, on each level there are as it were two sets of rooms, one for love, one for wisdom, with a bedroom, so to speak, in front, where they come together in bed – love with its wisdom, or good with its truth, or to say the same thing, the will with its intellect. In such a palace, all the mysteries of conjugial love become visible as though in effigy.” [5] Hearing this, being fired with a desire to see one, I asked whether a person might go in and look at the palace there, since it was a representational one. The angel replied that only angels in the third heaven could, because for them every representation of love and wisdom becomes real. “What I have related to you I have heard from them,” he said, “including as well the following, that truly conjugial love resides in the highest region, in the midst of mutual love in the chamber or apartment of the will, and at the same time in the midst of perceptions of wisdom in the chamber or apartment of the intellect; and these come together in bed in a bedroom that is located in front on the east side.”

Divine Love and Wisdom 114. Not only is the Lord in heaven but He also is heaven itself, because love and wisdom make the angel, and these two with angels are the Lord’s. Hence it follows that the Lord is heaven. For angels are not angels from their proprium. Their proprium is exactly like that of a man and this is evil. That an angel’s proprium is such is because all angels have been men, and that proprium adheres to them from birth. It is only removed, and to the extent that it is removed, to that extent they receive love and wisdom, that is, the Lord in themselves. Anyone can see if only he will raise his understanding a little that the Lord can dwell with angels only in what is His, that is, in what is His Very Own, which is Love and Wisdom, and certainly not in the angels’ proprium which is evil. Hence it is that so far as evil is removed, so far the Lord is in them, and so far they are angels. The very angelic itself of heaven is the Divine Love and Wisdom. This Divine is called the angelic when it is in angels. From this again it is clear that angels are angels from the Lord, and not from themselves; consequently, the same is true regarding heaven.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7845 Verses 7-11. And they shall take of the blood, and put it upon the two posts and upon the lintel, upon the houses in which they shall eat it. And they shall eat the flesh in that night, roast with fire, and things unleavened; upon things bitter they shall eat it. Eat ye not of it raw, and by boiling boiled in waters, but roast with fire; its head upon its legs and upon its midst. And ye shall not leave of it until the morning; and that which is left of it until the morning ye shall burn with fire. And thus shall ye eat it: your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste; this is the passover of Jehovah. “And they shall take of the blood,” signifies the holy truth which is of the good of innocence; “and shall put it upon the two posts and upon the lintel,” signifies the truths and the goods of the natural; “upon the houses,” signifies those things which are of the will of good; “in which they shall eat it,” signifies enjoyment; “and they shall eat the flesh,” signifies the enjoyment of good; “in that night,” signifies along with the damnation of the evil; “roast with fire,” signifies the good which is of love; “and things unleavened,” signifies purified from all falsity; “upon things bitter,” signifies by means of the undelightful things of temptations; “they shall eat it,” signifies enjoyment; “eat ye not of it raw,” signifies that it shall not be without love; “and by boiling boiled in waters,” signifies that it shall not go forth from truth; “but roast with fire,” signifies that it shall go forth from love; “its head upon its legs and upon its midst,” signifies from the inmost to the external; “and ye shall not leave of it until the morning,” signifies the duration of this state before a state of enlightenment in heaven; “and that which is left of it until the morning ye shall burn with fire,” signifies a state of the means for the end through temptations; “and thus shall ye eat it,” signifies enjoyment in a state of separation from the evil who had infested, and preservation then; “your loins girded,” signifies in respect to the interiors; “your shoes on your feet,” signifies in respect to the exteriors; “and your staff in your hand,” signifies in respect to the intermediates; “and ye shall eat it in haste,” signifies the affection of separation; “this is the passover of Jehovah,” signifies the presence of the Lord and liberation by Him.

7846 And they shall take of the blood. That this signifies the holy truth which is of the good of innocence, is evident from the signification of “blood,” as being holy truth proceeding from the Lord (see n. 4735, 6978, 7317, 7326); and because it is the blood of a lamb, and by a “lamb” is signified the good of innocence (n. 3994), it denotes the holy truth which is of the good of innocence.

7847 And shall put it upon the two posts and upon the lintel. That this signifies the truths and the goods of the natural, is evident from the signification of the “posts of a door,” as being the truths of the natural; and from the signification of “the lintel,” as being its goods. The posts and the lintel have this signification because by a “house” is signified man himself, or his mind, and by those things which belong to a door are signified the things which serve to introduce. That these are the truths and the goods of the natural is evident; for the natural man is instructed before the rational, and the things which the man then learns are natural things, in which are successively instilled spiritual things, which are interior. From this it is evident how the natural in respect to truths and goods serves to introduce.
Moreover, the lintel and the posts have a like signification to the forehead and hands with man. Angelic ideas are of such a nature that natural things bear relation to such things as belong to man. The reason is that the spiritual world or heaven is in the form of a man, and all things of that world, that is, all spiritual things, which are truths and goods, bear relation to this form, as has been shown at the end of many chapters in treating of correspondences. And whereas in angelic ideas natural things become spiritual, so also does a house, which to the angels is the mind of man; the bedchambers and inner rooms being the interiors of the mind; and the windows, the doors, the posts, and the lintels, the exteriors of the mind, which introduce. As angelic ideas are of such a nature, they are also living; and so when the things in the natural world which are dead objects, pass into the spiritual world, they become living objects; for everything spiritual is living, because it proceeds from the Lord.
[2] That the “posts” and the “lintel” have a like signification to the forehead and hands with man, appears from these words in Moses:
Thou shalt love Jehovah thy God from thy whole heart, and from thy whole soul, and from all thy forces; thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes; and thou shalt write them upon the posts of thy house, and on thy gates (Deut. 6:5, 8-9; 11:13, 18, 20);
because they involve a similar meaning, both are mentioned.
[3] That in the spiritual sense the “lintel and posts” denote the goods and truths of the natural through which there is introduction to spiritual things, is evident from the description of the new temple in Ezekiel, by which is signified the spiritual church. “Posts and lintels” are there frequently mentioned, and they are also measured, which would never have been done unless they had signified something of the church and of heaven, that is, something spiritual; as in the following passages in that prophet:
The priest shall take of the blood of the sin-offering, and shall put it upon the post of the house, and upon the four corners of the projection of the altar, and upon the post of the gate of the inner court, on the first day of the month (Ezek. 45:18-19).
The prince shall enter by way of the porch without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering; then shall he adore upon the threshold of the gate (Ezek. 46:2);
that by the “temple” here is not meant a temple, but the church of the Lord, everyone can know; for such things as have there been described in many chapters never came to pass, nor will come to pass.
[4] That in the supreme sense by “temple” is meant the Lord as to the Divine Human, He Himself teaches in John 2:19-22. Therefore in the representative sense by a “temple” is meant His church. That an angel measured the lintels of that new temple, see Ezek. 40:9-10, 14, 16, 24; 41:21, 25, which measuring would have been of no importance unless the lintels, and likewise the numbers, signified some thing of the church. Because the “posts” and the “lintels” signified the truths and goods in the natural which serve for introduction, therefore in that new temple they were made square in prospect (Ezek. 41:21); and therefore in the temple of Solomon the posts were made of olive wood (1 Kings 6:31, 33). “Olive wood” signified the good of truth, or the good which is of the spiritual church.

7848 Upon the houses. That this signifies those things which are of the will of good, is evident from the signification of a “house,” as being a man (see n. 3128), and as being the mind of man (n. 3538, 4973, 5023, 7353), consequently that which is of the will, here that which is of the will of good. The reason why by a “house” is also signified the will, is that by it is signified man, and man is man chiefly from his will. Moreover, whether we speak of man, or of his mind, it is the same; for man is not man from the form of his body, but from his mind; and man is such as his mind is, that is, such as his understanding and will are, especially such as his will is.

7849 In which they shall eat it. That this signifies enjoyment, is evident from the signification of “eating,” as being appropriation (see n. 3168, 3513, 4745), but here enjoyment, because a state of initiation is treated of. The case herein is this: when those who before the Lord’s coming had been detained in custody in the lower earth (n. 6854, 6914, 7091, 7828) were to be liberated, they had to be prepared to receive the influx of good and truth from the Lord, for they were to pass through the midst of hell; and lest in that passage evils and falsities should flow in from the infernal spirits round about, they had to be prepared, so that they might then be in a full state of truth and good. But of the Lord’s Divine mercy that passage shall be spoken of in what follows. This preparation, or initiation to a state of reception of good and truth, is described by the things which were to be done between the tenth day of the month and the fourteenth day, and which were to be observed in respect to the eating of the paschal lamb.

7850 And they shall eat the flesh. That this signifies the enjoyment of good, is evident from the signification of “to eat,” as being enjoyment (of which just above, n. 7849); and from the signification of “flesh,” as being what is man’s own vivified by the Divine Human of the Lord, thus all celestial and spiritual good with man (see n. 3813, 6968). That “flesh” has this signification was well known among the ancients, and yet at this day it is so unknown that everyone would be surprised on being told that “flesh” has such a signification. If it is said that it is a spiritual correspondent, this is not understood. If it is said that it is a significative, this is indeed understood, but in another sense than that in which it is a significative correspondent, namely, as something quite separate; when yet a spiritual or significative correspondent is conjoined with that to which it corresponds as is a man’s sight with his eye; his hearing with his ear; his thought, which is spiritual, with the form of his interiors, and through this form with the little organs of speech; or as the will, which also is spiritual, is conjoined with the muscular fibers by which action is produced. Such is the case with every spiritual correspondent or significative relatively to its natural, with which there is correspondence.
[2] Who cannot see that by “flesh” is not meant flesh, nor by “blood” blood, by the Lord in John:
Verily, verily, I say to you, Except ye eat the flesh of the Son of man and drink His blood, ye have no life in you; he that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day; for My flesh is meat indeed, and My blood is drink indeed (John 6:53-55).
That by “flesh” is meant the Divine good of the Divine love of the Lord, which is from His Divine Human, and by “blood” the Divine truth proceeding from His Divine good, and also the man’s reciprocity, is at this day known to few, and they who can know, will not. The reason why they are unwilling to know is that they are in no affection of truth for the sake of truth, but only for the sake of worldly reasons, and also because natural men desire to apprehend all things naturally.
[3] These things have been said in order that it may be known what is signified by “eating flesh” at the paschal supper, consequently what at the Holy Supper, which was then instituted. (Concerning the bread and the wine which in the Holy Supper signify the same as the flesh and the blood, see n. 2165, 2177, 2187, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915.) That in the spiritual sense of the Word “flesh” does not mean flesh, besides being manifest from other passages, is also very evident from this in Revelation:
Come and be ye gathered together unto the supper of the great God; that ye may eat the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all both free and bond, both small and great (Rev. 19:17-18);
where by “flesh” are signified goods of various kinds.

7851 In that night. That this signifies along with the damnation of the evil, is evident from the signification of “night,” as being a state of the devastation of truth and good (see n. 221, 709, 2353, 7776), thus damnation; for when there is no longer truth and good, but falsity and evil, there is damnation; here the damnation of those who had infested those who were of the spiritual church.

7852 Roast with fire. That this signifies the good which is of love, is evident from the signification of “roast with fire,” as being the good of love, for “fire” signifies love (see n. 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324), and “roasted” signifies that which is imbued with love, consequently good. In the Word a distinction is made between what is roasted and what is boiled; and by “roasted” is signified good, because it is done by means of fire, and by “boiled” is meant truth because it is done by means of water; and such is the case here, for it is said, “eat ye not of it raw, nor by boiling boiled in water, but roast with fire” (verse 9). The reason is that by the paschal lamb is signified the good of innocence, which good is the good of love to the Lord.
[2] From all this it is evident what is meant in the spiritual sense by the “roasted fish” in Luke 24:42, 43; also what by the “fish laid upon the fire,” when the Lord also appeared to the disciples, concerning which it is thus written in John:
When the disciples got down on the land, they see a hearth laid, and a little fish lying thereon, and bread. Jesus cometh and taketh the bread, and giveth them, and the little fish likewise (John 21:9, 13);
by the “fish” is signified the truth of the natural (n. 991); and by the “hearth” good; thus by the “little fish lying thereon,” the truth of spiritual good in the natural. He who does not believe that there is an internal sense of the Word must needs believe that nothing of a secret nature is involved in the circumstance that when the Lord appeared to the disciples, there was a fish upon a hearth, and that it was given to them by the Lord to eat.
[3] As by “roast with fire” is signified the good which is of celestial and spiritual love, therefore in the opposite sense by “roast with fire” is signified the evil which is of the love of self and of the world, as in Isaiah:
He hath burned part thereof in the fire; upon part of it he hath eaten flesh; he hath roasted roast that he might be satisfied; yea, he hath been warmed, and said, Brother, I am warm, I have seen the fire; I have burned part of it in the fire; yea, I have also baked bread upon the coals thereof; I have roasted flesh and am eating it (Isa. 44:16, 19);
describing the worshipers of a graven image. By a “graven image” is signified the falsity of evil, which is so described; “roasting roast” and “roasting flesh” denote to work evil from filthy love. (That “fire” in the opposite sense denotes the evil of the love of self and of the world, or of the cupidities which belong to these loves, see n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324, 7575.)

7853 And things unleavened. That this signifies what is purified from all falsity, is evident from the signification of “unleavened” or “unfermented,” as being what is purified from falsity (see n. 2342). The reason why “unleavened” has this signification, is that “leaven” signifies falsity (of which in what follows).

7854 Upon things bitter. That this signifies by means of the undelightful things of temptations, is evident from the signification of “bitter things” or “bitternesses” as being things undelightful, here those which belong to temptations. For the good of innocence, which is represented by the paschal lamb, cannot be appropriated to anyone except through temptations. By “unleavened bread” such good is signified, and because this is appropriated through temptations, the bread was ordered to be eaten upon bitter things; and moreover, that bread was to them bread of affliction, like the manna (Deut. 8:15, 16; 16:3), because it was devoid of leaven, that is, of any falsity from evil, for man cannot endure pure truth and pure good. That things undelightful are signified by “bitter things,” is plain in Isaiah:
Woe to them that call evil good, and good evil; that put bitter for sweet, and sweet for bitter! (Isa. 5:20).
They shall not drink wine with a song; strong drink shall be bitter to them that drink it (Isa. 24:9).
That the undelightful things of temptations are signified by “bitter things” is evident from these words in Exodus:
At last they came unto Marah, but they could not drink of the waters, on account of their bitterness, because they were bitter. And the people murmured against Moses, who, when he cried unto Jehovah, Jehovah showed him wood which he cast into the waters, and the waters were made sweet. There He set for him a statute and a judgment, because there He tried him (Exod. 15:23-25).
And also in John:
There fell from heaven a great star, burning as a torch. The name of the star is called Wormwood, and many men died of the waters, because they were made bitter (Rev. 8:10-11).
In these passages “bitter waters” denote the undelightful things of temptations; the “men who died of the waters” denote those who succumbed in temptations.

7855 They shall eat it. That this signifies enjoyment, is evident from what was said above (n. 7849).

7856 Eat ye not of it raw. That this signifies that it shall not be without love, is evident from the signification of “to eat,” as being enjoyment (as above, n. 7849); and from the signification of “raw,” as being without the good of love. That “raw” has this signification, is clear from the signification of “roasted with fire,” as being the good of love (see n. 7852); consequently “raw” denotes that which is not roasted with fire, thus that which is without love.

7857 And by boiling boiled in waters. That this signifies that it shall not go forth from the truth which is of faith, is evident from the signification of “waters,” as being the truths which are of faith (see n. 2702, 3058, 3424, 4976, 5668); hence “boiled in waters” denotes that which comes forth therefrom, that is, the good which is from the truth of faith; this good is distinguished from the good which is from love, which is signified by “roasted with fire” (n. 7852). All spiritual good proceeds either from faith (that is, through faith), or from love. When man is being regenerated, the good with him proceeds from the truth of faith; for he then acts in accordance with truth; not from the affection of truth, but from obedience, because it has been so commanded. Afterward, however, when he has been regenerated, he does what is good from affection, thus from love. These two states with man are precisely distinguished in the Word, for the reason that man cannot be at the same time in both states. He who is in the first state cannot enter into the other until he has been regenerated; and he who is in the second state must not betake himself to the former. If anyone so betakes himself, he loses the affection of doing what is good from love, and relapses into the state of faith, which had been of service to him to introduce him to good, and he also relapses beyond this state. This is meant in the internal sense by the Lord’s words about the Last Judgment in Matthew:
Then let him that is upon the house not go down to take anything out of his house; and let him that is in the field not return backward to take his garments (Matt. 24:17-18);
and also by Lot’s wife, in that she looked back behind her (Luke 17:31, 32); whence it can be understood what is meant by enjoying the good which goes forth from love, but not that which goes forth from the truth of faith, which things are signified by the command that they should eat the flesh roasted with fire, but not boiled in waters.
[2] As by the sacrifices and burnt-offerings was signified the worship of the Lord from faith and love-by sacrifices from faith, and by burnt-offerings from love–and because the glorification of the Lord, and gladness on account of the enjoyment of goods from the Lord, was signified by the repasts made of the sanctified things, therefore it was allowed them then to boil their flesh; for the glorification of the Lord, and gladness on account of the enjoyment of goods, proceed from the affection of truth which is of faith, as does also all confession. That the flesh of the sacrifice was to be boiled, see Exod. 29:31, 32; 1 Sam. 2:13-15; 1 Kings 19:21. Such is the signification of ” boiling” in Zechariah:
In that day every pot in Jerusalem and in Judah shall be holiness unto Jehovah Zebaoth; and all they that sacrifice shall come, and shall take of them, and shall boil in them (Zech. 14:21).

7858 But roast with fire. That this signifies that it shall go forth from love, is evident from the signification of “roast with fire,” as being the good which is from love (of which above, n. 7852).

7859 Its head upon its legs and upon its midst. That this signifies from the inmost to the external, is evident from the signification of the “head,” when it is said “upon the legs and the midst,” as being the inmost; for the head is the highest, and in the spiritual sense the highest is the inmost (n. 2148, 3084, 4599, 5146; that by the “head” is signified things interior, and by the “body” things exterior, see n. 6436); from the signification of the “legs,” as being things exterior; for relatively to the head the legs are lower things; and as higher things signify interior ones, so lower things signify exterior ones-and from the signification of “the midst,” as being things still lower, as are the things of the belly and the intestines. The command to roast the head upon the legs and upon the midst, represented that things interior and exterior must be conjoined, that is, must act as a one; for interior things are those which are of the internal man, and exterior things are those which are of the external man; or interior things are those which are of the spiritual man, but exterior things are those which are of the natural man. These things must be conjoined, that is must act as a one, in order that man may be a kingdom of the Lord; they have been separated when the natural or external man does otherwise than the spiritual or internal man wills. From all this it can be seen what was signified by the command that the paschal lamb should be roast with fire, the head upon the legs and the midst. By the “midst” is meant the natural still more external, that is, the sensuous. Everyone can see that there is a Divine secret in these commands; for the paschal lamb was the most holy thing in that church. This holy secret is not manifest except through the spiritual understanding of the things and words, which is here such as has been described.

7860 And ye shall not leave of it until the morning. That this signifies the duration of this state before a state of enlightenment in heaven, is evident from the signification of “morning,” as being heaven, and a state of enlightenment there (see n. 2405, 3458, 3723, 5740, 5962); that “to leave nothing of it until this time” denotes the duration of this state, is manifest, for then the former state will cease. In the internal sense, as before shown, the subject treated of is the liberation from infestations of those who are of the spiritual church. The state of their liberation is represented by the passover, and the state of their elevation into heaven by their introduction into the land of Canaan; this latter state is what is meant by “morning.” These two states are quite contrary, as are the state of means to the end, and the state of the end. When the state of the end is at hand, then the things which are in the state of the means must be done with. From all this it is evident why it was commanded that they should “leave nothing of it until the morning.”

7861 And that which is left of it until the morning ye shall burn with fire. That this signifies a state intermediate to the end through temptations, is evident from the signification of “that which is left until the morning,” as being a state intermediate to the last, which is the state of elevation into heaven, for by “morning” is signified elevation into heaven and enlightenment there (see just above, n. 7860), and therefore by the time before morning is signified an intermediate state, in which it was allowed to enjoy that which was left, or to eat it, but not afterward; and from the signification of “burning with fire” as being to undergo temptations. That temptations are signified by “burning with fire” is because purifications are effected by fire; also because when man is in temptations, he is let down into his cupidities, which are fires.

7862 And thus shall ye eat it. That this signifies enjoyment in a state of separation from the evil who had infested, and preservation then, is evident from the signification of “to eat,” as being enjoyment (of which above, n. 7849). As the departure out of Egypt is now treated of, and by this departure is signified separation from those who had infested, therefore it is this state which is meant by “thus shall ye eat it.” That it means also preservation, is evident.

7863 Your loins girded. That this signifies in respect to the interiors, is evident from the signification of the “loins,” as being the things that belong to conjugial love (see n. 3021, 4277, 4280, 5050-5062), thus the things that belong to the love of good and truth, for conjugial love descends from this (n. 686, 2618, 2727-2759, 4434, 5053). For this reason, and because the loins are above the feet, which denote the exteriors (of which just below), by the “loins” are signified the interiors. By “the loins being girded” is signified readiness to receive the influx of good and truth from the Lord, and also to act according to the influx. All girding and investiture signifies a state prepared to receive and to act, for then all things and each are kept in their order. It is otherwise when they have not been girded.

7864 Your shoes on your feet. That this signifies in respect to the exteriors, is evident from the signification of “shoes,” as being the externals or ultimates of the natural, which in general cover the interiors of the natural; and from the signification of “feet,” as being the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952).

7865 And your staff in your hand. That this signifies in respect to the intermediates, is evident from the signification of a “staff in the hand,” as being things intermediate, when journeying or sojourning is treated of, and when the “loins” are mentioned, and also “shoes on the feet,” which denote the interiors and the exteriors.

7866 And ye shall eat it in haste. That this signifies the affection of separation, is evident from the signification of “haste,” as being affection, because haste is of the affection (see n. 7695); here the affection of separation, because it means separation from the infesters, who are signified by the “Egyptians.”

7867 This is the passover of Jehovah. That this signifies the presence of the Lord and liberation by Him, is evident from what has been said heretofore, especially from what has been said concerning the liberation of those who are of the spiritual church by the Lord’s coming (n. 6854, 6914, 7035, 7091, 7828); (that “Jehovah” in the Word denotes the Lord see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905).

View Details

And Moses said, Thus said Jehovah, About midnight I will go out into the midst of Egypt. And every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the maidservant that is behind the millstones; and every firstborn of beast. And there shall be a great cry in the whole land of Egypt, such as there hath been none like it, nor shall be like it anymore. And to all the sons of Israel shall not a dog move his tongue, from man and even to beast; that ye may know that Jehovah doth separate between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow down themselves to me, saying, Get thee out, and all the people that is at thy feet; and thereafter I will go out. And he went out from Pharaoh in the wrath of anger. And Jehovah said unto Moses, Pharaoh will not hear you; that My wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh; and Jehovah made firm the heart of Pharaoh, and he did not let the sons of Israel go out of his land.

Exodus 11:4-10

AC 7774 “And Moses said, Thus said Jehovah,” signifies instruction; “About midnight,” signifies when the devastation is total; “I will go out into the midst of Egypt,” signifies the presence of the Divine then everywhere; “and every firstborn in the land of Egypt shall die,” signifies the damnation then of faith separate from charity; “from the firstborn of Pharaoh about to sit upon his throne,” signifies the falsified truths of faith which are in the first place; “even to the firstborn of the maidservant that is behind the millstones,” signifies the falsified truths of faith which are in the last place; “and every first-born of beast” signifies the adulterated goods of faith; “and there shall be a great cry in the whole land of Egypt,” signifies interior lamentation; “such as there hath been none like it, nor shall be like it anymore” signifies that the state was such that there could not be any like it; “and to all the sons of Israel shall not a dog move his tongue,” signifies that among those who were of the spiritual church there should not be the least of damnation and lamentation; “from man and even to beast,” signifies neither as to truth nor as to good; “that ye may know that Jehovah doth separate between the Egyptians and Israel,” signifies that it may be known what is the nature of the difference between those who are in evil and those who are in good; “and all these thy servants shall come down unto me,” signifies those who are subordinate; “and bow down themselves to me,” signifies respect from fear on account of truth Divine; “saying, Get thee out, and all the people that is at thy feet,” signifies supplication that they may depart from those who are in truth from the Divine, from the highest to the lowest; “and thereafter I will go out,” signifies that truth Divine will depart; “and he went out from before Pharaoh in the wrath of anger,” signifies the rending asunder of the presence of truth Divine from those who are about to be damned.

The proprium that is not the Lord’s is damned

AC 7784 [2] By those who are of the spiritual church (that is, who are in the good of this church) not having the least of damnation, is not to be understood that they are devoid of all evil; but that they are withheld from evil in good by the Lord. That which is their own(proprium) is nothing but what is evil and damned; but that which is the Lord’s own(Proprium) and which they receive is good, consequently is devoid of all damnation. Thus it is meant that there is nothing of damnation with those who are in the Lord.

The spirits of Jupiter

7801 There are many kinds of spirits from the planet Jupiter, but there are three with which I have been in company, and with which I have often spoken. One kind, which is also the lowest, appear dark, almost black. They are contemned by others, and are called “chastisers,” because they chastise the inhabitants of their earth who live evilly; they are continually desirous to come to heaven.

Another kind have shining faces, as from the reflected light of a candle. These appear to sit like idols, for they suffer themselves to be adored by others, especially by the servants whom they had in the world; for there they persuaded them that they were mediators with the Lord; they are called by them “saints,” and also “lords.”

The third kind, which is the best, excel the rest in intelligence and wisdom. They appear in blue clothing, or clothing of the color of the sky, with interwoven little grains of gold. But the angels themselves who are from that earth, are together with the angels of the rest of the earths; for all who are truly angels constitute one general heaven.

7803 As regards the speech of spirits with the inhabitants of the planet Jupiter, there are spirits who chastise; there are those who instruct; and there are those who rule them. The spirits who chastise apply themselves to the left side, and incline themselves toward the back; and when they are there, they draw forth from the man’s memory all his deeds and thoughts; for this is easy to spirits, because, when they come to a man, they come instantly into all his memory (n. 6199, 6193, 6198, 6199, 6214). If they find that he has done evil or thought evil, they reprove him, and also chastise him with a pain in the joints of the feet or of the hands, or with pain about the epigastric region; this moreover, spirits can do dexterously, when it is permitted. When such chastisers come to a man, they excite horror together with fear; whereby he is aware of their approach. Evil spirits can excite fear when they approach anyone, especially those who when they lived in the world had been robbers.

AC 7804 The spirits who instruct, however, also apply themselves to the left side of those whom they instruct, but more in front. They also reprove, but gently, and presently teach how they ought to live. These also appear dark, yet not as the former, like clouds; but as if clothed with sackcloth. These are called “instructors,” but the former “chastisers.”

AC 7805 When these spirits are present, angelic spirits also, likewise from their earth, are present, and take their seat at the head, and as it were fill it in a special manner. Their presence is also perceived there as a gentle breathing, for they are afraid lest the man should perceive even the least pain or anxiety from their approach and influx. They rule the chastising and instructing spirits, preventing the former from doing worse to the man than is permitted by the Lord, and enjoining the latter to speak the truth.

The judgement is from the Lord alone

AC 7811 From all this it can be seen that their angels, who sit at the head, exercise a kind of judicature over the man, for the angels permit, moderate, restrain, and inflow. But it was given me to say to them that they ought not to believe that they judge; but that the Lord alone is the Judge, and that from Him flow in with them all the things which they direct and enjoin upon the chastising and instructing spirits, and that these things only appear as if from them.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7752. All things in the universe bear relation to Good and Truth. That which does not bear relation to good and truth is not in Divine order; and that which does not bear relation to both together, produces nothing. Good is that which produces, and truth is that by which it produces.

AC 7755 The first of the church is good, the second is truth; or the first of the church is charity, and the second is faith. For the truth of the doctrine of faith is for the sake of the good of life. That which is the end for the sake of which something else exists, this is the first.

The memory corresponds to the stomach

Apocalypse Explained 242. [4] This may be illustrated by a comparison with the stomachs of birds and beasts of the earth that are called ruminating stomachs. Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; food thus becomes a part of their life. With man the memory corresponds to these stomachs; and man is endowed with memory instead of these because he is spiritual; into this he first gathers spiritual foods, which are knowledges, and afterwards he takes them out by a sort of ruminating, that is, by thinking and willing, and appropriates them, and thus makes them a part of his life. From this comparison, although trifling, it can be seen that knowledges, unless implanted in the life by thinking and willing them and then doing them, are like food that remains unconsumed in ruminating stomachs, where it either becomes putrid or is vomited out. Moreover, the circle of man’s life is to know, to understand, to will, and to do; for man’s spiritual life begins with knowing, passes next to understanding, then to willing, and finally to doing. From this it is clear that so long as knowledges are in the memory they are merely in the entrance to the life, and that they are not fully in man until they are in acts, and the more fully they are in acts the more fully they are in the understanding and will. [5] It was further shown that the faith of knowledges before it becomes the faith of life is historical faith, the nature of which is well known, namely, that it is believed because another has said it; until this has been made man’s own it is an alien thing, or something with ourself belonging to someone else. Historical faith, moreover, is like a belief in things unknown, for it is said that things must be believed though not understood, yea, that they must not be searched into by the understanding; and yet spiritual faith is such that in it truths themselves are seen and are consequently believed. In heaven no one believes any truth unless he sees it or has seen it; for they say, “Who can believe that a thing is so unless he sees it? It may possibly be false.” And only the evil can believe what is false; for the evil from evil see falsities, but the good from good see truths; and as good is from the Lord, so also seeing truth from good is from the Lord. Angels see truths because the light of heaven, in which they are, is Divine truth proceeding from the Lord; all, therefore, even those in the world, who are in that light are able to see truth. (Of the light of heaven, and that it is such, see in the work on Heaven and Hell 126-140.)

For when a man dies and enters the other life, his life is circumstanced like food, …

AC 5175. For when a man dies and enters the other life, his life is circumstanced like food, which is softly taken hold of by the lips and is then passed through the mouth, fauces, and esophagus, into the stomach, and this according to the nature that has been contracted in the life of the body by means of various activities. At first most spirits are treated gently, being kept in the company of angels and good spirits, which is represented by the food being first touched softly by the lips, and then tasted by the tongue to discover its quality. Food that is soft, and in which there is what is sweet, oily, and spirituous, is at once absorbed by the veins, and carried into the circulation; but food that is hard, and in which there is what is bitter, noisome, and but little nutritious, is mastered with more difficulty, being let down through the esophagus into the stomach, where it is churned in various ways and windings; and food that is still harder, more noisome, and innutritious, is thrust down into the intestines, and at last into the rectum, where first is hell; and finally it is cast out, and becomes excrement. It is similar with the life of man after death. He is at first kept in externals, and because in these he had led a civil and moral life, he is with angels and upright spirits; but after external things are taken away from him it becomes plain of what quality he had been inwardly in respect to his thoughts and affections, and finally in respect to his ends, his life remaining according to these last.

AC 5176. So long as spirits are in the state in which they are like food in the stomach, so long they are not in the Grand Man, but are being introduced into it; but when they are representatively in the blood, they are then in the Grand Man.

Download Correspondences of the Bible: The Human Body By John Worcester

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7764 THE INTERNAL SENSE.
Verses 1-3. And Jehovah said unto Moses, Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterward he will let you go from hence; when he lets everything go, driving he shall drive you out from hence. Say now in the ears of the people, and let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold. And Jehovah gave the people favor in the eyes of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the eyes of Pharaoh’s servants, and in the eyes of the people. “And Jehovah said unto Moses,” signifies instruction; “Yet one plague more will I bring upon Pharaoh, and upon Egypt,” signifies the end of vastation, which is damnation; “afterward he will let you go from hence,” signifies that then they will be left; “when he lets everything go, driving he shall drive you out from hence,” signifies that they will leave them completely, and will hold them in aversion, and shun their presence; “say now in the ears of the people,” signifies instruction and obedience; “and let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold,” signifies that the memory-knowledges of truth and good taken away from the evil who have been of the church, will be bestowed upon the good who are of it; “and Jehovah gave the people favor in the eyes of the Egyptians,” signifies the fear of those who are in evils on account of those who are of the spiritual church, by reason of the plagues; “moreover, the man Moses was very great in the land of Egypt,” signifies respect now for truth Divine; “in the eyes of Pharaoh’s servants, and in the eyes of the people,” signifies with those who were in subordination there.

AC 6914… by “favor” is not meant favor, for they who are in falsities and evils never have any favor for anyone; but if they benefit anyone, or do not injure him, it is from fear of plagues; this is the source of their favor, and this is the “favor” which is here meant in the internal sense. The internal sense sets forth things such as they are, not such as they are presented in the letter; and applies each to the subject. That this is so, is plain also from what follows concerning the Egyptians, in that they did not let the sons of Israel go from any favor, but from fear on account of further plagues (Exodus 11:1; 12:33).

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

New Jeruslaem and its Heavenly Doctrine 196…It is called spiritual temptation when the truths of faith which a man believes in his heart, and according to which he loves to live, are assaulted within him, especially when the good of love, in which he places his spiritual life, is assaulted. Those assaults take place in various ways; as by influx of scandals against truths and goods into the thoughts and the will; also by a continual drawing forth, and bringing to remembrance, of the evils which one has committed, and of the falsities which he has thought, thus by inundation of such things; and at the same time by an apparent shutting up of the interiors of the mind, and, consequently, of communication with heaven, by which the capacity of thinking from his own faith, and of willing from his own love, are intercepted. These things are effected by the evil spirits who are present with man; and when they take place, they appear under the form of interior anxieties and pains of conscience; for they affect and torment man’s spiritual life, because he supposes that they proceed, not from evil spirits, but from his own interiors. Man does not know that such assaults are 1 from evil spirits because he does not know that spirits are present with him, evil spirits in his evils, and good spirits in his goods; and that they are in his thoughts and affections. These temptations are most grievous when they are accompanied with bodily pains; and still more so, when those pains are of long continuance, and no deliverance is granted, even although the Divine mercy is implored; hence results despair, which is the end.

Arcana Coelestia 7720. Verses 24-end And Pharaoh called Moses, and said, Go, serve Jehovah; only your flocks and your herds will stay behind. Your little children also will go with you. And Moses said, You must also give into our hand sacrifices and burnt offerings, and we must make them to Jehovah our God. And our livestock also must go with us; not a hoof shall be left behind, for we must take some of them to serve Jehovah our God, and we ourselves do not know what we must serve Jehovah with until we get there. And Jehovah made Pharaoh’s heart unyielding, and he would not send them away. And Pharaoh said to him, Go away from me; take care not to see my face again. For on the day you see my face you will die. And Moses said, Rightly have you spoken; I will not see your face again.

‘And Pharaoh called Moses’ means the presence of the law of God. ‘And said, Go, serve Jehovah’ means that they are to be left alone in order that they may worship the Lord their God. ‘Only your flocks and your herds will stay behind’ means but not from good. ‘Your little children also will go with you’ means that [they may worship Him] from truth. ‘And Moses said’ means the reply. ‘You must also give into our hand sacrifices and burnt offerings’ means that they must leave alone all the means through which worship must be offered. ‘And we must make them to Jehovah our God’ means which [worship] is acceptable to the Lord. ‘And our livestock also must go with us’ means that this [worship] must be from the good of truth. ‘Not a hoof shall be left behind’ means that nothing at all of the truth from good shall be lacking. ‘For we must take some of them to serve Jehovah our God’ means that they must be used in worship of the Lord. ‘And we ourselves do not know what we must serve Jehovah our God with’ means that what exactly will be needed for the worship to be performed is unknown. ‘Until we get there’ means until they have been removed from those steeped in utter falsities arising from evil. ‘And Jehovah made Pharaoh’s heart unyielding’ means that they remained obstinately opposed to the Divine. ‘And he would not send them away means that they had no mind to leave them. ‘And Pharaoh said to him’ means flaming anger at this point with God’s truth. ‘Go away from me means that he wished to know nothing at all about it. ‘Take care not to see my face again’ means that it should not enter their mind. ‘For on the day you see my face you will die’ means that if it did enter their mind it would be extirpated. ‘And Moses said’ means the reply. ‘Rightly have you spoken’ means that that is in truth so. ‘I will not see your face again’ means that God’s truth will not enter their mind again.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Falsities from evil

Arcana Coelestia 7689 … the evil have no truth by faith, but only the memory-knowledge of the truth which is of faith. Some evil men who are in the church persuade themselves that they are in truth by faith, but they are not; they are in falsity, and are against the truth of faith. That they are in falsity is hidden with them so long as they are in the world, but this hidden falsity comes forth and manifests itself in the other life when they are being devastated as to the truths of faith which they had known.

They who are not willing that others should know what they speak, pass judgment on others

AC 7747. Afterward the spirits of Mars inflowed from above into my face. The influx felt like a light rain falling in streaks, which was a sign that they were not in the affection of truth and good, for this is represented by what is streaked. They then spoke plainly with me, saying that the inhabitants of their earth so speak with one another. They were then told that this is evil, because in this way they obstruct internal things, and recede from them to external ones, which they also deprive of their life; and especially because it is not sincere to speak so, for they who are sincere do not wish to speak or even think anything which others may not know, yea, all others, and even the whole heaven; whereas they who are not willing that others should know what they speak, pass judgment on others, think ill of them and well of themselves, and at last contract such a habit that they think and speak ill even of the church, of heaven, nay, of the Lord Himself.

On darkness, light and the Lord’s coming bringing judgement

AC 7711. And there shall be thick darkness over the land of Egypt. That this signifies a complete privation of truth and good, is evident from the signification of “thick darkness,” as being a complete privation of truth and good. In various places in the Word mention is made of “darkness” and also at the same time of “thick darkness,” and then “darkness” is predicated of falsity, and “thick darkness” of evil together with it. But the word by which “thick darkness” is expressed in this verse means the densest darkness, by which in the internal sense are signified such falsities as spring from evil. Such falsities arise with those who have been of the church, and have lived a life of evil contrary to the precepts of faith which they have known. The evil from which these falsities spring, is against the church, against heaven, and against the Lord, thus is diametrically against good and truth. This state is now described by “thick darkness.”

[2] That in the Word both “darkness” and “thick darkness” are mentioned together, and that “darkness” then denotes the privation of truth, and thick darkness the privation of both truth and good, can he seen from the following passages.

In Isaiah:

Judgment is far from us, and righteousness overtaketh us not; we await the light, but behold darkness; and brightnesses, but we walk in thick darkness. We grope for the wall like the blind, yea, we grope as they that have no eyes; we stumble at noonday as in the twilight; among the living we are as the dead (Isaiah 59:9-10);

“judgment is far from us,” and “righteousness overtaketh us not,” denotes that there is neither truth nor good; (that “judgment” is predicated of truth, and “righteousness” of good, see n. 2235, 3997); “to await the light” denotes to await truth; and “to await brightnesses” denotes to await the good of truth, for the brightness of light is from good. That “darkness” is here opposed to “light” and “judgment,” thus to truth; and that “thick darkness” is opposed to “brightness” and “righteousness,” thus to good, is evident; and therefore “darkness” denotes the privation of truth, and “thick darkness,” the privation of both truth and good.

In Amos:

Is not the day of Jehovah darkness, and not light? and thick darkness and no brightness in it? (Amos 5:20); where the meaning is similar.

The day of Jehovah cometh, a day of darkness and thick darkness, a day of cloud and obscurity (Joel 2:1-2).

The day of Jehovah is a day of wasting and devastation, a day of darkness and of thick darkness (Zeph. 1:15); where “darkness” denotes the privation of truth; and “thick darkness,” the privation of truth and good; if “thick darkness” signified nothing more than “darkness,” it would be an empty repetition, which would be far from the Holy Word.

[3] It is common in the Word to find two expressions of one thing, one of which relates to truth, or to falsity; and the other to good, or to evil. So in Isaiah:

He shall look unto the earth, and behold distress and darkness, dimmed with distress, and driven in thick darkness (Isaiah 8:22).

[4] “Darkness” also signifies ignorance of truth, such as there is with the Gentiles; and “thick darkness,” ignorance of good; in Isaiah:

In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness and out of darkness (Isaiah 29:18).

If thou satisfy the afflicted soul, thy light shall rise up in the darkness, and thy thick darkness shall be as the noon day (Isaiah 58:10); (that “darkness” denotes falsities, see n. 7688).

On the wind being gentle or devastating

AC 7679. And in its origin, being Divine, the good of love and of charity is most gentle, consequently it is so in its advance into heaven; but when it sinks down to the hells, it becomes harsh and severe, because it is turned into this by those who are there. Therefore the influx and presence of this Divine good there not only torments, but also devastates them. From all this also it is that by a “wind from the east,” or an “east wind” is signified a means of destruction.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7814 Exodus 12

THE DOCTRINE OF CHARITY

Man has been so created that he can look upward, or above himself; and can also look downward, or below himself. To look above himself is to look to his neighbor, to his country, to the church, to heaven, especially to the Lord; but to look below himself is to look to the earth, to the world, and especially to himself.

7815 That to look to his neighbor, to his country, and to the church, is to look above himself, is because this is to look to the Lord; for the Lord is in charity, and it is of charity to look to the neighbor, to one’s country, and to the church, that is, to will well to them. But they look below themselves who turn themselves away from these, and will well only to themselves.

7816 To look above oneself is to be uplifted by the Lord; for no one can look above himself, unless he is uplifted by Him who is above. But to look below himself is of man, because then he does not suffer himself to be uplifted.

7817 They who are in the good of charity and of faith look above themselves, because they are uplifted by the Lord; but they who are not in the good of charity and of faith look below themselves, because they are not uplifted by the Lord. Man looks below himself when he turns the influx of truth and good from the Lord to himself. He who turns to himself the good and truth flowing in from the Lord, sees himself and the world before him, and does not see the Lord with His good and truth, because they are behind him, and therefore come into such obscurity to him that he cares nothing for them, and at last he denies them.

7818 By looking above self and below self, is meant to have as the end, or to love above all things. Thus by looking above self is meant to have as the end, or to love above all things, what is of the Lord and heaven; and by looking below self is meant to have as the end, or to love above all things, what is of self and the world. The interiors of man also actually turn themselves to where the love turns itself.

7819 The man who is in the good of charity and faith loves also himself and the world, but no otherwise than as the means to an end are loved. The love of self with him looks to the love of the Lord, for he loves himself as a means to the end that he may serve the Lord; and the love of the world with him looks to the love of the neighbor, for he loves the world as a means for the sake of the end that he may be of service to the neighbor. When therefore the means is loved for the sake of the end, it is not the means that is loved, but the end.

7820 From this it can be seen that they who are in worldly glory, that is, in eminence and opulence above others, can look above themselves to the Lord equally as can those who are not in eminence and opulence; for they look above themselves when they regard eminence and opulence as means, and not as the end.

7821 To look above self is proper to man, but to look below self is proper to beasts. From this it follows that insofar as a man looks below himself or downward, so far he is a beast, and also so far is an image of hell; and that insofar as he looks above himself or upward, so far he is a man, and also so far is an image of the Lord.

EXODUS 12

1 And Jehovah said unto Moses and unto Aaron in the land of Egypt, saying,

2 This month is to you the head of the months; this is the first to you in the months of the year.

3 Speak ye unto all the assemblage of Israel, saying, In the tenth of this month they shall take to them everyone a lamb,* for the house of his fathers, a lamb for the house.

4 And if the house is too little for a lamb, then let him take he and his neighbor near unto his house in the number of the souls; everyone for the mouth of his eating shall ye count for the lamb.

5 A lamb unblemished, a male, a son of a year shall be for you; ye shall take it from the lambs and from the she-goats.

6 And it shall be for you to be kept even unto the fourteenth day of this month; and the whole congregation of the assemblage of Israel shall kill it between the two evenings.

7 And they shall take of the blood, and put it upon the two posts and upon the lintel, upon the houses in which they shall eat it.

8 And they shall eat the flesh in that night, roast with fire, and things unleavened; upon things bitter they shall eat it.

9 Eat ye not of it raw, and by boiling boiled in water, but roast with fire; its head upon its legs and upon its midst.

10 And ye shall not leave of it until the morning; and that which is left of it until the morning ye shall burn with fire.

11 And thus shall ye eat it: your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste; this is the passover of Jehovah.

12 And I will pass through the land of Egypt in that night, and I will smite all the firstborn in the land of Egypt, from man and even unto beast; and on all the gods of Egypt I will do judgments: I am Jehovah.

13 And the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer, when I smite the land of Egypt.

14 And this day shall be unto you for a memorial; and ye shall keep it a feast to Jehovah in your generations; ye shall keep it by an eternal statute.

15 Seven days shall ye eat unleavened things; even on the first day ye shall cause leaven to cease from your houses; for everyone that eateth what is leavened, from the first day until the seventh day, even that soul shall be cut off from Israel.

16 And there shall be for you in the first day a holy convocation, and in the seventh day a holy convocation; no work shall be done in them, save that which every soul must eat, this only shall be done by you.

17 And ye shall observe the unleavened things, because in this same day I have brought your armies out of the land of Egypt: and ye shall keep this day in your generations by an eternal statute.

18 In the first [month], on the fourteenth day of the month, in the evening, ye shall eat unleavened things, until the one and twentieth day of the month, in the evening.

19 Seven days leaven shall not be found in your houses; for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel, in the sojourner, and in the native of the land.

20 Ye shall eat nothing leavened; in all your dwellings ye shall eat things unleavened.

21 And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover.

22 And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and ye shall touch the lintel and the two posts with the blood that is in the basin; and no one of you shall go out of the door of his house until the morning.

23 And Jehovah will pass through to inflict a plague on Egypt; and He will see the blood upon the lintel, and upon the two posts, and Jehovah will pass over the door, and will not allow the destroyer to come unto your houses to inflict a plague.

24 And ye shall keep this word for a statute to thee and to thy sons forever.

25 And it shall be that when ye shall come unto the land which Jehovah will give you, as He hath spoken, that ye shall keep this service.

26 And it shall be, when your sons shall say unto you, What is this service to you?

27 That ye shall say, This is the sacrifice of the passover to Jehovah, in that He passed over the houses of the sons of Israel in Egypt, when He inflicted a plague on Egypt, and liberated our houses. And the people bent itself, and bowed itself.

28 And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they.

29 And it came to pass at midnight, that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne even unto the firstborn of the captive that was in the house of the pit; and all the firstborn of beast.

30 And Pharaoh rose up in that night, and all his servants, and all the Egyptians; and there was a great cry in Egypt; because there was not a house where there was not one dead.

31 And he called Moses and Aaron in the night, and said, Rise up, go ye out from the midst of my people, both ye and the sons of Israel; and go, serve Jehovah, according to your speaking.

32 Also your flocks, also your herds, take ye, as ye spoke, and go; and bless me also.

33 And Egypt was strong upon the people, hastening to send them out of the land; for they said, We be all dead.

34 And the people carried their dough before it was leavened, their kneading-troughs bound up in their clothes upon their shoulder.

35 And the sons of Israel did according to the word of Moses; and they asked of the Egyptians vessels of silver, and vessels of gold, and garments.

36 And Jehovah gave the people favor in the eyes of the Egyptians, and they lent to them. And they spoiled the Egyptians.

37 And the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides babe.

38 And a great mixed multitude also went up with them; and flock, and herd, a very great acquisition.

39 And they baked the dough which they brought forth out of Egypt into unleavened cakes, for it had not been leavened; because they were driven out of Egypt, and could not tarry, and moreover they had not prepared for themselves any provision for the journey.

40 And the dwelling of the sons of Israel which they dwelt in Egypt was thirty years and four hundred years.

41 And it was at the end of the thirty years and four hundred years, even it was in this same day, all the armies of Jehovah went forth from the land of Egypt.

42 A night of watches is this to Jehovah, for leading them forth from the land of Egypt: this is that night of watches to Jehovah for all the sons of Israel unto their generations.

43 And Jehovah said unto Moses and Aaron, This is the statute of the passover: no son of an alien shall eat of it.

44 And every man’s servant that is bought with silver, when thou hast circumcised him, then shall he eat of it.

45 A lodger and a hireling shall not eat of it.

46 In one house shall it be eaten; thou shalt not bring out of the flesh abroad from the house; and ye shall not break a bone in it.

47 All the assemblage of Israel shall perform it.

48 And when a sojourner shall sojourn with thee, and performeth the passover to Jehovah, every male of his shall be circumcised, and then let him come near to perform it; and he shall be as a native of the land; and no uncircumcised person shall eat of it.

49 One law shall there be for the native, and for the sojourner that sojourneth in the midst of you.

50 And all the sons of Israel did as Jehovah commanded Moses and Aaron, so did they.

51 And it was in this same day, that Jehovah led forth the sons of Israel out of the land of Egypt by their armies.

• The word “lamb” here (Latin pecud-, Hebrew seh) must be understood to mean the young of both sheep and goats, as defined in verse 5, and also by Swedenborg himself in n. 8020. Thus it is either a lamb or a kid. We have no word in English that will precisely render either the Hebrew term or the Latin one. In verse however, the word “lambs,” near the end of the verse, is agnus in the Latin, and keves in the Hebrew, and thus is correctly rendered “lambs.” [Reviser].

7822 THE CONTENTS.

The subject treated of in this chapter in the internal sense is the liberation of those who are of the spiritual church, and the damnation of those who are in faith separate from Charity. The damnation of these latter and the liberation of the former are represented by the passover, and the states in respect to charity and faith of those who are liberated, by the things to be observed on the days of the passover.

7823 In the supreme sense by the passover is represented the damnation of the unfaithful and the liberation of the faithful by the Lord, when He had been glorified. The quality of the state of the faithful at that time, and also what its quality would be afterward, both in the universal and in every particular, is described in this supreme sense by the statutes of the passover.

7824 THE INTERNAL SENSE.
Verses 1, 2. And Jehovah said unto Moses and unto Aaron in the land of Egypt, saying, This month is to you the head of the months; this is the first to you in the months of the year. “And Jehovah said unto Moses and Aaron,” signifies information by means of truth Divine; “in the land of Egypt,” signifies when as yet they who were of the spiritual church were in the vicinity of the infesters; “saying, This month is to you the head of the months,” signifies that this state is the principal of all states; “this is the first to you in the months of the year,” signifies the beginning from which will be all the following states to eternity.

7825 And Jehovah said unto Moses and unto Aaron. That this signifies information by means of truth Divine, is evident from the signification of “saying,” when by Jehovah concerning what was to be instituted in the church, as being information, for “to say” involves the things which follow it; and from the representation of Moses and Aaron, as being truth Divine; Moses, the truth proceeding immediately from the Divine; Aaron, that which proceeds mediately (see n. 7009, 7010, 7089, 7382).

7826 In the land of Egypt. That this signifies when as yet they who were of the spiritual church were in the vicinity of the infesters, is evident from the signification of “the land of Egypt,” as being where they are who infest; for by “Pharaoh” and by “the Egyptians” are represented and signified those who have been of the church in faith separated from charity, and who in the other life infest the upright (n. 6692, 7097, 7107, 7110, 7126, 7142, 7317), and by the “land of Egypt” the infestations themselves (n. 7278); but by the sons of Israel are represented those who are of the spiritual church and are infested (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); (that in the other life these were in the vicinity of the infesters, see n. 7240). This vicinity is signified by the sons of Israel being in the midst of the land of Egypt, namely, in the land of Goshen; and the infestations are signified by the burdens imposed upon them. From this it is now evident that by “Jehovah said unto Moses and Aaron in the land of Egypt,” is signified information by means of truth Divine, when as yet they who were of the spiritual church were in the vicinity of the infesters.

7827 Saying, This month is to you the head of the months. That this signifies that this state is the principal of all states, is evident from the signification of “month,” as being the end of a former and the beginning of a following state, thus a new state (see n. 3814); and from the signification of “the head,” when predicated of the months of the year, and in the internal sense of states of life, as being the principal state. From this it is evident that by “this month is to you the head of the months” is signified that this state is the principal of all states. The reason why this state is the principal of all states is contained in what follows.

7828 This is the first to you in the months of the year. That this signifies the beginning from which will be all the following states to eternity, is evident from the signification of “to be the first,” when it is said of the months of the year, and in the internal sense of the states of life, as being the beginning; from the signification of “months,” as being states (of which just above, n. 7827); and from the signification of “year,” as being a period of life from beginning to end (n. 2906). In the present case, because it is said of those who are of the spiritual church in the other life, the period of whose life has a beginning but not an end, by “year” is signified a period of life from the beginning to eternity (that “year” has also this signification see n. 2906). This month was made the head of months and the first of all, because by it is signified the beginning of the liberation of those who are of the spiritual church, and who up to this time had been in a state of captivity, because detained in the lower earth, and there infested by the evil, who are represented by Pharaoh and the Egyptians. That their first state, when they were liberated, was the principal of all and the beginning from which would be all the following states to eternity, is because they who were there were liberated by the coming of the Lord into the world, and because without the coming of the Lord into the world they could not possibly have been saved, and because they were liberated at the time when the Lord rose again. From this it is evident that the state when they were liberated was to them the principal of all states. The case is the same also afterward with all those who are of the spiritual church, who could not possibly have been saved unless the Lord had come into the world, and glorified His Human, that is, made it Divine. That they who were of the spiritual church before the coming of the Lord were detained in the lower earth and were liberated and saved by the Lord, see n. 6854, 6914; and in general, that they who were of the spiritual church have been saved by the Lord’s coming, n. 2661, 2716, 6372, 7035, 7091; and therefore in the supreme sense by these words is signified that the glorification and resurrection of the Lord as to His Human is the source of all salvation.

7829 Verses 3-6. Speak ye unto all the assemblage of Israel, saying, In the tenth of this month they shall take to them everyone a lamb for the house of his fathers, a lamb for the house; and if the house is too little for a lamb, then let him take he and his neighbor near unto his house in the number of the souls; everyone for the mouth of his eating shall ye count for the lamb. A lamb unblemished, a male, a son of a year shall be for you; ye shall take it from the lambs and from the she-goats;* and it shall be for you to be kept even unto the fourteenth day of this month; and the whole congregation of the assemblage of Israel shall kill it between the two evenings. “Speak ye unto all the assemblage of Israel, saying,” signifies influx along with the informing of all those who are of the spiritual church; “in the tenth of this month,” signifies a state of initiation of the interiors; “they shall take to them everyone a lamb,” signifies in respect to innocence; “for the house of his fathers, a lamb for the house,” signifies according to the special good of each one; “and if the house is too little for a lamb,” signifies if the particular good is not sufficient for innocence; “then let him take he and his neighbor near unto his house,” signifies conjunction with the nearest good of truth; “in the number of the souls, everyone for the mouth of his eating shall ye count for the lamb,” signifies thus the filling up of the good, conformably to the innocence, from so many truths of good, according to the appropriation of the innocence; “a lamb unblemished,” signifies innocence unspotted; “a male,” signifies which is of the faith of charity; “a son of a year shall be for you,” signifies a full state; “ye shall take it from the lambs and from the she-goats,” signifies the interior and exterior good of innocence; “and it shall be for you to be kept,” signifies the time and state of initiation; “even unto the fourteenth day of this month,” signifies unto a holy state; “and the whole congregation of the assemblage of Israel shall kill it,” signifies preparation for the enjoyment by all in general who are of the spiritual church; “between the two evenings,” signifies the last state and the first.

• The word “lamb” here (Latin pecud-, Hebrew seh) must be understood to mean the young of both sheep and goats, as defined in verse 5, and also by Swedenborg himself in n. 8020. Thus it is either a lamb or a kid. We have no word in English that will precisely render either the Hebrew term or the Latin one. In verse however, the word “lambs,” near the end of the verse, is agnus in the Latin, and keves in the Hebrew, and thus is correctly rendered “lambs.” [Reviser].
  ** Latin capra, Hebrew ez, a “she-goat,” the mother being taken for her little one. Both “kids” and “she-goats” signify “the innocence of the external or natural man, thus the truth and the good of innocence” (Arcana Coelestia n. 3518, subdivisions 3 and 4). [Reviser.]

7830 Speak ye unto all the assemblage of Israel, saying. That this signifies influx along with the informing of all who are of the spiritual church, is evident from the signification of “to speak,” as being influx (see n. 2951, 5481, 5743), and also information, namely, about the things to be observed when they are being liberated, as is evident from what follows; and from the signification of “the assemblage of Israel,” as being all truths and goods in the complex; for by “the assemblage of Israel” are meant all the tribes, that is, all things of truth and good, or all things of faith and charity (see n. 3858, 3926, 4060, 6335). And because these things are signified, therefore by “the assemblage of Israel” are signified those who are of the spiritual church (n. 6337), for truths and goods make the church. (That by the sons of Israel is represented the spiritual church, see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223.)

7831 In the tenth of this month. That this signifies a state of initiation of the interiors, is evident from the signification of “the tenth” (namely “day”) as being the state of the interiors; for by “day” is signified state (n. 23, 487, 488, 493, 575, 893, 1738, 2788, 3462, 3785, 4850, 5672), and by “ten” are signified remains (n. 576, 1906, 2284), that is, truths and goods stored up by the Lord in the interiors of man (n. 1050, 1906, 2284, 5135, 5897, 7560, 7564); and as remains are in the interiors, and by them man is prepared and initiated to receive good and truth from the Lord, therefore by “the tenth day” is here signified a state of initiation of the interiors. (That man is regenerated by means of remains, consequently is by them initiated into receiving the influx of good and truth from the Lord, see n. 5342, 5898, 6156; and that by means of them man communicates with heaven, n. 7560; for these goods and truths are from the Lord, and not from man, n. 7564.) By a “month” is signified an entire state from its beginning to its end (n. 3814), thus the whole state of liberation which is signified by the passover in the complex. From all this it is evident that by “in the tenth of this month” is signified a state of initiation of the interiors. This state, namely, of the initiation of the interiors, was from the tenth day of that month even to the fourteenth day thereof, within which days the paschal lamb was to be kept. By the paschal animal is signified the good of innocence, which is the inmost; thus it is signified that this inmost, together with the interiors in which it is, should meanwhile be secluded and withheld from such things as defile. This state is a state of initiation of the interiors, that is, of preparation to receive the influx of good and truth from the Lord. This is the holy thing which is contained in these words; for without something holy stored up within, it would not have been commanded that in the tenth day of the month the paschal animal should be taken, and should be kept even to the fourteenth, day; nor that afterward it should be killed between the evenings; and should be eaten roast with fire, not boiled with water; that they should not leave anything of it until the morning; that they should burn what was left with fire; that they should not break a bone of it; and other particulars, which everyone who ponders upon it may know must involve holy things hitherto unknown to anyone; and that these holy things are spiritual things, which are of the church and of heaven, and which relate to the Divine, from which every detail of the Word has come down.

7832 They shall take to them everyone a lamb.* That this signifies in respect to innocence, is evident from the signification of a lamb or a she-goat, here meant by the “lamb,” as being innocence; “a lamb,” the innocence of the interior man; and “a she-goat,” the innocence of the exterior man (see n. 3519).

• The word “lamb” here (Latin pecud-, Hebrew seh) must be understood to mean the young of both sheep and goats, as defined in verse 5, and also by Swedenborg himself in n. 8020. Thus it is either a lamb or a kid. We have no word in English that will precisely render either the Hebrew term or the Latin one. In verse however, the word “lambs,” near the end of the verse, is agnus in the Latin, and keves in the Hebrew, and thus is correctly rendered “lambs.” [Reviser].

7833 For the house of his fathers, a lamb for the house. That this signifies according to the special good of each one, is evident from the signification of “the house of his fathers,” as being the good of one family distinct from the good of another; for by “the house of a father” is signified man as to internal good (see n. 3128). The case herein is this. By all the tribes of Israel are signified all the truths and goods of faith and charity in one complex; and by each tribe one genus of good or truth (n. 3858, 3926, 3939, 4060, 6335, 6337, 6640); thus by each family within its tribe was signified a good of one species, consequently the good of one family specifically distinct from the good of another; but by the house of his fathers within a family was signified a particular good of one species. The reason why these things were signified by the tribes, the families, and the houses, into which the sons of Israel were distinguished, was that they might represent heaven; for goods are there distinguished into genera, species, and particulars, and the angels are conjoined in accordance with these. Be it known that the good of one is in no case exactly like the good of another; but that they are various, and so various that they are distinguished into universal higher genera, and these into lower, down to singulars and veriest singulars. (That the goods of love and of faith are so various, see n. 684, 690, 3241, 3267, 3744-3746, 3986, 4005, 4149, 5598, 7236.) From this it is now evident why it was commanded them to take to them every man a lamb for the house of his fathers, a lamb for a house.

7834 And if the house is too little for a lamb. That this signifies if the particular good is not sufficient for innocence, is evident from the signification of a “house,” as being a particular good (as just above, n. 7833); from the signification of “being too little,” as not being sufficient; and from the signification of “a lamb,” as being innocence (of which also just above, n. 7832).

7835 Then shall he and his neighbor near unto his house take. That this signifies conjunction with the nearest good of truth, is evident from the signification of “taking,” namely, with his near neighbor one lamb together, as being conjunction; and from the signification of “a neighbor near unto his house,” as being the nearest good of truth. That “a near neighbor” denotes what is nearest, is manifest; and that “house” denotes good, see above (n. 7833). It is said “the good of truth,” because those who are of the spiritual church are treated of, with whom is the good of truth; for the good of truth is truth in will and act. For when the truth of faith is received along with the affection of charity, it is implanted in the interiors of the mind; and when the truth is reproduced, the affection also to which the truth was adjoined is reproduced, and appears under the aspect of good. Hence it is that the good of this church is the good of truth, which is also called spiritual good.

7836 In the number of the souls, everyone for the month of his eating* shall ye count for the lamb. That this signifies thus the filling up of the good, conformably to the innocence, from so many truths of good, according to the appropriation of the innocence, is evident from the signification of “the number of the souls,” as being so many truths of good, for “number” in the Word is predicated of truth, and “soul” of spiritual good; from the signification of “for the mouth of his eating,” as being according to the appropriation of it (that “to eat” denotes appropriation, see n. 3168, 3513, 3596, 3832); and from the signification of a “lamb,” as being innocence (n. 7832). The filling up of the good conformably to the innocence, is signified by “taking from the house of a near neighbor” such a number as may be sufficient for the lamb. (That “house” denotes good, see above, n. 7833.) It is said, “the truth of good,” and by this is meant the truth which is from good. For when they who are of the spiritual church are being regenerated, they are introduced to the good of charity by means of the truth of faith; but when they have been introduced to the good which is of charity, the truths which are afterward born thence are called the “truths of good.”
[2] But how the case is with what is contained in this verse cannot possibly be known unless it is known how it is with the societies in heaven; for the consociations of the sons of Israel according to tribes, families, and houses represented these societies. With the societies in heaven the case is this. The universal heaven is one society, which is ruled by the Lord as one man; the general societies there are as many as are the members, the viscera, and the organs in man; but the specific societies are as many as are the little viscera contained within each viscus, member, and organ; and the particular societies are as many as in these little viscera there are lesser parts constituting a greater one. That this is the case is plain from the correspondences of man, and of his members, organs, and viscera, with the Grand Man, that is, with heaven, which has been treated of from experience at the end of many chapters. From all this it can be seen how the case is with the distinctions of societies in heaven.
[3] But with each society in particular the case is this: it consists of many angels who are in agreement in respect to goods; these goods are various, for each angel has his peculiar good; but these various concordant goods are disposed by the Lord into such a form that together they present one good. Such societies were represented by the houses of the fathers among the sons of Israel. This is the reason why the sons of Israel were distinguished not only into tribes, but also into families and houses; and when they are mentioned, that the names of their fathers in order even to the tribe are mentioned; as of the father of Samuel, that he was of Mount Ephraim, whose “name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph” (1 Sam. 1:1); also of the father of Saul, that he was “of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, the son of a man a Benjamite” (1 Sam. 9:1); and so of very many others. Such mention was made in order that in heaven might be known the quality of the good which, being successively derived from the first, was represented by the one spoken of.
[4] Moreover, in heaven the case is this. If a society is not complete, as it should be, there are then taken from elsewhere, from some neighboring society, as many as will fill up the form of that good, according to the necessity in each state, and its changes; for the form of the good varies as the state is changed. But be it further known that in the third or inmost heaven, which is next above the heaven where the spiritual are (for these constitute the middle or second heaven), innocence reigns, because the Lord, who is innocence itself, flows in immediately into that heaven; whereas into the second heaven, where the spiritual are, the Lord flows in with innocence mediately, namely, through the third heaven.
[5] This influx is that by which the societies in the second heaven are disposed or arranged in order according to their goods; and therefore the states of the good are changed according to the influx of innocence; and consequently the conjunctions of the societies there are varied. From all this it can be seen how is to be understood that which is in this verse in the internal sense, namely, that if the particular good of anyone is not sufficient for the innocence, conjunction shall be effected with the nearest good of truth, in order that the good may be filled up, conformably to the innocence, from so many truths of good, according to the appropriation of the innocence.

• That is, the months were to be counted. [Reviser.]

7837 A lamb unblemished. That this signifies innocence unspotted, is evident from the signification of “a lamb,” as being innocence (of which above, n. 7832); and from the signification of “unblemished,” as being without a spot, thus unspotted. It was to be without a blemish and unspotted, because in the spiritual world every blemish signifies some falsity or evil.

7838 A male. That this signifies which is of the faith of charity, is evident from the signification of “a male,” as being the truth of faith (see n. 2046, 4005), thus the faith of charity; for the truth of faith is not the truth of faith unless it is together with the good of charity, and especially unless it is from it. The reason why the paschal animal was to be a male, was that the paschal animal signified the innocence of those who were of the spiritual church; and they who are of the spiritual church are in no other good than that which in itself is the truth of faith, for this is called good when it is brought into act from the affection of charity (see n. 7835). Hence it is that the animal was to be a male. In other cases in the sacrifices, female animals of the flock were employed, when worship from good was to be represented.

7839 A son of a year shall be for you. That this signifies a full state, is evident from the signification of “a son,” as being truth (see n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704); and from the signification of “a year,” as being an entire period from beginning to end (n. 2906), thus a full state. What a full state is must be stated. A state is called “full,” when the good is such that there is not anything lacking for the reception of the influx of innocence. The truths of faith conjoined with the good of charity cause good to be such; for spiritual good receives its quality from the truths of faith. This is here meant by the “full state” which is signified by the “son of a year.” But the state is not full when truths have not as yet qualified good, so that this can receive the corresponding states of innocence. This state first becomes full when truths are regarded from good; and it is not yet full when good is regarded from truths. In this latter state are they who are being regenerated, but in the former are they who are regenerated. The former are in truth leading to good, but the latter are in truth which is from good; or the former are in obedience to truth, but the latter are in the affection of doing truth; and therefore the former are men of the external church, but the latter of the internal church. As by the “son of a year” was signified a full state, therefore it was so many times commanded that a lamb or a kid “a son of a year” should be sacrificed, as in Exod. 29:38; Lev. 9:3; 12:6; 14:10; 23:12, 18, 19; Num. 6:12; 7:15, 87, 88; 15:27; 28:9, 11; and where the new temple is treated of in Ezekiel:
The prince shall prepare a lamb the son of its year without blemish for a burnt-offering unto Jehovah daily, each morning shall he prepare it (Ezek. 46:13);
where by the “new temple” is meant the Lord’s spiritual kingdom; by the “prince,” those who are in genuine truths and thence in good; by “the burnt-offering of a lamb,” the worship of the Lord from the good of innocence; and by the “son of a year,” a full state.

7840 Ye shall take it from the lambs and from the she goats.* That this signifies the good of innocence exterior and interior, is evident from the signification of a “lamb,” as being the good of innocence (see n. 3994); and from the signification of a “she-goat” or “kid,” as being the good of truth in which is innocence (n. 3995, 4005, 4006, 4871). (That a “lamb” denotes the interior good of innocence, and a “kid,” or a “she-goat,” the exterior good of innocence, see n. 3519.) What is meant by the interior and the exterior good of innocence shall be briefly told. In every good there must be innocence that it may be good; without innocence good is as if without its soul. The reason is that the Lord flows in by means of innocence, and by means of it vivifies the good with those who are being regenerated. The good which innocence vivifies is internal and external; internal good is with those who are called men of the internal church; but external good is with those who are men of the external church. Men of the internal church are they who have qualified their good by means of interior truths, such as are those of the internal sense of the Word; but men of the external church are they who have qualified their good by means of exterior truths, such as are those of the literal sense of the Word. Men of the internal church are they who do what is good to the neighbor from the affection of charity; but men of the external church are they who do it from obedience. Every man while being regenerated first becomes a man of the external church, and afterward a man of the internal church. They who are of the internal church are in intelligence and wisdom in advance of those who are of the external church, and are therefore more interiorly in heaven. From all this it is now evident what the interior and exterior good of innocence are.

• Latin capra, Hebrew ez, a “she-goat,” the mother being taken for her little one. Both “kids” and “she-goats” signify “the innocence of the external or natural man, thus the truth and the good of innocence” (Arcana Coelestia n. 3518, subdivisions 3 and 4). [Reviser.]

7841 And it shall be for you to be kept. That this signifies the time and state of initiation, is evident from the signification of the “tenth day from which the animal was to be kept until the fourteenth day,” as being a state of initiation of the interiors (see n. 7831).

7842 Even unto the fourteenth day of the month. That this signifies unto a holy state, is evident from the signification of “the fourteenth day,” as being a holy state (that “day” denotes state, see above, n. 7831). But “fourteen” has the same signification as “seven” (that “seven” denotes what is holy, see n. 395, 423, 716, 881, 5265, 5268); for numbers multiplied have a like signification with the simple numbers (see n. 5291, 5335, 5708). Hence it is that the passover was to begin on the fourteenth day of the month, was to last seven days, and was to cease on the twenty-first day, which day also signifies what is holy, because it arises from the multiplication of three into seven. Hence it was that on the first day of the passover there was to be a holy convocation, and on the twenty-first day a holy convocation (verse 16).

7843 And the whole congregation of the assemblage of Israel shall kill it. That this signifies preparation for the enjoyment by all in general who are of the spiritual church, is evident from the signification of “killing,” when said of the lamb or goat to be used for the passover, as being preparation for enjoyment, namely, of the good of innocence, which is signified by the “lamb” and the “goat;” and from the signification of “the whole congregation of the assemblage of Israel,” as being by all in general who are of the spiritual church (see n. 7830); by the “congregation of the assemblage” are signified the truths of good which belong to those who are of that church, for “congregation” is predicated of truth (n. 6355), and “assemblage” of good.

7844 Between the two evenings. That this signifies the last state, and the first, is evident from the signification of “evening,” as being a state of falsity, and also a state of ignorance of truth; for the shade of evening denotes falsity, and also ignorance of truth. For all the times of the day, like all the times of the year, in the spiritual sense signify alternations of states in respect to truth and good (n. 5672, 5962, 6110). Their end and their beginning is “evening;” and therefore when it is said “between the two evenings,” all the states are involved. Here therefore by “between the two evenings” is signified the state of liberation of those who are in truth from good, and the state of damnation of those who are in falsity from evil, which states are signified by the departure of the sons of Israel out of Egypt, when the firstborn there were given up to death. That this is called “evening” is evident from these words in Moses:
Thou shalt sacrifice the passover in the evening, when the sun has gone down, at the set time of thy going out from Egypt (Deut. 16:6).
[2] From all this it is evident that the end of the state of infestations and the beginning of the state of liberation of those who are represented by the sons of Israel is meant by “between the two evenings.” With these, from this beginning, the state tends to morning, which is elevation into heaven. Moreover, by “between the two evenings” is meant the end of the state of infestations and the beginning of the state of damnation of those who are represented by the Egyptians; but the state of these latter tends to night, which is casting down into hell. The casting down of these latter into hell is represented by the immersion in the sea Suph; but the elevation of the former into heaven is represented by the introduction into the land of Canaan.
[3] In the Word throughout mention is made of “evening” and by it is signified the last time of the church, and also its first time; the last with those among whom the church is ceasing, and the first with those among whom it is beginning. For this reason by “evening” is primarily signified the coming of the Lord; for then was the end of the former church and the beginning of a new church, the first state of which is also called “evening” because the man of the church begins from obscure light, and advances to clear light, which to him is “morning.”
[4] That the coming of the Lord into the world is signified by “evening and morning” is evident in Daniel:
I heard a holy one speaking, How long is this vision, the continual [sacrifice], and the transgression, the trampling on the holy thing, and on the army? And he said unto me, Even unto the evening, the morning, two thousand three hundred; for then shall the holy thing be justified (Dan. 8:13-14);
that here by “evening” is meant the last time, when the church was completely vastated, and the Lord came into the world; and by “morning” the light and the rising of a new church from him is evident.
[5] In like manner in Zechariah:
There shall be one day which shall be known to Jehovah; not day, nor night, for about the time of evening there shall be light (Zech. 14:7).
In Zephaniah:
Let there be at last a territory left for the house of Judah; they shall feed thereon; in the houses of Ashkelon they shall have quiet in the evening, when Jehovah their God shall visit them, and bring again their captivity (Zeph. 2:7);
“evening” denotes the first state of the rising church. As “evening” signified the last state of the old church and the first of the new, it was therefore commanded that Aaron and his sons should make the lamp go up from evening even unto morning before Jehovah (Exod. 27:20, 21).

[6] That “evening” denotes the last state of the church, when there is dense falsity because there is no faith, and dense evil because there is no charity, is plain in these passages:
Woe unto you! For the day goeth away, because the shadows of the evening are stretched out (Jer. 6:4).
I spoke unto the people in the morning; and at evening my wife died (Ezek. 24:18);
“wife” denotes the church.
In the morning it shall blossom, and it shall pass away; in the evening he shall cut it off, it shall wither (Ps. 90:6).

View Details

And Jehovah said unto Moses, Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterward he will let you go from hence; when he lets everything go, driving he shall drive you out from hence. Say now in the ears of the people, and let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold. And Jehovah gave the people favor in the eyes of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the eyes of Pharaoh’s servants, and in the eyes of the people.

Exodus 11:1-3

Natural vs Spiritual Good

Arcana Coelestia 7761. A clear distinction must be made between spiritual good and natural good. As before said, spiritual good has its quality from the truths of faith, their abundance, and their connection; but natural good is born with the man, and also arises by accident, as by misfortunes, diseases, and the like. Natural good saves no one, but spiritual good saves all. The reason is that the good which is formed through the truths of faith is a plane into which heaven can flow, that is, the Lord through heaven, and lead man, and withhold him from evil, and afterward uplift him into heaven; but not so natural good; and therefore they who are in natural good can be as easily carried away by falsity as by truth, provided the falsity appears in the form of truth; and they can be as easily led by evil as by good, provided the evil is presented as good. They are like feathers in the wind.

The transfer of the vessels

AC 7770 And let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold. That this signifies that the memory-knowledges of truth and good, taken away from the evil who have been of the church, will be bestowed upon the good who are of it, is evident from the signification of “vessels of silver and vessels of gold,” as being memory-knowledges of truth and good. That “silver” denotes truth, and “gold” good, see n. 1551, 1552, 2954, 5658, 6112; and that “vessels” denote memory-knowledges, n. 3068, 3079.) Memory-knowledges are called vessels of truth and good, because they contain them. It is believed that the memory-knowledges of truth and good are the very truths and goods of faith; but they are not. It is the affections of truth and good that make faith, and these flow into memory-knowledges, as into their vessels. …. (2)….the very memory-knowledges of truth and good which have been possessed by those of the church who have known the arcana of faith and yet have lived a life of evil, are transferred to those who are of the spiritual church…. [3] The reason is that with the evil the knowledges of good and truth are applied to evil uses, and with the good the knowledges of good and truth are applied to good uses; the knowledges are the same, but the application to uses effects their quality with each person. The case herein is like that of worldly riches, which with one person are disposed for good uses, with another for evil uses; consequently riches are such with each person as are the uses unto which they are disposed. From this also it is evident that the same knowledges, like the same riches, which the evil had possessed, can be with the good and serve for good uses.

Substitution example of swapping ‘practise’ for ‘good’ and ‘understanding of the Word’ for ‘truth’

THE DOCTRINE OF SPIRITUAL PRACTISE(aka charity)
(3 essentials of the church – love the Lord, love the Word, practise charity)

All things in the universe bear relation to Practise and Understanding of the Word. That which does not bear relation to practise and understanding of the Word is not in Divine order; and that which does not bear relation to both together, produces nothing. Practise is that which produces, and understanding of the Word is that by which it produces.

7753 These facts may illustrate how the case is with spiritual practise and understanding of the Word, which are called charity and faith; namely, that all things which belong to the church bear relation to these, and those which do not bear relation to them have nothing of the church in them; and also that which does not contain both within it produces no fruit, that is, no practise of charity or of faith.

7754 For in order that anything may be produced, there must be two forces, one which is called active, the other which is called passive; the one without the other brings forth nothing. Such forces, or lives, are charity and faith in the man of the church.7755 The first of the church is practise, the second is understanding of the Word; or the first of the church is charity, and the second is faith. For the understanding of the Word of the doctrine of faith is for the sake of the practise of life. That which is the end for the sake of which something else exists, this is the first.

7756 With the conjunction of the practise which is of charity, and the understanding of the Word which is of faith, in man, the case is this. The practise which is of charity enters through the soul into man(will), but the understanding of the Word which is of faith enters through the hearing(intellect); the former flows in immediately from the Lord, but the latter mediately through the Word. Hence the way by which the practise of charity enters is called the internal way; and the way by which the understanding of the Word of faith enters is called the external way. That which enters by the internal way is not perceived, because it is not plainly subject to sensation; whereas that which enters by the external way is perceived, because it is plainly subject to sensation. For this reason everything of the church is attributed to faith. It is otherwise with those who have been regenerated; with such the practise that is of charity is plainly perceived.

7757 The conjunction of the practise of charity with the understanding of the Word of faith is effected in the interiors of man. The practise itself (the will to) which flows in from the Lord adopts understanding of the Word there, and appropriates it to itself, and thereby causes the practise with the man to be charity, and the understanding of the Word to be faith; or the charity to be charity, and the faith to be faith. Without this conjunction charity is not charity, but only natural practise ( ie. If not joined with the understanding of the Word, doctrine, then it must be joined with understanding drawn from the senses, man’s own intellect); neither is faith faith, but only the memory-knowledge of such things as are of faith, and in some cases a persuasion that a thing is so for the sake of earning gain or honor.

7758 When understanding of the Word has been conjoined with practise it is no longer called understanding of the Word, but practise; and so when faith has been conjoined with charity it is no longer called faith, but charity; the reason is that the man then wills and does the understanding of the Word, and that which he wills and does is called practise.

7759 With the conjunction of the practise of charity with the understanding of the Word of faith, the case, further, is this. This practise obtains its quality from understanding of the Word, and understanding of the Word its essence from practise. From this it follows that the quality of practise is according to the understanding of the Word with which it is conjoined; and therefore practise becomes genuine if the understanding of the Word with which it is conjoined is genuine. Genuine understanding of the Word of faith is possible within the church, but not out of it, for within the church is the Word.

7760 Moreover, the practise of charity receives its quality also from the abundance of the understanding of the Word of faith; likewise from the connections of one understanding of the Word with another; thus is formed spiritual practise with man.

7761 A clear distinction must be made between spiritual practise and natural practise( ie. External worship/practise). As before said, spiritual practises have their quality from the understanding of the Word of faith, their abundance, and their connection; but natural practises are born with the man, and also arise by accidents, as by misfortunes, diseases, and the like. Natural practise saves no one(state), but spiritual practise saves all. The reason is that the practise which is formed through the understanding of the Word of faith is a plane into which heaven can flow, that is, the Lord through heaven, and lead man, and withhold him from evil, and afterward uplift him into heaven; but not so natural practise; and therefore they who are in natural practise can be as easily carried away by falsity as by understanding of the Word, provided the falsity appears in the form of understanding of the Word; and they can be as easily led by evil as by practise, provided the evil is presented as practise. They are like feathers in the wind.

7762 The confidence of trust which is said to be of faith and is called faith, is not spiritual confidence or trust, but natural. Spiritual confidence or trust has its essence and life from the practise of love (love to the Lord, to love = lived acknowledgement of the Lord as the one true source and authority); but not from the understanding of the Word of faith separate. The confidence of faith separate is dead; and therefore there cannot be true confidence with those who have led an evil life. Moreover, that confidence which depends on salvation through the Lord’s merit, irrespective of what the life has been, is likewise not from understanding of the Word.

Original text

7752 THE DOCTRINE OF CHARITY

All things in the universe bear relation to Good and Truth. That which does not bear relation to good and truth is not in Divine order; and that which does not bear relation to both together, produces nothing. Good is that which produces, and truth is that by which it produces.

7753 These facts may illustrate how the case is with spiritual good and truth, which are called charity and faith; namely, that all things which belong to the church bear relation to these, and those which do not bear relation to them have nothing of the church in them; and also that which does not contain both within it produces no fruit, that is, no good of charity or of faith.

7754 For in order that anything may be produced, there must be two forces, one which is called active, the other which is called passive; the one without the other brings forth nothing. Such forces, or lives, are charity and faith in the man of the church.

7755 The first of the church is good, the second is truth; or the first of the church is charity, and the second is faith. For the truth of the doctrine of faith is for the sake of the good of life. That which is the end for the sake of which something else exists, this is the first.

7756 With the conjunction of the good which is of charity, and the truth which is of faith, in man, the case is this. The good which is of charity enters through the soul into man, but the truth which is of faith enters through the hearing; the former flows in immediately from the Lord, but the latter mediately through the Word. Hence the way by which the good of charity enters is called the internal way; and the way by which the truth of faith enters is called the external way. That which enters by the internal way is not perceived, because it is not plainly subject to sensation; whereas that which enters by the external way is perceived, because it is plainly subject to sensation. For this reason everything of the church is attributed to faith. It is otherwise with those who have been regenerated; with such the good that is of charity is plainly perceived.

7757 The conjunction of the good of charity with the truth of faith is effected in the interiors of man. The good itself which flows in from the Lord adopts truth there, and appropriates it to itself, and thereby causes the good with the man to be good, and the truth to be truth; or the charity to be charity, and the faith to be faith. Without this conjunction charity is not charity, but only natural goodness; neither is faith faith, but only the memory-knowledge of such things as are of faith, and in some cases a persuasion that a thing is so for the sake of earning gain or honor.

7758 When truth has been conjoined with good it is no longer called truth, but good; and so when faith has been conjoined with charity it is no longer called faith, but charity; the reason is that the man then wills and does the truth, and that which he wills and does is called good.

7759 With the conjunction of the good of charity with the truth of faith, the case, further, is this. This good obtains its quality from truth, and truth its essence from good. From this it follows that the quality of good is according to the truths with which it is conjoined; and therefore good becomes genuine if the truths with which it is conjoined are genuine. Genuine truths of faith are possible within the church, but not out of it, for within the church is the Word.

7760 Moreover, the good of charity receives its quality also from the abundance of the truths of faith; likewise from the connection of one truth with another; thus is formed spiritual good with man.

7761 A clear distinction must be made between spiritual good and natural good. As before said, spiritual good has its quality from the truths of faith, their abundance, and their connection; but natural good is born with the man, and also arises by accident, as by misfortunes, diseases, and the like. Natural good saves no one, but spiritual good saves all. The reason is that the good which is formed through the truths of faith is a plane into which heaven can flow, that is, the Lord through heaven, and lead man, and withhold him from evil, and afterward uplift him into heaven; but not so natural good; and therefore they who are in natural good can be as easily carried away by falsity as by truth, provided the falsity appears in the form of truth; and they can be as easily led by evil as by good, provided the evil is presented as good. They are like feathers in the wind.

7762 The confidence of trust which is said to be of faith and is called faith, is not spiritual confidence or trust, but natural. Spiritual confidence or trust has its essence and life from the good of love; but not from the truth of faith separate. The confidence of faith separate is dead; and therefore there cannot be true confidence with those who have led an evil life. Moreover, that confidence which depends on salvation through the Lord’s merit, irrespective of what the life has been, is likewise not from truth.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

Transcript of this 3 part Third Round series (PDF)

The 3 Humans

This Third Round is part of a 3 part series on the glorification of the Lord. The following passage is a good reference for this work:

Doctrine of the Lord 35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human. It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith. [2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine.

The holiness of the Word

Arcana Coelestia 4922… anyone believing that the Word is holy can recognize that each has a specific meaning, and anyone believing that the Word is holy for the reason that it has been sent down from the Lord by way of heaven can recognize that the celestial and spiritual things belonging to His kingdom are meant.

AC 10057…If people believe that the Word is holy and has been inspired by God in every single part, they must also believe that every single established practice in the sacrifices and burnt offerings embraces and contains such arcana within it. Yet what it is that those practices embrace and contain within them cannot by any means be known on earth unless it is known what is meant in heaven by such things. What is meant, however, the internal sense of the Word alone teaches, since this unfolds correspondences. For all things that exist in the natural world correspond to those which exist in the spiritual world, because the former comes into being from and is held in being by the latter.

AC 5274(7)… all the details of the Word are holy; but the holiness therein is not apparent to the understanding, except that of one who knows its internal sense; nevertheless by influx from heaven it comes to the perception of him who believes the Word to be holy. This influx is effected through the internal sense in which the angels are; and although this sense is not understood by the man, still it affects him, because the affection of the angels who are in it is communicated. From this it is plain also that the Word has been given to man in order that he may have communication with heaven, and that the Divine truth which is in heaven may affect him by means of the influx.

Doctrine of Sacred Scripture 18. iii. From the spiritual sense it is that the Word is Divinely inspired, and is holy in every word. It is said in the church that the Word is holy, and this because Jehovah God spoke it; but as its holiness is not apparent from the letter alone, he who on this account once doubts its holiness, afterwards confirms his doubt when reading the Word by many things in it, for he then thinks, Can this be holy; can this be Divine?

As a person regenerates, they come to see more clearly how the Word is Divine – that it is the Lord Himself in His Divine Human

AC 3993(1,7) … In these things there does not appear anything Divine, whereas all things of the Word both in general and in particular, down to the smallest jot, are Divine. Moreover to know all this is not of the slightest avail for salvation; and yet the Word, being Divine, contains within it nothing that is not conducive to salvation and eternal life. [2] From all this, and the like things elsewhere, everyone may conclude that some arcanum is contained within, and that each one of the particulars, notwithstanding its being of such a character in the letter, yields things more Divine within. But what they yield within cannot possibly appear to anyone, except from the internal sense; that is, unless he knows how these things are perceived by the angels, who are in the spiritual sense while man is in the historic natural sense… But how these can serve this purpose is an arcanum which can indeed be presented clearly before those who are in the light of heaven, because as before said within this light there is intelligence; but it cannot be clearly presented before those who are in the light of the world, unless their light of the world has been enlightened by the light of heaven, as is the case with those who have been regenerated; for every regenerate person sees goods and truths in his natural light from the light of heaven, because the light of heaven produces his intellectual sight, and the light of the world his natural sight.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

The 3 Humans

This Third Round is part of a 3 part series on the glorification of the Lord. The following passage is a good reference for this work:

Doctrine of the Lord 35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human. It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith. [2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine.

Arcana Coelestia 3061(3)… Jehovah, who is the Lord as to the Divine Essence, descended and took upon Himself a Human, by conception Divine, and by birth from a virgin such as is that of another man; but this He expelled, and by Divine means made Divine the Human that was born, from which proceeds all the Holy. Thus the Divine Human became an essence by itself which fills the universal heaven, and which also makes it possible for those to be saved who could not be saved before. This then is the Lord, who as to the Divine Human is alone Man, and from whom man has it that he is man (n. 49, 288, 477, 565, 1894).

See also The Heavenly Doctrines of the New Jerusalem 302.

The historicals/literal sense/sense of the letter are not the Word

Arcana Coelestia 1504. The historicals are what represent the Lord; the words themselves are significative of the things that are represented. But being historical, the mind of the reader cannot but be held in them; especially at this day, when most persons, and indeed nearly all, do not believe that there is an internal sense, and still less that it exists in every word; and it may be that in spite of the fact that the internal sense has been so plainly shown thus far, they will not even now acknowledge its existence, and this for the reason that the internal sense appears to recede so far from the sense of the letter as to be scarcely recognized in it. And yet that these historicals cannot be the Word they might know from the mere fact that when separated from the internal sense there is no more of the Divine in them than in any other history; whereas the internal sense makes the Word to be Divine. [2] That the internal sense is the Word itself, is evident from many things that have been revealed, as, “Out of Egypt have I called My son” (Matthew 2:15); besides many others. The Lord Himself also, after His resurrection, taught the disciples what had been written concerning Him in Moses and the Prophets (Luke 24:27); and thus that there is nothing written in the Word that does not regard Him, His kingdom, and the church. These are the spiritual and celestial things of the Word; but the things contained in the literal sense are for the most part worldly, corporeal, and earthly;

AC 6884… the historicals of the Word cannot enter into heaven; for the historical of the Word is natural and worldly, and those who are in heaven are in no ideas but what are spiritual, so that they understand the Word spiritually; and what is worldly, which is of the sense of the letter of the Word, is at the very threshold of heaven turned into the spiritual sense. That this is so, can in some measure be seen from the fact that man also frequently turns those things which are said into such as engage his whole thought; thus he who is in unclean things, into what is unclean; and he who is in clean things, into what is clean.

White Horse 10 …The Word is understood differently by angels in the heavens, and by men on earth; the former perceiving the internal or spiritual sense, whilst the latter see only the external or natural sense (1887, 2396). The angels perceive the Word in its internal sense, and not in its external sense, proved from the experience of those who have conversed with me from heaven, when I was reading the Word (1769-1772). The ideas of the thought and also the speech of angels are spiritual, but the ideas and speech of men natural; that therefore there is an internal sense, which is spiritual, for the use of angels, illustrated from experience (2333). Nevertheless the sense of the letter(literal sense) of the Word serves the spiritual ideas of angels as a means of conveyance, comparatively as the words of speech do with men to convey the sense of a subject (2143). The things relating to the internal sense of the Word fall into such things as are of the light of heaven, thus into angelic perception (2618, 2619, 2629, 3086). Therefore those things which the angels perceive from the Word, are precious to them (2540, 2541, 2545, 2551). Angels do not understand a single expression of the Word in its literal sense (64, 65, 1434, 1929). They do not know the names of persons and places recorded in the Word (1434, 1888, 4442, 4480). Names cannot enter into heaven, nor be pronounced there (1876, 1888). All the names in the Word signify things, and in heaven they are changed into ideas of the things (768, 1888, 4310, 4442, 5225, 5287, 10329). Angels also think abstractly from persons (6613, 8343, 8985, 9007). How elegant the internal sense of the Word is, even where nothing but mere names occur, shown by examples from the Word (1224, 1888, 2395). Many names also in series express one thing in the internal sense (5905). Likewise all numbers in the Word signify things (482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3152, 4264, 6175, 9488, 9659, 10217, 10253). Spirits also perceive the Word in its internal sense in proportion as their interiors are open into heaven (1771). The sense of the letter(literal sense) of the Word, which is the natural sense, is instantly changed into the spiritual sense with the angels, because there is a correspondence (5648). And this without their hearing or knowing what is in the literal or external sense (10215). Thus the sense of the letter(literal sense) or the external sense is only with man, and proceeds no further (2015).

The letter is not the ‘sense of the letter’ (literal sense)

Doctrine of Sacred Scripture 71. As to the Word in heaven, it is written in the spiritual style, which differs entirely from the natural style. The spiritual style consists of letters only, each of which involves a meaning; and there are points above the letters, which exalt the sense.

Example given of working with the Text re the Most Ancient Church and the Nephilim

AC 7686… In the internal sense those are specifically treated of who before the Lord’s coming were in the lower earth, and could not be uplifted into heaven before the Lord came into the world, and assumed the Human, and made it Divine (n. 6854, 6914). Meanwhile they were infested by the evil, who also had been of the church, and had confessed the truths of faith, but had lived a life of evil. They who before the Lord’s coming had been of the church and had been evil as to life, were in such falsity as had not been before, and shall not be afterward. The reason was that they who were called “Nephilim,” also “Anakim” and “Rephaim,” and were of the last posterity of the Most Ancient Church, were not yet shut up in hell, but wandered about and infused dire and deadly persuasions wherever they could, thus also into the evil in the church. This was the source of such falsity. (With respect to these “Nephilim,” and their direful persuasions, see n. 310, 560, 562, 563, 570, 581, 585, 607, 660, 805, 808, 1034, 1120, 1265-1272, 1673.) When the Lord was in the world, these were cast by Him into their hell, which is on the left in front at some distance. Unless this had been done, very few could have been saved, for the falsity which they infused had a direful persuasive power, and was deadly, such as never had been, and such as never can again be. With this falsity those had been imbued who before the Lord’s coming infested those who were of the spiritual church. This is what is meant in the internal sense by the above words. These are they who are specifically treated of; but in general all are meant who are of the church and who infest the upright in the other life, of whom there are very many at this day.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

The Maternal Human

This Third Round is part of a 3 part series on the glorification of the Lord. Whilst no direct mention is made regarding the maternal human in this audio, the maternal human is what pertains to the things from Mary, the mother, that relate to the sensory level of person, place, time and space. The following passage is a good reference for this work:

Doctrine of the Lord 35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human. It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith. [2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine.

The green, the sensitivity, is being destroyed

Arcana Coelestia 7691. And there was not left any green thing. That this signifies that all sensitivity of truth was obliterated, is evident from the signification of “not to be left,” as being to be obliterated; and from the signification of “what is green,” as being what is of memory-knowledge and the sensuous, here what is sensitive of truth, because by the “fruit of a tree” is signified the knowing of good (n. 7690), and because it is said “any green thing in the tree and in the herb of the field.” That “green” denotes that which is sensitive of truth, is because by “herb,” “grass,” and “the leaf of a tree” are signified truths; hence their “greenness” signifies that which is sensitive of truth. By this sensitivity is signified the ultimate of perception.

Ordering of the hells

7681… the evil are devastated as the Lord sets heaven in order; for the influx of good and truth from heaven causes devastation with the evil; and therefore when the Lord sets the heavens in order, then the hells, which are in the opposite, are set in order of themselves, and are removed from heaven according to the degrees of evil, and are allotted places according to the quality of their evil.

Memory knowledges/scientifics do not save

7689…the herb of the land is signified the memory-knowledge of truth (scientifics), because “the land” here denotes the natural mind; and the truth of the natural mind is memory-knowledge(scientifics); and moreover the evil have no truth by faith, but only the memory-knowledge(scientific) of the truth which is of faith. Some evil men who are in the church persuade themselves that they are in truth by faith, but they are not; they are in falsity, and are against the truth of faith. That they are in falsity is hidden with them so long as they are in the world, but this hidden falsity comes forth and manifests itself in the other life when they are being devastated as to the truths of faith which they had known.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7643(3) The Lord is continually bringing the heavens into order, and is constantly receiving new residents of heaven, to whom He gives dwelling places and inheritances; and when He does this, heaven approaches, that is, flows in more strongly, causing the infernal spirits to rush more strongly into evils and falsities, and into the penalties of these; and in consequence of this rushing into evils and falsities, they as before said vastate themselves; and this does not cease with them until they have completely devastated themselves, and cast themselves deeply into the hells. From all this it can be seen that nothing else than good proceeds from the Lord, and that the evil is from those themselves who are in evil.

On the mirror

True Christian Religion 6(2)…For everyone who has acquired his state of mind from God, the Sacred Scripture is like a mirror, in which he sees God, everyone in his own fashion. This mirror is composed of the truths which he learns from the Word and absorbs by living his life in accordance with them.

AC 5286…A person’s natural – that is, his natural mind which is beneath his rational mind – cannot by itself see to any provision whatever that has to be made. It seems to do so by itself, but any provision it does make is seen to by what is interior. This sees within the exterior what provision needs to be made, almost as a person sees himself in a mirror in which his image seems to exist.

Divine Love and Wisdom 59…For the created universe is not God, but from God. And because it is from God, it has in it His image, like the image of a person in a mirror, in which the person indeed appears, but which nevertheless has nothing of the person in it.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7774 Verses 4-8. And Moses said, Thus said Jehovah, About midnight I will go out into the midst of Egypt. And every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the maidservant that is behind the millstones; and every firstborn of beast. And there shall be a great cry in the whole land of Egypt, such as there hath been none like it, nor shall be like it anymore. And to all the sons of Israel shall not a dog move his tongue, from man and even to beast; that ye may know that Jehovah doth separate between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow down themselves to me, saying, Get thee out, and all the people that is at thy feet; and thereafter I will go out. And he went out from Pharaoh in the wrath of anger. “And Moses said, Thus said Jehovah,” signifies instruction; “About midnight,” signifies when the devastation is total; “I will go out into the midst of Egypt,” signifies the presence of the Divine then everywhere; “and every firstborn in the land of Egypt shall die,” signifies the damnation then of faith separate from charity; “from the firstborn of Pharaoh about to sit upon his throne,” signifies the falsified truths of faith which are in the first place; “even to the firstborn of the maidservant that is behind the millstones,” signifies the falsified truths of faith which are in the last place; “and every first-born of beast” signifies the adulterated goods of faith; “and there shall be a great cry in the whole land of Egypt,” signifies interior lamentation; “such as there hath been none like it, nor shall be like it anymore” signifies that the state was such that there could not be any like it; “and to all the sons of Israel shall not a dog move his tongue,” signifies that among those who were of the spiritual church there should not be the least of damnation and lamentation; “from man and even to beast,” signifies neither as to truth nor as to good; “that ye may know that Jehovah doth separate between the Egyptians and Israel,” signifies that it may be known what is the nature of the difference between those who are in evil and those who are in good; “and all these thy servants shall come down unto me,” signifies those who are subordinate; “and bow down themselves to me,” signifies respect from fear on account of truth Divine; “saying, Get thee out, and all the people that is at thy feet,” signifies supplication that they may depart from those who are in truth from the Divine, from the highest to the lowest; “and thereafter I will go out,” signifies that truth Divine will depart; “and he went out from before Pharaoh in the wrath of anger,” signifies the rending asunder of the presence of truth Divine from those who are about to be damned.

7775 And Moses said, Thus said Jehovah. This signifies instruction (as above, n. 7765).

7776 About midnight. That this signifies when the devastation is total; is evident from the signification of “midnight,” as being when the thick darkness is most dense, that is, when there is mere falsity; for “night” signifies a state of falsity (n. 2353, 6000), and the middle of it denotes the highest; thus “midnight” denotes total devastation.

7777 I will go out into the midst of Egypt. That this signifies the presence of the Divine then everywhere, is evident from the signification of “going out through the midst,” when said of Jehovah, as being the presence of the Divine. When “the midst” is predicated of land it signifies everywhere; for “to go out through the midst of Egypt” denotes into every part.

7778 And every firstborn in the land of Egypt shall die. That this signifies the damnation of faith separate from charity, is evident from the signification of “dying,” as being damnation (see n. 5407, 6119); and from the signification of “firstborn,” as being the faith of the church through which is charity (n. 352, 2435, 6344, 7035); but the “firstborn in the land of Egypt” denotes faith without charity (of which above, n. 7766).
[2] As regards faith without charity, it is to be said further that faith without charity is not faith, but only the memory-knowledge of such things as are of faith; for the truths of faith look to charity as their ultimate end, and afterward proceed from charity as their first end. From this it is manifest that those things which are of faith have no existence with those who are not in charity, and yet it is known that the memory-knowledge of the truths of faith does exist with them. This memory-knowledge is that which they call faith. And when the memory-knowledges of the truth and good of faith are applied by them to confirm falsities and evils, then the truths and goods of faith no longer exist with them, because the truths and goods give assent to the falsities and evils which they serve, for then those very falsities and evils which they confirm are seen in them.
[3] Those things which are of genuine faith look upward to heaven and to the Lord; but those which are of faith separate from charity look downward, and when they confirm evils and falsities they look toward hell. From this also it is evident that faith separate from charity is not faith. From all this it can be seen what is meant by the damnation of faith separate from charity, namely, that it is the damnation of the falsified truth and adulterated good of faith; for when good has been falsified it is no longer truth but falsity, and when good has been adulterated it is no longer good but evil; and faith itself is no longer the faith of truth and good, but of falsity and evil, no matter how it may appear and sound in the outward form.
And (what is a secret) the quality of everyone’s faith is such as is the quality of his life. If therefore the life has been damned, so also has the faith; for it is the faith of falsity when the life is a life of evil. That this is so does not appear in the world, but it is clearly shown in the other life when the evil there are being deprived of the memory-knowledge of truth and good, for then the falsities from evils which had lain hidden within them, come forth.
[4] With some of the evil there is a persuasion that the truth of faith is truth, which persuasion is also supposed to be faith, but is not faith; for it is impressed from this end, that it may serve as a means of securing gain, honors, and reputation. So long as these truths serve as means, they are loved for the sake of the end, which is evil; but when they no longer so serve, they are left behind, nay, they are regarded as falsities. This persuasion is what is called “persuasive faith,” and is what is meant by the words of the Lord in Matthew:
Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? But then will I confess unto them, I know you not; depart from Me ye that work iniquity (Matt. 7:22-23).
The same faith is also meant by the “lamps without oil” with the five foolish virgins, who also said, “Lord, Lord, open to us. But He answering said, Verily I say to you, I know you not” (Matt. 25:11-12); by “lamps” are signified the truths of faith, and by “oil” the good of charity; thus by “lamps without oil,” the truths of faith without the good of charity.

7779 From the firstborn of Pharaoh about to sit upon his throne. That this signifies the falsified truths of faith which are in the first place, is evident from the signification of “the firstborn,” as being faith (see n. 352, 2435, 6344, 7035); from the representation of Pharaoh, as being memory-knowledge in general perverting the truths of the church (n. 6015, 6651, 6679, 6683, 6692), thus “the firstborn of Pharaoh” denotes the faith of such, consequently the faith of the falsified truths of faith; and from the signification of “throne,” as being the reign of truth, and in the opposite sense, the reign of falsity (see n. 5313). That the falsified truths of faith which are in the first place are meant by “the firstborn of Pharaoh about to sit upon his throne” is evident from the fact that it is said “even to the firstborn of the maidservant that is behind the millstones,” by which are signified the falsified truths of faith which are in the last place; and moreover, the son of a king is what comes first, because a king is the head.
[2] Falsified truths in the first place are those which are acknowledged as essentials, such as these: that faith saves howsoever a man has lived; that it saves man in the last hour of his life; and that he then is pure from sins; thus that sins are wiped away in a moment, like the uncleanness of the hands by water; which insist that there is faith without charity, and that in respect to man’s salvation the life effects nothing, also that a man-devil can in a moment be made an angel of God. Such and the like are falsified truths in the first place. Those which are thence next derived are in the second place. Those which are remotely derived are in the last place. For the derivations of every truth are ample, and in a long series, some of which enter directly, some indirectly; those which only touch being the last.
[3] That such and the like are falsified truths of faith, is very evident; for who does not know, if he thinks justly, that the life of faith causes a man to be spiritual, but not faith except insofar as it has been implanted in the life. The life of man is his love, and that which he loves he wills and intends, and that which he wills and intends, he does. This is the being of man, but not that which he knows and thinks and does not will. This being of man cannot in any wise be changed into another being by thinking about mediation and salvation; but by regeneration anew, which is being effected during a great part of his life; for he must be conceived, born, and grown up anew; and this is not effected by thinking and speaking, but by willing and acting.
[4] These things are said because by the “firstborn of Pharaoh,” and the “firstborn of the Egyptians,” is signified faith separated from charity, which has been shown in what precedes not to be faith, but the memory-knowledge of such things as are of faith. The firstborn of the Egyptians represented this faith because the Egyptians were versed in the knowledge of rituals of the church above the rest who constituted the representative church after the time of the flood (see n. 4749, 4964, 4966, 6004). At that time all rites were representative of the spiritual things which are in heaven. The Egyptians had more knowledge of these things than others, but in process of time they began to love the knowledges alone, and then, in like manner as is done at this day, to make everything of the church consist in the knowledge of such things as are of the church, and no longer in the life of charity. Thus they inverted the whole order of the church, which being inverted, the truths which are called truths of faith could not but be falsified; for the truths which are applied contrary to Divine order (as is the case when they are applied to evils, and among the Egyptians to magic) are no longer truths with them, but become falsities from the evils to which they are applied.
[5] To illustrate this by the worship of a calf among the Egyptians. They knew what a calf represented, namely, the good of charity; so long as they knew this and thought this, when they saw calves, or when they prepared calves in feasts of charity such as the ancients held, and afterward when calves were applied in sacrifices, they then thought sanely and together with the angels in heaven, to whom a calf is the good of charity. But when they began to make calves of gold, and to place them in their temples and worship them, they then thought insanely and together with the infernals; and in this way they inverted a true representative into a false representative.

7780 Even unto the firstborn of the maidservant that is behind the millstones. That this signifies the falsified truths of faith which are in the last place, is evident from the signification of “firstborn,” as being faith (of which just above, n. 7779), and because it denotes faith, it denotes truth in the complex, for truth is of faith because it is to be believed; and from the signification of “maidservant,” as being the exterior affection of truth, or the affection of memory-knowledges (n. 1895, 2567, 3835, 3849). But a “maidservant behind the millstones” denotes the most external affection of memory-knowledges, for by “behind the millstones” is signified what is in the last place. It is said “behind the millstones” because a “millstone” is predicated of those things which are of faith; for by millstones grain is ground into flour, and is thus prepared for bread; and by “flour” is signified the truth from which is good, and by “bread” that very good which is thence derived. Thus “to sit at the millstones” is to learn and be imbued with such things as may be serviceable to faith, and through faith to charity. For this reason the ancients, when they described the first rudiments of the doctrine of faith, described them by “sitting at the millstones,” and the things which were still more rudimentary by “sitting behind the millstones.” Because of such a signification, the Lord, where He teaches about the last time of the church, says:
Two women shall be grinding at the mill, the one shall be taken and the other left (Matt. 24:41),
which would never have been said unless a “mill” had signified those things which are of faith. (What a “mill” and “grinding” mean in the internal sense, see n. 4335.) As to the truths of faith which are in the first place, and those which are in the last, be it known that those truths of faith which immediately proceed from the good of charity are what are in the first place, for they are goods in form; but the truths which are in the last place are naked truths; for when truths are successively derived, they recede at each step from good, and finally become naked truths. Such truths are signified by “maidservants behind the millstones.”

7781 And every firstborn of beast. That this signifies the adulterated goods of faith, is evident from the signification of “firstborn,” as being faith; and from the signification of “beast,” as being the affections of good, and in the opposite sense the affections of evil (see n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3519, 5198). That “beasts” have this signification is from the representatives in the other life (n. 3218). Therefore also such things were signified by them in sacrifices (n. 2180, 2805, 2807, 2830, 3519). As “beasts” had this signification, therefore by “the firstborn of beast” is signified the good of truth, in this case adulterated, because belonging to the Egyptians, who perverted all truths and goods by applications to evil uses.

7782 And there shall be a great cry in the whole land of Egypt. That this signifies interior lamentation, is evident from the signification of a “cry” (here made on account of the dead firstborn, in the internal sense on account of damnation), as being lamentation. That “a great cry” denotes interior lamentation, is because the greater the lamentation is, the more interior it is.

7783 Such as there hath been none like it, nor shall be like it anymore. That this signifies that the state was such that there could not be any like it, can be seen from what has been unfolded above (n. 7649, 7686).

7784 And to all the sons of Israel shall not a dog move his tongue. That this signifies that among those who are of the spiritual church there shall not be the least of damnation and lamentation, is evident from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “a dog not moving his tongue,” as being that there shall not be the least of damnation and lamentation; for this statement is opposed to the “great cry which shall be in the land of Egypt,” which denotes interior lamentation (n. 7782), and this on account of the damnation signified by the death of the firstborn.
[2] By those who are of the spiritual church (that is, who are in the good of this church) not having the least of damnation, is not to be understood that they are devoid of all evil; but that they are withheld from evil in good by the Lord. That which is their own is nothing but what is evil and damned; but that which is the Lord’s own and which they receive is good, consequently is devoid of all damnation. Thus it is meant that there is nothing of damnation with those who are in the Lord.
[3] Its being said that “a dog shall not move his tongue” is on account of the signification of a “dog.” A “dog” signifies the lowest of all, or those who are of small value in the church, likewise those who are outside of the church, also those who prate much about the things of the church and understand little; and in the opposite sense, those who are altogether outside of the faith of the church and treat with contumely the things of faith. That “dogs” signify those who are outside of the church, is evident in Matthew:
Jesus said unto the Greek woman, a Syrophoenician, It is not good to take the children’s bread and cast it to the dogs. But she said, Surely Lord; but even the little dogs eat of the crumbs which fall from their master’s table. Then Jesus answering said unto her, O woman, great is thy faith; be it unto thee as thou wilt; and her daughter* was healed (Matt. 15:26-28; Mark 7:27-28);
where by “children” are meant those who are within the church, and by “dogs” those who are outside of it. In like manner by the “dogs which licked the sores of Lazarus” (Luke 16:21); for by the “rich man” there, in the internal sense, is meant one who is within the church and consequently abounds spiritual riches, which are the knowledges of truth and good. “Dogs” denote those who are in the lowest place within the church, who prate much about the things of the church and understand little, and in the opposite sense, those who treat with contumely the things of faith, in these passages:
His watchmen are all blind, they do not know; they are all dumb dogs, they cannot bark; looking on, lying down, loving to sleep (Isa. 56:10).
They are noisy like a dog, they go round about in the city; for they belch with their mouth; swords are in their lips (Ps. 59:6-7, 14).
That thy foot may stamp in blood, the tongue of thy dogs . . . (Ps. 68:23).
Give not that which is holy to the dogs, neither cast ye your pearls before the swine, lest haply they trample them with their feet, and turn and rend you (Matt. 7:6).
For this reason the vilest of all things, which was to be cast away, is signified by a “dead dog” (1 Sam. 24:14; 2 Sam. 9:8; 16:9).

• The Latin has “the woman.”

7785 From man and even to beast. That this signifies neither as to truth nor as to good, is evident from the signification of “man,” as being truth (see n. 3134); and from the signification of “beast,” as being the affection of good, thus good (of which just above, n. 7781).

7786 That ye may know that Jehovah doth separate between the Egyptians and Israel. That this signifies that it may be known what is the difference between those who are in evil and those who are in good, is evident from the signification of “knowing,” as being to be known; from the representation of the Egyptians, as being those who are in evil (by “the Egyptians” were before signified those who are in falsity, but now, after they have been vastated in respect to the truths of the church which they knew, they signify those who are in evil, for by the death of the firstborn is signified damnation, which is a state of evil); and from the representation of the sons of Israel, as being those who are of the spiritual church (see above, n. 7784), thus those who are in good; for they who are of the spiritual church are led by means of faith to charity, thus by means of truth to good.

7787 And all these thy servants shall come down unto me. That this signifies those who are subordinate, is evident from the signification of “Pharaoh’s servants,” as being those who are subordinate (of which above, n. 7773).

7788 And bow down themselves to me. That this signifies respect from fear on account of truth Divine, is evident from the representation of Moses, as being truth Divine (of which frequently above); from the signification of “bowing down themselves,” as being humiliation; but here, because it is said of those who are in evil, it denotes respect from fear. It is said “respect from fear,” because the evil have not any respect for truth Divine, not even for the Divine Itself, except that which they have from fear; for they who are in hell love themselves alone, and those who love themselves alone have no respect for anyone else, because they turn toward themselves all respect for others, even for the Divine Itself. Where love is, there is respect; where love is not, there is no respect except that which is from fear. For this reason the evil in the other life undergo punishments, until at last they do not venture to rise up against the good and infest them; for they are deterred from doing evil by no other means than the fear of punishments.

7789 Saying, Get thee out, and all the people that is at thy feet. That this signifies supplication that those may depart who are in truth from the Divine, from the highest to the lowest, is evident from the signification of “going out,” as being to depart; from the representation of Moses, who is here meant by “thee,” as being truth Divine; from the signification of “people,” as being those who are in truth from the Divine; for by the sons of Israel, who are here “the people,” are represented those who are of the spiritual church, thus who are in the truth of good and in the good of truth, here those who are in the truth from the Divine, because it is said “the people who are at thy feet,” for by Moses is represented truth Divine; and from the signification of “at thy feet,” as being those who are beneath, thus who are subordinate. For the “feet” signify lower because natural things, because the natural world is beneath the spiritual world (that the “feet” signify natural things see n. 2162, 3761, 3986, 4280, 4938-4952); and for this reason it is said, “the people who are at thy feet.” From the highest to the lowest is also signified; by “Moses” the highest, because he represents truth Divine; by “the people at his feet,” all and each of those who are in truth from the Divine.

7790 And thereafter I will go out. That this signifies that truth Divine will depart, is evident from the signification of “going out,” as being to depart; and from the representation of Moses, as being truth Divine. These things signify that when those who have infested the upright are damned, all truth Divine departs from them; for they are then in the state of their evil, and evil rejects and extinguishes all truth Divine. Heretofore, previous to their damnation, they were indeed acquainted with the truths of faith; but nevertheless they had no truths in them; for truths were then in their mouth, but not in the heart; and therefore when they have been vastated as to these truths, evil remains, and then also the falsity of evil comes forth to view which had lain hidden within them; for although they had professed truths, they were nevertheless not in truths, but in falsities. Moreover, the very profession of truth did not descend from its own beginning, namely, from good; but from evil; for they had made it for the sake of gain, honors, and reputation, thus for the sake of themselves and the world. The truths which descend from such a beginning adhere on the surface, and therefore when they are being vastated the truths fall off like scales, and when they fall off, they leave places that are foul-smelling and putrid from the falsities which exhale from the evils there. Such is the lot of those who have known the truths of faith, and yet have lived contrary to them, according to the Lord’s words in Luke:
That servant who knoweth his Lord’s will, but maketh not himself ready, nor doeth his will, shall be beaten with many stripes; but he that knoweth not, though he do things worthy of stripes, shall be beaten with few (Luke 12:47-48).

7791 And he went out from before Pharaoh in the wrath of anger. That this signifies the rending asunder of the presence of truth Divine from those about to be damned, is evident from the signification of “going out,” as being to depart, here to be rent asunder, because it is said “in the wrath of anger;” moreover, at the last when damnation takes place, there is a rending asunder; for when they begin to hold truth Divine in aversion, and also to fear it, and finally to feel horror at its presence, they rend themselves asunder from it; from the representation of Moses, as being truth Divine (of which frequently above); from the representation of Pharaoh, as being those who had infested those who are of the spiritual church (of which also frequently above), but in the present case those who are about to be damned, for damnation is signified by the firstborn being given up to death (see n. 7778); and from the signification of “the wrath of anger,” as being repugnance and aversion (see n. 3614, 5034, 5798), and when attributed to the Divine, as here to the Divine truth which is represented by Moses, it is not meant that the Divine turns itself away, but that they who are in evil turn themselves away (see n. 5798). “Wrath” is predicated of falsity, and “anger” of evil (n. 3614).

7792 Verses 9, 10. And Jehovah said unto Moses, Pharaoh will not hear you; that My wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh; and Jehovah made firm the heart of Pharaoh, and he did not let the sons of Israel go out of his land. “And Jehovah said unto Moses,” signifies information; “Pharaoh will not hear you,” signifies no obedience; “that My wonders may be multiplied in the land of Egypt,” signifies that they may be confirmed in the fact that they were in no faith, but in evil; “and Moses and Aaron did all these wonders before Pharaoh,” signifies that these vastations, and the consequent confirmations that they were in evil, were effected by means of truth proceeding from the Divine; “and Jehovah made firm the heart of Pharaoh,” signifies that they were determined; “and he did not let the sons of Israel go out of his land,” signifies that they did not leave those who were of the spiritual church.

7793 And Jehovah said unto Moses. That this signifies information, is evident from the signification of “saying,” when Jehovah foretells what shall be done, as being information.

7794 Pharaoh will not hear you. That this signifies no obedience, is evident from the signification of “to hear,” as being obedience (n. 2542, 3869, 4652-4660, 5017, 7216); and from the representation of Pharaoh, as being those who have infested the upright in the other life, and who are now about to be damned.

7795 That My wonders may be multiplied in the land of Egypt. That this signifies that it may be confirmed that they had been in no faith, but in evil, is evident from the signification of the “wonders” and “signs” that were done in Egypt, as being vastations and consequent confirmations that they were evil (n. 7633); for these “wonders” signified so many degrees of the vastation of those who within the church had been in the memory-knowledge of such things as are of faith, and yet had lived evilly; and because these are they who infest the upright in the other life, it is their state now which is here signified (n. 7465). By these “wonders being multiplied” are signified the successive degrees of their states. The reason why there are so many degrees is in order that the evil may be confirmed in the fact that they are in evil; and also that the good may be enlightened concerning the state of those within the church who have lived evilly (n. 7633). Except for these reasons, the evil might be condemned and let down into hell without so many successive changes of states.
[2] That before the evil are condemned and let down into hell they undergo so many states is altogether unknown in the world. It is believed that man is at once either condemned or saved, and that this is effected without any process; but the case is otherwise. Justice reigns there, and no one is condemned until he himself knows, and is inwardly convinced, that he is in evil, and that it is utterly impossible for him to be in heaven. His own evils are also laid open to him, according to the words of the Lord in Luke:
There is nothing covered up, that shall not be revealed; or hidden, that shall not be known. Wherefore whatsoever ye have said in the darkness shall be heard in the light; and that which ye have spoken in the ear in the bed chambers shall be proclaimed upon the housetops (Luke 12:2-3; Matt. 10:26-27; Mark 4:22);
and what is more, he is also warned to desist from evil; but when he cannot do this because of the dominion of evil, the power is then taken away from him of doing evil by falsifications of truth and pretenses of good, which is effected successively from one degree to another, and finally condemnation follows and the letting down into hell. This takes place when he comes into the evil of his life.
[3] The evil of the life is evil of the will and of the thought thence derived; thus it is the man’s inward quality and what would be his quality outwardly if he were not hindered by the laws, and likewise by fears of the loss of gain, of honor, of reputation, and of life. This is the life which follows every man after death, but not the outward life, except that which proceeds from the inward life; for in outward things a man pretends what is contrary; and therefore when a man after death is being vastated in respect to outward things, it then plainly appears what had been his quality both in will and in thought. To this state every evil person is reduced by means of degrees of vastation, for all vastation in the other life advances from outward to inward things. From all this it can be seen what is the nature of the justice in the other life, and what the nature of the process before an evil person is condemned. From this it is evident that by “My wonders being multiplied in the land of Egypt,” is signified that the evil may be confirmed in the fact that they have been in no faith, but in evil. (That they who are in evil have no faith, see above, n. 7778.)

7796 And Moses and Aaron did all these wonders before Pharaoh. That this signifies that these vastations, and the consequent confirmations that they were in evil, were effected by means of truth from the Divine, is evident from the representation of Moses and Aaron, as being truth Divine, Moses the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately (see n. 7010, 7089, 7382); and from the signification of the “wonders done in Egypt” or “before Pharaoh,” as being so many vastations of those who had been of the church and had lived evilly. That the “wonders of Egypt” have this signification can be seen from the signification of the several wonders; that they are also confirmations that they are not in faith but in evil, see just above (n. 7795). It is said that “Moses and Aaron did these wonders,” when yet they were not done by them, but by the Divine; but it is so said because by Moses and Aaron is represented truth Divine, and the wonders were wrought by the Divine by means of truth proceeding from Itself; for all things which are done by the Divine Itself are done by means of truth proceeding from Itself; the Divine Itself is the being [esse] of all things, whereas the truth proceeding from It is the derivative manifestation [existere] of all things; Good Itself, which is the Divine Esse, produces all things by means of its truth. It is said that vastations are effected by means of truth from the Divine, but it is to be understood that Divine truth is not the cause, for the Divine vastates no one; but the evil person vastates himself by rendering himself determined against truth Divine, extinguishing, rejecting, or perverting it; and by turning the good Divine which continually flows in, into evil. This evil then is that which vastates, and from this it is evident whence the cause is, namely, that the influx of good and of truth from the Divine is not the cause, for without the influx of these there is no life; but the cause is their conversion into evil and falsity, which is done by him who is in evil.

7797 And Jehovah made firm the heart of Pharaoh. That this signifies that they were determined, is evident from the signification of “making firm the heart,” as being to be determined (see n. 7272, 7300, 7305. That Jehovah does not make firm the heart, or do evil, although this is attributed to Him in the sense of the letter of the Word, see n. 7533, 7632, 7643).

7798 And he did not let the sons of Israel go out of his land. That this signifies that they did not leave those who were of the spiritual church, is evident from the signification of “to let go,” as being to leave; and from the representation of the sons of Israel, as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

7799 ON THE SPIRITS AND INHABITANTS OF THE PLANET JUPITER.
Social interaction with the spirits and angels of the planet Jupiter has been granted me a longer time than with the spirits of the other planets, and therefore more particulars are to be related concerning their state, and that of the inhabitants of this planet.

7800 The planet Jupiter does not indeed appear to those who are in the other life; but the spirits who are from it. These appear in front, to the left, at some distance, and this constantly; there also the planet is in the idea of spirits and angels. The spirits of each planet are separate from those of other planets, and are near their own world. The reason why they are separated is that they are of a different disposition, and are in a different province in the Grand Man; and they who are of a different disposition appear remote from others according to the diversity. All separation and distinction of spirits and angels in respect to places and distances in the other life, appear in accordance with the diversities of dispositions and genius, for place corresponds to state (see n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381).

7801 There are many kinds of spirits from the planet Jupiter, but there are three with which I have been in company, and with which I have often spoken. One kind, which is also the lowest, appear dark, almost black. They are contemned by others, and are called “chastisers,” because they chastise the inhabitants of their earth who live evilly; they are continually desirous to come to heaven. Another kind have shining faces, as from the reflected light of a candle. These appear to sit like idols, for they suffer themselves to be adored by others, especially by the servants whom they had in the world; for there they persuaded them that they were mediators with the Lord; they are called by them “saints,” and also “lords.” The third kind, which is the best, excel the rest in intelligence and wisdom. They appear in blue clothing, or clothing of the color of the sky, with interwoven little grains of gold. But the angels themselves who are from that earth, are together with the angels of the rest of the earths; for all who are truly angels constitute one general heaven.

7802 It is a common thing on that earth for spirits to speak with the inhabitants and instruct them, and also chastise them if they have done evil; on which subject, as many things have been related to me by their angels, I would speak in order. The reason why the spirits of that planet speak with the men, is that these think much about heaven, and about the life after death; and are comparatively but little solicitous about life in the world; for they know that they will live after their decease, and in a state of happiness according to the state of their internal man as formed in the world. It was also a common thing on our earth in ancient times to speak with spirits and angels, from a like cause, namely, that those men thought about heaven, and little about the world. But this living communication with heaven was in time closed, as man from internal became external, that is, as he began to think about the world and little about heaven, and especially when he no longer believed that there is a heaven or a hell, nor that there is in himself a spirit man who lives after death. For at this day it is believed that the body lives from itself, and not from its spirit; and therefore unless man could now have faith that he is to rise again with the body, he would have no belief in a resurrection.

7803 As regards the speech of spirits with the inhabitants of the planet Jupiter, there are spirits who chastise; there are those who instruct; and there are those who rule them. The spirits who chastise apply themselves to the left side, and incline themselves toward the back; and when they are there, they draw forth from the man’s memory all his deeds and thoughts; for this is easy to spirits, because, when they come to a man, they come instantly into all his memory (n. 6199, 6193, 6198, 6199, 6214). If they find that he has done evil or thought evil, they reprove him, and also chastise him with a pain in the joints of the feet or of the hands, or with pain about the epigastric region; this moreover, spirits can do dexterously, when it is permitted. When such chastisers come to a man, they excite horror together with fear; whereby he is aware of their approach. Evil spirits can excite fear when they approach anyone, especially those who when they lived in the world had been robbers. That I might know in what manner these spirits act when they come to a man of their earth, it was permitted that such a spirit should come also to me. When he was near, horror attended with fear palpably seized me; but I was not terrified and in horror inwardly, but outwardly, because I knew that he was such a spirit. He was also seen, and appeared like a dark cloud with little moving stars in the cloud; moving stars signify falsities; but fixed stars truths. He applied himself to my left side, toward the back; and he also began to reprove me on account of the things I had done and thought, which he drew forth from my memory and gave a wrong interpretation to; but he was hindered by the angels who also were present. When he noticed that he was with another than a man of his own earth, he began to speak to me, and to say that when he comes to a man, he knows all and everything which the man has done and thought; also that he severely reproves him, and likewise chastises him with various pains.

7804 The spirits who instruct, however, also apply themselves to the left side of those whom they instruct, but more in front. They also reprove, but gently, and presently teach how they ought to live. These also appear dark, yet not as the former, like clouds; but as if clothed with sackcloth. These are called “instructors,” but the former “chastisers.”

7805 When these spirits are present, angelic spirits also, likewise from their earth, are present, and take their seat at the head, and as it were fill it in a special manner. Their presence is also perceived there as a gentle breathing, for they are afraid lest the man should perceive even the least pain or anxiety from their approach and influx. They rule the chastising and instructing spirits, preventing the former from doing worse to the man than is permitted by the Lord, and enjoining the latter to speak the truth. It has also been given me to speak with these angelic spirits.

7806 There are two signs which appear to those spirits when they are with a man. They see an old man with a whitish face; this is a sign to say nothing but what is true. They also see a face in a window; this is a sign to depart thence. I have seen both that old man, and likewise the face in the window; when the latter was seen, the spirit immediately departed from me.

7807 When the chastising spirit was with me, the angelic spirits kept my face constantly cheerful and smiling, and the region about the lips prominent, and my mouth open. This the angels very easily do by means of influx. They said that when present they induce such a countenance upon the inhabitants of their earth.

7808 If after chastisement and instruction the man again does evil or thinks to do evil, and does not restrain himself by virtue of the precepts of truth, on the return of the chastising spirit he is more severely punished. But the angelic spirits moderate the punishment according to the intention in the deeds, and according to the will in the thoughts.

7809 Spirits there speak with man, but not conversely man with spirits, except these words, when he is instructed, that “he will do so no more.” Nor is he allowed to tell any of his companions that a spirit has spoken to him; and if he does, he is severely punished. These spirits of Jupiter at first supposed that when they were with me, they were with a man of their own earth; but when in my turn I spoke to them, and also when I thought that I would publish such things, and they were not allowed to chastise, or to instruct me, they noticed that they were with another.

7810 At another time also a chastising spirit came to me, and applied himself to my left side below the middle of the body, as before, and also desired to punish me; but he was driven away by their angels, who likewise were present. He then showed me the kinds of punishments which they are permitted to inflict on the men of their earth if they do evil and intend to do evil. Besides a pain in the joints, there was a painful contraction around the middle of the belly, which is felt like a compression by a sharp girdle; there was alternate withdrawal of the respiration, even to distress; also a prohibition against eating anything but bread; lastly, a denunciation of death if they did not leave off doing such things; and at the same time a deprivation of the joy from consort, children, and companions, resulting in the instilling of grief.

7811 From all this it can be seen that their angels, who sit at the head, exercise a kind of judicature over the man, for the angels permit, moderate, restrain, and inflow. But it was given me to say to them that they ought not to believe that they judge; but that the Lord alone is the Judge, and that from Him flow in with them all the things which they direct and enjoin upon the chastising and instructing spirits, and that these things only appear as if from them.

7812 Besides the spirits of whom mention has now been made, there are also spirits who infuse contrary persuasions; being those who while they lived in the world were banished from the society of others, because they were evil. When they approach, there appears as it were a flying flame which glides down near the face; they place themselves beneath, at the man’s hinder parts, and speak from there toward the parts above. They speak things contrary to those which the instructing spirit from the angels has said; namely, that they need not live according to the instruction, but at their own good will and pleasure, and the like. They usually come immediately after the former spirits have departed. But the men on that earth know who and of what quality these spirits are, and therefore they pay no regard to them. Nevertheless they thus learn what evil is, and so what good is; for by evil is learned what is good, the quality of good being known from its opposite. All perception of a thing is according to reflection bearing on the distinctions that come from contraries in various ways and in various degrees.

7813 The subject of the spirits and inhabitants of the planet Jupiter will be continued at the end of the following chapter.

View Details

And Pharaoh hastened to call Moses and Aaron; and he said, I have sinned to Jehovah your God, and to you. And now forgive I pray my sin only this once, and supplicate ye to Jehovah your God that He may remove from before me this death only. And he went out from before Pharaoh, and supplicated unto Jehovah. And Jehovah turned an exceeding strong sea wind, and took up the locust, and cast it into the sea Suph; there was not left one locust in all the border of Egypt. And Jehovah made firm Pharaoh’s heart, and he did not let go the sons of Israel. And Jehovah said unto Moses, Stretch out thy hand toward heaven, and there shall be thick darkness upon the land of Egypt, and one shall grope in the thick darkness. And Moses stretched out his hand toward heaven; and there was dense thick darkness in the whole land of Egypt three days. They saw not a man his brother, and there rose not up anyone from what was under him for three days; and all the sons of Israel had light in their dwellings. And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only your flock and your herd shall stay; your babe also shall go with you. And Moses said, Thou shalt also give into our hand sacrifices and burnt-offerings, that we may perform it unto Jehovah our God. And our cattle also shall go with us; there shall not a hoof be left behind; for thereof we must take to serve Jehovah our God; and we know not with what we must serve Jehovah until we come thither. And Jehovah made firm Pharaoh’s heart, and he would not let them go. And Pharaoh said to him, Go away from before me, take heed to thyself that thou see my faces no more; for in the day thou seest my faces thou shalt die. And Moses said, Thou hast rightly spoken; I will see thy faces again no more.

Exodus 10: 16-29

Exposition summaries

Arcana Coelestia 7694. “And Pharaoh hastened to call Moses and Aaron,” signifies fear then of truth from the Divine; “and he said, I have sinned to Jehovah your God, and to you,” signifies confession that they have not obeyed the Divine and the truth; “and now forgive I pray my sin only this once,” signifies that their disobedience should not be regarded; “and supplicate ye to Jehovah your God,” signifies intercession; “that He may remove from upon me this death only,” signifies that this falsity may not torment; “and he went out from before Pharaoh,” signifies separation; “and made supplication unto Jehovah,” signifies intercession; “and Jehovah turned an exceeding strong sea wind,” signifies the cessation of Divine influx through heaven; “and took up the locust,” signifies the end of this state; “and cast it into the sea Suph,” signifies into hell; “there was not left one locust in all the border of Egypt,” signifies that these falsities in the extremes appeared no more; “and Jehovah made firm Pharaoh’s heart,” signifies that the infesters were determined; “and he did not let go the sons of Israel,” signifies that they did not leave those of the spiritual church.

AC 7708. “And Jehovah said unto Moses,” signifies instruction; “Stretch out thy hand toward heaven,” signifies the rule of the power of truth Divine in heaven; “and there shall be thick darkness upon the land of Egypt,” signifies a complete privation of truth and good; “and one shall grope in the thick darkness,” signifies the density of the falsity from evil; “and Moses stretched out his hand toward heaven,” signifies the rule of truth Divine in heaven; “and there was dense thick darkness in all the land of Egypt,” signifies the complete privation of truth and good; “for three days,” signifies a full state; “they saw not a man his brother,” signifies that they did not perceive the truth of any good; “and there rose not up anyone from what was under him,” signifies that there was no elevation of mind; “for three days,” signifies a full state; “and all the sons of Israel had light in their dwellings,” signifies that those who were of the spiritual church had enlightenment everywhere in their minds.

AC 7720. “And Pharaoh called unto Moses,” signifies the presence of the law Divine; “and said, Go ye, serve Jehovah,” signifies that they should be left, so that they may worship the Lord their God; “only your flock and your herd shall stay,” signifies but not from good; “your babe also shall go with you,” signifies that it was done from truth; “and Moses said,” signifies the answer; “Thou shalt also give into our hand sacrifices and burnt-offerings,” signifies that they should leave all the things by which worship is to be performed; “that we may perform it unto Jehovah our God,” signifies which is acceptable to the Lord; “and our cattle also shall go with us,” signifies that it will be from the good of truth; “there shall not a hoof be left behind,” signifies that not anything of truth from good shall be lacking; “for thereof we must take to serve Jehovah our God,” signifies that from it the Lord must be worshiped; “and we know not with what we must serve Jehovah,” signifies that it is unknown with what the worship must be performed; “even until we come thither,” signifies before they have been removed from those who are in mere falsities from evil; “and Jehovah made firm Pharaoh’s heart,” signifies that they were determined against the Divine; “and he would not let them go,” signifies that they had no mind to leave them; “and Pharaoh said to him,” signifies the growing hot of anger then against truth Divine; “Go away from before me,” signifies that they were not willing to know anything about it; “take heed to thyself that thou see my faces no more,” signifies that it did not enter into their mind; “for in the day thou seest my faces thou shalt die,” signifies that if it entered into the mind it would be rooted out; “and Moses said,” signifies the answer; “thou hast rightly spoken,” signifies that from truth it is so; “I will see thy faces again no more,” signifies that truth Divine will no longer enter into their minds.

The stone bird

AC 7743. That the inhabitants of Mars are in celestial love, has been already told. They are represented by an appearance of flame, glittering beautifully with variegations of color, and also by a bird of similar coloring. That some at this day are beginning to withdraw from this celestial love, and solely to love knowledges, and to make celestial life consist in these alone, was represented by that bird changed into stone; for by a bird is signified spiritual life; and by its being turned into stone is signified the life of knowledges without love, which is no longer spiritual life, but a life cold as stone, into which nothing from heaven flows. And their still believing that they are in the Lord, like those who are in the life of celestial love there, was signified and shown by the spirit who rose up and wished to take away the bird.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Divine Love and Wisdom 327. ALL THINGS WHICH HAVE BEEN CREATED BY THE LORD ARE USES. THEY ARE USES IN THE ORDER, DEGREE AND RESPECT IN WHICH THEY HAVE RELATION TO MAN, AND THROUGH MAN TO THE LORD FROM WHOM THEY ARE

Concerning these subjects it has been stated above: that nothing except use can exist from God the Creator (308); that the uses of all created things ascend by degrees from ultimate things to man, and through man to God the Creator, from Whom they are (65-68); that the end of Creation exists in ultimates, which end is that all things may return to God the Creator, and that there may be conjunction (167-172); that things are uses so far as they have regard to the Creator (307); that the Divine cannot be other than Esse and Existere in others created by itself (47-51); that all things of the universe are recipients according to uses, and this, according to degrees (58); that the universe, viewed from uses, is an image of God (59); besides many other things. From all of which this truth is plain that all things which have been created by the Lord are uses, and that they are uses in that order, degree and respect in which they have relation to man, and through man to the Lord from Whom they are. It remains now that some things should be stated in detail about uses.

Arcana Coelestia 7636. That ye may know that I am Jehovah. That this signifies that thus it may be known to them that the Lord is the only God, is evident from the signification of “that ye may know,” as being that it may be known to them. That by “I am Jehovah” is signified that the Lord is the only God, is because the name “Jehovah” signifies Is, thus Him from whom is the being and coming-forth of all things, who cannot but be the sole and only one. (That “Jehovah” denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956; and that by these words is meant that He is the only God, n. 7401, 7444, 7544, 7598)

7643… evil is not from the Lord, but that it arises from man, because man turns to himself that good which flows in from the Lord, and instead of regarding the Lord and what is of the Lord in all things, he regards himself. Hence comes the concupiscence of reigning over all, and of possessing all that belongs to others; and hence come contempt for others, and hatred, revenge, and cruelty toward those who do not favor and be friendly to one’s self; hence also comes contempt for all things that are of faith and charity, because when these flow in from the Lord they are turned to self, thus away from the Lord.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7601(2)… when the evil are being vastated, that is, when they are being separated from truths and goods, and are left to their own evils and falsities, they are then vastated in respect to those truths and goods which are in the exterior natural, and which are adjoined there to falsities and evils. That these truths and goods look downward, and therefore cannot be reserved, will be seen below (n. 7604, 7607); but the truths and goods of the interior natural are not vastated, but are brought further inward, and are there reserved for use; and then the communication between the interior natural and the exterior is so far closed that nothing of good and truth can inflow from the interior natural into the exterior natural, except only something general, to enable them to reason, and to string together arguments to confirm falsities and evils. Those goods and truths which are reserved, are signified in the Word by “remains”.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

AC 91… While he is spiritual, the external man is not yet willing to yield obedience to and serve the internal, and therefore there is a combat; but when he becomes celestial, then the external man begins to obey and serve the internal, and therefore the combat ceases, and tranquility ensues

AC 159…But the state of the posterity of this celestial man, in consequence of desiring their Own(proprium), which belongs to the external man, was so changed that they no longer perceived the internal man to be distinct from the external, but imagined the internal to be one with the external, for such a perception takes place when man inclines to his Own(proprium).

AC 24. [2] Man, before he is being regenerated, does not even know that any internal man exists, much less is he acquainted with its nature and quality. He supposes the internal and the external man to be not distinct from each other. For, being immersed in bodily and worldly things, he has also immersed in them the things that belong to his internal man, and has made of things that are distinct a confused and obscure unit…

AC 7601…when the evil are being vastated, that is, when they are being separated from truths and goods, and are left to their own evils and falsities, they are then vastated in respect to those truths and goods which are in the exterior natural, and which are adjoined there to falsities and evils. That these truths and goods look downward, and therefore cannot be reserved, will be seen below (n. 7604, 7607); but the truths and goods of the interior natural are not vastated, but are brought further inward, and are there reserved for use; and then the communication between the interior natural and the exterior is so far closed that nothing of good and truth can inflow from the interior natural into the exterior natural, except only something general, to enable them to reason, and to string together arguments to confirm falsities and evils.

…[8] In Moses: Thou shalt not plough with an ox and an ass together. Thou shalt not wear a mixed garment of wool and flax together (Deuteronomy 22:10-11); by “an ox” is signified the good of the natural; by “an ass” its truth; in like manner by “wool and flax.” That they were not to plough with an ox and an ass together, nor to wear a mixed garment of wool and flax together, signified that they were not to be in two states at once; namely, in good and from it look to truth; and at the same time in truth and from it look to good. These things involve the same as is involved in the words of the Lord in Matthew: Let him that is upon the roof of the house not come down to take anything out of his house; and let him that is in the field not return back to take his garment (Matthew 24:17-18); as to which see above (n. 3652 at the end).

For they who from good look to truth are in an interior heaven; but they who from truth look to good are in an exterior heaven; the latter from the world look to heaven, the former from heaven look to the world, whence they are in a kind of opposition, and therefore if they were together, the one would destroy the other.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7599… the evil turn themselves away from Jehovah, or the Lord, for they turn themselves away from the good which is of charity, and from the truth which is of faith, in which the Lord is; and then the things that belong to the Lord are behind them, and those which belong to themselves are in front of them; and that which is behind them they neither see nor care for. From this comes all evil to man, consequently unhappiness and hell.

AC 7589. I have sinned this time. That this signifies separation from truth and good, is evident from the signification of “sinning,” as being a sundering and turning away from the Divine, thus from truth and good (see n. 5229, 5474, 5841); consequently also separation, for he who turns himself away from truth and good, separates himself from them.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7752 Exodus 11

THE DOCTRINE OF CHARITY

All things in the universe bear relation to Good and Truth. That which does not bear relation to good and truth is not in Divine order; and that which does not bear relation to both together, produces nothing. Good is that which produces, and truth is that by which it produces.

7753 These facts may illustrate how the case is with spiritual good and truth, which are called charity and faith; namely, that all things which belong to the church bear relation to these, and those which do not bear relation to them have nothing of the church in them; and also that which does not contain both within it produces no fruit, that is, no good of charity or of faith.

7754 For in order that anything may be produced, there must be two forces, one which is called active, the other which is called passive; the one without the other brings forth nothing. Such forces, or lives, are charity and faith in the man of the church.

7755 The first of the church is good, the second is truth; or the first of the church is charity, and the second is faith. For the truth of the doctrine of faith is for the sake of the good of life. That which is the end for the sake of which something else exists, this is the first.

7756 With the conjunction of the good which is of charity, and the truth which is of faith, in man, the case is this. The good which is of charity enters through the soul into man, but the truth which is of faith enters through the hearing; the former flows in immediately from the Lord, but the latter mediately through the Word. Hence the way by which the good of charity enters is called the internal way; and the way by which the truth of faith enters is called the external way. That which enters by the internal way is not perceived, because it is not plainly subject to sensation; whereas that which enters by the external way is perceived, because it is plainly subject to sensation. For this reason everything of the church is attributed to faith. It is otherwise with those who have been regenerated; with such the good that is of charity is plainly perceived.

7757 The conjunction of the good of charity with the truth of faith is effected in the interiors of man. The good itself which flows in from the Lord adopts truth there, and appropriates it to itself, and thereby causes the good with the man to be good, and the truth to be truth; or the charity to be charity, and the faith to be faith. Without this conjunction charity is not charity, but only natural goodness; neither is faith faith, but only the memory-knowledge of such things as are of faith, and in some cases a persuasion that a thing is so for the sake of earning gain or honor.

7758 When truth has been conjoined with good it is no longer called truth, but good; and so when faith has been conjoined with charity it is no longer called faith, but charity; the reason is that the man then wills and does the truth, and that which he wills and does is called good.

7759 With the conjunction of the good of charity with the truth of faith, the case, further, is this. This good obtains its quality from truth, and truth its essence from good. From this it follows that the quality of good is according to the truths with which it is conjoined; and therefore good becomes genuine if the truths with which it is conjoined are genuine. Genuine truths of faith are possible within the church, but not out of it, for within the church is the Word.

7760 Moreover, the good of charity receives its quality also from the abundance of the truths of faith; likewise from the connection of one truth with another; thus is formed spiritual good with man.

7761 A clear distinction must be made between spiritual good and natural good. As before said, spiritual good has its quality from the truths of faith, their abundance, and their connection; but natural good is born with the man, and also arises by accident, as by misfortunes, diseases, and the like. Natural good saves no one, but spiritual good saves all. The reason is that the good which is formed through the truths of faith is a plane into which heaven can flow, that is, the Lord through heaven, and lead man, and withhold him from evil, and afterward uplift him into heaven; but not so natural good; and therefore they who are in natural good can be as easily carried away by falsity as by truth, provided the falsity appears in the form of truth; and they can be as easily led by evil as by good, provided the evil is presented as good. They are like feathers in the wind.

7762 The confidence of trust which is said to be of faith and is called faith, is not spiritual confidence or trust, but natural. Spiritual confidence or trust has its essence and life from the good of love; but not from the truth of faith separate. The confidence of faith separate is dead; and therefore there cannot be true confidence with those who have led an evil life. Moreover, that confidence which depends on salvation through the Lord’s merit, irrespective of what the life has been, is likewise not from truth.

EXODUS 11

1 And Jehovah said unto Moses, Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterward he will let you go from hence; when he lets everything go, driving he shall drive you out from hence.

2 Say now in the ears of the people, and let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold.

3 And Jehovah gave the people favor in the eyes of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the eyes of Pharaoh’s servants, and in the eyes of the people.

4 And Moses said, Thus said Jehovah, About midnight I will go out into the midst of Egypt.

5 And every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the maidservant that is behind the millstones; and every firstborn of beast.

6 And there shall be a great cry in the whole land of Egypt, such as there hath been none like it, nor shall be like it anymore.

7 And to all the sons of Israel shall not a dog move his tongue, from man and even to beast; that ye may know that Jehovah doth separate between the Egyptians and Israel.

8 And all these thy servants shall come down unto me, and bow down themselves to me, saying, Get thee out, thou, and all the people that is at thy feet; and thereafter I will go out. And he went out from before Pharaoh in the wrath of anger.

9 And Jehovah said unto Moses, Pharaoh will not hear you; that my wonders may be multiplied in the land of Egypt.

10 And Moses and Aaron did all these wonders before Pharaoh; and Jehovah made firm the heart of Pharaoh, and he did not let the sons of Israel go out of his land.

7763 THE CONTENTS.
The subject treated of in this chapter in the internal sense is the damnation of faith separate from charity, which is signified by the firstborn of Egypt that were given up to death at midnight; and also the memory-knowledges of truth and good that were to be transferred to those who are of the spiritual church, which knowledges are signified by the vessels of silver and of gold that the sons of Israel were to ask from the Egyptians.

7764 THE INTERNAL SENSE.
Verses 1-3. And Jehovah said unto Moses, Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterward he will let you go from hence; when he lets everything go, driving he shall drive you out from hence. Say now in the ears of the people, and let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold. And Jehovah gave the people favor in the eyes of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the eyes of Pharaoh’s servants, and in the eyes of the people. “And Jehovah said unto Moses,” signifies instruction; “Yet one plague more will I bring upon Pharaoh, and upon Egypt,” signifies the end of vastation, which is damnation; “afterward he will let you go from hence,” signifies that then they will be left; “when he lets everything go, driving he shall drive you out from hence,” signifies that they will leave them completely, and will hold them in aversion, and shun their presence; “say now in the ears of the people,” signifies instruction and obedience; “and let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold,” signifies that the memory-knowledges of truth and good taken away from the evil who have been of the church, will be bestowed upon the good who are of it; “and Jehovah gave the people favor in the eyes of the Egyptians,” signifies the fear of those who are in evils on account of those who are of the spiritual church, by reason of the plagues; “moreover, the man Moses was very great in the land of Egypt,” signifies respect now for truth Divine; “in the eyes of Pharaoh’s servants, and in the eyes of the people,” signifies with those who were in subordination there.

7765 And Jehovah said unto Moses. This signifies instruction (see n. 7186, 7267, 7304, 7380).

7766 Yet one plague more will I bring upon, Pharaoh, and upon Egypt. That this signifies the end of vastation, which is damnation, is evident from the signification of “yet one plague more,” as being the last of vastation. That by the plagues brought upon Egypt were signified successive states of vastation, is evident from the explication of what goes before; that the last is damnation, namely, of faith separate from charity, will be seen from what follows; for by the firstborn given up to death in Egypt is signified the damnation of this faith; by “death,” the damnation itself; and by “the firstborn,” faith. Faith is said to be damned when the things of faith are applied to support falsities and evils; and when they support these, they pass over to their side, and become a means of confirming them. This is the case with those who both in doctrine and in life separate faith from charity; but with these there is no faith; there is only the memory-knowledge of such things as are of faith, which knowledge is by them called faith. This is meant by faith damned. Moreover, the subjects themselves in whom the things of faith have been adjoined to falsities and evils, after vastations are in damnation. The damnation is made sensible by the putrid and offensive stench which exhales from them, more than from those who have not been possessed of the things of faith. This is the case in particular as in general; in general, if any evil spirit approaches a heavenly society where there is charity, the stench from him is plainly perceived; in like manner in particular where there had been such things as are of heaven, that is, such as are of faith, and in the same subject also such things as are of hell. From all this it is now evident that by “yet one plague more which shall be brought upon Pharaoh and upon Egypt” is signified the last of vastation, which is damnation; for by Pharaoh are represented those who have infested, and who are here being damned; and by “Egypt” is signified the natural mind (n. 5276, 5278, 5280, 5288, 5301, 6147, 6252).

7767 Afterward he will let you go from hence. That this signifies that then they will be left, is evident from the signification of “to let go,” as being to leave (as frequently above).

7768 When he lets everything go, driving he shall drive you out from hence. That this signifies that they will leave them completely, and will hold them in aversion and shun their presence, is evident from the signification of “to let everything go,” as being to leave completely; and from the signification of “driving he shall drive you out,” as being to hold in aversion and shun those who are of the spiritual church whom they had infested; for he who holds in aversion the presence of anyone, also shuns his presence, and likewise drives him away from him. That they now hold in aversion and shun those who are of the spiritual church, is because the good and the truth which flow in, now torment them. The case herein is like that of painful ulcers which do not endure even the touch of warm water or a breath of air; or like that of an injured eye which cannot bear even the mild rays of the sun. The natural mind of such spirits is now such a sore; for after they have been vastated, that is, after the things that had been of faith have been rejected, they suffer at the least breath of good and truth, whence comes aversion.

7769 Say now in the ears of the people. That this signifies instruction and obedience, is evident from the signification of “saying,” as here being instruction, for Jehovah now says what the sons of Israel were to do when they departed from Egypt. Obedience is signified by “saying in the ears,” for the ears correspond to obedience, and consequently signify it (n. 2542, 3869, 4551, 4652-4660).

7770 And let them ask a man from his companion, and a woman from her companion, vessels of silver and vessels of gold. That this signifies that the memory-knowledges of truth and good, taken away from the evil who have been of the church, will be bestowed upon the good who are of it, is evident from the signification of “vessels of silver and vessels of gold,” as being memory-knowledges of truth and good. (That “silver” denotes truth, and “gold” good, see n. 1551, 1552, 2954, 5658, 6112; and that “vessels” denote memory-knowledges, n. 3068, 3079.) Memory-knowledges are called vessels of truth and good, because they contain them. It is believed that the memory-knowledges of truth and good are the very truths and goods of faith; but they are not. It is the affections of truth and good that make faith, and these flow into memory-knowledges, as into their vessels. That to ask these things of the Egyptians denotes to take them away and adjudge them to themselves, is plain; hence in a previous chapter (3) it is said that they should “spoil the Egyptians” (verse 22); and in the chapter which follows (12), that they “spoiled them.” Its being said that “a man should ask of his companion and a woman of her companion,” is because “man” relates to truth, and “woman” to good, as they also signify them.
[2] How the case herein is, see the explication at Exodus 3:22, n. 6914-6917, from which it can be seen that the very memory-knowledges of truth and good which have been possessed by those of the church who have known the arcana of faith and yet have lived a life of evil, are transferred to those who are of the spiritual church. (How this transfer is effected, see n. 6914.) These things are signified by the Lord’s words in Matthew:
The Lord said unto him who went away and hid his talent in the earth, Take ye the talent from him, and give it to him that hath the ten talents. For unto everyone that hath shall be given, that he may have abundance; but from him that hath not, even that which he hath shall be taken away; and cast ye the useless servant into the outer darkness (Matt. 25:25, 28-30; and Luke 19:24-26).
Whosoever hath, to him shall be given, and he shall have abundance; but whosoever hath not, from him shall be taken away even that which he hath (Matt. 13:12; and Mark 4:24-25).
[3] The reason is that with the evil the knowledges of good and truth are applied to evil uses, and with the good the knowledges of good and truth are applied to good uses; the knowledges are the same, but the application to uses effects their quality with each person. The case herein is like that of worldly riches, which with one person are disposed for good uses, with another for evil uses; consequently riches are such with each person as are the uses unto which they are disposed. From this also it is evident that the same knowledges, like the same riches, which the evil had possessed, can be with the good and serve for good uses.
From all this it can now be seen what is represented by the command that the sons of Israel should ask from the Egyptians vessels of silver and vessels of gold, and should thus deprive and despoil them; such seizure or despoiling would never have been commanded by Jehovah unless it had represented such things in the spiritual world.
[4] Similar to this is what is written in Isaiah:
At last the merchandise of Tyre, and her meretricious hire, shall be holiness to Jehovah; and it shall not be stored up nor kept back; but her merchandise shall be for them that dwell before Jehovah to eat, to sate themselves, and for the ancient one in covering himself (Isa. 23:18);
speaking of Tyre, by which are signified the knowledges of good and truth (n. 1201); “merchandise” and “meretricious hire” denote knowledges applied to evil uses; that these should be given to the good who will apply them to good uses, is signified by “her merchandise being for them that dwell before Jehovah to eat to sate themselves, and for the ancient one in covering himself.”
[5] Also in Micah:
Arise and thresh, O daughter of Zion; for I will make thy horn iron, and I will make thy hoofs brass; that thou mayest break in pieces many peoples; and I have devoted their gain to Jehovah, and their wealth to the Lord of the whole earth (Micah 4:13);
“to break in pieces many peoples” denotes to devastate them; the “gain which is devoted to Jehovah and to the Lord of the whole earth” denotes the knowledges of truth and good. That David sanctified to Jehovah the silver and the gold that he had taken from the nations which he had subdued, from the Syrians, from Moab, from the sons of Ammon, from the Philistines, from Amalek, and from the spoil of Hadadezer (2 Sam. 8:11-12); and that Solomon put the sanctified things of his father among the treasures of the house of Jehovah (1 Kings 7:51) involve the like.

7771 And Jehovah gave the people favor in the eyes of the Egyptians. That this signifies the fear of those who are in evils on account of those who are of the spiritual church by reason of the plagues, is evident from what was unfolded above (n. 6914), where are like words.

7772 Moreover, the man Moses was very great in the land of Egypt. That this signifies respect now for truth Divine, is evident from the representation of Moses, as being truth Divine (of which frequently above); from the signification of “very great,” as being respect, here respect from fear, for the evil who are in hell have no other respect for the Divine than that of fear (that “very great” denotes respect, is manifest, for it is said “in the eyes of Pharaoh’s servants, and in the eyes of the people”); and from the signification of “the land of Egypt,” as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301, 6147, 6252). From this it is evident that by “the man Moses was very great in the land of Egypt,” is signified respect for truth Divine in the mind, namely, in that of the infesters.

7773 In the eyes of Pharaoh’s servants, and in the eyes of the people. That this signifies, with those who were in subordination there, is evident from the signification of “servants” and of “people,” as being those who are subordinate; for by Pharaoh are represented the chief ones who infested, under whom the rest were subordinate. That the subordinate are signified is because among the evil as well as among the good, that is, in hell as in heaven, there is a form of government, that is, there is rule, and there is subordination, without which society would have no coherence. But the subordinations in heaven are wholly different from the subordinations in hell. In heaven all are like equals, for one loves another as brother loves brother; nevertheless one sets another before himself in proportion as he excels in intelligence and wisdom. The very love of good and truth causes everyone, as it were of himself, to subordinate himself to those who are superior to him in the wisdom of good and the intelligence of truth. But the subordinations in hell are those of despotic authority, and consequently of severity; for he who commands rages fiercely against those who do not favor all his commands; for everyone regards another as his enemy, although outwardly as a friend, for the sake of banding together against the violence of others. This banding together is like that of robbers. They who are subordinate continually aspire to rule, and also frequently break forth in revolt, and then the conditions there are lamentable, for then there are severities and cruelties and this takes place by alternations. From all this it can be seen how the case is with subordinations in the other life.

View Details

And Pharaoh’s servants said unto him, How long shall this man be a snare to us? Let the men go, and let them serve Jehovah their God; knowest thou not yet that Egypt is perishing? And Moses and Aaron were brought back unto Pharaoh; and he said unto them, Go ye, serve Jehovah your God; who and who are going? And Moses said, We will go with our boys, and with our old men; with our sons and with our daughters, with our flock and with our herd, will we go, because we have a feast of Jehovah. And he said unto them, So shall Jehovah be with you when I let you go, and your babe; see ye that evil is before your faces. Not so; go I pray, ye that are young men, and serve Jehovah; because this ye seek. And he drove them out from the faces of Pharaoh. And Jehovah said unto Moses, Stretch out thy hand over the land of Egypt for the locust, and it shall come up upon the land of Egypt, and shall devour all the herb of the land, even all that the hail hath left. And Moses stretched out his rod over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locust. And the locust went up over all the land of Egypt, and rested in all the border of Egypt, very grievous; before it there was no such locust as this, and after it there shall not be such. And it covered the surface of the whole land, and the land was darkened; and it devoured all the herb of the land, and all the fruit of the tree which the hail had left; and there was not left any green thing in the tree and in the herb of the field, in the whole land of Egypt.

Exodus 10: 7-15

Transcript

It came up in the shares, the idea of the sensory coupled with sensitivity and its reference to what is green and just, the correspondence of that in terms of photosynthesis. You have the concept there of sensitivity to light in order to produce what is good and how it’s the falsities of the senses or a belief in the senses as something that can bring about what is of heaven, like, the cultivation of delight at that level, that actually closes off that sensitivity. So those falsities represented by the locusts … there’s this idea here of the need for the exposure of the quality of what’s active but unconscious now becoming conscious, in order that it can be dealt with. So that what is represented by the babe, young men, the old men, all those things that have to do with our understanding of the Lord, can be released from the bondage that those sensory elements have over them when they rule. So just again there was this reinforcement of the idea here that this is really an uncovering of what’s active not a ‘coming upon’ of something that wasn’t there before. It’s really just the unveiling of the condition and because it’s through being open and sensitive to what’s arising that enables what is of the Lord to be liberated from what is of self, and then that’s where the empowerment really comes to the fore.

So if you go back to the opening Arcana Coelestia 7651,

And Pharaoh’s servant said unto him how long shall this man be a snare to us? Let the men go and let them serve Jehovah their God knowest thou not yet that Egypt is perishing.

This struck me as being like a voice that comes from within and it has to do with a reaction to what’s happening, you know, the struggle to get beyond what appears to be a hopeless situation when you’re dealing with what’s arising. So often that voice comes through as a voice of weariness and fatigue related to the process. So it’s reaching a stage where there’s this kind of like – “just get it sorted!” you know, like we experienced this periodically. So it’s really a reaction on the part of the proprium to the impact the Word or the light of truth is having upon the mind. And so being tied up in spiritual combats, going around and around through seemingly repeated experiences brings fatigue, and the fatigue arises because we are still identified with the thing that we need liberating from. But we’re seeing a bit of a shift taking place here.

So always fear and anxiety in the spiritual life is a sign that things are being loosened up, it’s actually a sign of progress not a sign of degeneration if you like, but it can certainly appear that way. And so, when that situation happens, what you have in the story here or the explanation for what’s being expressed there is that there is a fear, there’s fear underlying it. And of course, from a proprial perspective it’s the fear of exposure and loss and while we’re identified with that it’s a fear of the loss of my sense of self, of who I am. So, there’s this kind of hanging on for dear life. But fear also produces its own level of sensitivity to danger, to what it perceives to be dangerous. And that’s what this recognition is at the proprial level, is that it’s recognized that Jehovah is at work, that the Lord is at work here. But it can never actually give itself over or surrender to what is of the Lord. But it’s certainly in a state of recognising, there’s a recognition of the danger, and this brings about the presence of Moses and Aaron once again.

So the lifting out this is what’s happening in the Text right, like it’s the lifting out of the sons of Israel from being dominated and ruled over by what is lowest. And so the uncovering of the nature of proprium is such that it has to go to the very extreme because without that we will have excuses for it, until it’s actually seen for what it is. So what the Texts do is provide us with information about the condition, it’s like it’s a diagnostic in a sense. So it’s actually pointing out what the condition is. And one of the things that stands out about that for me is in the Gospels is the Lord constantly telling the disciples what is to come to pass and yet they are all wrapped up in their own agendas and ‘what have you’ around Jesus, if you take it on a more external kind of level, that they don’t hear it or they don’t comprehend it. And then it’s only in hindsight that they see what the Lord had said has actually come to pass. And so the Lord being the Word, the Text itself, is constantly laying out what is to come to pass but it’s not until it’s passed through that it is actually seen. And that is something that occurs as a direct result of engaging with the Word and being drawn in our work to where we need to be in that.

So not wanting to be a harbouring of discouragement but you might get out of Egypt, and you might get through the Red Sea…. but where are you right? There’s a wilderness to go through, then you arrive at Canaan and there’s a land to be dispossessed of evil and falsity on a deeper level. We all want it done and dusted but that’s not what life is about, it’s definitely not what spiritual life is about! So, I think what the Word brings us to is an acceptance that this is what life is about and the feelings of discouragement, and being hard on yourself, and all of that, arises because of our attachment. If that attachment wasn’t there to what is opposed to heaven, then neither would the discouragement or the frustrations or all of those what we term ‘negative states’. They just wouldn’t exist for us. But the fact that they are there means that on some level we really don’t want it done and dusted, we just want to be left in peace – but if we want to find peace we need to do the work, we need to go through the process. There’s no other way that the mind can be restructured then by going through the process.

And so, you know, we live in a world of instant gratification, much more instant than it has been in previous times and centuries. So we can take a credit card and go and get what we want even though we haven’t really paid for it. So that principle of getting things without having to make the payment is a falsity, there’s an element of a falsity in that. It’s faith alone. It’s an illustration of it, of being able to get what we want without having to pay for it. That’s the wish in a faith alone state is, ‘just give it to me now’ and let’s not worry about having to go through the process that actually brings about the permanence that’s required for the mind to take a heavenly structure, a heavenly form.

So we’re given the ability to make decisions and to progress through life and meet the effects or consequences of those decisions continually because that’s what builds a new will, a new sense of self, when that’s brought to the Word as the basis for our work. Rather than thinking I’m making a great decision, it’s really about, ‘look here is a decision and whichever way I go is going to offer work’ and that is what’s important. It’s the work that arises out of moving into a decision point and through it not the actual decision so much itself.

So if we take it in terms of a linear progression then the appearance is that things are getting worse. If you take it from a process perspective then what the understanding is, is that no, things aren’t getting worse, the infernal proprium was always hellish, it’s never been anything other than that but what’s happening is, is that it’s being uncovered. So it’s not getting worse we’re just getting to see it in more detail. And so the key is it’s about getting free. It’s about salvation. This is what it takes. It’s just what needs to happen. And it’s not that the Lord wants us to go through the suffering or any of that, but because of our attachment out of that identification with what is lower, that has to be dealt with, and it has to be broken. We have to willingly be prepared to give things up, to accept that what the Word says is true is true, that what our senses say is true is not the case more often than not. So these are the things that we have to give up and it’s all a series of small deaths, that’s our experience of it. But actually, all death is resurrection from a spiritual perspective, so it’s not actually dying – it’s being raised from the dead! That’s what’s happening to us as that new mind gets established within us as something that we actually begin to live from.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7573… As regards truth Divine in heaven and in hell, which truth is signified by the “voices,” the case is the same as it is with thunders on earth. On high mountains thunders are heard as a mild and gentle sound, whereas below on the earth they are heard as a terrific noise; and in the same way in heaven truth Divine is mild and gentle, but in hell is terrible. [2] That “voices” which are thunders signify truths Divine that enlighten and perfect those who are in heaven, and that terrify and devastate those who are in hell, is plain from the following passages: There shall be joy of heart; as when one goeth with a pipe to come into the mountains of Jehovah, unto the Rock of Israel; then shall Jehovah cause the glory of His voice to be heard, and shall make His arm see rest; in the indignation of anger, and the flame of a devouring fire, in scattering, and in inundation, and in hailstone. For by the voice of Jehovah shall Asshur be dismayed (Isaiah 30:29-31); here “the voice of Jehovah” denotes truth Divine, which enlightens and perfects those who are in good, and terrifies and devastates those who are in evil. In Joel: The earth quaked before Him, the sun and the moon were blackened, and the stars withdrew their shining; and Jehovah uttered His voice before His army, His camp is very great; for numberless is he that doeth His word; for the day of Jehovah is great and very terrible (Joel 2:10-11); where the meaning is similar. [3] In the same: Jehovah shall roar from Zion, and shall utter His voice from Jerusalem; and the heavens and the earth shall shake; but Jehovah shall be a refuge for His people, and a stronghold to the sons of Israel (Joel 3:16).

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

On the history of the churches

True Christian Religion 762. That four churches have existed on this earth since the creation of the world is in accordance with Divine order, which requires that there be a beginning and then its end before a new beginning starts in. Therefore every day begins with morning, progresses, ends in night, and then begins anew; also every year begins with spring, progresses through summer to autumn, closes in winter, and then begins again; and in order that these changes may take place the sun rises in the east progresses therefrom through the south to the west, and finishes its course in the north, after which it rises again. It is the same with churches; the first, which was the Most Ancient, was like morning, spring, and the east; the second or Ancient church was like day, summer, and the south; the third was like evening, autumn, and the west; and the fourth like night, winter and the north. From these orderly progressions the wise men of ancient times inferred four ages of the world, the first of which they called the golden age, the second the silver age, the third the copper age, and the fourth the iron age, by which metals, moreover, these churches are represented in Nebuchadnezzar’s statue. And again, in the Lord’s sight the church is seen as a single man, and this larger man must pass through his stages of life like an individual, that is to say, from infancy to youth, from this to manhood, and finally to old age; and then, when he dies, he will rise again. The Lord says: Except a grain of wheat fall into the earth and die, it abideth [alone]; but if it die, it beareth much fruit (John 12:24).

Arcana Coelestia 8211 [4] Since ‘morning’ means a state of enlightenment and salvation of the good, and a state of thick darkness and perdition of the evil, ‘morning’ also means the time of the last judgement, when those governed by good are to be saved and those ruled by evil will perish. It consequently means the end of a former Church and the beginning of a new Church, which are meant by a last judgement in the Word, 900, 931, 1733, 1850, 2117-2133, 3353, 4057, 4535.

Apocalypse Explained 680… That “three” signifies what is complete, and thus the end, may be seen above (n. 435, 506, 532). This is evident also from the signification of “coming quickly,” as being certainly, at hand, and coming to pass; that “quickly” signifies certainty may be seen also above (n. 7, 216). What this third woe that was to come quickly involves, can be seen from what follows, namely, that it involves the final state of the church, when there is no longer any truth or good, and the state of separation at that time of the evil from the good, and of the good from the evil, and at length the Last Judgement, which is effected by a full separation, and then the casting down of the evil into hell, and the elevation of the good into heaven.

AC 2118. By the Last Judgment is meant the last time of a church, and also the last state of each person’s life. As regards the last time of the church, it was the Last Judgment of the Most Ancient Church, which was before the flood, when their posterity perished; whose destruction is described by the flood. The Last Judgment of the Ancient Church, which was after the flood, was when almost all who were of that church became idolaters, and were dispersed. The Last Judgment of the Representative Church, which succeeded among the posterity of Jacob, was when the ten tribes were carried away into captivity, and were dispersed among the nations; and when later, after the Lord’s coming, the Jews were driven out of the land of Canaan, and were scattered throughout the world. The Last Judgment of the present church, which is called the Christian Church, is what is meant by John in Revelation by the “New Heaven and the New Earth.”

From the LP reading on casting into hell and raising into heaven

AC 7541[2] It is according to order that one plague should follow another, and the evil be thus successively cast down into hell, and therefore it is here said that it might come to pass that they would all rush in together. As the man of the church has no knowledge about the state of the life after death, he believes that after his life in the body a man is either at once uplifted into heaven, or cast into hell; when nevertheless this takes place successively, although with much variety in respect to times and in respect to states. With the good who are to be uplifted into heaven, evils are successively separated, and the good are filled with goods according to the faculty of reception acquired in the world. And with the evil who are to be cast into hell, goods are successively separated, and the evil are successively filled with evils, according to the faculty of reception acquired in the world. [3] Moreover a man in the other life enters into new states, and undergoes changes. Those who are being uplifted into heaven, and afterward when they have been uplifted, are perfected to eternity; but those who are being cast down to hell, and afterward when they have been cast down, endure evils continually more grievous, and this until they dare not do evil to anyone. After this they remain in hell to eternity, whence they cannot be taken out, because it cannot be given them to will good to anyone, but only, from fear of the penalty, not to do evil, the desire to do it always remaining.

AC 7545….How the case is with this communication has already been told, namely, that those who infest the upright in the other life are such as in the world have been in the church and have read the Word, and have known the doctrinal things of faith of their church and have also professed them, but have lived a life of evil. So long as such in the other life retain the things of faith, they have communication with heaven, and so long they cannot be cast down into hell; and therefore it is these things that are by degrees taken away from them; and after these have been taken away, the evil no longer have anything to hold them up; but then like weights without support, or like birds with their wings cut off, they fall downward, or into the deep. From all this it is evident what is meant by the possibility of the communication being taken away from them.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Transcript

There are levels to work and so what serves for meeting as a group is our work over the period and that’s what we bring. But there is that live aspect of work, work in vivo, so far as if you think of the Life Group container, which presents an opportunity to really be in touch with states that are arising. And this is another level of work; being able to frame that in terms of those universal spiritual principles and being able to bring that to the group. That’s another aspect to work that we could definitely start to explore, and just mentioning it opens things up for that possibility.

So in terms of that, it’s about trust and by that, I mean trusting the process. It’s not so much as in your traditional growth groups which is trusting other people. That’s really not necessary here because we know what proprium is … that can’t be trusted. So it’s a different level of work. But what you can do is be aware of your states and trust the process. That what you’re being given is being given to you by the Lord, and that shifts the whole thing. It’s that sort of material, when it is able to be framed in the light of spiritual work, that becomes nourishment for the group as an entity.

So it’s not about any individual; it’s about the group as a living entity. And that way the group becomes a repository for understanding on the level of group processes. And that capacity to listen, to be aware of what’s arising, to be able to frame what’s arising in the context of the spiritual principles that we’ve been working with for a long time, then adds a whole new dimension to what listening is about.

Think of the Life Group as a practise group. It’s where you practise these skills. And the reason for that is because, you know, life is just busy and full of stuff. Whereas here is a kind of a hermetically sealed opportunity to actually get in touch with things that we’re not normally in touch with. And to be able to use those skills that we have developed in the way that we interact with one another. And that will transfer out of here. You’ll find that in your daily life there will be moments and opportunities for listening in the way that you listen here. Something will remind you to do that and as you do it, then you lift the quality of the contact.

So, Logopraxis isn’t about, for want of a better term, spilling your guts. It’s about getting in touch with what’s of spiritual benefit to the whole, that supports the end, which is the regeneration of the human mind. And then something special makes its presence felt and that’s the Lord in the midst.

So fear, anxiety, feelings of … how is going to be received? etc… all of that is bubbling away out of that sense of self that’s grounded in the love of self and the love of the world. And there’s no need to fear anything here because we’re working with process. So, we put ourselves in an interesting position, right? Like there’s an aspect of us that feels vulnerable, but the flip side of vulnerability is trust. If there’s no vulnerability, there’s no trust. It’s “easy to be vulnerable” when there’s no anxiety or fear or anything like that. Often, we think trust is about having it together, whereas really trust is about stepping beyond our normal boundaries, so far as our sense of self and its safety is concerned.

So there’s always going to be resistance and a sense of separation until you make the share. But once you speak it, that sense of separation and fear disappears, it dissipates because there was no reason for it to begin with. It’s just that these sorts of psychodynamic structures will bind us in any way they can to maintain the status quo, whereas the work of the Lord is to break down the status quo and to move us into new vistas of the reality that He Is.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Apocalypse Revealed 78. And that thou canst not bear the evil, signifies that they cannot bear that evils should be called goods, and the reverse, because this is contrary to the truths of doctrine. That this is the signification of these words, is evident from what follows, by which is signified that they scrutinize those things in the church which are called goods and truths, when yet they are evils and falsities. To know goods, whether they are goods or evils, is of doctrine, and is among its truths, but to do goods or evils is of the life; this is said, therefore, of those who primarily regard the truths of doctrine, and not the goods of life, (73). By “the evil” in the spiritual sense, are not meant the evil but evils, because this sense is abstracted from persons.

From the Logopraxis Workbook…

Spiritual Literacy

Let those who have ears to hear, hear what the spirit is saying to the Churches

(Revelation 2:29)

Thinking spiritually, or practising spiritual literacy skills, underpins all of our Logopraxis work. It refers to the ability to ‘read ’what presents into our conscious awareness, in the light of what the Text teaches is true. In cultivating these skills, we seek to observe spiritual principles and from these, to then recognise states of thought or feeling that arise in us while engaging with it, and also while engaging with others in external life.

Our day-to-day activities and relationships are the field in which our inner reactions and responses can be observed and seen to illustrate what the Text teaches regarding the nature of self and the nature of the Divine, of the Lord. Natural or material thinking is dominated by worldly concerns that involve people (including ourselves), places, events, memories of the past, or projections regarding the future – and in general terms, this mode of thought functions from the belief that what the senses perceive are ‘real’ things. Spiritual thinking is not concerned with that but rather is focused on those things that belong to our ‘states of mind’: the relations of goods and truths, thoughts and affections, motivations and intentions, beliefs and attitudes, shunning evils and falsities, and the activity of the hellish proprium and hell versus what is of the Lord and heaven.

So, the practise of spiritual literacy skills involves working to remove the natural material world elements of person, place, time, and space from the content of what we are ‘reading’ or listening to, and to hold the intention to see how what’s being offered might be framed in a way that captures the universal aspects of spiritual process. This divided attention of observing both internal and external states is a valuable tool in stilling the mind and helps us to be consciously present to what arises both within ourselves and with what is being presented before us either through the Text or through others.

Consequently, Logopraxis Life Groups are practise groups as they are an opportunity to practise spiritual literacy as we speak and listen when we meet. They offer a hermetically sealed container within which the material gathered from each individual’s practice can serve as the basis for creating a unique environment. It is where we may learn to be with others in a new way, and where the practise of the Word is what is central.

Arcana Coelestia (Elliott) 5253{2}… time nor space exists in the spiritual world. These two elements belong properly to the natural order, which also accounts for its being said that those who die depart from the realm of time, leaving temporal concerns behind them. And the reason why in the spiritual world they do not see anything that has to do specifically with some person is that any focusing, when they speak, on some particular person narrows down and limits the idea they have in mind; such a focusing prevents any broadening or removal of limits to their idea. Their use, when they speak, of broadened and unlimited ideas renders their language universal, a language that includes and enables them to express countless and also wondrous ideas. This is what the language used by angels is like, especially that used by celestial angels, which, compared with that employed by others, knows no limitations. This being so, the whole of their speech reaches into what is infinite and into what is eternal, consequently into the Divine of the Lord.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7694 Verses 16-20. And Pharaoh hastened to call Moses and Aaron; and he said, I have sinned to Jehovah your God, and to you. And now forgive I pray my sin only this once, and supplicate ye to Jehovah your God that He may remove from before me this death only. And he went out from before Pharaoh, and supplicated unto Jehovah. And Jehovah turned an exceeding strong sea wind, and took up the locust, and cast it into the sea Suph; there was not left one locust in all the border of Egypt. And Jehovah made firm Pharaoh’s heart, and he did not let go the sons of Israel. “And Pharaoh hastened to call Moses and Aaron,” signifies fear then of truth from the Divine; “and he said, I have sinned to Jehovah your God, and to you,” signifies confession that they have not obeyed the Divine and the truth; “and now forgive I pray my sin only this once,” signifies that their disobedience should not be regarded; “and supplicate ye to Jehovah your God,” signifies intercession; “that He may remove from upon me this death only,” signifies that this falsity may not torment; “and he went out from before Pharaoh,” signifies separation; “and made supplication unto Jehovah,” signifies intercession; “and Jehovah turned an exceeding strong sea wind,” signifies the cessation of Divine influx through heaven; “and took up the locust,” signifies the end of this state; “and cast it into the sea Suph,” signifies into hell; “there was not left one locust in all the border of Egypt,” signifies that these falsities in the extremes appeared no more; “and Jehovah made firm Pharaoh’s heart,” signifies that the infesters were determined; “and he did not let go the sons of Israel,” signifies that they did not leave those of the spiritual church.

7695 And Pharaoh hastened to call Moses and Aaron. That this signifies fear then of truth from the Divine, is evident from the signification of “hastening,” as being from fear, for all haste arises from some affection that is excited, here from the affection of fear, as is plain from the words of Pharaoh, “I have sinned to Jehovah your God, and to you, supplicate ye that He may take away from me this death only;” from the representation of Pharaoh, as being those who infest, of which frequently above; and from the representation of Moses and Aaron, as being truth from the Divine, Moses the internal, and Aaron the external (see n. 7089, 7382).

7696 And he said, I have sinned to Jehovah your God, and to you. That this signifies confession that they have not obeyed the Divine and the truth, is evident from the signification of “sinning,” as being to do contrary to Divine order (see n. 5076), and to avert and separate one’s self from it, thus from good and truth (n. 5229, 5474, 5841, 7589), consequently it also denotes not to obey the Divine and the truth, for he who does not obey averts himself. The Divine is what is meant by “Jehovah your God,” and the truth by “Moses and Aaron” (n. 7695).

7697 And now forgive I pray my sin only this once. That this signifies that they should not regard the disobedience, is evident from the signification of “forgiving,” as being not to regard, for to forgive is not to regard anyone from evil but from good; and from the signification of “sin,” as being disobedience (as just above, n. 7696).

7698 And supplicate ye to Jehovah your God. That this signifies intercession, is evident from the signification of “supplicating to Jehovah,” when done for another, as being intercession (see n. 7396, 7462).

7699 That he may remove from upon me this death only. That this signifies that this falsity may not torment, is evident from the signification of “removing this death,” as being that it may not torment; for by “death” is signified damnation and hell (see n. 5407, 6119), thus also torment. That they who infest deprecate this falsity is because they no longer have the capacity of reasoning against the truths of faith, for they have been devastated in respect to these truths, and consequently have an infernal darkness which torments them. (That it is undelightful to the infernals to reason from mere falsities, but delightful to reason from truths falsified by fallacies and appearances, see n. 7392.)

7700 And he went out from before Pharaoh. That this signifies separation, is evident from the signification of “going out,” as being separation (see n. 6100, 7404).

7701 And he made supplication unto Jehovah, signifies intercession, as above (n. 7698).

7702 And Jehovah turned an exceeding strong sea wind. That this signifies the cessation of the Divine influx through heaven, is evident from the signification of a “sea” or west “wind,” as being the cessation of Divine influx through heaven; for by the “east wind” was signified a means of destruction, by reason of the Divine influx through heaven (see n. 7643, 7679); and therefore by “a wind of the sea,” or a west wind, which is opposite to the east wind, is signified the cessation of this influx.

7703 And took up the locust. That this signifies the end of this state, is evident from the signification of “the locust,” as being falsity in the extremes (see n. 7643). The taking away of the state of this falsity, thus the end of this state, is signified by “taking up the locust,” in like manner as before in regard to the hail (n. 7597, 7610).

7704 And cast it into the sea Suph. That this signifies into hell, is evident from the signification of “the sea Suph,” as being hell (of which in what follows, where, of the Lord’s Divine mercy, the passage of the sons of Israel through that sea, and the destruction of the Egyptians therein, is to be treated of). By being cast into hell is not meant that the falsity was taken away from the infesters, and cast elsewhere; but that it remained with them, and that by means of it they were conjoined with the hells, where such things are. For in the other life, by every state of evil and falsity into which they enter, the evil are conjoined with the hells, where are all things that belong to such a state. Thus conjunction is effected successively with many hells before they are fully devastated, but of this more will be told from experience elsewhere.

7705 There was not left one locust in all the border of Egypt. That this signifies that these falsities in the extremes appeared no more, is evident from the signification of the “locust,” as being falsity in the extremes; and because it denotes falsity in the extremes (n. 7643), it is said “in all the border of Egypt,” for “the border” denotes that which is outermost, or extreme, and “Egypt” denotes the natural; that by “there was not left a locust” is signified that it did not appear, is manifest; the like is said of the hail (n. 7611).

7706 And Jehovah made firm Pharaoh’s heart. That this signifies that the infesters were determined, is evident from the signification of “making firm the heart,” as being to be determined (see n. 7272, 7300, 7305). (That by its being said that “Jehovah made firm Pharaoh’s heart,” in the internal sense is signified that Pharaoh made firm his own heart, see n. 7632; and that the evil which in the Word is attributed to Jehovah is from man, n. 2446, 6071, 6991, 6997, 7533.)

7707 And he did not let go the sons of Israel. That this signifies that they did not leave those of the spiritual church, is evident from the signification of “to let go,” as being to leave; and from the representation of the sons of Israel, as being those who are of the spiritual church (see n. 7474, 7515, 7617).

7708 Verses 21-23. And Jehovah said unto Moses, Stretch out thy hand toward heaven, and there shall be thick darkness upon the land of Egypt, and one shall grope in the thick darkness. And Moses stretched out his hand toward heaven; and there was dense thick darkness in the whole land of Egypt three days. They saw not a man his brother, and there rose not up anyone from what was under him for three days; and all the sons of Israel had light in their dwellings. “And Jehovah said unto Moses,” signifies instruction; “Stretch out thy hand toward heaven,” signifies the rule of the power of truth Divine in heaven; “and there shall be thick darkness upon the land of Egypt,” signifies a complete privation of truth and good; “and one shall grope in the thick darkness,” signifies the density of the falsity from evil; “and Moses stretched out his hand toward heaven,” signifies the rule of truth Divine in heaven; “and there was dense thick darkness in all the land of Egypt,” signifies the complete privation of truth and good; “for three days,” signifies a full state; “they saw not a man his brother,” signifies that they did not perceive the truth of any good; “and there rose not up anyone from what was under him,” signifies that there was no elevation of mind; “for three days,” signifies a full state; “and all the sons of Israel had light in their dwellings,” signifies that those who were of the spiritual church had enlightenment everywhere in their minds.

7709 And Jehovah said unto Moses, signifies instruction (as before, n. 7672).

7710 Stretch out thy hand toward heaven. That this signifies the rule of the power of truth Divine in heaven, is evident from the signification of “stretching out the hand,” as being the rule of power (of which above, n. 7673); from the representation of Moses, who was to stretch out his hand, as being truth Divine (see n. 6723, 6752, 7010, 7014, 7382); and from the signification of “heaven,” as being the angelic heaven. How it is that the rule of the power of truth Divine in heaven should produce a new state among the infesters, which is signified by the “thick darkness,” is evident from what was shown above (n. 7643, 7679), namely, that the Lord is continually setting heaven in order, and endowing those who are there, and those who newly arrive, with celestial and spiritual good. The effect of this setting in order is that the evil are gradually devastated; for this good flows in with a nearer presence to the evil who are in the opposite (for the Divine influx continues on even into the opposites, and in this way holds the hells together in connection and in bonds), and because the evil turn all good into evil, and therefore turn into greater evil the good which flows in more presently; and insofar as they do this, so far they resist the truth and good more strongly, that is, they infest more grievously. Hence it is that there are degrees of devastation, until finally they are cast down into hell, which is the last of the degrees of vastation. From all this it is evident that nothing but good proceeds from the Lord, and that He does not vastate the evil, still less cast them into hell, but that they themselves do this.

7711 And there shall be thick darkness over the land of Egypt. That this signifies a complete privation of truth and good, is evident from the signification of “thick darkness,” as being a complete privation of truth and good. In various places in the Word mention is made of “darkness” and also at the same time of “thick darkness,” and then “darkness” is predicated of falsity, and “thick darkness” of evil together with it. But the word by which “thick darkness” is expressed in this verse means the densest darkness, by which in the internal sense are signified such falsities as spring from evil. Such falsities arise with those who have been of the church, and have lived a life of evil contrary to the precepts of faith which they have known. The evil from which these falsities spring, is against the church, against heaven, and against the Lord, thus is diametrically against good and truth. This state is now described by “thick darkness.”
[2] That in the Word both “darkness” and “thick darkness” are mentioned together, and that “darkness” then denotes the privation of truth, and thick darkness the privation of both truth and good, can he seen from the following passages. In Isaiah:
Judgment is far from us, and righteousness overtaketh us not; we await the light, but behold darkness; and brightnesses, but we walk in thick darkness. We grope for the wall like the blind, yea, we grope as they that have no eyes; we stumble at noonday as in the twilight; among the living we are as the dead (Isa. 59:9-10);
“judgment is far from us,” and “righteousness overtaketh us not,” denotes that there is neither truth nor good; (that “judgment” is predicated of truth, and “righteousness” of good, see n. 2235, 3997); “to await the light” denotes to await truth; and “to await brightnesses” denotes to await the good of truth, for the brightness of light is from good. That “darkness” is here opposed to “light” and “judgment,” thus to truth; and that “thick darkness” is opposed to “brightness” and “righteousness,” thus to good, is evident; and therefore “darkness” denotes the privation of truth, and “thick darkness,” the privation of both truth and good. In Amos:
Is not the day of Jehovah darkness, and not light? and thick darkness and no brightness in it? (Amos 5:20);
where the meaning is similar.
The day of Jehovah cometh, a day of darkness and thick darkness, a day of cloud and obscurity (Joel 2:1-2).
The day of Jehovah is a day of wasting and devastation, a day of darkness and of thick darkness (Zeph. 1:15);
where “darkness” denotes the privation of truth; and “thick darkness,” the privation of truth and good; if “thick darkness” signified nothing more than “darkness,” it would be an empty repetition, which would be far from the Holy Word.
[3] It is common in the Word to find two expressions of one thing, one of which relates to truth, or to falsity; and the other to good, or to evil. So in Isaiah:
He shall look unto the earth, and behold distress and darkness, dimmed with distress, and driven in thick darkness (Isa. 8:22).
[4] “Darkness” also signifies ignorance of truth, such as there is with the Gentiles; and “thick darkness,” ignorance of good; in Isaiah:
In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness and out of darkness (Isa. 29:18).
If thou satisfy the afflicted soul, thy light shall rise up in the darkness, and thy thick darkness shall be as the noon day (Isa. 58:10);
(that “darkness” denotes falsities, see n. 7688).

7712 And one shall grope in thick darkness. That this signifies the density of falsity from evil, is evident from the signification of “groping in thick darkness,” as being that falsities from evil are so dense that nothing of truth and good can be known, but if it is sought it is as if one gropes in thick darkness, and stumbles and pushes in every direction; therefore in Isaiah thick darkness is called “the driven thick darkness” (Isa. 8:22); and it is described in the same prophet:
We walk in thick darkness. We grope for the wall like the blind, yea, we grope as they that have no eyes; we stumble at noon day as in the twilight; among the living we are as the dead (Isa. 59:9-10).

7713 And Moses stretched out his hand toward heaven. That this signifies the rule of truth Divine in heaven, see n. 7710, where are the same words.

7714 And there was dense thick darkness in all the land of Egypt. That this signifies the complete privation of truth and good, is evident from what was shown above (n. 7711).

7715 For three days. That this signifies a full state, is evident from the signification of “three days,” as being a full state (see n. 2788, 4495). By a full state is meant an entire state from beginning to end; for every state has its beginning, its increments, and its maximum. This period is what is meant by a full state, and is signified by “three days.”

7716 They saw not a man his brother. That this signifies that they did not perceive the truth of any good, is evident from the signification of “seeing,” as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400); from the signification of “a man” as being truth (n. 3134); and from the signification of “brother,” as being good (n. 2360, 3303, 3803, 3815, 4121, 5409, 5686, 5692, 6756), and because “a man with his brother,” denotes the good of truth (n. 3459). From all this it is evident that by “they saw not a man his brother” is signified that they did not perceive the truth of any good.

7717 And there rose not up anyone from what was under him. That this signifies that there was no elevation of mind, is evident from the signification of “rising up,” as being elevation toward the interiors, thus elevation of mind (see n. 2401, 2785, 2912, 2927, 3171, 3458, 3723, 4103, 4881, 6010), therefore their “not rising up” denotes that there was no elevation.

7718 For three days. This signifies a full state (as above, n. 7715).

7719 And all the sons of Israel had light in their dwellings. That this signifies that those who were of the spiritual church had enlightenment everywhere in their minds, is evident from the representation of the sons of Israel, as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); from the signification of “light,” as being enlightenment, for the light which is from the Lord enlightens the understanding, because in that light there are intelligence and wisdom (n. 1521, 1524, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3636, 3643, 3993, 4302, 4408, 4413, 4415, 5400, 6608); and from the signification of “dwellings,” as being the things that belong to the mind; for by a “house” is signified the mind of man (n. 3538, 4973, 5023, 7353); and by “bedchambers” its interiors (n. 7353); but “dwellings” signify all things that belong to the mind. Moreover, in the internal sense “to dwell” signifies to live (n. 1293, 3384, 3613, 4451, 6051); hence “dwellings” denote the place where are the things that belong to life, that is, where are the things that belong to intelligence and wisdom, which, as is known, belong to the mind. Moreover, in the other life there is light in the dwellings or abodes of the angels in accordance with the intelligence and wisdom of their minds; and insofar as they have light, so far they who are in the opposite, who are those who had infested, have thick darkness.

7720 Verses 24-29. And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only your flock and your herd shall stay; your babe also shall go with you. And Moses said, Thou shalt also give into our hand sacrifices and burnt-offerings, that we may perform it unto Jehovah our God. And our cattle also shall go with us; there shall not a hoof be left behind; for thereof we must take to serve Jehovah our God; and we know not with what we must serve Jehovah until we come thither. And Jehovah made firm Pharaoh’s heart, and he would not let them go. And Pharaoh said to him, Go away from before me, take heed to thyself that thou see my faces no more; for in the day thou seest my faces thou shalt die. And Moses said, Thou hast rightly spoken; I will see thy faces again no more. “And Pharaoh called unto Moses,” signifies the presence of the law Divine; “and said, Go ye, serve Jehovah,” signifies that they should be left, so that they may worship the Lord their God; “only your flock and your herd shall stay,” signifies but not from good; “your babe also shall go with you,” signifies that it was done from truth; “and Moses said,” signifies the answer; “Thou shalt also give into our hand sacrifices and burnt-offerings,” signifies that they should leave all the things by which worship is to be performed; “that we may perform it unto Jehovah our God,” signifies which is acceptable to the Lord; “and our cattle also shall go with us,” signifies that it will be from the good of truth; “there shall not a hoof be left behind,” signifies that not anything of truth from good shall be lacking; “for thereof we must take to serve Jehovah our God,” signifies that from it the Lord must be worshiped; “and we know not with what we must serve Jehovah,” signifies that it is unknown with what the worship must be performed; “even until we come thither,” signifies before they have been removed from those who are in mere falsities from evil; “and Jehovah made firm Pharaoh’s heart,” signifies that they were determined against the Divine; “and he would not let them go,” signifies that they had no mind to leave them; “and Pharaoh said to him,” signifies the growing hot of anger then against truth Divine; “Go away from before me,” signifies that they were not willing to know anything about it; “take heed to thyself that thou see my faces no more,” signifies that it did not enter into their mind; “for in the day thou seest my faces thou shalt die,” signifies that if it entered into the mind it would be rooted out; “and Moses said,” signifies the answer; “thou hast rightly spoken,” signifies that from truth it is so; “I will see thy faces again no more,” signifies that truth Divine will no longer enter into their minds.

7721 And Pharaoh called unto Moses. That this signifies the presence of the law Divine, is evident from the signification of “calling unto himself,” as being presence (see n. 6177, 7390, 7451); and from the representation of Moses, as being the law Divine (n. 6723, 6752, 7014, 7382). By the presence of the law Divine with those who infest is meant that they perceived whence the plagues came, here whence came that densest falsity from evil which is signified by the “thick darkness.” When the evil are being devastated in the other life, they are often allowed to perceive whence they have the evils of punishment, in order that they may know that the Divine is not the cause, but they themselves. Such things often happen also to those who are in hell, but at a time when they are in a quiet state; this is done for many reasons, but chiefly that they may remember the evils which they had done in the world.

7722 And said, Go ye, serve Jehovah. This signifies that they should be left, so that they may worship the Lord their God (as above, n. 7658).

7723 Only your flock and your herd shall stay. That this signifies but not from good, namely, that they should worship the Lord, is evident from the signification of a “flock,” as being interior good; and from that of a “herd,” as being exterior good (see n. 5913, 6048).

7724 Your babe also shall go with you. That this signifies that they should worship from truth, is evident from the signification of “babe” here, as being truth; for by “babe” are meant boys, youths, young men, in a word, sons, by whom are signified whatever is of intelligence, thus truths (see n. 7668); and from the signification of “going with you,” as being that they were to be left so that they may worship the Lord their God. It must be told what it is to worship the Lord from good, and what to worship from truth without good, which are here signified by “the flock and the herd that should stay,” and by “the babe that should go.” The veriest worship is from good through truth, for the Lord is present in good. But worship from truth without good is not worship, but only an external rite and act, without any internal; for truth without good is merely memory-knowledge. To make this memory-knowledge of faith, it must be conjoined with good, and then it passes into the internal man, and becomes faith. That faith without charity is not faith, has been frequently shown above. From this it is evident what is meant by worship from good, and what by worship from truth without good. By the good from which is worship, is meant the good of life, which has been made spiritual by conjunction with truth; for spiritual good has its quality from truth, and truth has its essence from good, so that good is the soul of truth. From this it is again evident what truth is without good-that it is like a body without a soul, thus is like a carcass.

7725 And Moses said. That this signifies the answer, is manifest.

7726 Thou shalt also give into our hand sacrifices and burnt-offerings. That this signifies that they shall leave all the things by which worship is to be performed, is evident from the signification of “giving into the hand,” as being to leave, for by the “hand” is signified power, and hence by “giving into their hand” is signified to deliver up to their power, thus to leave; and from the signification of “sacrifices and burnt-offerings,” as being worship in general, thus everything of worship (see n. 923, 6905). The reason why sacrifices and burnt-offerings signify everything of worship is that Divine worship was performed chiefly by means of sacrifices, as can be seen from the books of Moses (see what has been before shown about sacrifices, n. 922, 923, 1128, 1343, 1823, 2165, 2180, 2187, 2776, 2784, 2805, 2807, 2812, 2818, 2830, 3519, 6905).

7727 That we may perform it unto Jehovah our God. That this signifies which worship is acceptable to the Lord, is evident from what goes before, namely, that by “sacrifices and burnt-offerings” is signified worship (n. 7726), and that by “the flock and the herd” of which the sacrifices were made, is signified the good from which is worship (n. 7723, 7724). Thus by “performing sacrifices and burnt-offerings to Jehovah” is signified worship from good, which is acceptable. (That “Jehovah” in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956.)

7728 And our cattle also shall go with us. That this signifies that it – namely, worship – will be from the good of truth, is evident from the signification of “cattle,” as being the good of truth (see n. 6016, 6045). That “to go with us” denotes that from this there may be worship, namely, by sacrifices and burnt-offerings, is evident.

7729 There shall not a hoof be left behind. That this signifies that not anything of truth from good shall be lacking, is evident from the signification of “hoof,” as being truth from good (of which below); and from the signification of “not being left behind,” as being not to be lacking, namely, for the worship of the Lord. In the proximate internal sense, by “a hoof not being left behind” is signified that nothing at all shall be lacking, because the hoof is common to all beasts; but in a more interior sense by “hoof” is signified truth in the ultimate degree, thus sensuous truth, which is the lowest; and in the opposite sense, falsity. That this is the signification of “hoof” is because by the “foot” is signified the natural, and by the “sole of the foot” the ultimate of the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328); and the like is signified by the “hoof,” for this is the sole of the foot of beasts. And as the ultimate of the natural is signified by “hoof,” as by the “sole of the foot,” that truth is also signified which is the ultimate truth of the natural, for when the natural is spoken of, its truth and good are meant, or in the opposite sense its falsity and evil; from these it is, and without these nothing can be predicated of it.
[2] That by the “hoof,” especially of horses, is signified truth in the ultimate degree, thus sensuous truth, and in the opposite sense falsity of the same degree, can be seen from the following passages. In Isaiah:
Whose arrows are sharp, and all his bows bent, the hoofs of his horses are accounted as the rock, his wheels as the whirlwind (Isa. 5:28);
speaking of a devastating people; by “arrows” are signified the doctrinal things of falsity from which combat is waged; and by “bows,” this doctrine (n. 2686, 2709); by “horses,” intellectual things here perverted (n. 2761, 2762, 3217, 5321, 6125, 6534). From this it is plain what is meant by the “hoof of the horses,” namely, falsity in the ultimate degree.
[3] In Jeremiah:
For the voices of the beating of the hoofs of his strong ones, for the tumult of his chariot, the rumbling of his wheels (Jer. 47:3);
speaking of a people devastating the Philistines; “the beating of the hoofs of the strong ones,” namely, of the horses, denotes the open combat of falsity against truth; the “chariot” denotes the doctrine of falsity. (That “chariot” denotes doctrine both of truth and of falsity, see n. 5321, 5945.)
[4] In Ezekiel:
By reason of the abundance of his horses their dust shall cover thee; by reason of the noise of the horsemen and of the wheel and of the chariot thy walls shall be shaken. With the hoofs of his horses shall he tread down all thy streets (Ezek. 26:10-11);
speaking of Nebuchadnezzar devastating Tyre; “his horses” denote intellectual things perverted, as above; a “horseman” denotes that which pertains to such an intellectual (n. 6534); the “wheels of a chariot” denote falsities of doctrine, a “chariot” being doctrine, as above; “streets” denote truths (n. 2336). From this it is evident that the “hoofs of the horses” denote falsities. Unless there were such a signification in these words, why should it be said, “By reason of the abundance of his horses their dust shall cover thee; by reason of the noise of the horseman and of the wheel and of the chariot thy walls shall be shaken; with the hoofs of his horses shall he tread down all thy streets?” Without an interior sense, would these be more than sounding words? when yet every expression in the Word has weight, because it is from the Divine.
[5] In the same:
They shall devastate the pride of Egypt, that the multitude thereof shall be destroyed; and I will destroy every beast thereof upon many waters, that the foot of man shall not trouble them any more, nor shall the hoof of beast trouble them; then will I send their waters into the deep, and make their streams flow as oil (Ezek. 32:12-14);
neither would these words be understood unless it were known what is meant by “Egypt,” by “the foot of man,” what by “the hoof of beast,” what by “the waters upon which the beast shall be destroyed, and which the foot of man and the hoof of beast shall trouble, and which shall be sent into the deep;” the “waters and streams of Egypt” denote truths of memory-knowledge; “the hoof of beast” denotes falsity in the ultimate of the natural, which disturbs the truth of memory-knowledge.
[6] In Micah:
Arise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest break in pieces many peoples (Micah 4:13);
what these words mean no one can know without the internal sense, thus unless it is known what is meant by “threshing,” by the “daughter of Zion,” by the “horn which shall become as iron,” by the “hoof which shall become as brass, with which many peoples shall be broken in pieces.” The “daughter of Zion” denotes the celestial church (n. 2362); the “horn” denotes the power of truth from good (n. 2832); “iron” denotes natural truth which shall avail to destroy falsities (n. 425, 426); “hoof” denotes truth from good in the ultimate degree; “brass” denotes natural good which shall avail against evils (n. 425, 1551).
[7] In Zechariah:
I will stir up a shepherd in the land, he shall not visit those who are to be cut off, her that is of tender age he shall not seek, and her that is broken he shall not heal, but he shall eat up the flesh of the fat one, and shall cleave asunder their hoofs (Zech. 11:16);
speaking of a foolish shepherd; “to eat up the flesh of the fat one” denotes to turn good into evil; “to cleave asunder the hoofs” denotes to turn truth into falsity.
[8] How much the ancients surpassed the moderns in intelligence can be seen from the fact that they knew to what things in heaven many things in the world correspond, and consequently what they signify; and this was known not only to those of the church, but also to those out of the church, as for instance to the inhabitants of Greece, the most ancient of whom described things by significatives which at this day are called fabulous, because wholly unknown. That the ancient Sophi were in the knowledge of such things is evident from the fact that they described the origin of intelligence and wisdom by a winged horse which they called Pegasus, who with his hoof broke open a fountain, at which were nine virgins, and this upon a hill; for they knew that by a “horse” was signified the intellectual, by his “wings” the spiritual, by “hoofs” truth of the ultimate degree, where is the origin of intelligence, by “virgins” the sciences, by a “hill” unanimity, and in the spiritual sense charity. So with everything else. But such things at this day are among the things that have been lost.

7730 For thereof we must take to serve Jehovah our God. That this signifies that from that the Lord must be worshiped, is evident from the signification of “serving,” as being to worship. (That “Jehovah” denotes the Lord, see above n. 7727.)

7731 And we know not with what we must serve Jehovah. That this signifies that it is unknown with what the worship must be performed, is evident from the signification of “serving Jehovah,” as being the worship of the Lord (as above, n. 7730).

7732 Even until we come thither. That this signifies before those have been removed who are in mere falsities from evil, is evident from the fact that “to come thither,” that is, into the wilderness, means to be removed from the Egyptians, thus from those who are in mere falsities from evil, who are now signified by the “Egyptians.” (That to “go into the wilderness to sacrifice” denotes to be in a state removed from falsities, see n. 6904.)

7733 And Jehovah made firm Pharaoh’s heart. This signifies that they were determined against the Divine (as above, n. 7706).

7734 And he would not let them go. That this signifies that they had no mind to leave them, is evident from the signification of “not to be willing,” as being that they have no mind; and from the signification of “to let go,” as being to leave (as also above, n. 7707), where are like words.

7735 And Pharaoh said to him. That this signifies the growing hot of anger then against truth Divine, is evident from the signification of “to say,” which, as it involves the things which follow, denotes the growing hot of anger, for there follows, “Pharaoh said unto Moses, Go away from before me, take heed to thyself that thou see my faces no more, for in the day thou seest my faces thou shalt die,” which are words of anger against truth Divine, which is represented by Moses.

7736 Go away from before me. That this signifies that they are not willing to know anything about it, namely, about truth Divine, is evident from the signification of “go away from before me,” as being when said by the evil with respect to truth Divine, that they are not willing to know anything about it, for they reject it.

7737 Take heed to thyself that thou see my faces no more. That this signifies that it did not enter into their mind, is evident from the signification of “seeing the faces no more,” as being no longer to enter into the mind, for by the “face” are signified the interiors (see n. 1999, 2434, 3527, 3631, 4066, 4796-4798, 5102, 5165, 5168, 5695), especially as to the affections; thus by the “face” is signified the mind [animus].

7738 For in the day thou seest my faces thou shalt die. That this signifies that if it entered into the mind it would be rooted out, is evident from the signification of “seeing the faces,” as being to enter into the mind (as just above, n. 7737); and from the signification of “dying,” as being to be rooted out. That Pharaoh now says that Moses should “go away from before him, and that if he saw his faces he should die,” is because there is now described the state of the infesters in mere falsity from evil, which falsity is signified by the “thick darkness.” The more the infernals are in falsities from evil, the more they are averse to truth, and at last to such a degree that they are not willing even to hear anything of truth. For truth is contrary to falsity, and falsity is pleasant to them, because evil, from which is falsity, is the delight of their life; and therefore they utterly reject truth from their minds, because it is contrary to the pleasantness and delight of their life; and if they hear it they are tormented (n. 7519). It is for this reason that being in a state of falsity from evil, which is signified by “thick darkness,” they remove from themselves the truth Divine which is represented by Moses, and therefore Pharaoh now said to Moses that he should “go away from before him and should see his faces no more, and if he saw, that he should die;” and therefore Moses replied, “thou hast rightly spoken, I will see thy faces again no more.”

7739 And Moses said. That this signifies the answer, is evident.

7740 Thou hast rightly spoken. That this signifies that from truth it is so, is evident from the signification of “speaking rightly,” as being to be so; that it is from truth, is also signified by “rightly” (see n. 5453, 5437). By its being so from truth is meant that they are now in such a state that they desire to know nothing about truth Divine; and if it should enter into the mind, they would cast it out, according to what was shown just above (n. 7738).

7741 I will see thy faces again no more. That this signifies that truth Divine will no longer enter into their minds, is evident from the signification of “not to see the faces,” as being not to enter into the mind, according to what was said above (n. 7737-7738).

7742 CONTINUATION ABOUT THE INHABITANTS AND SPIRITS OF THE EARTH MARS.
At the end of the preceding chapter an account was given of a beautiful bird, which was seen, and was at last turned into stone; and it was said that by that bird was represented the state of the inhabitants of Mars in respect to their celestial and spiritual love; in regard to which state and its change, it has been given to know what follows.

7743 That the inhabitants of Mars are in celestial love, has been already told. They are represented by an appearance of flame, glittering beautifully with variegations of color, and also by a bird of similar coloring. That some at this day are beginning to withdraw from this celestial love, and solely to love knowledges, and to make celestial life consist in these alone, was represented by that bird changed into stone; for by a bird is signified spiritual life; and by its being turned into stone is signified the life of knowledges without love, which is no longer spiritual life, but a life cold as stone, into which nothing from heaven flows. And their still believing that they are in the Lord, like those who are in the life of celestial love there, was signified and shown by the spirit who rose up and wished to take away the bird.

7743a. By the bird of stone were also represented inhabitants of that earth who change the life of their thoughts and affections by a strange method into almost no life; as to which I have seen and heard what now follows.

7744 There was a certain one above my head, who spoke to me, and from the tone of his voice it was noticed that he was as in a state of sleep. Speaking in this state he asked several questions, and so discreetly, that he could not have asked them more discreetly if he had been awake. It was given to perceive that he was a subject through whom angels were speaking; and in that state he discerned what they spoke, and uttered it; for he spoke nothing but what was true. If anything flowed in from another source, he indeed admitted it, but did not utter it. I questioned him concerning his state. He said that this state was to him a peaceful one, and that it was free from all anxiety as to the future; and that at the same time he was performing uses, whereby he had communication with heaven. I was told that such in the Grand Man have relation to the longitudinal sinus, which lies in the cerebrum between its two hemispheres, and is there in a quiet state, however much the brain is disturbed on both sides.

7745 During my conversation with this spirit, some spirits betook themselves toward the front part of the head, where he was, and pressed upon him; whereupon he retired to one side and gave them place. The stranger spirits talked among themselves, but neither the spirits about me, nor I, understood what they said. I was instructed by angels that they were spirits from the earth Mars, who know how to talk together in such a way that the spirits present would neither understand nor perceive what they said. I wondered that such speech is possible, seeing that all spirits have one speech; and all speech flows from thought, and this consists of ideas, which in the spiritual world are in the place of words; and the ideas which are words, together with the thought itself before it becomes speaking thought, are plainly perceived in the other life. I was told that by a certain method by means of the lips and the face these spirits form ideas not intelligible to others, and that at the moment when they are speaking with one another by this means, they artfully withdraw their thoughts from others; taking especial care that nothing of affection shall manifest itself; for if anything of affection is perceived, the thought would then be open, because the thought flows from the affection. I was further instructed that those inhabitants of the earth Mars who make celestial life to consist in knowledges alone, and not in the life of love, have contrived such speech; yet not all of them; and that when these become spirits they retain it. These are they who were especially signified by the bird of stone; for to form speech by modifications of the countenance and foldings of the lips together with a removal of the affections and a withdrawal of the thoughts from others, is to deprive speech of its soul, and to make it like an image, and gradually also to make themselves so.

7746 But although they suppose that their speech is not understood by others, angelic spirits nevertheless perceive everything that they say; because no thought can be withheld from angelic spirits, as was also shown them by living experience. I was thinking of the fact that the spirits of our earth are not affected with shame when they infest others, and this thought flowed in with me from angelic spirits. The spirits of Mars then acknowledged that this was what they were talking about among themselves, and they were astonished. Many other things also which they both spoke and thought were disclosed by an angelic spirit, no matter how diligently they endeavored to withhold their thoughts from him.

7747 Afterward the spirits of Mars inflowed from above into my face. The influx felt like a light rain falling in streaks, which was a sign that they were not in the affection of truth and good, for this is represented by what is streaked. They then spoke plainly with me, saying that the inhabitants of their earth so speak with one another. They were then told that this is evil, because in this way they obstruct internal things, and recede from them to external ones, which they also deprive of their life; and especially because it is not sincere to speak so, for they who are sincere do not wish to speak or even think anything which others may not know, yea, all others, and even the whole heaven; whereas they who are not willing that others should know what they speak, pass judgment on others, think ill of them and well of themselves, and at last contract such a habit that they think and speak ill even of the church, of heaven, nay, of the Lord Himself.

7748 It was said that those who love knowledges alone, and not a life according to knowledges, relate to the interior membrane of the skull; but that those who accustom themselves to speak without affection, and to draw the thought to themselves, and to withdraw it from others, relate to the same membrane, but when it has become bony; because from having some spiritual life they come to have none.

7749 Those who love knowledges alone, and not a life according to them, for the most part pride themselves on them, and seem to themselves to be wiser than others. Thus they love themselves and despise others, especially those who are in good, whom they regard as simple and unlearned. But the lot is inverted in the other life, where those who have seemed to themselves wise become foolish, and those who seemed simple are wise.

7750 As by a bird of stone were represented those who are in knowledges alone, and not in a life of love, and who consequently have scarcely any spiritual life, therefore here, by way of appendix, I may show that those only have spiritual life who are in heavenly love, and from this in knowledges; and that every love contains within it all power to know what belongs to that love. Take for example the animals of the earth, and also the animals or birds of heaven. These have the knowledge of all things of their love. Their loves are to feed themselves, to dwell safely, to propagate offspring, to rear their young; and they have all the requisite knowledge for these purposes; for this is in these loves, and flows into these creatures as into its own receptacles. This knowledge is in some cases so extraordinary that man cannot but be amazed at it. It is said to be inborn, and is called instinct; but it is of the love in which they are.
[2] If man were in his own love, which is love to God and toward the neighbor, this being man’s proper love by which he is distinguished from the beasts, he would then be not only in all requisite knowledge, but also in all intelligence and wisdom; neither would he have occasion to learn them, for they would flow in from heaven into these loves, that is, through heaven from the Divine. But as man is not in these, but in contrary loves, namely, in the love of self and the love of the world, therefore he must needs be born into all ignorance and lack of skill; yet by Divine means he is brought to something of intelligence and wisdom, but still not actually into anything unless he removes the loves of self and of the world, and thus opens the way for love to the Lord and love toward the neighbor.
[3] That love to the Lord and love toward the neighbor have within them all intelligence and wisdom, can be seen from those who in the world have been in these loves, for when in the other life they come into heaven, they there know and are wise in such things as before they had never known; nay, they think and speak there as do the rest of the angels such things as the ear has never heard, nor the mind known, which are unutterable. The reason is that these loves have in them the capacity to receive such things.

7751 At the end of the following chapter some account shall be given of the spirits and inhabitants of the planet Jupiter.

View Details

Transcript

The Lord doesn’t love, the Lord IS love. So what love does is that it has to bring into being what is other than itself. In order for love to exist, there has to be two. But the Lord can’t bring into being a being that is Divine like Himself, because that would be loving Himself. So what the Lord brings into being is what is other than Himself. Now if you define Divinity, Divinity is to have life in oneself. That’s what Divinity is. To be the source of life itself. To not be Divine, is to be a receiver of life.

So everything that is created is not the Lord, it is a receiver of the Lord’s life. Now in order to have a reciprocal relationship, that life has to be received by the creature, or what is created, in a way whereby it feels it to be its own. So the feeling has to be there that I am a self. But the understanding is that that feeling is a product of the Lord’s in flowing life. It’s not something sourced in myself, although by all appearances it does. Then you have the conditions for reciprocity, which is what love is. It’s communion and connection. So that’s the only way the Divine Being as love, can have love manifest as if there is another being that for all intents of purposes operates as if it is Divine but knows that it’s not. And the more that you know that you don’t have life in yourself, then the more infilling there is from the Divine and the more fully you feel alive. So there’s kind of a paradox that sits in there.

Now from our perspective, where we believe we have life in ourselves, it all looks like – My goodness, if I have to give this up then I am nothing! And so you spiral into – What is it all about?

Well what the Word says is that every human being that comes into being has come into being through a need within the Grand Man to fulfill a use in the whole of the community, a unique use that only that being can fulfill. And so that’s what’s behind human beings being born, is that they’re being born for heaven to infill these uses in this community of heaven. So an example is like when you are in a use that you love, you give no thought to yourself. Like your sense of self just doesn’t exist in that time stands still, or time doesn’t exist either. You’re fully in the joy of what you’re doing and it’s not self referencing. Well that’s angelic consciousness, and angels do not self reference but they’re more fully alive and feel the life in the joy and the purpose and the meaning of being itself because they don’t have that belief in oneself getting in the way and obscuring the Lord’s life.

So the Lord’s desire is to give all that He is to another. That’s what love does, and love can’t do anything else but that, because the Lord is the fullness of all we can imagine from a perspective of happiness and joy and meaning and purpose. The more we can receive of Him, the greater our sense of meaning, happiness, joy and purpose is.

So the other aspect to it is that what we can say is that that life is nothing like how we experience life at this particular point in our development. So we struggle to see what joy and happiness is without self referencing whereas it’s actually true joy, true peace. True love is when the self is no longer something that’s looking to take for itself what it wants or what it believes will make it happy because humility, happiness, joy, all of these things arise when the self is put off. That’s what we become and that’s what heaven is.

So all there is, is as of self. There is no self other than the Lord. The Lord is the only Self. So just by extension, there can only be as of self and all sense of me being a self falls into the realm of falsity. So we are receivers of the Lord’s life. We don’t have life in our self and by definition only that which has life in itself is a self. So the Lord is the only self. The struggle we have is around trying to live out of an as of self as opposed to out of my-self. Well, you can’t do it because that effort is coming from self, that thinks it can sort of conjure up an as of self state. It can’t do it. What you can do is recognize when self is owning what is the Lord’s and shunning that evil as a sin. And then as that process moves forward, the as of self becomes the default mode of being.

It’s already here. It’s all that’s possible. Everything else is a delusion because it separates us from the Lord. As soon as I say I am an autonomous independent being, I separate myself from the Lord because the Lord alone is an autonomous independent being that has life in itself. And so if I’m in a state where I believe myself, my ego, my proprium to be everything, then of course that separates. It separates not just from the Lord but from everybody else. And that it is not true can be seen in the fact that we constantly have to defend it. And we have to push our right to be. Well the very fact that we have to do that, that we have to put our self forward all the time…

And I know what pop psychology and the rest of it, or it not even pop psychology, actual psychology says, that it’s about self-esteem and affirming the self and individuation and all of these terms that float around, but they’re all built on the idea that there is a self that can actually achieve something. And that’s where it all breaks down. So it’s about dying to self. It’s dying to that self which has been built up and acquired from the loves of self and the world being active for most of our lives. That self has to die in order for the Lord to provide us with a new self which is an as of self. This is a full recognition that it’s from the Lord and is the Lord in us. And that’s why you have to go to the Word and work with its truth because what those truths do is strip back the love of our self. That love of self is really the love of the feeling that I am a self.

So the term metanoia which is usually translated repentance, it means aftermind. The literal meaning of it is aftermind or it can also mean higher mind, meta, like metaphysics, like it’s the same prefix there. But it means literally a changing of mind in the sense of turning around, inverting. So these ideas are in the doctrines. The idea of there having to be this inversion that occurs and it’s often described in terms of where truth leads and good is held to be secondary. There has to be an inversion whereby we come to see that good is first and has always been first or lover is primary and truth flows from that.

So we have this sort of low level of existence which in a sense actually establishes us in freedom because we don’t feel the influx of heaven or hell really. We’re kind of in the state of having to respond to the Word as of self. And that’s what builds a new will. And there’s no other way that a new sense of self can be implanted unless there is a response or a cooperation on our part so far as our engagement with the Word is concerned.

So yeah, you know, like .. and every day it’s a battle. But the thing is is that we only see what’s going on at a surface level. The Lord’s undertaking to change those mental structures and the affections and all of that realm, that’s all the Lord’s work. So long as there’s something from our side that is at least looking to apply truth to life, you know, like as long as there’s something of that activem – then a lot can be done. It’s like the two fish and the five loaves, or the small amount of meal, or the oil in the cruse, or the mustard seed… there only has to be a little for it to be expanded, but it’s not expanded until that work is complete.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7542… The inmost with the good is love to the Lord and love toward the neighbor, but the inmost with the evil is the love of self and the love of the world; it is this inmost that is here meant. The things that are around this inmost and make as it were its circumferences, are evils with the falsities which favor them; and these are disposed in the order in which they favor. In the other life these are unrolled according to the order in which they have been disposed; first come forth those which occupy the outermost circumferences; afterward those which occupy the more interior ones; and at last the inmost is made manifest. Hence it is that a man in the other life passes through many states, and that by degrees, successively, the evil run into plagues, before they are cast into hell, according to what has just been said. The inmost, to which they finally come, is hell itself with them, for it is the evil itself which had been of their love, thus the end for the sake of which they had done all things, and which in the world they had most deeply hidden.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Heaven and Hell 156. Together with the state of the angels’ interiors which pertain to their love and wisdom, the states of various things outside them appearing before their eyes are changed. For the things outside them take on an appearance in accordance with the things within them.

Divine Love and Wisdom (40)… love and wisdom are the subject itself, and that what is perceived outside of it and as hovering and floating is nothing but an appearance of the state of the subject in itself. There are several reasons why this has not hitherto been seen, one of which is, that appearances are the first things out of which the human mind forms its understanding, and these appearances the mind can shake off only by the exploration of the cause; and if the cause lies deeply hidden, the mind can explore it only by keeping the understanding for a long time in spiritual light; and this it cannot do by reason of the natural light which continually withdraws it. The truth is, however, that love and wisdom are the real and actual substance and form that constitute the subject itself.

Heaven and Hell 54. It can in no sense be said that heaven is outside of any one; it is within him. For it is in accordance with the heaven that is within him that each angel receives the heaven that is outside of him. This makes clear how greatly misled is he who believes that to come into heaven is simply to be taken up among angels, without regard to what one’s interior life may be, thus that heaven is granted to each one by mercy apart from means; when, in fact, unless heaven is within one, nothing of the heaven that is outside can flow in and be received.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7550. And that My name may be told in the whole earth. That this signifies that thus where the church is the Lord may be acknowledged as the only God, is evident from the signification of “name,” as being everything in one complex by which the Lord is worshiped (see n. 2724, 3006, 6674); and as the veriest essential of worship is the acknowledgment that the Lord is the only God, and that His Human is Divine, and that from this proceeds all faith and love, therefore by the “name of Jehovah being told” is signified that the Lord is to be acknowledged as the only God (that the Divine Human of the Lord is the “name of Jehovah,” see n. 2628, 6887), and from the signification of “the earth,” as being the church (see just above, n. 7547). That Jehovah or the Lord in this and in many other passages wills that His might and power may appear, and His name be told, and elsewhere that He be humbly worshiped and adored, seems as if He desires to show forth His glory, and as if He loves adoration for the sake of Himself. But quite different is the real case. It is not for the sake of Himself, but for the sake of the human race; not from self-glory, but from love; for He wills to be conjoined with the human race, and to give them eternal life and happiness. This cannot be done unless the man is in humble worship; and there can be no humble worship unless the man acknowledges and believes that he himself is dust and ashes, that is, nothing but evil, and that Jehovah or the Lord is the Greatest and the Holiest, and that he dare not from himself approach Him. When man is in such humble worship, then the Lord can flow in with the life of His love, and give heaven and eternal happiness. This is the reason why Jehovah or the Lord so greatly extols His own power and glory in the Word.

AC 7541(2)… With the good who are to be uplifted into heaven, evils are successively separated, and the good are filled with goods according to the faculty of reception acquired in the world. And with the evil who are to be cast into hell, goods are successively separated, and the evil are successively filled with evils, according to the faculty of reception acquired in the world.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7651 Verses 7-11. And Pharaoh’s servants said unto him, How long shall this man be a snare to us? Let the men go, and let them serve Jehovah their God; knowest thou not yet that Egypt is perishing? And Moses and Aaron were brought back unto Pharaoh; and he said unto them, Go ye, serve Jehovah your God; who and who are going? And Moses said, We will go with our boys, and with our old men; with our sons and with our daughters, with our flock and with our herd, will we go, because we have a feast of Jehovah. And he said unto them, So shall Jehovah be with you when I let you go, and your babe; see ye that evil is before your faces. Not so; go I pray, ye that are young men, and serve Jehovah; because this ye seek. And he drove them out from the faces of Pharaoh. “And Pharaoh’s servants said unto him,” signifies a warning from those who are in fear; “How long shall this man be a snare to us?” signifies that thus they would be caught by their own evil; “let the men go, and let them serve Jehovah their God,” signifies that it would be prudent to leave them, so that they may worship the Lord their God; “knowest thou not yet that Egypt is perishing?” signifies that from what has happened it can be known that all who harass those simple ones are cast down into hell, whence there is no escape; “and Moses and Aaron were brought back unto Pharaoh,” signifies the presence of truth Divine in consequence; “and he said unto them,” signifies inclination; “Go ye, serve Jehovah your God,” signifies that they shall be left, so that they may worship the Lord; “who and who are going?” signifies whether any would remain; “and Moses said,” signifies the answer; “We will go with our boys, and with our old men,” signifies the simple and the wise; “with our sons and with our daughters,” signifies those who are in the affection of truth, and those who are in the affection of good; “with our flock and with our herd will we go,” signifies those who are in interior good, and those who are in exterior good; “because we have a feast of Jehovah,” signifies the worship of the Lord by all and each; “and he said unto them,” signifies derision; “So shall Jehovah be with you when I let you go, and your babe,” signifies as if the Lord would be with them if they were left; “see ye that evil is before your faces,” signifies that in the desire there is no good; “not so,” signifies denial; “go I pray, ye that are young men, and serve Jehovah,” signifies that they who are in confirmed truths shall be left so that they may worship the Lord; “because this ye seek,” signifies that thus they have what they wish; “and he drove them out from the faces of Pharaoh,” signifies that the will of the infesters was quite contrary to truth Divine.

7652 And Pharaoh’s servants said unto him. That this signifies a warning from those who are in fear, is evident from the signification of “saying,” when done by those who see their own destruction, to those in the society who are determined, as being a warning; and from the signification of “Pharaoh’s servants,” as being those who infest who are of a lower condition and are in fear; that they are in fear, is plain from their words, “how long shall this man be a snare to us? Send the men away, that they may serve Jehovah their God, knowest thou not yet that Egypt is perishing?” which words are clearly from fear; and also from the fact that by “Pharaoh’s servants” are meant the evil who infest, and the evil never advise what is good except from fear (see n. 7280).

7653 How long shall this man be a snare to us? That this signifies that thus they would be caught by their own evil, is evident from the signification of “this man being a snare,” as being to be caught by their own evil, and thus brought into the evil of the penalty.

7654 Let the men go, and let them serve Jehovah their God. That this signifies that it would be prudent to leave them, so that they may worship the Lord their God, is evident from the signification of “to let go,” as being to leave; and from the signification of “serving Jehovah,” as being to worship the Lord their God (as above, n. 7500, 7540, 7641).

7655 Knowest thou not yet that Egypt is perishing? That this signifies that from what has happened it can be known that all who harass those simple ones are cast down into hell, whence there is no escape, is evident from the signification of “knowest thou not yet?” as being that from what has happened it can be known; from the signification of “to perish,” as being to be cast down into hell, whence there is no escape-in the spiritual sense this is signified by “perishing,” in like manner as by “dying” or “death,” which denotes damnation and hell (see n. 5407, 6119, 7494);-and from the signification of “Egypt,” as being infestation (n. 7278), thus also those who infest. But as it is these infesters who are speaking, it is not said “who infest,” but “who harass;” for the evil excuse their evil and make light of it; nor is it said that they harass “those of the spiritual church,” but “those who are simple,” for the evil call all those “simple” who are of the church and live according to its truths and goods, that is, a life of faith and of charity.

7656 And Moses and Aaron were brought back unto Pharaoh. That this signifies the presence of truth Divine in consequence, is evident from the signification of “being brought back,” as being to be made present; and from the representation of Moses and Aaron, as being truth Divine, Moses internal, and Aaron external (see n. 7089, 7382).

7657 And he said unto them. That this signifies inclination, is evident from what follows, in that under the impulse of fear he was willing to let them go. This will or inclination is contained in “he said unto them.”

7658 Go ye, serve Jehovah your God. That this signifies that they shall be left, so that they may worship the Lord, is evident from the signification of “serving Jehovah,” as being to worship the Lord (see n. 7500, 7540, 7641, 7654). That “go ye,” or “go ye away,” when said by Pharaoh to Moses with respect to the sons of Israel,” denotes that they should be left is evident.

7659 Who and who are going? That this signifies whether any would remain, is evident without explication.

7660 And Moses said. That this signifies the answer, is evident.

7661 We will go with our boys, and with our old men. That this signifies the simple and the wise, is evident from the signification of “boys,” when joined to “old men,” as being the simple, for “old men” denote the wise (see n. 3183, 6524, 6890).

7662 With our sons and with our daughters. That this signifies those who are in the affection of truth and those who are in the affection of good, is evident from the signification of “sons,” as being the truths of the church (see n. 489, 491, 533, 1147, 2623, 3373), thus the affections, because truths without affection are not anything; and from the signification of “daughters,” as being goods (n. 489-491), thus the affections of good (n. 2362, 3963).

7663 With our flock and with our herd will we go. That this signifies those who are in interior good and those who are in exterior good, is evident from the signification of “flock,” as being interior good; and of “herd,” as being exterior good (see n. 5913, 6048). By the words in this verse, that “they would go with their boys and their old men, and with their sons and with their daughters, and with their flock and with their herd,” is meant in the internal sense everything that belongs to the church, both the external and the internal church. The things of the external church are meant by “boys, sons, and herd;” and the things of the internal church by “old men,” “daughters,” and “flock;” for “old men” denote wisdom; “daughters,” the affections of good; and “flock,” good itself, which are of the internal church; whereas “boys” denote simplicities; “sons,” the affections of truth; and “herd,” external good, which are of the external church.

7664 Because we have a feast of Jehovah. That this signifies the worship of the Lord by all and each, is evident from the signification of a “feast,” as being worship from a glad mind (see n. 7093). That it denotes the worship of the Lord is because “Jehovah” in the Word denotes the Lord (n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956); that it denotes worship by all and each, is plain from what immediately precedes, where it is said that “they would go with their boys and their old men, with sons and with daughters, and with flock and herd.”

7665 And he said unto them. That this signifies derision, is evident from the words which Pharaoh says: “So shall Jehovah be with you when I let you go, and your babe,” which are words of derision, and which signify, as if the Lord would be with them if they were left.

7666 See ye that evil is before your faces. That this signifies that in the desire there is no good, is evident from the signification of “faces,” as being the interiors in respect to the affections and the derivative thoughts (see n. 358, 1999, 2434, 3527, 3573, 4066, 4797, 5102, 5168, 5695, 6604); and as “faces” denote the affections, they denote also the desires. Hence it is that “evil before your faces” signifies that in the affections or in the desire there is no good.

7667 Not so. That this signifies denial, is evident without explication.

7668 Go I pray, ye that are young men, and serve Jehovah. That this signifies that they who are in confirmed truths shall be left, so that they may worship the Lord, is evident from the signification of “go ye,” as being that they shall be left (as above, n. 7658); from the signification of “young men,” as being truths confirmed (of which in what follows); and from the signification of “serving Jehovah,” as being to worship the Lord (as above, n. 7654, 7658, 7664). That “young men” denote those who are in confirmed truths, is because by “sons,” “boys,” “young men,” “men,” and “old men” are signified the things that are of intelligence and wisdom in their order. Such things are meant in heaven instead of men of these ages; for they who are in heaven are in spiritual ideas, into which what is of mere nature and the world cannot enter, but is instantly put off and passes into what is conformable to the wisdom of heaven and to angelic thought; hence by “sons,” “boys,” “young men,” “men,” and “old men,” in the spiritual sense cannot be signified those who are so called; but corresponding spiritual things, which are those which pertain to intelligence and wisdom; that these are signified is very manifest from the internal sense in the Word where they are mentioned.
[2] By “young men” in the Word are meant those who are intelligent, or according to abstract angelic ideas, intelligence; and because intelligence is meant, therefore by them confirmed truth is also meant, for this pertains to intelligence. Moreover, the word by which “young men” is here expressed in the original tongue is derived from the strength and power which truth has from good, thus which confirmed truth has; whence this name is attributed to the Lord. In Zechariah:
O sword, rise up against My shepherd, and against the man (young man) My neighbor; smite the shepherd, and let the sheep be scattered (Zech. 13:7);
but these words were spoken of the Lord, see Matt. 26:31. And also in Jeremiah:
How long dost thou wander about, O thou backsliding daughter? For Jehovah hath created a new thing in the earth, a woman hath encompassed a [young] man (Jer. 30:1).
[3] “Young men” in another word in the original tongue denote intelligence, thus its truth, in Amos:
I have sent among you the pestilence in the way of Egypt; your young men have I slain with the sword, with the captivity of the horses (Amos 4:10);
where “the way of Egypt” denotes memory-knowledges perverted; the “young men who were slain,” the truths thence destroyed; “the captivity of the horses,” the intellectual seduced.
[4] In the same:
They shall wander from sea to sea, and from the north even unto the east; they shall run to and fro to seek the word of Jehovah, and shall not find it. In that day shall the fair virgins and the young men faint for thirst (Amos 8:12-13);
where “fair virgins” denote the affection of truth; “young men” intelligence; “to faint for thirst” denotes to be deprived of truth; therefore it is said, “they shall run to and fro to seek the word of Jehovah and shall not find it.” That fair virgins are not meant, nor young men, nor faintness by reason of thirst, is plain. In Jeremiah:
Death is come up through our windows, it is entered into our palaces; to cut off the babe from the street, the young men from the avenues (Jer. 9:21).
How is the city of glory not forsaken, the city of my joy? Wherefore her young men shall fall in her streets (Jer. 49:25-26; 50:30).
Hear, I pray, all ye peoples, see my grief; my virgins and my young men are gone into captivity (Lam. 1:18).
In these passages “young men” denote the truths which are of intelligence.

7669 Because this ye seek. That this signifies that thus they have what they wish, is evident without explication.

7670 And he drove them from the faces of Pharaoh. That this signifies that the will of the infesters is quite contrary to truth Divine, is evident from the representation of Moses and Aaron, who were driven out, as being truth Divine (of which above, n. 7637); from the representation of Pharaoh, as being those who infest (of which also above, n. 7631); and from the signification of “faces,” as being the interiors in respect to the affections (n. 7666), thus the will, for the affections are of the will, but the thoughts are of the understanding. That the will was contrary, is signified by “he drove them from his faces,” for that is driven out which is contrary to the will, or contrary to the affections which are of the will.

7671 Verses 12-15. And Jehovah said unto Moses, Stretch out thy hand over the land of Egypt for the locust, and it shall come up upon the land of Egypt, and shall devour all the herb of the land, even all that the hail hath left. And Moses stretched out his rod over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locust. And the locust went up over all the land of Egypt, and rested in all the border of Egypt, very grievous; before it there was no such locust as this, and after it there shall not be such. And it covered the surface of the whole land, and the land was darkened; and it devoured all the herb of the land, and all the fruit of the tree which the hail had left; and there was not left any green thing in the tree and in the herb of the field, in the whole land of Egypt. “And Jehovah said unto Moses,” signifies instruction; “Stretch out thy hand,” signifies the rule of power; “over the land of Egypt for the locust,” signifies that falsity may take possession of all the natural of the infesters; “and it shall come up upon the land of Egypt,” signifies a pouring out into all things therein; “and shall devour all the herb of the land,” signifies the consumption of all truth; “even all that the hail hath left,” signifies which the former falsity has not consumed; “and Moses stretched out his rod over the land of Egypt,” signifies the rule of the power of truth Divine over the whole natural of the infesters; “and Jehovah brought an east wind upon the land,” signifies the means of destruction; “all that day, and all the night,” signifies in everything of perception, both obscure and not obscure, with the infesters; “and when it was morning,” signifies a state of heaven in order; “the east wind brought the locust,” signifies dense falsity with the infesters through the means of destruction; “and the locust went up over all the land of Egypt,” signifies the pouring out of falsity into all things of the natural; “and rested in all the border of Egypt,” signifies from the extremes there; “very grievous,” signifies that it pervaded all things and each; “before it there was no such locust as this, and after it there shall not be such,” signifies that such falsity has not been from the first time of the church, and shall not be; “and it covered the surface of the whole land,” signifies that it took possession of the ultimates of the natural mind; “and the land was darkened,” signifies that falsity was brought in where truth was; “and it devoured all the herb of the land,” signifies that it consumed all the memory-knowledge of truth; “and all the fruit of the tree which the hail had left,” signifies all the knowing of good; “and there remained not any green thing,” signifies that all sensitivity of truth was obliterated; “in the tree and in the herb of the field,” signifies from the knowing and the memory-knowledge of the church; “in the whole land of Egypt,” signifies on all sides in the natural.

7672 And Jehovah said unto Moses. That this signifies instruction, is evident from the signification of “saying,” when done by Jehovah to Moses, by whom is represented truth Divine, as being instruction (see n. 6879, 6881, 6883, 6891, 7186, 7267, 7304, 7380).

7673 Stretch out thy hand. That this signifies the rule of power is evident from the signification of “stretching out” as being predicated of rule (of which presently); and from the signification of “hand” as being power (see n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189, 7518). That “to stretch out the hand” denotes the rule of power is because the hand or arm has power when it is stretched out; and therefore when it is said of Jehovah that “He stretches out the hand” or “arm,” there is signified power unlimited or infinite in act. This is the reason why Jehovah so often said to Moses when miracles were to be done, that he should “stretch out his hand” or “rod,” as in the following passages:
Stretch out thy hand over the waters of Egypt, and they shall be blood (Exod. 7:19).
Stretch out thy hand over the streams, and cause frogs to come up (Exod. 8:5).
Stretch out thy rod and smite the dust of the land, and it shall be lice (Exod. 8:16).
Stretch out thy hand toward heaven, and there shall be hail (Exod. 9:22).
It would never have been so said unless by the stretching out of the hand, in the supreme sense, there was signified the omnipotence of Jehovah.
[2] So with what was said to Joshua, that he should “stretch out his spear,” as we read in that book:
Jehovah said unto Joshua, Stretch out the spear that is in thy hand against Ai; and when Joshua stretched out the spear that was in his hand against Ai, those in ambush arose quickly out of their place, and they ran as soon as he stretched out his hand, and came unto the city, and took it; Joshua drew not back his hand which he stretched out with the spear until he had given all the inhabitants of Ai to the curse (Josh. 8:18-19, 26);
as this was a representative of Divine omnipotence, it therefore had force, as had all representatives at that time, when commanded.
[3] In many passages also omnipotence is described by “Jehovah stretching out His hand,” as also by “His outstretched hand,” and by “His outstretched arm”-by “Jehovah stretching out the hand,” in the following passages:
The anger of Jehovah is kindled against His people, and He hath stretched out His hand over them, and hath smitten them, and the mountains quaked (Isa. 5:25).
I will stretch out My hand against him, and will destroy him (Ezek. 14:9, 13).
I will stretch out My hand against thee, and will give thee for a spoil to the nations (Ezek. 25:7).
I will stretch out My hand upon Edom, and will cut off man and beast from it, I will stretch out My hand upon the Philistines, and I will cut off (Ezek. 25:13, 16; also Ezek. 35:3; Isa. 31:3; Zeph. 1:4; 2:13).
Omnipotence is described by “an outstretched hand” in the following passages:
The hand of Jehovah is stretched out upon all nations, and who shall press it back? (Isa. 14:27-28).
I will fight with you with an outstretched hand and with a strong arm, even in anger, and in fury (Jer. 21:5).
His hand is stretched out still (Isa. 9:12, 17; 10:4).
Also by “an outstretched arm” in these passages:
I have made the earth, the man, and the beast, by My great power, and by My stretched out arm (Jer. 27:5).
Thou hast made the heaven and the earth by Thy great power, and by Thy stretched out arm, no word is impossible before Thee (Jer. 32:17).
That in these passages by “an outstretched arm” is signified omnipotence is manifest; and so in many other passages, where it is said “by a strong hand and a stretched-out arm” (as Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36; Jer. 32:21; Ezek. 20:33, 34).
[4] It is also said of Jehovah that “He stretches out the heaven,” and here also by “stretching out” is signified omnipotence; that is, that He enlarges the boundaries of heaven, and fills its inhabitants with life and wisdom, as in the following passages:
Jehovah who stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in (Isa. 40:22).
Jehovah that stretcheth out the heavens, that spreadeth out the earth, that giveth soul to the people upon it, and spirit to them that walk therein (Isa. 42:5).
Who maketh the earth by His power, He prepareth the world by His wisdom, and by His understanding He stretcheth out the heavens (Jer. 51:15).
Jehovah stretching out the heavens, and laying the foundation of the earth, and forming the spirit of man in the midst of him (Zech. 12:1).
Besides elsewhere, as in Isa. 44:24; 45:12; Ps. 104:2.
From all this it can now be seen why Moses was commanded to stretch out his hand and rod, and that then miracles were done; and that thus by “stretching out the hand” is signified the rule of power, and in the supreme sense omnipotence.

7674 Over the land of Egypt for the locust. That this signifies that falsity may take possession of all the natural of the infesters, is evident from the signification of “the land of Egypt,” as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301; that “Egypt” denotes the natural, n. 6147, 6252); and from the signification of “the locust,” as being falsity in the extremes with those who infest (n. 7643).

7675 And it shall come up upon all the land of Egypt. That this signifies a pouring out into all things therein, is evident from the signification of “to come up,” as being to be poured out, for the “locust” signifies falsity in the extremes, and it is said to “come up” from the extremes toward the interiors, because interior things are the same as higher ones (that the interiors are taken possession of by falsity when the exteriors are, see n. 7645); and from the signification of “the land of Egypt,” as being the natural mind (of which just above, n. 7674).

7676 And it shall devour all the herb of the land. That this signifies the total consumption of all truth, is evident from the signification of “devouring,” as being to consume; and from the signification of “the herb of the land,” as being the truth of the church (see n. 7571).

7677 Even all that the hail hath left. That this signifies which the former falsity has not consumed, is evident from the signification of “left,” as being which it had not consumed; and from the signification of “the hail,” as being falsity from evil in the exterior natural (see n. 7553, 7574).

7678 And Moses stretched out his rod over the land of Egypt. That this signifies the rule of the power of truth Divine over the whole natural of the infesters, is evident from the signification of “stretching out the rod,” as being the rule of power (of which above, n. 7673); from the representation of Moses, as being truth Divine (see n. 6752, 7004, 7010, 7382); and from the signification of “the land of Egypt,” as being the natural of the infesters (of which above, n. 7674). The Divine power which is described by “the hand of Moses” is the power of truth Divine (that all power is of truth, see n. 3091, 5623, 6344, 6423, 6948); nay, such power has the Divine truth which proceed from the Divine good, that through it have been created all things in the universe. “The Word” signifies this truth in John:
In the beginning was the Word, and the Word was with God, and God was the Word, all things were made by Him (John 1:1, 3);
and from this it is that miracles were done by Moses, for Moses represents Divine truth. It is believed by most people that the Word, or Divine truth, is only speech from Jehovah, and a command that it be so done, and nothing further; but it is the very Essential, from which and by which are all things. That being [Esse] which proceeds from Him, and consequently the coming forth [existere] of all things, is what is meant by “Divine truth.” This can be illustrated from the angels; from whom there proceeds a sphere of charity and faith that is sensibly perceived, and that also produces wonderful effects; from which some idea can be formed of the Divine truth that proceeds from the Divine good of the Lord.

7679 And Jehovah brought an east wind upon the land. That this signifies the means of destruction, is evident from the signification of “an east wind,” as being a means of destruction. That an “east wind” has this signification is because it was dry and tempestuous, and consequently dried up the productions of that land, and by its force broke in pieces trees, and ships on the sea; from this, by it as a means is described the effect of Divine power. Moreover, by the “east” is signified the good of love and of charity, because in the supreme sense the Lord is signified (n. 101, 1250, 3708). And in its origin, being Divine, the good of love and of charity is most gentle, consequently it is so in its advance into heaven; but when it sinks down to the hells, it becomes harsh and severe, because it is turned into this by those who are there. Therefore the influx and presence of this Divine good there not only torments, but also devastates them. From all this also it is that by a “wind from the east,” or an “east wind” is signified a means of destruction.
[2] That by this “wind” is signified a means of destruction, is plain from the passages in the Word where it is mentioned, as in the following:
Like an east wind I will scatter them before the enemy (Jer. 18:17).
The vine that is planted shall not prosper: shall it not utterly wither when the east wind toucheth it? (Ezek. 17:10).
That vine was plucked up in anger, she was cast down to the earth, and the east wind dried up her fruit (Ezek. 19:12).
He is fierce among his brethren, an east wind shall come, the wind of Jehovah, coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up (Hos. 13:15).
With the east wind thou wilt break the ships of Tarshish (Ps. 48:7).
They that despise* thee have brought thee into many waters, the east wind hath broken thee in the heart of the seas (Ezek. 27:26).
From these passages it is evident that an “east wind” signifies a means of destruction, because it was dry and tempestuous; whence also it signifies a means of devastation, as in Hosea:
Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth a lie and vastation (Hos. 12:1);
where “Ephraim” denotes the intellectual of the church (n. 5354, 6222, 6238); “to feed on wind” is “to multiply a lie;” “and to pursue the east wind” is “to multiply vastation.” A state of vastation and temptation is also called “the day of the east wind” in Isa. 27:7, 8.

• Contemnentes te: so also Schmidius; but the English versions and the Septuagint have “Thy rowers,” from a different Hebrew word.–Reviser.

7680 All that day, and all the night. That this signifies in everything of the perception both obscure and not obscure with the infesters, namely, there was destruction, is evident from the signification of “day,” as being a state of perception not obscure; and from the signification of “night,” as being a state of obscure perception; for the times of the day, morning, noon, evening, and night, correspond to the states of enlightenment that belong to intelligence and wisdom (see n. 5672, 6110), thus to perceptions; and so in general do day and night. It is here said “perceptions,” not “states of enlightenment,” because the evil who infest have no enlightenment, and yet have perception; but they have perception only so long as any knowledge of truth and good from the church in which they have lived remains with them, for by means of truth and good they communicate with those who are in heaven. But when they have been deprived of these knowledges, which is done when they have been devastated, they then no longer have any perception. The infernals can indeed confirm their evils, and also their falsities, but this is not perception. Perception is to see that truth is truth, and good good; and also that evil is evil, and falsity falsity; but it is not perception to see truth as falsity and good as evil; or the reverse, evil as good and falsity as truth. They who do this, instead of perception, have phantasy, which produces an appearance of perception, whereby such know how to confirm falsities and evils by such things as are obvious to the senses and are in favor of concupiscences.

7681 And when it was morning. That this signifies a state of heaven in order, is evident from the signification of “morning,” as being the Lord’s kingdom, and, in the supreme sense, the Lord Himself (see n. 22, 2333, 2405, 2540, 2780); and as being a state of enlightenment (n. 3458, 3723, 5740, 5962); but here by “morning” is signified heaven in order. How the case herein is, can be seen from what was said above (n. 7643), namely, that the evil are devastated as the Lord sets heaven in order; for the influx of good and truth from heaven causes devastation with the evil; and therefore when the Lord sets the heavens in order, then the hells, which are in the opposite, are set in order of themselves, and are removed from heaven according to the degrees of evil, and are allotted places according to the quality of their evil. From this it can be seen that from the Lord proceeds nothing but good, and that evil is from those who are against good, and who finally cannot endure it. From all this it is evident that by “morning” is here signified a state of heaven in order.

7682 The east wind brought the locust. That this signifies dense falsity with the infesters through the means of destruction, is evident from the signification of “the east wind,” as being a means of destruction (of which above, n. 7679); and from the signification of “the locust,” as being falsity in the extremes (see n. 7643), here dense falsity, because the whole natural was taken possession of by it (n. 7645).

7683 And the locust went up over all the land of Egypt. That this signifies the pouring out of falsity into all things of the natural, is evident from what was said above (n. 7674, 7675), where are like words.

7684 And rested in all the border of Egypt. That this signifies from the extremes there, is evident from the signification of “the border,” as being that which is extreme or outermost, and therefore by “resting in all the border” is signified that falsity extended from the extremes into all things of the natural, and then terminated in the extremes, according to what was shown above (n. 7645).

7685 Very grievous. That this signifies that it pervaded all things and each, is evident from what was unfolded above (n. 7684).

7686 Before it there was no such locust as this, and after it there shall not be such. That this signifies that such falsity has not been from the first time of the church, and shall not be, is evident from the signification of the “locust,” as being falsity in the extremes (see n. 7643); (that such falsity has not been, nor shall be, see also above, n. 7649). How the case herein is, shall be told. In the internal sense those are specifically treated of who before the Lord’s coming were in the lower earth, and could not be uplifted into heaven before the Lord came into the world, and assumed the Human, and made it Divine (n. 6854, 6914). Meanwhile they were infested by the evil, who also had been of the church, and had confessed the truths of faith, but had lived a life of evil. They who before the Lord’s coming had been of the church and had been evil as to life, were in such falsity as had not been before, and shall not be afterward. The reason was that they who were called “Nephilim,” also “Anakim” and “Rephaim,” and were of the last posterity of the Most Ancient Church, were not yet shut up in hell, but wandered about and infused dire and deadly persuasions wherever they could, thus also into the evil in the church. This was the source of such falsity. (With respect to these “Nephilim,” and their direful persuasions, see n. 310, 560, 562, 563, 570, 581, 585, 607, 660, 805, 808, 1034, 1120, 1265-1272, 1673.) When the Lord was in the world, these were cast by Him into their hell, which is on the left in front at some distance. Unless this had been done, very few could have been saved, for the falsity which they infused had a direful persuasive power, and was deadly, such as never had been, and such as never can again be. With this falsity those had been imbued who before the Lord’s coming infested those who were of the spiritual church. This is what is meant in the internal sense by the above words. These are they who are specifically treated of; but in general all are meant who are of the church and who infest the upright in the other life, of whom there are very many at this day.

7687 And it covered the surface of the whole land. That this signifies that it took possession of the ultimates of the natural mind, is evident from the signification of “the surface,” as being the ultimate, for it is the most external, or the extreme of the land; and from the signification of “the land,” here the land of Egypt, as being the natural mind (of which above, n. 7674).

7688 And the land was darkened. That this signifies that falsity was brought in where truth was, is evident from the signification of “darkness,” as being falsities (see n. 1839, 1860, 4418, 4531); thus “to be darkened” is to be in falsity; and as the devastation of those who have been of the church and have known truths, but have lived a life of evil, is here treated of, therefore by “the land was darkened” is signified falsity where truth was. Truth in the internal sense is signified by “light,” and therefore falsity is signified by “darkness;” for truth and falsity are opposites, like light and darkness; and they who are in truth actually have light, and they who are in falsity actually have darkness. The light in which they are who are in falsity in the other life, becomes thick darkness at the presence of the light of heaven, and thicker darkness with those who have been of the church, because they had been in falsity against the truth of faith, according to the Lord’s words:
If therefore the light that is in thee be darkness, how great is the darkness! (Matt. 6:23).
The sons of the kingdom shall be cast forth into the outer darkness (Matt. 8:12);
“the sons of the kingdom” denote those who are of the church; “the outer darkness” denotes more grievous falsities; it is called “outer” because falsities in the outermosts or extremes are more grievous.
[2] That falsities are called “darkness,” is evident from many passages in the Word, as in the following:
The light is come into the world, but men have loved the darkness more than the light; for their works were evil (John 3:19).
Walk while ye have the light, lest darkness take hold of you; I am come a light into the world, that whosoever believeth in Me may not abide in the darkness (John 12:35, 46);
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness (Isa. 5:20).
Give glory to Jehovah your God before He bring darkness, and before your feet stumble upon the mountains of twilight, then ye shall await light, but He will put it into the shadow of death, He will put it into thick darkness (Jer. 13:16).
When I shall extinguish thee I will cover the heavens, and I will blacken the stars thereof; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light of heaven will I make black over thee, and will set darkness upon thy land (Ezek. 32:7, 8).
The day of Jehovah cometh, it is near, a day of darkness, and of thick darkness, a day of cloud and of obscurity (Joel 2:1, 2; Amos 5:18-20).
This day is a day of wrath, a day of wasting and devastation, a day of darkness and thick darkness (Zeph. 1:15).
In these passages “darkness” signifies falsities. In the Word “darkness” also signifies ignorance of truth, such as the Gentiles are in who have not the Word and know nothing of the Lord.

7689 And it devoured all the herb of the land. That this signifies that it consumed all the memory-knowledge of truth, is evident from the signification of “devouring,” as being to consume; and from the signification of “the herb of the land,” as being the memory-knowledge of truth; for by “the herb of the field” is signified the truth of the church (see n. 7571), because “field” denotes the church; but by “the herb of the land” is signified the memory-knowledge of truth, because “the land” here denotes the natural mind; and the truth of the natural mind is memory-knowledge; and moreover the evil have no truth by faith, but only the memory-knowledge of the truth which is of faith. Some evil men who are in the church persuade themselves that they are in truth by faith, but they are not; they are in falsity, and are against the truth of faith. That they are in falsity is hidden with them so long as they are in the world, but this hidden falsity comes forth and manifests itself in the other life when they are being devastated as to the truths of faith which they had known.

7690 And all the fruit of the tree which the hail had left. That this signifies all the knowing of good, is evident from the signification of “fruit,” as being the works of faith or of charity, thus goods, whence “to be fruitful” is predicated of good (see n. 43, 55, 913, 983, 2846, 2847); and from the signification of “tree,” as being perceptions, also knowledges (n. 103, 2163, 2722, 2972). The reason why “fruits” denote the works of charity, thus goods, is that the first of a tree is the fruit in which is the seed, and its last is the fruit in which is the seed, and its intermediates are the branches or leaves. So it is with the good of love and the truth of faith; the good of love is first when man is being regenerated or is being planted, and is also the last; the intermediates are the truths of faith, which are from the good of love as their seed, and continually look to the good of love as their last, just as the intermediates of a tree look to their fruit in which is the seed. (That “fruits” signify goods is plain from many passages in the Word, as in Matt. 3:8, 10, 7:16-20; 12:33; 21:43; Luke 3:8, 9; 6:43-49; 13:6-10; John 15:2-8, 16; Isa. 37:31; Jer. 17:8; 32:19; Rev. 22:2.)

7691 And there was not left any green thing. That this signifies that all sensitivity of truth was obliterated, is evident from the signification of “not to be left,” as being to be obliterated; and from the signification of “what is green,” as being what is of memory-knowledge and the sensuous, here what is sensitive of truth, because by the “fruit of a tree” is signified the knowing of good (n. 7690), and because it is said “any green thing in the tree and in the herb of the field.” That “green” denotes that which is sensitive of truth, is because by “herb,” “grass,” and “the leaf of a tree” are signified truths; hence their “greenness” signifies that which is sensitive of truth. By this sensitivity is signified the ultimate of perception. The sensitivity of truth is also signified by “what is green” in Isaiah:
The waters of Nimrim shall be desolations, because the grass is dried up, the herb is consumed, there is nothing green (Isa. 15:6).
And in John:
The fifth angel sounded, and the locusts went forth; and it was said unto them that they should not hurt the grass of the earth, nor any green thing (Rev. 9:4).

7692 In the tree and in the herb of the field. That this signifies from the knowing and the memory-knowledge of the church, is evident from the signification of “tree,” as being the knowing of truth (of which just above, n. 7690), and from the signification of “the herb of the field,” as being the memory-knowledge of truth (of which also above, n. 7689).

7693 In the whole land of Egypt. That this signifies on all sides in the natural, is evident from the signification of “the land of Egypt,” as being the natural mind, thus the natural (see n. 7674). As by the “locust,” which is the subject here treated of, is signified falsity in the extremes, that is, in the sensuous of man, it must here be told what the sensuous is, so that it may be known what falsity in the extremes is. The sensuous man, or he who thinks and acts from the sensuous, is he who believes nothing except what is obvious to the outward senses, and who is led solely by the bodily appetites, by pleasures, and by concupiscences, and not by reasons, believing those to be reasons which favor such things. Such being the sensuous man, he therefore rejects everything internal, until at last he is not willing even to hear it mentioned; consequently at heart he denies whatever is of heaven; the life after death he certainly does not believe in, because he makes life to consist solely in the body, and therefore he supposes that he himself will die like a beast. He thinks as it were in the surface, that is, in the ultimates or in the extremes, and is quite ignorant of the existence of an interior thought according to the perception of truth and good. The reason why he does not know this, nor even that there is an internal man, is because his interiors look downward to the things of the world, of the body, and of the earth, with which they make a one; consequently they have been removed from looking upward, or to heaven, because they look in the opposite direction. To look upward, or to heaven, is not to think about the things that belong to heaven, but it is to have these things as the end, that is, to love them more than all other things; for a man’s interiors turn to where his love turns, and consequently so does his thought. From all this it can be seen what is the nature of man’s sensuous, that is, of his natural in the extremes; for that man is called sensuous who thinks from what is sensuous.

View Details

In heaven the idea of ‘person’ is turned into a thing

AC 7562. He that feared the word of Jehovah of the servants of Pharaoh. That this signifies those things in the natural mind which were of the Lord, is evident from the signification of “him that feared the word of Jehovah,” as being the things that belong to the Lord, for by “him that fears,” in the internal sense, is not meant a person fearing, but a thing (that in heaven the idea of person is turned into that of thing, see n. 5225, 5287, 5434); therefore by “him that feared the word of Jehovah” is meant good and truth from the Lord; and from the signification of “the servants of Pharaoh,” as being the things of the natural mind. That “Pharaoh” denotes the natural in general, see n. 5160, 5799; hence his “servants” denote the things in the natural, or what is the same, that are in the natural mind; for the things in the natural from which man thinks and forms conclusions, constitute his mind. (What in the natural mind is of the Lord, and what not of the Lord, may be seen below, n. 7564)

On remains

7556… The subject treated of in this verse and in the two following, is the good and truth which are reserved by the Lord, even with the evil; for the good and truth which have not been adjoined to evils and falsities, are not vastated; but are stored up by the Lord in the interiors, and are afterward brought forth for use. The reservation of good and truth with man by the Lord is signified by “remains” in the Word (concerning which see above, n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156).

AC 7560… Good and truth are stored up within, and are there reserved by the Lord, even with the evil, in order that there may still be something human left; for man without these is not man, because the things stored up and reserved are good and truth, and by these man has communication with heaven; and insofar as man has communication with heaven, so far he is man. There is indeed a communication with heaven of the evil, even of those who are in hell, but no conjunction by good and truth; for as soon as good and truth flow down from heaven and come into hell, they are turned into evil and falsity, whence the conjunction is at once broken. Such is the communication. But although there is conjunction through the good and truth which are stored up and reserved in the interiors; yet the truths and goods in the interiors of those who are evil effect nothing more than to enable them to reason, and to think and speak from the sensuous, thus to confirm what is false and defend what is evil. Nothing more can be let out from the goods and truths stored up and reserved within them, for if more were let out, the truths and goods would perish, and thus nothing human would be left in them.

What must unfold

1. Upon thy heart signifies upon the inmost, This appears from the signification of the “heart,” as denoting that which is of the will, thus which is of the love (see n. 2930, 3313, 3888, 3889), consequently of the very life, for the love, insomuch as it is of the will constitutes the very life. Hence it is that the “heart” signifies the inmost. … In the other life, these things are unfolded according to the order in which they are arranged; first come forth those which occupy the ultimate circumferences; next which occupy the interior (parts) and at length is manifested the inmost. Hence it is that man in the other life passes through many states, and that the evil by degrees successively incur plagues before they are cast into hell, according to what was just said above. The inmost, at which they finally arrive, is hell itself with them, for it is the evil itself which had been of their love, thus the end for the sake of which they had done all things, and which in the world they had hidden away inmostly.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 719[3] From all this it can now be seen why it was commanded that Moses should take ashes of the furnace and sprinkle them toward heaven, and that he should do this in the eyes of Pharaoh; also why it was commanded that he, and not Aaron, should sprinkle the ashes toward heaven. For by ashes being sprinkled toward heaven is signified the influx of heaven; by this being done in the eyes of Pharaoh is signified in the presence of those who infest; that Moses was to do this, and not Aaron, is because the truth proceeding immediately from the Divine presents this effect with the evil; Moses being the truth which proceeds immediately from the Divine, and Aaron that which proceeds mediately (n. 7010). From all this it is evident what is meant in the internal sense by the contents of this verse and of that next following, namely, that there would be excited filthy and loathsome things of cupidities together with blasphemies, which are signified by the “sore breaking forth in pustules.” These things are excited when Divine truth flows in, and heaven comes nearer.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Sitting at the the right hand of God

Arcana Coelestia 7518… The reason why all things that pertain to the arm correspond to power, is that the body exercises its power by means of them. From all this it can be seen what is signified by “sitting at the right hand, in Matthew”: Jesus said, Henceforth ye shall see the Son of man sitting at the right hand, in Matthew of power (Matthew 26:64); From henceforth shall the Son of man be seated at the right hand of the power of God (Luke 22:69); namely, the omnipotence which is the Lord’s.

Attaching to Outcomes – from The Logopraxis Workbook

Attaching to an outcome in this work can lead to frustration, guilt, despair, and other negative states because we are working from a sense that we know what the outcome should be. This is another form of living in our imagination as far as the future is concerned, yet our goal is to live in the moment, because we don’t and can’t know what the future holds. Our work is in what is presenting in the now. The Lord sets the outcome not us: we set tasks to create opportunities to observe the behaviour of the proprium and our identification with it. We are not working to change it or make it better; we are working to affirm what the Writings teach concerning it as a matter of life, and it’s our acceptance of what the Word teaches concerning it that breaks its power.

Spiritual life is not about outcomes or expectation, but is a practice founded on the acknowledgement that the Lord is continuously revealing Himself to us; that we are in a process of the continued unfolding of our understanding. So, this is a constantly changing and fluid situation. In Logopraxis we’re learning to trust the Lord to know what’s best for us; and how we trust Him is to work with what reaches out to us from the Text, and not be tempted to apply a task that seems more aligned with what we think needs sorting out in our life.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

On blasphemies

Arcana Coelestia 7524. A sore breaking forth in pustules. That this signifies filthy things together with the consequent blasphemies, is evident from the signification of a “sore,” as being the filthy things that come from evils; and from the signification of “pustules,” as being the blasphemies which are thence derived. The sores in a man’s body correspond to the filthy things that come from evils, and pustules correspond to blasphemies; and they would also be upon every evil man, if so long as he is in the world he were not in a state capable of receiving the good and truth of faith. It is for the sake of this state that the Lord prevents such things from bursting forth from evils.

The native sense of self(proprium) and its loves

Divine Love and Wisdom 114. The Lord not only is present in heaven, but He also is heaven itself. That is because love and wisdom are what make an angel, and these two properties are the Lord’s in angels. It follows therefore that the Lord is heaven. The fact is that angels are not angels in consequence of their native character. Their native character is altogether like that of any person, which is evil. This is the native character of angels because all angels were once people, and this native character remains in them from birth. It is only set aside, and to the extent it is set aside, to that extent they receive into them love and wisdom, which is to say, the Lord. If anyone simply raises his understanding to some degree, he can see that the Lord can dwell only in what is His in angels, that is, in His own inherent character, which is love and wisdom, and cannot dwell at all in the native character of angels, which is evil. So it is that to the extent evil is set aside, to that extent the Lord is present in them, and to that extent they are angels. The very angelic quality of heaven is Divine love and wisdom. This Divine quality is called angelic when it exists in angels. Thus it is again apparent that angels are angels owing to the Lord and not to themselves. Consequently the same may be said of heaven.

DLW 298… We call useful endeavors those phenomena which, being from the human God, or the Lord, are from creation in order. However, we do not call useful endeavors those which spring from people’s native character, for their native character is hell, and its endeavors are contrary to order.

DLW 335…[2] Because the Lord is to be adored, worshiped and glorified, people believe that He loves adoration, worship and glory for His own sake. But in fact He loves these for mankind’s sake, since a person comes thereby into a state such that the Divine can flow in and be perceived, because the person thereby sets aside his native character which inhibits the influx and reception. For his native character, which is love of self, hardens the heart and closes it up. He sets this character aside by acknowledging that of himself he does nothing but evil, and from the Lord only good, thus occasioning a softening and humbling of the heart from which springs adoration and worship. It follows from this that the uses the Lord performs for Himself through mankind exist to the end that He may do good to people out of love, and because this is His love, their reception of it is His love’s delight.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And Jehovah said unto Moses, Come unto Pharaoh, because I have made heavy his heart, and the heart of his servants, that I may put these My signs in the midst of him; and that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and My signs which I have set in them, and that ye may know that I am Jehovah. And Moses and Aaron came unto Pharaoh, and said unto him, Thus saith Jehovah the God of the Hebrews, How long dost thou refuse to be humbled before Me? let My people go, that they may serve Me. For if thou refuse to let My people go, behold tomorrow I bring the locust into thy border; and it shall cover the surface of the land, that one shall not be able to see the land; and it shall devour the residue of that which is escaped that is left to you from the hail; and it shall devour every tree that sprouteth forth to you out of the field; and thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians, which thy fathers saw not, nor thy fathers’ fathers, since the day that they were upon the ground even unto this day. And he looked back, and went out from before Pharaoh.

Exodus 10: 1-6

Arcana Coelestia 7632… In ancient times, for the sake of the simple, all evil was attributed to Jehovah; and this because the simple could not know, and most of them could not comprehend, how that which came to pass could come from any other source than Jehovah; nor how it is to be understood that Jehovah permits the diabolical crew to occasion evil, and why He does not prevent it, when yet He has all power. As the simple could not apprehend this, nor scarcely even the intelligent, it was therefore said, as believed by many, that even evil had sprung from Jehovah. This is a common thing in the Word, the sense of the letter of which is in accordance with the faith of the simple. (That the evil which in the Word is attributed to Jehovah, is from man).

The fig tree

Matthew 21: 18-19. Now in the morning, as He returned to the city, He was hungry. And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree withered away.

The turning of good that flows in from the Lord to one’ self

AC 7643…It is said that “Jehovah will bring,” but thereby is meant that it will be brought, that is, by evil. The case is the same here as when it is attributed to Jehovah (that is, to the Lord) that He made heavy Pharaoh’s heart, when yet this is from man, from his evil in him, as shown above (n. 7632). That evil is not from the Lord, but that it arises from man, is because man turns to himself that good which flows in from the Lord, and instead of regarding the Lord and what is of the Lord in all things, he regards himself. Hence comes the concupiscence of reigning over all, and of possessing all that belongs to others; and hence come contempt for others, and hatred, revenge, and cruelty toward those who do not favor and be friendly to one’s self; hence also comes contempt for all things that are of faith and charity, because when these flow in from the Lord they are turned to self, thus away from the Lord.

[2] From all this it can be seen that man turns into evil the very good which flows in from the Lord. From this also it is that the evil in the other life remove as far as possible from heaven; for when heaven comes near them, that is, when good and truth flow in more strongly, they then rush the more strongly into the opposite, that is, into evil and falsity; and in the degree that evil and falsity increase, they expel truth from themselves, and devastate themselves; and then also in the same degree they rush into the evils of penalty, for in the other life evils and their penalties are joined together.

[3] The Lord is continually bringing the heavens into order, and is constantly receiving new residents of heaven, to whom He gives dwelling places and inheritances; and when He does this, heaven approaches, that is, flows in more strongly, causing the infernal spirits to rush more strongly into evils and falsities, and into the penalties of these; and in consequence of this rushing into evils and falsities, they as before said vastate themselves; and this does not cease with them until they have completely devastated themselves, and cast themselves deeply into the hells. From all this it can be seen that nothing else than good proceeds from the Lord, and that the evil is from those themselves who are in evil. All this shows how is to be understood what is said of Jehovah (that is, of the Lord), that “He made heavy Pharaoh’s heart,” and here that “He brings the locust,” by which is signified falsity from evil in the extremes.

For the sake of honour and riches

AC 7640… it is said to those who are in evil, who cannot be humbled before the Divine; for there are two things in humiliation, namely, the acknowledgment of self, that it is nothing but evil, and that relatively to the Divine it is as nothing; and the acknowledgment of the Divine, that it is nothing but good, and is infinite. These two things are not possible with the evil, because they are in the love of self. If they humble themselves it is either from fear, or that they may be honored or enriched; thus they humble themselves only as to the body, and not as to the mind, which sometimes then jeers. Such is the humiliation of fear, and also that for the sake of gain and honor. Such it is before the Divine, although they do not know this; for the internal with those who are in evil from the love of self is solely to regard and magnify themselves, and to turn away from all who do not favor. As humiliation is not possible with the evil, therefore in the internal sense by “to be humbled” is signified obedience, and thus by “refusing to be humbled” is signified no obedience.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7519. Ashes of the furnace. That this signifies of exciting the falsities of cupidities through presence with those who infest, is evident from the signification of “ashes of the furnace,” as being the falsities of cupidities (of which below). That it denotes excitation by presence with those who infest, is evident from what follows in this verse, for it is said that “Moses sprinkled it toward heaven in the eyes of Pharaoh.” By “in the eyes” is signified presence, and by “Pharaoh” are signified those who infest (as often shown).

[2] How the case is with these things cannot be known without revelation, for they are such as take place in the other life, and are not known in the world. So long as evil or infernal spirits are removed and separated from heaven, that is, from the good of love and the truth of faith which are there, they do not know that they are in evils and falsities, for they then believe falsities to be truths, and evils to be goods; but as soon as heaven comes nearer to them, that is, some heavenly society, they notice the falsities and evils; for the truth of faith which then flows in causes them to notice the falsities; and the good of love which flows in causes them to notice the evils; and the nearer that heaven comes, or the more presently there inflows its good of love and truth of faith (seeing that they cannot endure these), the more grievously are they reproached by their own evils and falsities.

[3] From all this it can now be seen why it was commanded that Moses should take ashes of the furnace and sprinkle them toward heaven, and that he should do this in the eyes of Pharaoh; also why it was commanded that he, and not Aaron, should sprinkle the ashes toward heaven. For by ashes being sprinkled toward heaven is signified the influx of heaven; by this being done in the eyes of Pharaoh is signified in the presence of those who infest; that Moses was to do this, and not Aaron, is because the truth proceeding immediately from the Divine presents this effect with the evil; Moses being the truth which proceeds immediately from the Divine, and Aaron that which proceeds mediately (n. 7010). From all this it is evident what is meant in the internal sense by the contents of this verse and of that next following, namely, that there would be excited filthy and loathsome things of cupidities together with blasphemies, which are signified by the “sore breaking forth in pustules.” These things are excited when Divine truth flows in, and heaven comes nearer.

Difficult states are experinced when there is ownership ( i.e. identification) with what flows in as being ‘me’.

AC 4151…According to the doctrinals from the Word, the devil is continually endeavoring to seduce man, and is continually inspiring evil; and therefore when anyone commits a great crime; it is said that he has suffered himself to be led astray by the devil. And this is the real fact, although few if any believe it; for as all good and truth are from the Lord, so all evil and falsity are from hell, that is, from the devil, for hell is the devil. From this we can also see that as all good and truth flow in, so also do all evil and falsity, and consequently also all the thinking and willing of evil. As these also flow in, all who have any judgment and are able to reflect, can infer that all life flows in, although it appears as if it were in man.

[6] That this is the case has frequently been shown to spirits who had come recently from the world into the other life. But some of them have said that if all evil and falsity also flow in, nothing of evil and falsity can be attributed to them, and they are not in fault, because these come from another source. But they received for answer that they had appropriated evil and falsity by believing that they think and will of themselves; whereas if they had believed as the case really is, they would not then have appropriated the evil and falsity, for they would have believed all good and truth to be from the Lord; and if they had believed this, they would have suffered themselves to be led by the Lord, and therefore would have been in a different state; and then the evil which entered into their thought and will would not have affected them, because not evil but good would have gone out of them; for it is not the things that enter in, but those which go out that affect us; according to the Lord’s words in Mark 7:15.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Heavenly light allows us to see what is real which is the opposite of what the ‘sight’ of the proprium tells us

Arcana Coelestia (Potts) 3485 . The representations that come forth in the other life are appearances, but living ones, because they are from the light of life. The light of life is the Divine Wisdom, which is from the Lord alone. Hence all things that come forth from this light are real; and are not like those things that come forth from the light of the world. Wherefore they who are in the other life have sometimes said that the things they see there are real things, and the things which man sees are in comparison not real; because the former things live, and thus immediately affect their life, while the latter things do not live, thus do not immediately affect the life, except in so far and in such a manner as the things in their minds which are of this world’s light conjoin themselves fitly and correspondently with the things of the light of heaven.

AC 10569 .There is a real light which illumines the understanding, and which is quite distinct from the light which illumines the sight of the body. The light which illumines the understanding is from heaven; but that which illumines the sight of the body is in the world. The light of heaven is from the Lord as a sun there, and is in its essence the Divine truth that proceeds from the Lord’s Divine good.

We believe that we exist on our own when in reality we do not exist but manifest…

AC 3938(2) (Elliot)… There are two entities which constitute man, namely being (esse) and manifestation (existere). Man’s being is nothing else than a recipient of the eternal which proceeds from the Lord. Indeed men, spirits, or angels are nothing else than recipients – that is, recipient forms – of life from the Lord. The actual reception of life is what the term manifestation refers to. Man imagines that he has being, and indeed that he is self-existent, when in fact he is not a self-existent being but, as has been stated, one who manifests being. Self-existent BEING occurs solely in the Lord, and that BEING is called JEHOVAH. This BEING which is JEHOVAH is the source from which all things that seem to be self-existent derive their being. But the Lord’s or Jehovah’s actual BEING cannot possibly be imparted to any, except to the Lord’s Human.

AC 3938 (2) (Cooper). There are two types of states: one that corresponds to space, and one that corresponds to time. The one that corresponds to space is a state of existence, and the one that corresponds to time is a state of emergence (§2625).

There are two things in our makeup: existence and emergence. Our existence is nothing but a container for the eternal quality that radiates from the Lord, because people, spirits, and angels are simply vessels or forms for receiving life from the Lord. It is the reception of life that is ascribed to emergence.

We believe that we exist, and exist on our own, when in reality we do not exist but emerge…

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 149.[2] Man’s proprium when viewed from heaven looks just like something bony, lifeless, and utterly misshapen, and so in itself something dead. But once it has received life from the Lord it appears as something having flesh. For man’s proprium is something altogether dead, though it has the appearance to him of being something; indeed it appears to be everything. Whatever is living within him comes from the Lord’s life; and if this were to leave him, he would fall down dead as a stone. For he is purely an organ of life, though the nature of the organ determines that of the life-affection. The Lord alone possesses Proprium. By His Proprium He has redeemed man and by His Proprium saves him. The Lord’s Proprium is Life, and from His Proprium man’s proprium, which in itself is dead, is given life. The Lord’s Proprium was also meant by His words in Luke,

A spirit does not have flesh and bones as you see Me have. Luke 24:39-40.

AC 7494. They therefore who either pervert or extinguish or reject in themselves the good of love and the truth of faith, have no life in them; for the life which is from the Divine is to will good and believe truth. But they who do not will good but evil, nor believe truth but falsity, have what is contrary to life. This contrary to life is hell, and is called “death,” and they are called “dead.” That the life of love and faith is called “life,” also “eternal life,” and that they who have it in themselves are called “living men;” and that the contrary of life is called “death,” also “eternal death,” and such men “dead,” is evident from many passages in the Word (as in Matthew 4:16; 8:21-22; 18:8-9; 19:16-17, 29; John 3:15-16, 36; 5:24-25; 6:33, 35, 47-48, 50-51, 53, 57-58, 63; 8:21, 24, 51; 10:10; 11:25-26; 14:6, 19; 17:2-3; 20:31; and elsewhere).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7499. In the Word the Lord is called “Jehovah” as to Divine good, for Divine good is the Divine Itself; and the Lord is called the “Son of God” as to Divine truth, for Divine truth proceeds from the Divine good as a son from a father, and also is said to be “born:” how this is shall be further told. When the Lord was in the world He made His Human Divine truth, and then called the Divine good which is Jehovah, His “Father;” because, as just said, Divine truth proceeds and is born from Divine good. But after the Lord had fully glorified Himself, which was done when He endured the last of temptation on the cross, He then made His Human also Divine good, that is, Jehovah; and thereby the Divine truth itself proceeded from His Divine Human. The Divine truth is what is called the “Holy Spirit,” and is the holy which proceeds from the Divine Human. From this is evident what is meant by the Lord’s words in John:

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

That it is the Divine good which is called the “Father,” and the Divine truth which is called the “Son,” see n. 3704.

Doctrine of the Lord 35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human. It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith.

[2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine. This is why in the Word of the Prophets the Lord even as to the Human is called Jehovah, and God; and in the Word of the Evangelists, Lord, God, Messiah or Christ, and the Son of God in whom we must believe, and by whom we are to be saved.

[3] As from His birth the Lord had a human from the mother, and as He by successive steps put it off, it follows that while He was in the world He had two states, the one called the state of humiliation or emptying out [exinanitio], and the other the state of glorification or unition with the Divine called the Father. He was in the state of humiliation at the time and in the degree that He was in the human from the mother; and in that of glorification at the time and in the degree that He was in the Human from the Father. In the state of humiliation He prayed to the Father as to one who was other than Himself; but in the state of glorification He spoke with the Father as with Himself. In this latter state He said that the Father was in Him and He in the Father, and that the Father and He were one. But in the state of humiliation He underwent temptations, and suffered the cross, and prayed to the Father not to forsake Him. For the Divine could not be tempted, much less could it suffer the cross. From what has been said it is now evident that by means of temptations and continual victories in them, and by the passion of the cross which was the last of the temptations, the Lord completely conquered the hells, and fully glorified His Human, as has been shown above.

[4] That the Lord put off the human taken from the mother, and put on a Human from the Divine in Himself called the Father, is evident also from the fact that whenever He addressed His mother directly, He did not call her Mother, but Woman. Only three times in the Evangelists do we read that He thus addressed or spoke of her, twice calling her Woman, and once not recognizing her as His mother. Of the two occasions when He called her Woman we read in John:

The mother of Jesus said unto Him, They have no wine. Jesus saith unto her, Woman, what [belongs] to Me, and to thee? Mine hour is not yet come (2:3, 4).

When from the cross, Jesus sees His mother, and the disciple standing by whom He loved, He saith to His mother, Woman, behold thy son; and then He saith to the disciple, Behold thy mother (19:26, 27).

And of the one occasion when He did not recognize her, in Luke:

It was told Jesus by certain who said, Thy mother and Thy brethren stand without, desiring to see Thee. Jesus answering said unto them, My mother and My brethren are these, who hear the Word of God, and do it (8:20, 21; Matthew 12:46-49; Mark 3:31-35).

In other places Mary is called His “mother,” but not from His own mouth.

[5] The same inference is confirmed by the fact that the Lord did not admit that He was the son of David. For we read in the Evangelists:

Jesus asked the Pharisees, saying, What think ye of Christ? whose son is He? They say unto Him, The Son of David. He saith unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand till I make Thine enemies Thy footstool? If then David calls Him Lord, how is He his son? And no one was able to answer Him a word (Matthew 22:41-46; Mark 12:35-37; Luke 20:41-44; Psalm 110:1).

From what has been said it is evident that in respect to the glorified Human the Lord was the son neither of Mary nor of David.

[6] Of what quality was His glorified Human, He showed to Peter, James, and John when transfigured before them:

That His face shone as the sun, and His raiment was like the light; and then a voice out of the cloud said, This is My beloved Son, in whom I am well pleased, hear ye Him (Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36).

The Lord was also seen by John as the sun shining in his strength (Revelation 1:16).

[7] That the Lord’s Human was glorified, is evident from what is said about His glorification in the Evangelists:

The hour is come that the Son of man should be glorified. Jesus said, Father, glorify Thy name: then came there a voice from heaven, saying, I both have glorified it and will glorify it again (John 12:23, 28).

As the Lord was glorified by successive steps, it is said “I both have glorified it, and will glorify it again.” Again in the same Evangelist:

After Judas had gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him: God shall also glorify Him in Himself, and shall straightway glorify Him (John 13:31, 32).

Jesus said, Father, the hour is come; glorify Thy Son, that Thy Son may also glorify Thee (John 17:1, 5).

And in Luke:

Behooved it not the Christ to suffer this, and to enter into His glory? (Luke 24:26).

These things are said concerning His Human.

[8] The reason the Lord said “God is glorified in Him,” and “God shall glorify Him in Himself,” and also “Glorify Thy Son that Thy Son may also glorify Thee,” is that the unition was reciprocal, being that of the Divine with the Human and of the Human with the Divine. On this account He said also, “I am in the Father, and the Father in Me” (John 14:10, 11); and “All Mine are Thine, and Thine are Mine” (John 17:10); so that the unition was plenary. It is the same with all unition-unless it is reciprocal, it is not full. Such therefore must also be the uniting of the Lord with man, and of man with the Lord. As He teaches:

In that day ye shall know that ye are in Me, and I in you (John 14:20).

Abide in Me, and I in you; he that abideth in Me, and I in him, the same bringeth forth much fruit (John 15:4, 5).

[9] As the Lord’s Human was glorified, that is, made Divine, He rose again after death on the third day with His whole body, which does not take place with any man; for a man rises again solely as to the spirit, and not as to the body. In order that men may know, and no one doubt, that the Lord rose again with His whole body, He not only said so through the angels in the sepulcher, but also showed Himself to His disciples in His human body, saying to them when they believed that they saw a spirit:

See My hands and My feet, that it is I Myself; handle Me and see; for a spirit hath not flesh and bones as ye see Me have; and when He had thus spoken, He showed them His hands and His feet (Luke 24:39, 40; John 20:20).

And He said to Thomas, Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side; and be not faithless but believing; then said Thomas, My Lord and my God (John 20:27, 28).

[10] In order to evince still further that He was not a spirit but a Man, the Lord said to His disciples,

Have ye here any meat? And they gave Him a piece of a broiled fish, and of a honeycomb; and He took it and did eat before them (Luke 24:41-43).

As His body was no longer material, but Divine substantial, He came in to His disciples when the doors were shut (John 20:19, 26); and after He had been seen He became invisible (Luke 24:31). Being such, the Lord was then taken up, and sat at the right hand of God; as we read:

It came to pass that while Jesus blessed His disciples, He was parted from them, and carried up into heaven (Luke 24:51).

After He had spoken unto them, He was carried up into heaven, and sat at the right hand of God (Mark 16:19).

To “sit at the right hand of God,” signifies Divine omnipotence.

[11] As the Lord ascended into heaven, and sat at the right hand of God (by which is signified Divine omnipotence) with the Divine and the Human united into a one, it follows that His human substance or essence is just as is His Divine substance or essence. To think otherwise would be like thinking that His Divine was taken up into heaven and sat at the right hand of God, but not His Human together with it, which is contrary to Scripture, and also to the Christian Doctrine, which is that in Christ God and Man are like soul and body, and to separate these is contrary to sound reason. This unition of the Father with the Son, or of the Divine with the Human, is meant also in the following:

I came forth from the Father, and am come into the world; again I leave the world, and go to the Father (John 16:28).

I go away, and come to Him that sent Me (John 7:33; 16:5, 16; 17:11, 13; 20:17).

If then ye shall see the Son of man ascending where He was before (John 6:62).

No one hath ascended into heaven but He that came down from heaven (John 3:13).

Every man who is saved ascends into heaven, but not of himself. He ascends by the Lord’s aid. The Lord alone ascended of Himself.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7506(2)… the truths and goods of those who are of the church and are condemned, are not from the good of charity, and thus are not spiritual; they indeed flow in through heaven, but are received in cold and thick darkness-in cold because there is no good of charity, in thick darkness because the light by which they receive them is as it were a light of winter, which compared to the light of heaven is thick darkness. Nor are their interiors open to heaven, but to the world, into which they determine the influx of truth and good from heaven; from this also the ideas they have of the good and truth of faith are merely natural, nay, material, which in the spiritual world are represented as ugly, and having no human likeness. But the ideas of the truth and good of faith of those who are of the church and are saved, are spiritual, and although they terminate in material things of the world, yet they are separate from them, for they can be elevated from them. In the spiritual world the ideas of these persons are represented as beautiful, and have the likeness of a man. Such is the difference, however much they may appear alike in the outward form.

The allure of the ‘serpent’ thinking

True Christian Religion 48 [17] By the tree of the knowledge of good and evil is signified a man who believes that he lives from himself, and not from God; thus that love and wisdom, charity and faith, that is, good and truth, are in a man as his own, and not God’s. He believes this because he thinks and wills, speaks and acts to all appearance as if from himself; and because a man by such a belief persuades himself that he is a god, therefore the serpent said: “God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God (A.V., gods), knowing good and evil” Genesis 3:5. [18] By eating of those trees is signified reception and appropriation: by eating of the tree of life, the reception of eternal life, and by eating of the tree of the knowledge of good and evil, the reception of eternal death or damnation. By the serpent is meant the devil as to the love of self and the pride of self-intelligence.

Conjugial Love 353… And because from birth every man has the inclination to love himself, therefore, lest he perish by reason of the love of self and the pride of self-intelligence, it was provided from creation that that love should be transcribed into the wife, and that, implanted in her from birth, should be the inclination to love the intelligence and wisdom of her man and thus the man himself. Therefore, a wife continually draws her man’s pride of self-intelligence to herself, extinguishing it in him and vivifying it in herself, and so turning it into conjugial love, a love which she fills with amenities beyond measure. This is provided by the Lord lest the pride of self-intelligence so greatly infatuate man that he believes himself to be intelligent and wise from himself and not from the Lord, and thus desires to eat of the tree of knowledge of good and evil. He would then believe himself to be like God and even, according to the speech and persuasion of the serpent – the love of self-intelligence – to be God. Therefore, after eating, the man was cast out of paradise and the way to the tree of life was guarded by a cherub. Spiritually understood, paradise is intelligence; eating of the tree of life is understanding and being wise from the Lord, and eating of the tree of the knowledge of good and evil is understanding and being wise from one’s self.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And the flax and the barley were smitten; for the barley was a ripening ear, and the flax was a stalk. And the wheat and the spelt were not smitten, because they were hidden. And Moses went out of the city from before Pharaoh, and spread out his palms unto Jehovah; and the voices and hail ceased and the rain was not poured out upon the earth. And Pharaoh saw that the rain and the hail and the voices had ceased, and he sinned yet more, and made heavy his heart, he and his servants. And the heart of Pharaoh was made firm, and he did not let the sons of Israel go; as Jehovah had spoken by the hand of Moses.

Exodus 9: 31-35

Arcana Coelestia 7601(2) The subject treated of in this and in the following verse is the truths and goods which were destroyed and vastated, and the goods and truths which were not destroyed and vastated; thus the truths and goods which were stored up and reserved for use, and those which were not stored up and reserved. For when the evil are being vastated, that is, when they are being separated from truths and goods, and are left to their own evils and falsities, they are then vastated in respect to those truths and goods which are in the exterior natural, and which are adjoined there to falsities and evils. That these truths and goods look downward, and therefore cannot be reserved, will be seen below (n. 7604, 7607); but the truths and goods of the interior natural are not vastated, but are brought further inward, and are there reserved for use; and then the communication between the interior natural and the exterior is so far closed that nothing of good and truth can inflow from the interior natural into the exterior natural, except only something general, to enable them to reason, and to string together arguments to confirm falsities and evils. Those goods and truths which are reserved, are signified in the Word by “remains”.

Bird of paradise to stone idol

AC 7622. When this had passed, the spirits who were about me who had gazed intently upon the bird and its successive changes, began to converse together about it, and this for a long time. They perceived that such a sight must signify something heavenly. They knew that a flame signifies celestial love and its affections; that a hand, to which the flame adhered, signifies life and its power; that changes of color signify varieties of life in respect to wisdom and intelligence; that a bird signifies the same, but with this difference, that a flame signifies celestial love and what is of this love, whereas a bird signifies spiritual love and what is of this love; celestial love is love to the Lord, and spiritual love is mutual love and charity toward the neighbor; and the changes of color and likewise of life in the bird until it became stone, signify successive varieties of spiritual life in respect to intelligence. They also knew that the spirits who ascend from beneath through the region of the loins to that of the breast, are in a strong persuasion that they are in the Lord, and thence believe that all that they do, even though evil and wicked, is done according to the Lord’s will. Nevertheless they could not from this know who were meant by this sight. At last they were instructed from heaven that the inhabitants of Mars were meant; that their celestial love, in which many of them still are, was signified by the flame which adhered to the hand; and their wisdom and intelligence by the successive variations of color; and that the bird in the beginning, when it was in the beauty of its colors and the vigor of its life, signified their spiritual love; but that the bird becoming as of stone and void of life, and then of a dark color, signified the inhabitants who had removed themselves from the good of love, and are in evil, and yet believe that they are in the Lord.

Transcript

So just coming to the reading, I try to find something just to summarise the whole thing. So the statement for this particular reading was a question really about What is removed and what is preserved? And I think that feeds through in a lot of what people have shared.

The reading in general terms also points out that there are two levels to the natural: an interior and an exterior. The interior, from a process perspective, has to do with being able to think from the Word and operate out of the Word. And from the exterior, it’s about the sensual. So it’s those two things in tension and how what is serviceable to the spiritual life has to be taken in and protected, and it is released when it’s needed. And there’s a need to trust in the Lord in that. That things that are taken deep can appear to be inaccessible, but they are always working because those things that are taken in, what are term remains, are the Lord in us. So they are constantly at work in countering the proprial tendency to take hold of appearances and make them real – so spinning the lie. And the most pernicious belief that comes out of proprial life is the idea that I am God, that I can control things. All of those elements that are there, that I have life in myself, that everyone needs to bow down to me… the communication with that has to be broken. It drags everything down. Like when we’re pulled into externals, we feel disconnected and separated.

And I think interior things teach how things really are as opposed to how things appear to be. This whole series of plagues is about weakening that tendency to believe the appearances to be real. And to ground us in the Word, that being, that the Lord alone is what is real. And we can really trust that.

I think that aspect is highlighted in the need for the flax and the barley to be laid low. And what that’s talking about in terms of the external is what is of the Word that is being used by the propium to conceal its activities under a facade of external good or doing what’s right or what’s best. Whichever way the self is using the things of the Word… that has to be attended to. And that’s what this particular reading is about. It’s about laying that aspect of the external low, so that it can no longer drag down the things of the Lord for the use of propium or self. It’s just being aware that the propium, which is our sense of self built out of the love of self and love of the world, has taken hold of the Word and gathered to itself what it can use in order to promote itself and make itself look better than obviously what it is, or make it look other than what it is. And this is a stage in the process where that can no longer stand.

And so it’s not an ‘either or’ situation in the sense of it’s not like, Oh, I shouldn’t be this or I am this, this is just how it is and it needs processing. So in Arcana Coelestia 7601(2), just the sentence there…

For when the evil are being vastated, that is, when they are being separated from truths and goods, and are left to their own evils and falsities, they are then vastated in respect to those truths and goods which are in the exterior natural, and which are adjoined there to falsities and evils.

So we have this idea that those attachments have to be broken. But again, just wanting to reemphasize that the evil that are being vastated are those spirits that make up the sense of self that’s the infernal propium. Rather than thinking of people, think more in terms of our own inner process… that the evil are organized forms of evil and falsity that we’ve bought into so far as our sense of identity is concerned. This is what’s being vastated and sloughed off or pushed to the exterior.

So the principles in terms of working with any material of the Word is to remember that everything represents psychospiritual structures and processes. So at least then that sort of breaks with the literalness of the Text. So the letter of the Word is the Lord’s flesh and bones. It’s how He’s present with us and it’s the infinite and eternal Word. But the sense of the letter is another thing. So you know, this is about levels and distinctions that have to be drawn. It’s like, events in the world took place for the sake of the Word, but the Word is not the events in the world. The Word’s purpose is to look up or to have a point from which we can look up. But if we look to events in the world and make those the thing, the descriptions in the letter the thing, then we look down– we look out to the world. So we have that illustrated in this reading that we’ve been working with. So the letter of the Word is the vessel by which what is interior can be made manifest. And so it becomes translucent in that sense when we see what’s shining forth through or it becomes the bird of paradise, you know, the colours and all of that. But as our attention is more drawn into what is of the world, like person, place space and time, then it becomes more ossified. And if we make that everything, then we have an idol, a stone idol essentially.

And so, you know, it’s very interesting that a lot of what’s being processed here is quite descriptive of the Heaven and Hell awakening series, of the state of external and the state of internal concerns in particular. This is that process in Heaven and Hell. It’s just framed in a different way, and you’ll find that series in the passages of HH 491-520. There are sections in there that you’ll see that the idea of vastation is really about bringing the externals into alignment with internals. That’s what the process involves.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7490. It is also evident that insofar as a man is in the loves of self and of the world, so far he does not know what charity is, until at last he does not know that it exists; also that so far the man does not know what faith is, until at last he does not know that it is anything; and that so far the man does not know what conscience is, until at last he does not know that it exists; nay, that so far the man does not know what the spiritual is, nor what the life of heaven; and finally that he does not believe there is a heaven and a hell; consequently he does not believe that there is a life after death. These are the effects of the loves of self and of the world when they reign.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And Jehovah said unto Moses, Come unto Pharaoh, and speak unto him, Thus said Jehovah the God of the Hebrews, Let My people go that they may serve Me. For if thou refuse to let them go, and if thou still withhold them, behold, the hand of Jehovah shall be on thy cattle which is in the field, on the horses, on the asses, on the camels, on the herd, and on the flock; a very grievous pestilence. And Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians, and there shall nothing die of all that belongeth to the sons of Israel. And Jehovah appointed a set time, saying, Tomorrow Jehovah shall do this word in the land. And Jehovah did this word on the morrow, and all the cattle of the Egyptians died; and of the cattle of the sons of Israel died not one. And Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead; and Pharaoh’s heart was made heavy, and he did not let the people go.

Exodus 9: 1-7

Arcana Coelestia 7493. The loves of self and of the world with man begin to reign when he comes to years of discretion and self-government; for then the man begins to think from himself or from his own, and to appropriate these loves to himself, and this the more as he confirms himself in a life of evil. Insofar as a man appropriates evils to himself, so far the Lord separates the good of innocence and charity which the man has received in infancy and childhood and at times afterward, and stores them up in his interiors; for the good of innocence and the good of charity can in no wise abide with the evils of these loves; and the Lord is not willing that they should perish.

AC 7494. They therefore who either pervert or extinguish or reject in themselves the good of love and the truth of faith, have no life in them; for the life which is from the Divine is to will good and believe truth. But they who do not will good but evil, nor believe truth but falsity, have what is contrary to life. This contrary to life is hell, and is called “death,” and they are called “dead.” That the life of love and faith is called “life,” also “eternal life,” and that they who have it in themselves are called “living men;” and that the contrary of life is called “death,” also “eternal death,” and such men “dead,” is evident from many passages in the Word (as in Matthew 4:16; 8:21-22; 18:8-9; 19:16-17, 29; John 3:15-16, 36; 5:24-25; 6:33, 35, 47-48, 50-51, 53, 57-58, 63; 8:21, 24, 51; 10:10; 11:25-26; 14:6, 19; 17:2-3; 20:31; and elsewhere).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

For you created my inmost being;
you knit me together in my mother’s womb.
I praise you because I am fearfully and wonderfully made;
your works are wonderful,
I know that full well.
My frame was not hidden from you
when I was made in the secret place,
when I was woven together in the depths of the earth.
Your eyes saw my unformed body;
all the days ordained for me were written in your book
before one of them came to be.
How precious to me are your thoughts,[a] God!
How vast is the sum of them!
Were I to count them,
they would outnumber the grains of sand—
when I awake, I am still with you.

Psalm 139: 13-18

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Transcript:

There’s the teaching that the Word is a covenant and the Word is conjunction itself. So one of the aspects of Logopraxis is that the connections that are made through the sharing of the Word is what makes the Lord visible in our midst. So it’s really the Word alone that can bind together human beings in a way that is supportive of their spiritual growth and development. Otherwise it’s just proprium to proprium. You can have the surface aspect of being nice and follow all the social conventions and all the things that lubricate external interactions if you like – but for a genuine connection, the Word is needed because it’s the Word that connects what is of the Lord in everybody together. So it’s the Lord that is community itself in that sense. He is conjunction itself.

So I think one of the aspects of that is that as we engage with the Word and are willing to share our life from the Word then there can’t but be a knitting together. So we talk about the fact that this group has never met before. Every time we meet the Lord is creating something anew and we have to remind ourselves of that and come to it fresh each time as if we haven’t met before even if we’ve been going for years, because then the opportunity is there for something new to come forth that has a heavenly quality to it in terms of the connective aspect.

So creation is constant coming into being. So the Lord is constantly creating us a new moment to moment and that goes for us as a collective entity internally as well because we’re associated with the spirits that are attracted to this particular sphere that we are generating. And because things are coming into being moment to moment, it means change is possible. If that wasn’t happening, nothing could change. But the fact that creation is a constant coming into being means that every moment is an opportunity for change and for something new.

And so when we’re operating in connection with others, the closer we can move to the Lord and become aware of what’s operating so far as our own sphere is concerned, and consciously work at acknowledging the Lord and recognising what is opposed, that activity is what brings us closer to the neighbour in the other. Now, the neighbour in the other isn’t the other person, the neighbour in the other is the Lord himself, so what is of the Lord and others, that’s what brings connection. Anything else is proprium to proprium. But when we are conscious in the contact, then something can happen. And it’s not about us presuming that we know who the other is or what they’re having to deal with, we don’t. But we know our own state; we are learning how to discern what’s arising within. And as we attend to that, the miracle of connection happens.

But it’s all the Lord, it’s got nothing to do with my ability or anyone else’s ability to be more loving or kind in the contact. Because as soon as I try to be more loving, it’s “I” that is trying to be more loving. And it’s not going to be a connection of high value from a spiritual perspective. But if I recognise that it’s my “I” that is seeking to be more loving and step back from that, then love is given the first place, not my idea of what love is – Love Itself. And that’s what brings the connection.

So it’s just about being in the contact. And what does that mean? Well, it’s about recognising the Lord, that we are on holy ground, we remove our shoes… all of these images are about stepping back from what I term as myself, so that the Lord can be present more fully, at least in a way that’s of much higher quality – heaven can be present in the contact. And that’s what we seek. And that’s why we practice what we do when we listen to each other in group and try to cultivate these spiritual literacy skills. So that what is of the Lord reigns, even at this natural level of life.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7623 Exodus 10

THE DOCTRINE OF CHARITY

There are two things which proceed from the Lord and from this in their origin are Divine: the one is Good, and the other is Truth. These consequently are the two things which reign in heaven, nay, which make heaven. In the church these two things are called charity and faith.

7624 When Good and Truth proceed from the Lord they are completely united, and so united as to be not two, but one. Consequently they are one in heaven; and because they are one in heaven, heaven is an image of the Lord. It would be the same with the church if charity and faith therein were a one.

7625 An idea of the good which is of charity and of the truth which is of faith may be formed from the sun and its light; when the light which proceeds from the sun is conjoined with heat, as is the case in spring and summer, then all things of the earth sprout forth and live; but when there is no heat in the light, as in winter time, then all things of the earth become torpid and die. Moreover, in the Word the Lord is compared to the “sun;” and truth conjoined with good, which proceeds from Him, is compared to “light;” and also in the Word the truth of faith is called “light,” and the good of love is called “fire.” Moreover, love is the fire of life, and faith is the light of life.

7626 From all this an idea can also be formed about the man of the church, as to what he is when with him faith is conjoined with charity, namely, that he is like a garden and a paradise; and what he is when with him faith is not conjoined with charity, namely, that he is like a desert and a land covered with snow.

7627 From the mere light of his natural man everyone can see that Truth and Good are in agreement, and also that they can be conjoined together; and that truth and evil are in disagreement, and that they cannot be conjoined together; and in like manner faith and charity. Experience itself testifies the same; that he who is in evil as to life is either in falsity as to faith, or is in no faith, or is quite opposed to faith. And (what is a secret) he who is in evil as to life is in the falsity of his evil, although he believes that he is in truth. That he so believes is because he is in persuasive faith, of which in what follows.

EXODUS 10

1 And Jehovah said unto Moses, Come unto Pharaoh; because I have made heavy his heart, and the heart of his servants, that I may put these My signs in the midst of him.

2 And that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and My signs which I have set in them, and that ye may know that I am Jehovah.

3 And Moses and Aaron came unto Pharaoh, and said unto him, Thus saith Jehovah the God of the Hebrews, How long dost thou refuse to be humbled before Me? let My people go, that they may serve Me.

4 For if thou refuse to let My people go, behold tomorrow I will bring the locust into thy border.

5 And it shall cover the surface of the land, and one shall not be able to see the land; and it shall devour the residue of that which is escaped that is left to you from the hail; and it shall devour every tree that sprouteth forth to you out of the field.

6 And thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians; which thy fathers saw not, nor thy father’s fathers, since the day that they were upon the ground even unto this day. And he looked back, and went out from before Pharaoh.

7 And Pharaoh’s servants said unto him, How long shall this be a snare to us? Send the men away, and let them serve Jehovah their God; knowest thou not yet that Egypt is perishing?

8 And Moses and Aaron were brought back unto Pharaoh; and he said unto them, Go ye, serve Jehovah your God; who and who are going?

9 And Moses said, We will go with our boys, and with our old men; with our sons and with our daughters, with our flock and with our herd, will we go; because we have a feast of Jehovah.

10 And he said unto them, So shall Jehovah be with you, when I let you go, and your babe; see ye that evil is before your faces.

11 Not so; go I pray, ye that are young men, and serve Jehovah; because this ye seek. And he drove them out from the faces of Pharaoh.

12 And Jehovah said unto Moses, Stretch forth thy hand over the land of Egypt for the locust, and it shall come up upon the land of Egypt, and shall devour all the herb of the land, even all that the hail hath left.

13 And Moses stretched forth his rod over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locust.

14 And the locust went up over all the land of Egypt, and rested in all the border of Egypt, very grievous; before it there was no such locust as this, and after it there shall not be such.

15 And it covered the surface of the whole land, and the land was darkened; and it devoured all the herb of the land, and all the fruit of the tree which the hail had left; and there was not left any green thing in the tree and in the herb of the field, in the whole land of Egypt.

16 And Pharaoh hastened to call Moses and Aaron; and he said, I have sinned to Jehovah your God, and to you.

17 And now forgive I pray my sin only this once, and supplicate ye to Jehovah your God that He remove from upon me this death only.

18 And he went out from before Pharaoh, and supplicated unto Jehovah.

19 And Jehovah turned an exceeding strong sea wind, and took up the locust, and cast it into the sea Suph; there was not left one locust in all the border of Egypt.

20 And Jehovah made firm Pharaoh’s heart, and he did not let the sons of Israel go.

21 And Jehovah said unto Moses, Stretch out thy hand toward heaven, and there shall be thick darkness upon the land of Egypt, and one shall grope in thick darkness.

22 And Moses stretched out his hand toward heaven; and there was a most dense thick darkness in the whole land of Egypt three days.

23 They saw not a man his brother, and there rose not up anyone from what was under him for three days; and all the sons of Israel had light in their dwellings.

24 And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only your flock and your herd shall stay; your babe also shall go with you.

25 And Moses said, Thou shalt also give into our hand sacrifices and burnt-offerings, that we may perform it unto Jehovah our God.

26 And our cattle also shall go with us; there shall not a hoof be left behind; for thereof we must take to serve Jehovah our God; and we know not with what we must serve Jehovah until we come thither.

27 And Jehovah made firm Pharaoh’s heart, and he would not let them go.

28 And Pharaoh said to him, Go away from before me, take heed to thyself that thou see my faces no more; for in the day thou seest my faces thou shalt die.

29 And Moses said, Thou hast rightly spoken; I will see thy faces again no more.

7628 THE CONTENTS.
In this chapter in the internal sense there is further continued the subject of the vastation of those who infest those who are of the spiritual church. The ninth and tenth states or degrees of vastation, which are described by the “locust” and by the “thick darkness,” whereby is signified falsity from evil devastating all things of the church with them, are now treated of.

7629 THE INTERNAL SENSE.
Verses 1-6. And Jehovah said unto Moses, Come unto Pharaoh, because I have made heavy his heart, and the heart of his servants, that I may put these My signs in the midst of him; and that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and My signs which I have set in them, and that ye may know that I am Jehovah. And Moses and Aaron came unto Pharaoh, and said unto him, Thus saith Jehovah the God of the Hebrews, How long dost thou refuse to be humbled before Me? let My people go, that they may serve Me. For if thou refuse to let My people go, behold tomorrow I bring the locust into thy border; and it shall cover the surface of the land, that one shall not be able to see the land; and it shall devour the residue of that which is escaped that is left to you from the hail; and it shall devour every tree that sprouteth forth to you out of the field; and thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians, which thy fathers saw not, nor thy fathers’ fathers, since the day that they were upon the ground even unto this day. And he looked back, and went out from before Pharaoh. “And Jehovah said unto Moses” signifies a command; “Come unto Pharaoh” signifies the presence of truth from the Divine with those who infest; “because I have made heavy his heart, and the heart of his servants,” signifies that they all in general were determined; “that I may put these my signs in the midst of them,” signifies that the evil may know that they are in evil, and that the good may be enlightened as to the state of those within the church who live evilly; “and that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt,” signifies that they who are in truth and good may know what befalls those who are of the church and infest the upright; “and My signs which I have set in them,” signifies that they may be enlightened with respect to the state of those who are of the church and live evilly; “and that ye may know that I am Jehovah,” signifies that thus it may be known to them that the Lord is the only God; “and Moses and Aaron came unto Pharaoh,” signifies the presence of truth Divine; “and said unto him,” signifies discernment; “Thus saith Jehovah the God of the Hebrews,” signifies a command from the Lord, who is the God of the church; “How long dost thou refuse to be humbled before Me?” signifies disobedience; “let My people go, that they may serve Me,” signifies that they should leave those who are of the spiritual church, that they may worship the Lord; “for if thou refuse to let My people go,” signifies if they would not leave them; “behold tomorrow I bring the locust into thy border,” signifies that falsity will take possession of their extremes; “and it shall cover the surface of the land,” signifies the ultimates of the natural mind thence derived; “that one shall not be able to see the land,” signifies the consequent darkening of the whole natural mind; “and it shall devour the residue of that which is escaped that is left to you from the hail,” signifies the consuming of all things that have anything from truths; “and it shall devour every tree that sprouteth forth to you out of the field,” signifies thus the consuming of all the knowledges which they have from the church; “and thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians,” signifies that falsity will reign in each and all things in the natural, from its interior to its outermost; “which thy fathers saw not, nor thy father’s fathers, since the day that they were upon the ground even unto this day,” signifies that from ancient time such falsity has not been in the church as there is there; “and he looked back, and went out from before Pharaoh,” signifies privation of discernment, and separation.

7630 And Jehovah said unto Moses. That this signifies a command, namely, one that was to be brought before Pharaoh, is evident from the signification of “saying,” when by Jehovah to those who infest, as being a command (see n. 7036, 7107, 7310).

7631 Come unto Pharaoh. That this signifies the presence of truth from the Divine with those who infest, is evident from the signification of “coming” or “entering” to anyone as being presence (see n. 5934, 6003, 6089, 7498); from the representation of Moses, as being truth from the Divine (see n. 6771, 6827); and from the representation of Pharaoh, as being those who in the other life infest those who are of the spiritual church (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142, 7220, 7228).

7632 For I have made heavy his heart, and the heart of his servants. That this signifies that they all in general were determined, is evident from the signification of “making heavy,” “making hard,” and “making firm, the heart,” as being to be determined (see n. 7272, 7300, 7305); and from the representation of Pharaoh, whose heart was made heavy, as being those who infest; and when it is said “he and his servants,” all in general are signified, for the servants together with him constitute the household. Its being said that Jehovah “made heavy the heart of Pharaoh,” in the internal sense signifies that Pharaoh made heavy his own heart. In ancient times, for the sake of the simple, all evil was attributed to Jehovah; and this because the simple could not know, and most of them could not comprehend, how that which came to pass could come from any other source than Jehovah; nor how it is to be understood that Jehovah permits the diabolical crew to occasion evil, and why He does not prevent it, when yet He has all power. As the simple could not apprehend this, nor scarcely even the intelligent, it was therefore said, as believed by many, that even evil had sprung from Jehovah. This is a common thing in the Word, the sense of the letter of which is in accordance with the faith of the simple. (That the evil which in the Word is attributed to Jehovah, is from man, see n. 2447, 6071, 6991, 6997, 7533.)

7633 That I may set these My signs in the midst of them. That this signifies that the evil may know that they are in evil, and that the good may be enlightened as to the state of those within the church who live evilly, is evident from the signification of “signs,” as being confirmations of truths, and thus knowledges (see n. 6870), and also enlightenments (n. 7012); hence “to set signs in the midst of them” denotes that the evil may know that they are in evil. That it also denotes that the good may be enlightened as to the state of those within the church who live evilly, is plain from what presently follows, where it is said, “and that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and My signs which I have set in them,” whereby is signified that they who are in truth and good may know what befalls those of the church who infest the upright. (That they who in the other life infest the upright are those who have been of the church and have known the precepts of faith, and yet have lived contrary to them, see n. 7317, 7502, 7545, 7554.)

7634 And that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt. That this signifies that they who are in truth and good may know what befalls those who are of the church and infest the upright, is evident from the signification of “telling in the ears,” as being that they may know and take notice; and from the signification of “son,” and “son’s son,” as being those who are in truth and good. (That “son” denotes truth, see n. 489-491, 1147, 2623, 3373; also that the “sons of sons” denote the things derived, n. 6583.) Here “sons” denote those who are in truth and also in good, because by them are signified those who are of the church; and therefore “thy son’s son” is said to Moses, by whom is represented the law Divine, which is the Divine truth proceeding from the Lord’s Divine good; thus it is the Divine truth to which is united the Divine good (n. 7623, 7624), from which is the church: and from the signification of “what things I have wrought in Egypt,” as being that which befalls those who in the other life infest the upright. That by “signs” is signified that which befalls, and by “Pharaoh and the Egyptians” those who in the other life infest, is evident from what has been said before. (That they who infest have been of the church may be seen above, n. 7633.)

7635 And My signs which I have set in them. That this signifies that they may be enlightened with respect to the state of those who are of the church and live evilly, is evident from what was said above (n. 7633), where are like words.

7636 That ye may know that I am Jehovah. That this signifies that thus it may be known to them that the Lord is the only God, is evident from the signification of “that ye may know,” as being that it may be known to them. That by “I am Jehovah” is signified that the Lord is the only God, is because the name “Jehovah” signifies Is, thus Him from whom is the being and coming-forth of all things, who cannot but be the sole and only one. (That “Jehovah” denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956; and that by these words is meant that He is the only God, n. 7401, 7444, 7544, 7598.)

7637 And Moses and Aaron came unto Pharaoh. That this signifies the presence of truth Divine, is evident from the signification of “coming” or “entering,” as being presence (as above, n. 7631); and from the representation of Moses and Aaron, as being truth Divine-Moses the internal, Aaron the external (n. 7089, 7382).

7638 And said unto him. That this signifies discernment, is evident from the signification of “saving,” as being to notice (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509, 5743, 5877); that by “they said” is here meant to discern, is because by Moses and Aaron is represented truth Divine, and by “to come,” the presence thereof; and discernment is from the presence of truth Divine.

7639 Thus said Jehovah the God of the Hebrews. That this signifies a command from the Lord, who is the God of the church, is evident from the signification of “saying,” when by Jehovah to those who infest, as being a command (as above, n. 7630); and from the signification of “the Hebrews,” as being those who are of the church (n. 5136, 6675, 6684, 6738). (That “Jehovah God” denotes the Lord, see above, n. 7636.)

7640 How long dost thou refuse to be humbled before Me? That this signifies no obedience, is evident from the signification of “refusing to be humbled,” as being not to obey. This is signified because it is said to those who are in evil, who cannot be humbled before the Divine; for there are two things in humiliation, namely, the acknowledgment of self, that it is nothing but evil, and that relatively to the Divine it is as nothing; and the acknowledgment of the Divine, that it is nothing but good, and is infinite. These two things are not possible with the evil, because they are in the love of self. If they humble themselves it is either from fear, or that they may be honored or enriched; thus they humble themselves only as to the body, and not as to the mind, which sometimes then jeers. Such is the humiliation of fear, and also that for the sake of gain and honor. Such it is before the Divine, although they do not know this; for the internal with those who are in evil from the love of self is solely to regard and magnify themselves, and to turn away from all who do not favor. As humiliation is not possible with the evil, therefore in the internal sense by “to be humbled” is signified obedience, and thus by “refusing to be humbled” is signified no obedience.

7641 Let My people go, that they may serve Me. That this signifies that they should leave those who are of the spiritual church in order that they may worship the Lord, is evident from what was said above (n. 7500), where are the same words.

7642 For if thou refuse to let my people go. That this signifies if they did not leave them, is evident from the signification of “to let go,” as being to leave (as frequently above); thus “refusing to let go” denotes not to be willing to leave.

7643 Behold tomorrow I bring the locust into thy border. That this signifies that falsity will take possession of their extremes,* is evident from the signification of “the locust,” as being falsities in the extremes (of which below); from the signification of “border,” as being the extremes; and from the signification of “bringing,” because predicated of falsity, as being to take possession of. It is said that “Jehovah will bring,” but thereby is meant that it will be brought, that is, by evil. The case is the same here as when it is attributed to Jehovah (that is, to the Lord) that He made heavy Pharaoh’s heart, when yet this is from man, from his evil in him, as shown above (n. 7632). That evil is not from the Lord, but that it arises from man, is because man turns to himself that good which flows in from the Lord, and instead of regarding the Lord and what is of the Lord in all things, he regards himself. Hence comes the concupiscence of reigning over all, and of possessing all that belongs to others; and hence come contempt for others, and hatred, revenge, and cruelty toward those who do not favor and be friendly to one’s self; hence also comes contempt for all things that are of faith and charity, because when these flow in from the Lord they are turned to self, thus away from the Lord.
[2] From all this it can be seen that man turns into evil the very good which flows in from the Lord. From this also it is that the evil in the other life remove as far as possible from heaven; for when heaven comes near them, that is, when good and truth flow in more strongly, they then rush the more strongly into the opposite, that is, into evil and falsity; and in the degree that evil and falsity increase, they expel truth from themselves, and devastate themselves; and then also in the same degree they rush into the evils of penalty, for in the other life evils and their penalties are joined together.
[3] The Lord is continually bringing the heavens into order, and is constantly receiving new residents of heaven, to whom He gives dwelling places and inheritances; and when He does this, heaven approaches, that is, flows in more strongly, causing the infernal spirits to rush more strongly into evils and falsities, and into the penalties of these; and in consequence of this rushing into evils and falsities, they as before said vastate themselves; and this does not cease with them until they have completely devastated themselves, and cast themselves deeply into the hells. From all this it can be seen that nothing else than good proceeds from the Lord, and that the evil is from those themselves who are in evil. All this shows how is to be understood what is said of Jehovah (that is, of the Lord), that “He made heavy Pharaoh’s heart,” and here that “He brings the locust,” by which is signified falsity from evil in the extremes.
[4] In the Word, where the vastation of the evil is treated of, mention is sometimes made of the “locust” and of the “caterpillar,” and by the “locust” in the internal sense is there meant the falsity which vastates the extremes. For as before shown, the natural with man is interior and exterior; the falsity which is in the extremes of the natural, being meant by the “locust,” and the evil therein by the “caterpillar.” As by the “locust” is meant the falsity which is in the extremes of the natural, therefore it is said that the locust would be brought “into the border,” and would “cover the surface of the earth;” and afterward (verse 14), “the locust went up upon the land of Egypt, and rested in all the border of Egypt, and it covered the surface of the whole land.” By the “border” and by the “surface” are signified the extremes and ultimates in which the interiors rest, that is, terminate.
[5] The same is meant by the “locust” and the “caterpillar” in David:
He sent among them swarms, which consumed them; and the frog, which destroyed them; and He gave their produce to the caterpillar, and their labor to the locust (Ps. 78:45-46).
He said that the locust should come, and the caterpillar, so that there was no number (Ps. 105:34).
These things are said of Egypt, and the “caterpillar” is mentioned, although there is no mention made of it in Moses, but only of the “locust.” The reason why the “caterpillar” also is mentioned, is that by it is signified evil; and by the “locust” falsity; each in the extremes of the natural. But when the “locust” alone is mentioned, it signifies both falsity and evil together, for the “locust” denotes falsity from evil.
[6] In Nahum:
There shall the fire devour thee, the sword shall cut thee off, it shall devour thee like the caterpillar; multiply thyself like the caterpillar, multiply thyself like the locust. Thou hast multiplied thy merchants above the stars of the heavens; the caterpillar hath spread himself, and hath flown away. Thy crowned ones are as the locust, thy commanders are as the locust of the locusts (Nah. 3:15-17);
the subject here treated of is the “city of bloods,” by which is signified the doctrine of falsity; and because falsity and evil are especially multiplied in the extremes of the natural, for therein are the fallacies of the senses that originate from the objects of the world, and of the earth, and also pleasures from various kinds of appetites, therefore the multiplication of evil and falsity is also described by “the caterpillar and the locust,” as also in the book of Judges (6:5; 7:12), and in Jeremiah (46:23). (That the sensuous, which is the lowest of the natural, is very full of fallacies and the derivative falsities, see n. 5084, 5089, 5094, 6310, 6311, 6313, 6318, 6598, 6612, 6614, 6622, 6624, 6948, 6949.)
[7] In Joel:
That which the palmerworm hath left hath the locust devoured; and that which the locust hath left hath the cankerworm devoured; and that which the cankerworm hath left hath the caterpillar devoured. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, in that it is cut off. For a nation will come up upon My land, strong, and without number, and will reduce My vine into a waste, and My fig-tree into froth (Joel 1:4-7).
The threshing floors are full of pure grain, and the vats overflow with new wine and oil; and I will compensate to you the years that the locust hath consumed, the cankerworm, the caterpillar, and the palmerworm (Joel 2:24-25);
where the “locust” denotes falsity in the extremes vastating truths and goods. In Moses:
Thou shalt bring out much seed into the field, but shalt gather little, because the locust shall consume it. Thou shalt plant vineyards, but thou shalt neither drink the wine, nor gather; for the worm shall devour it (Deut. 28:38-39);
where the “locust” denotes falsity from evil.
[8] In John:
Out of the smoke of the opened abyss there went forth locusts on the earth; and power was given them, as the scorpions of the earth have power; and it was said unto them that they should not hurt the grass of the earth, nor any tree, but only such men as had not the seal of God upon their foreheads; and it was given them that they should not kill them, but should torment them five months; and the shapes of the locusts were like unto horses prepared for war; and upon their heads were as it were crowns like gold, and their faces were as it were the faces of men; and they had hair as the hair of women; and their teeth were as the teeth of lions; and they had breastplates, as it were of iron; and the voice of their wings was as the voice of the chariots of many horses running to war; and they had tails like scorpions; and stings were in their tails, that they might hurt men five months. They have over them a king, the angel of the abyss, whose name in Hebrew is Abaddon, but in the Greek he hath the name Apollyon (Rev. 9:3-11);
what is signified by all these things no one can see except from the internal sense. From the details clearly seen therein according to the internal sense, it is evident that by “locusts” are there signified reasonings from fallacies and the falsities thence derived, also confirmed by philosophical things. Thus also by the “locusts” are signified the falsities which are in the extremes with man, and which are more earthly and corporeal than all other falsities; and by which man may be easily deceived and seduced, for he apprehends what is obvious to the senses, and with difficulty what is opposed to the senses.
[9] That it may be known that such is the signification of “locusts,” the contents of this passage may be set forth in detail. The “abyss out of which the locusts came up” denotes hell; the “grass of the earth which they were not to hurt” denotes memory-knowledge; the “tree” denotes the knowledges of good and truth; the “men” denote the affections of good; their “hurting these, and not the grass of the earth and the tree,” denotes that truth and good can be understood although the life is not in accordance therewith; “they who have the seal upon their foreheads” denotes those who have been regenerated; their “tormenting five months those who had not the seal of God upon their foreheads” denotes that they should vastate them; that “the locusts were like horses prepared for war,” denotes reasonings from falsities, whereby there is combat against the truths of the church; “crowns upon their heads like gold, and their faces as men’s faces,” denotes that the reasonings appear like truth, and as it were from good; “hair as of women, and teeth as the teeth of lions,” denotes the external things of the natural, that is, sensuous things, or the fallacies therein, which make an appearance of good; “breastplates of iron” denote external things which make an appearance of truth; “the voice of the wings like that of the chariots of many horses running to war,” denotes the falsities of doctrine from which and for which they fight; “tails like scorpions and stings in their tails” denote the harm which such things bring; the “king of the abyss” denotes infernal falsity; “Abaddon” denotes perdition; “Apollyon” denotes reasoning from falsities appearing as from truth, especially if by those who are believed wise it is confirmed by philosophical things wrongly applied, for the blind admiration of their wisdom leads to faith in them.
[10] By the “locust” in a good sense is signified ultimate and most general truth, and also its pleasantness; hence John’s food was “locusts and wild honey” (Matt. 3:4; Mark 1:6). These were his food for the reason that John represented the Word, and by his food, as also by his clothing which was of camel’s hair with a leathern girdle, he represented the Word in the external sense, for external pleasantness is signified by the “locust and wild honey” (see n. 5620); and external truth by the “garment of camel’s hair” and by the “leathern girdle” (n. 3301). Hence it is that by John is meant Elias, who was to come and announce the advent of the Lord. (That “Elias” denotes the Word, see the preface to the eighteenth chapter of Genesis, and n. 2762, 5247.) That locusts are among the small animals to be eaten, see Lev. 11:22.

• These “extremes” (Latin, extrema) are defined in n. 7693e as being sensuale hominis–“the sensuous of man,” which is the lowest part of his mind, and therefore is the extreme or extremity of it.–Reviser.

7644 And it shall cover the surface of the land. That this signifies the ultimates of the natural mind, is evident from the signification of “the surface,” as being things external, thus ultimate; and from the signification of “the land,” here the land of Egypt, as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301).

7645 That one shall not be able to see the land. That this signifies the consequent darkening of the whole natural mind, is evident from the signification of “not being able to see,” as being a darkening, that is, no perception of truth; and from the signification of the “land of Egypt,” as being the natural mind (as above, n. 7644). How the case herein is, that from the vastation of the extremes or outermost things in the natural the whole natural mind is darkened, shall be briefly told. The interiors in man terminate in his ultimates, that is, in his outermost things, and there the successive things in him are together. When there is nothing but falsity and evil in the ultimates, then the truths and goods which flow in from the interiors into the ultimates, flow there into evils and falsities, and consequently are there turned into such things, and for this reason there appears nothing but what is false and evil in the whole natural. This is meant by the darkening of the whole natural mind which is signified by “not being able to see the land.” From this also it is that when infernal spirits have been devastated they are in the outermost things of the natural; nor is their light, which is called intellectual light, unlike that of this world, which in the other life becomes thick darkness in the presence of the light of heaven. As the outermost of the natural, which is called the sensuous, is replete with fallacies and the falsities thence derived, and with pleasures and the evils thence derived (see n. 6844, 6845), and as the hells are in this light, therefore when a man is being regenerated he is endowed by the Lord with the capacity of being elevated from this sensuous toward more interior things (n. 6183, 6313, 7442).

7646 And it shall devour the residue of that which is escaped that is left to you from the hail. That this signifies the consuming of all things that have anything from truth, is evident from the signification of “to devour,” as being to be consumed; and from the signification of “the residue of that which is escaped that is left from the hail,” as being the truth not consumed by the former falsity which is signified by the “hail.” (That “hail” denotes falsity, see n. 7553, 7574.) The falsities which the “hail” signifies are falsities in the exterior natural; but the falsities which the “locust” signifies are falsities in its extremes, and these falsities are what consume the most general truths and goods; for what is exterior is also more general, and what is external is most general. When the generals have been destroyed, the particulars are dispersed; for it is generals that contain, and particulars that are contained.

7647 And it shall devour every tree that sprouteth forth to you out of the field. That this signifies thus the consuming of all the knowledges which they have from the church, is evident from the signification of “to devour,” as being to consume (as just above, n. 7646); from the signification of “tree,” as being perception, also knowledges of truth and good (n. 2722, 2972); and from the signification of “field,” as being the church (n. 2971, 3317, 3766, 4440, 7502, 7571).

7648 And thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians. That this signifies that falsity will reign in each and all things in the natural, from its interior to its outermost, is evident from the signification of “to be filled,” as being to reign (of which presently); and from the signification of the “houses of Pharaoh, the houses of all his servants, and the houses of all the Egyptians,” as being each and all things in the natural (see n. 7353, 7355), here from its interior to its outermost (according to the things unfolded above, n. 7645). That “to be filled” denotes to reign, is because when the mind of man is filled with falsities from evils, insomuch that he has a delight in seducing by means of falsities and in doing evils, then it is said that “falsity reigns with him,” and the affection itself is said to be “reigning.” That is said “to reign universally” which fills the whole mind of man, that is, both his thought and his will; that which a man loves above all things and regards as the ultimate end, thus reigns with him; and this is in the veriest singulars of his will and of his thought. Of what nature is that which universally reigns, can be known from the delight when it succeeds, and from the pain when it does not succeed. That which universally reigns with a man, makes the visible presentation of his spirit, his face being wholly in accordance with it. If evil and falsity are that which reigns, the form of his spirit is diabolical; but if good and truth are that which reigns, the form is angelic; for regarded in itself the spirit is the affection in form, and the ruling affection is its veriest form, and the rest of its affections apply themselves to it.

7649 Which thy fathers saw not, nor thy fathers’ fathers, since the day that they were upon the ground even unto this day. That this signifies that from ancient time such falsity has not been in the church as there is there, is evident from the signification of “which they saw not” (that is, the locust), as being that there had not been such falsity (that the “locust” denotes falsity in the extremes, see above, n. 7643); from the signification of “fathers,” and of “father’s fathers,” as being from ancient time; and from the signification of “the ground,” as being the church (n. 566, 1068). “Since the day that they were upon the ground even unto this day” signifies the state in which the church was from that time to this. (That “day” denotes state, see n. 23, 487, 488, 493, 2788, 3462, 4850; and how this is, n. 7686.)

7650 And he looked back, and went out from before Pharaoh. That this signifies privation of discernment, and separation is evident from the representation of Moses, of whom it is said that he “looked back and went out,” as being truth from the Divine; from the representation of Pharaoh, as being those who infest (of whom above, n. 7631); from the signification of “looking back,” as being the privation of discernment, for a man is deprived of discernment when truth from the Divine looks back, that is, averts itself, that is to say, when the man averts himself from it; and from the signification of “going out,” as being separation (see n. 6100, 7404).

View Details

And Jehovah said unto Moses, Stretch forth thy hand toward heaven, and there shall be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field in the land of Egypt. And Moses stretched forth his rod toward heaven; and Jehovah gave voices and hail, and the fire walked unto the land, and Jehovah made it rain hail upon the land of Egypt. And there was hail, and fire walking at the same time in the midst of the hail, very grievous, such as had not been like it in all the land of Egypt since it became a nation. And the hail smote in all the land of Egypt all that was in the field, from man and even to beast, and the hail smote every herb of the field, and broke every tree of the field. Only in the land of Goshen, where the sons of Israel were, was there no hail. And Pharaoh sent and called Moses and Aaron, and said unto them, I have sinned this time; Jehovah is just, and I and my people are wicked. Supplicate ye unto Jehovah, for there hath been enough of voices of God and hail; and I will let you go, and ye shall stay no longer. And Moses said unto him, As soon as I am gone out of the city, I will spread out my palms unto Jehovah, and the voices shall cease, and there shall be no more hail; that thou mayest know that the earth is Jehovah’s. And as for thee and thy servants, I know that ye will not yet fear the face of Jehovah God.

Exodus 9:22-30

Arcana Coelestia 7573… As regards truth Divine in heaven and in hell, which truth is signified by the “voices,” the case is the same as it is with thunders on earth. On high mountains thunders are heard as a mild and gentle sound, whereas below on the earth they are heard as a terrific noise; and in the same way in heaven truth Divine is mild and gentle, but in hell is terrible.

The Word constantly challenges our historical faith and thus constantly perfects

AC 7577. And there was hail, and fire at the same time walking in the midst of the hail, very grievous. That this signifies the persuasions of falsity together with the cupidities of evil, is evident from the signification of “hail,” as being falsity from evil (of which above, n. 7574), here the persuasion of falsity, because it is said “hail very grievous;” from the signification of “fire,” as being the cupidity of evil (of which just above, n. 7575); from the signification of “walking in the midst,” as being to be together, and indeed the cupidity of evil inmostly, because this was the source of the falsity.

[2] There is here described the state of those who are of the church and infest the upright in the other life when they have been vastated as to what is of the church, that is, as to the goods and truths which they professed; namely, that then persuasions of falsity together with cupidities of evil reign with them; for such is their interior state. The persuasions of falsity and the cupidities of evil are inseparable, for he who is in evil as to life, is in falsity as to doctrine. It may indeed seem otherwise to those who are in evil of life; for when with the mouth they profess truths from the Word, or from the doctrine of their church, they suppose that they are in the belief of these truths. It also appears to them as if they were; but still they are not if the life is evil; for they either profess with the mouth what disagrees with their thoughts, or they think that it is so from a persuasive faith, which is for the sake of gain or of honors; therefore when there is no further canvassing for honors, or chasing of gain, this faith falls to the ground, and then they readily learn falsities which agree with the evils of cupidities. These falsities exist inwardly with those who live evilly, no matter how much they believe that they do not exist.

[3] That this is so, clearly shows itself in the other life, when the externals have there been taken away, and such persons have been left to their interiors. Then falsities burst forth, both those which they had thought in the world, and those which they had not openly thought; for they burst forth from the evils which had been of their life, because falsities are nothing else than evils reasoning and defending themselves. From all this it can be seen what is their state in the other life, namely that they have persuasions of falsity together with cupidities of evil.

Transcript

Through the shares, one word that stood out was the word attention. People mentioned that, I think just about everybody did in some form or another. And of course Moses being asked to stretch forth his hand toward heaven is about orientation and attention being given to what is higher. So just a few points about what’s going on here so far as the inner process aspect is concerned. And I’ll just go through a couple of verses here. So just using 7566 which is the opening of this reading.

And Jehovah said to Moses, like so what’s happened here is that there’s a shift of state going on. So whenever Jehovah is speaking and saying something, what you have is the state being worked with is such that this can now be heard. Because what the Lord speaks is not spoken in a linear way, but it is received in a linear way. Because we are a finite being. So all that the Lord says is always said in all its fullness. From the Lord’s perspective there’s no measuring of what is said. What creates the experience of something being measured is the capacity to receive. So this is the idea that the Lord is fully present.

So when the Lord speaks something that really refers to the influx of the Divine into the human mind. And it’s received by what’s termed Moses. And so what Moses is, is really the interior truths that can enact things and have what Jehovah speaks brought down onto a lower plane. Whatever the Lord speaks it’s for one end and that is the salvation of the human race. That’s all that Jehovah can speak. So one way of thinking about this is that if you transpose the word Jehovah with the word love, then it can open things up for you. So love finds its expression through truths and that’s Jehovah and Moses. That’s the relationship there.

And the injunction is to stretch forth thy hand toward heaven. So what’s happening is that there is influx from the Lord that is inspiring a looking to heaven. So what does that mean? So heaven as we know is not a place. There is statements that talk about heaven is the Word itself. So you can see then that what’s being inspired, ‘in-breathed’ into our consciousness is a desire to look to the Word. So the state is allowing for this and what is it? Well here comes a further revealing of the nature of proprium in particular as it relates to Egypt and Egypt can be thought of as our historical faith. Egypt is all the truths and goods that have been gathered into the mind but haven’t been put into practice. They’ve been learnt, rote. So Egypt is closely associated with what’s termed scientifics or another translation memory knowledge. So it’s just that flat level of material.

And so what has to happen is that through our early development the sense of self or proprium is strong and its gathering of information from the Word is done in order to save itself. This is just how the process works. So a lot of goods and truths have been gathered in order to cover over evils and falsities and that has to be opened up. This correlates actually with the awakening series in Heaven and Hell where first of all as you awaken in the world of spirits you go through a state of external concerns which leads into a state of internal concerns, or external things are dealt with then internal things that sit below are dealt with after that.

So what you have here is an opening up of externals to penetrate into what lies beneath. And because the proprium has gathered goods and truths from the Word it feels secure in its religiosity or historical faith but from a regeneration perspective that is a block and that’s where this is reached now. And all of that which protects the idea of myself as an independent autonomous being who is religious and spiritual and all of that that has to be broken down because so long as it’s proprium that is gathering those goods and truths they are turned into what is evil and false because they protect the very thing the Lord is seeking to deliver us from. And so what that is about of course is the breaking down of our reliance on a sense of self that’s grounded in the loves of self and love of the world and that has to be uprooted and exposed so that the ruling loves become love to the Lord and love to the neighbor. Or another way of thinking about those phrases love to the Lord is loving what is good, love to the neighbor is loving what is true for their own sakes and the love of what is good and true from the Word for proprium is about protecting love of self and love of the world.

So these things have to be exposed and turn around and this is what’s described by when Jehovah gives voices and hail. So anything from the Lord that’s looking to liberate us from proprium, from the proprium’s point of view looks like something catastrophic and it is essentially. So truths from the Lord which are received in the heavens as something gentle and nurturing when it gets down to the level of proprial levels and states becomes confrontational and something to be resisted because self love is doing everything it can to avoid having to give up its power, and that’s represented by Pharaoh.

So what you see here is this playing out of the Word working within the human mind to bring about our liberation. And what does that mean?

That means we give up any notion that we are an independent autonomous being or self, acknowledging that the Lord is the only self, and that all that exists so far as finite mind is concerned is an as if of self and as of self. We are receivers of life we do not have life in ourselves and that’s what has to be turned around. And that’s what is described by the opening up of these plagues. So the whole process is about bringing the natural into a form that is subjected to what is higher and so is able to receive the higher within the lower. The lower is in service of the higher prior to regeneration and also leading up to the state of being regenerate I guess. The natural rules over what is spiritual and that’s the issue.

So if we think about the idea of love of the world and take it away from the world out there then love of the world is simply the acquisition of what is another’s and claiming it as my own. And when we are in a belief that we have life in ourselves or that we are a self independent from the Lord then we are claiming what is the Lord’s as our own because the Lord alone has life in Himself – that’s the definition of Divinity. The definition for a created form is that it is a receiver of life, it doesn’t have life in itself and this is the whole discussion or episode in the Garden of Eden with the serpent. And again this is daily not just something historical, this is a …

Do I listen to what the senses say is true? Or do I believe what the Word says is true?

Do I believe the serpent or do I believe the Lord?

Every single decision point in our lives involves that at its core.

Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

View Details

Arcana Coelestia 7480. I have been instructed that the spirits of Mars have relation to something which is interior in man, and indeed intermediate between the intellectual part and the will part, thus to thought from affection; and they who are the best of them, to the affection of the thought. This is the reason why their face makes a one with their thought, and why they cannot dissemble before anyone (as was said of them above, see n. 7360, 7361).

1. I have spoken with some from that earth about the faith of those who dwell there. They said that they there believe that there is nothing in them but what is filthy and infernal, and that all good is of the Lord. They even said further that of themselves they are devils, and that the Lord draws them out and continually withholds them from hell. They wondered that so many evil spirits were about me, and also spoke to me; but it was given me to answer that this is permitted them for the purpose that I may thus know their quality, and why they are in hell, and that this is according to their life. It was also given me to say that there were some among them whom I had known when they lived in the world, and that they had then been in stations of great dignity, although nothing but the world was in their hearts; but that no evil spirit, even the most infernal, can do me any harm, because I am continually protected by the Lord.

2. Once when the Lord was mentioned I saw that those spirits adopted a humbled attitude, so deep and profound as to be indescribable. For in their humility their thought was that if left to themselves they were in hell, which being so they were totally unworthy of setting eyes on the Lord, who is Holiness itself. This thought arising from their belief affected them so profoundly that they were so to speak beside themselves, and it kept them on their knees until the Lord raised them up and so to speak pulled them out of hell. When they accordingly rise from that humbled condition those spirits are full of goodness and love, and consequently of heartfelt joy. But when they adopt that humbled attitude they do not, because they dare not, turn their faces to the Lord; instead they turn them away. Spirits who were around me said that they had never seen any humility like it.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

What is hidden will be revealed

Arcana Coelestia 7454[2] How the case stands with this matter is very evident from things that show themselves clearly in the other life. Every spirit, and still more every society, is surrounded with a sphere of the faith and of the life of that spirit or society. This sphere is a spiritual sphere, and by it is known the quality of the spirit, and even better that of the society. For the sphere is perceived by those who have perception, sometimes at a considerable distance; and this although the spirit or the society is in hiding, and does not communicate by thought or by speech. This spiritual sphere may be compared to the material sphere which encompasses the body of a man in the world, which is a sphere of effluvia exuding from him, and is smelled by keen-scented beasts. (Of the spiritual sphere which encompasses spirits, see n. 1048, 1053, 1316, 1504, 1519, 2401, 2489, 4464, 5179, 6206)

[3] From all this it can be seen that if infernal spirits were near where they are who are in Divine worship, they would infest them by their sphere, for in this way they who are in Divine worship would perceive what is shocking and abominable. All this shows how it is to be understood that infernal foulness and filthiness would flow in, if they were to worship God in that neighborhood. From what has been said about the spiritual sphere, or the sphere of faith and life, which exhales from every spirit, and still more from a society of spirits, it can also be seen that nothing whatever is hidden of that which a man in the world has thought, spoken, and done, but that it is in the open; for it is these things which make this sphere. Such a sphere also pours forth from the spirit of a man while he is in the body in the world; and from this his quality is also known. Therefore believe not that the things a man thinks in secret and that he does in secret, are hidden, for they are as clearly shown in heaven as are those which appear in the light of noon, according to the Lord’s words in Luke:

There is nothing covered that shall not be revealed; or hidden that shall not be known; therefore whatsoever ye have said in the darkness shall be heard in the light; and that which ye have spoken in the ear in bed-chambers, shall be proclaimed upon the housetops (Luke 12:2-3).

Cast into hell

AC 7465.. Be it known that each miracle done in Egypt signifies a peculiar state into which those come who are in falsities and infest in the other life. There are ten states into which they successively come before they are entirely stripped of all truth, thus before they are cast into hell. For they who are in the knowledge of faith, but in evil of life, are not after death at once brought into hell, but successively. They are first convinced that they are in evil, and afterward the knowledge of faith is taken away from them, and at last they are left to the evil of their life. This is effected by means of many successive states, and these states are what are described by the miracles done in Egypt, consequently by the evils which befell the Egyptians before they were immersed in the sea Suph. These secrets cannot be known without revelation, but with the angels they are among things well known.

Evils and falsities are rejections of what is good and true

Divine Love and Wisdom 268. (iii) Confirmed evils and falsities with man are permanent, and come to be of his love, and consequently of his life. Confirmations of evil and falsity are nothing else than removals of good and truth, and if they increase, they are rejections, for evil removes and rejects good as falsity does truth. Hence indeed it is that confirmations of evil and falsity are closures of heaven, for every good and truth flows in from the Lord through heaven, and when heaven is closed, then man is in hell, and in a society there in which a like evil and falsity reigns, from which hell he cannot afterwards be released.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

A heavy mixture of flies came into the house of Pharaoh and the house of his servants and into all the land of Egypt. The land was ruined because of the presence of the mixture of flies. 25 Then Pharaoh called for Moses and for Aaron and said: Go! Sacrifice to your Elohim in the land. 26 Yet Moses said: It is not the established custom to do so, for we shall sacrifice that which is an abhorrence of the Egyptians to Yahweh our Elohim. Behold, should we sacrifice an abhorrence of the Egyptians before their eyes, would they not stone us? 27 A way of three days shall we go into the wilderness and sacrifice to Yahweh our Elohim, just as He said to us. 28So Pharaoh said: I shall dismiss you, that you may sacrifice to Yahweh your Elohim in the wilderness, but you shall not fare far, not far to go. Make an entreaty about me. 29 And Moses said: Behold, I am going forth from you, and I will make an entreaty to Yahweh that the mixture of flies withdraw from Pharaoh, from his servants and from his people tomorrow. But Pharaoh must not continue to trifle in not dismissing the people to sacrifice to Yahweh. 30 Then Moses went forth from Pharaoh, and he entreated Yahweh. 31 And Yahweh did according to the word of Moses; and the mixture of flies withdrew from Pharaoh, from his servants and from his people. Not one remained. 32 Yet Pharaoh gloried in his heart, even at this time, and he did not dismiss the people.

Exodus 8:24-31 ( Concordant Literal Translation)

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7600 Verses 31-35. And the flax and the barley were smitten; for the barley was a ripening ear, and the flax was a stalk. And the wheat and the spelt were not smitten, because they were hidden. And Moses went out of the city from before Pharaoh, and spread out his palms unto Jehovah; and the voices and the hail ceased, and the rain was not poured upon the earth. And Pharaoh saw that the rain and the hail and the voices had ceased, and he sinned yet more, and made heavy his heart, he and his servants. And the heart of Pharaoh was made firm, and he did not let the sons of Israel go, as Jehovah had spoken by the hand of Moses. “And the flax,” signifies the truth of the exterior natural; “and the barley,” signifies its good; “were smitten,” signifies that they were destroyed; “for the barley was a ripening ear, and the flax was a stalk,” signifies that this good and truth stood forth and looked downward; “and the wheat and the spelt,” signifies the good of the interior natural and its truth; “were not smitten,” signifies that they were not destroyed; “because they were hidden,” signifies because they did not stand forth, and because they tended inward; “and Moses went out of the city from before Pharaoh,” signifies separation from them; “and spread out his palms unto Jehovah,” signifies intercession; “and the voices and the hail ceased,” signifies that there was an end of this state; “and the rain was not poured upon the earth,” signifies that these falsities no more appeared; “and Pharaoh saw,” signifies a noticing; “that the rain and the hail and the voices had ceased,” signifies that there was an end of this state; “and he sinned yet more,” signifies as yet a withdrawal; “and made heavy his heart, he and his servants,” signifies obstinacy; “and the heart of Pharaoh was made firm,” signifies that from evil they were determined; “and he did not let the sons of Israel go,” signifies that they did not leave them; “as Jehovah had spoken,” signifies according to the prediction; “by the hand of Moses,” signifies by means of the law from the Divine.

7601 And the flax. That this signifies the truth of the exterior natural, is evident from the signification of “flax,” as being truth, but truth of the exterior natural (of which below; that the natural is exterior and interior, see n. 4570, 5118, 5497, 5649; consequently that the truth and good therein are interior and exterior, n. 3293, 3294). The truth and good of the exterior natural are signified by “the flax and the barley,” and the good and truth of the interior natural by “the wheat and the spelt.”
[2] The subject treated of in this and in the following verse is the truths and goods which were destroyed and vastated, and the goods and truths which were not destroyed and vastated; thus the truths and goods which were stored up and reserved for use, and those which were not stored up and reserved. For when the evil are being vastated, that is, when they are being separated from truths and goods, and are left to their own evils and falsities, they are then vastated in respect to those truths and goods which are in the exterior natural, and which are adjoined there to falsities and evils. That these truths and goods look downward, and therefore cannot be reserved, will be seen below (n. 7604, 7607); but the truths and goods of the interior natural are not vastated, but are brought further inward, and are there reserved for use; and then the communication between the interior natural and the exterior is so far closed that nothing of good and truth can inflow from the interior natural into the exterior natural, except only something general, to enable them to reason, and to string together arguments to confirm falsities and evils. Those goods and truths which are reserved, are signified in the Word by “remains” (as to which see n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156, 7556). These are now treated of in these two verses, and are signified by “the flax and the barley were smitten, because the barley was a ripening ear, and the flax was a stalk;” and by “the wheat and spelt were not smitten, because they were hidden.” It is from representatives in heaven that “flax” signifies truth. In heaven they who are in the truth of the natural appear clothed in white, which white appears as of linen.
[3] The truth itself of the natural is also there represented as if woven from the purer threads of the flax. These threads appear like threads of silk-bright, beautifully translucent, and soft; and the clothing made of them appears similar if the truth which is so represented is from good; but on the other hand these threads, which are like those of flax, do not appear translucent, nor bright, nor soft, but hard and brittle, and yet white, if the truth which is so represented is not from good.
[4] From all this it can now be seen what is signified by the angels who were seen by men appearing in linen garments; as those spoken of in John:
There went out from the temple the seven angels that had the seven plagues, clothed in linen white and shining, and girt about their breasts with golden girdles (Rev. 15:6).
I lifted up mine eyes, and saw, and behold a man clothed in linen, whose loins were girded with gold of Uphas (Dan. 10:5).
Behold six men came from a way of the upper gate, every man with his weapons of dispersion in his hand; but one man in the midst of them clothed in linen, and a scribe’s ink horn on his loins (Ezek. 9:2);
which angel is further mentioned in the same chapter (Rev. 15:3-4; 10:2-7). And in the same prophet we read of the angel who measured the new temple, who had a line of flax and a measuring reed in his hand (Ezek. 40:3). The angels also who were seen in the Lord’s sepulcher appeared clothed in white, bright and shining (Matt. 28:3; Mark 16:5; Luke 24:4; John 20:11, 12).
[5] As “flax” signified the truth of the exterior natural, and the exterior natural is what clothes the interiors, therefore this truth is what was represented by the linen garments with which the angels were clothed; and also by the garments of flax (or linen) with which Aaron was clothed when he ministered in the holy place, which garments are thus spoken of in the following passages:
When Aaron enters into the holy place, he shall put on the holy coat of linen, and shall gird himself with the belt of linen, and he shall put on himself the miter of linen; these are the garments of holiness (Lev. 16:4).
The priests, the Levites, the sons of Zadok, when they enter at the gates of the inner court, they shall be clothed with garments of linen, and no wool shall come up upon them when they minister in the gates of the inner court and inward; miters of linen shall be upon their head, breeches of linen shall be upon their loins (Ezek. 44:17-18);
speaking of the new temple and of the New Jerusalem, by which is meant the Lord’s kingdom. Therefore also the priests wore ephods of linen (1 Sam. 22:18); and Samuel ministered before Jehovah, a boy girded with an ephod of linen (1 Sam. 2:18). David also, when the ark was brought over into his city, was girded with an ephod of linen (2 Sam. 6:14).
[6] From all this it can also be seen why the Lord, when He washed the feet of His disciples, girded Himself with a linen towel, and wiped their feet with the linen towel with which He was girded (John 13:4, 5); for the washing of the feet signified purification from sins, which is effected by means of the truths of faith, for by means of these man is taught how to live.
[7] By “flax” (or “linen”) is signified truth in the following passages also:
Jehovah said to the prophet, Go and buy thee a girdle of linen, and put it upon thy loins, but draw it not through water. Take the girdle, and arise, go to Euphrates, and hide it in a hole of the rock. At the end of many days, when he took the girdle from the place where he had hidden it, behold the girdle had rotted, it was fit for nothing (Jer. 13:1-7);
by the “girdle of flax upon the loins” was represented truth from good, such as it is in the beginning when a church is being set up again by the Lord, and such as it becomes afterward; that about its end it is corrupt and is fit for nothing. In Isaiah:
They who make linen of silk shall blush, and the weavers of curtains (Isa. 19:9).
This is said of Egypt; “to make linen of silk” denotes to counterfeit truths.
[8] In Moses:
Thou shalt not plough with an ox and an ass together. Thou shalt not wear a mixed garment of wool and flax together (Deut. 22:10-11);
by “an ox” is signified the good of the natural; by “an ass” its truth; in like manner by “wool and flax.” That they were not to plough with an ox and an ass together, nor to wear a mixed garment of wool and flax together, signified that they were not to be in two states at once; namely, in good and from it look to truth; and at the same time in truth and from it look to good. These things involve the same as is involved in the words of the Lord in Matthew:
Let him that is upon the roof of the house not come down to take anything out of his house; and let him that is in the field not return back to take his garment (Matt. 24:17-18);
as to which see above (n. 3652e). For they who from good look to truth are in an interior heaven; but they who from truth look to good are in an exterior heaven; the latter from the world look to heaven, the former from heaven look to the world, whence they are in a kind of opposition, and therefore if they were together, the one would destroy the other.

7602 And the barley. That this signifies its good, is evident from the signification of “barley,” as being the good of the exterior natural. That “barley” has this signification is because it is produce of the field, and is a grain that serves for food; for “grain” in general signifies the good of truth (see n. 3580, 5295, 5410, 5959), especially barley and wheat – “barley,” the good of the exterior natural, and “wheat,” the good of the interior natural. The former good is signified by “barley” in Joel:
The meat-offering and the drink-offering are cut off from the house of Jehovah; the priests, the ministers of Jehovah, have mourned. The field hath been laid waste, the earth hath mourned, because the grain hath been devastated, the new wine is dried up, the oil languisheth. The husbandmen are ashamed, the vinedressers have howled over the wheat and over the barley, because the harvest of the field hath perished (Joel 1:9-11);
the subject of this prophecy is the vastation of good and truth, as is evident from what follows in the chapter; and therefore by “grain,” “new wine,” “wheat,” and “barley,” are not signified these things, but spiritual things; thus by “wheat,” interior good; and by “barley,” exterior good. So with “barley” in Ezek. 4:9, and in Deut. 8:8. In the book of Judges:
When Gideon was come to the camp, a man was telling a dream to his fellow, and said, Behold, I dreamed a dream, and lo a baked loaf of barley rolled unto the camp of Midian, and came even unto the tent, and smote it that it fell, and turned it upside down, and so the tent fell (Judg. 7:13);
by “Midian” are signified those who are in the truth of simple good, and in the opposite sense those who are not in the good of life (n. 3242, 4756, 4788, 6773). This good is the good of the exterior natural, and is signified by a “loaf of barley;” but the delight of pleasures, if regarded as the end instead of this good, is what is signified by the “baked loaf of barley;” this is the state which the Midianites at that time represented, and which is there described.

7603 Were smitten. That this signifies that they were destroyed, is evident without explication.

7604 For the barley was a ripening ear, and the flax was a stalk. That this signifies that this good and truth stood forth, and looked downward, is evident from the signification of “the barley” and “the flax,” as being the good and truth of the exterior natural (of which above, n. 7601, 7602); and from the signification of “a ripening ear,” and also of “a stalk,” as being that they stood forth, for it is said of the wheat and spelt that they “were hidden,” that is, that they did not stand forth; for the grains that are ripe stand forth on their ear and stalk, so that they bend down; and in the spiritual sense, which treats of the good of faith and charity, this signifies that they looked downward. How the case herein is, is plain from what was said above (n. 7601). That with the evil the goods and truths in the exterior natural look downward, is because they are there together with evils and falsities, and are adjoined to them. All evils and falsities look downward, that is, outward to the earth and to the world; whence the goods and truths adjoined to them also do the same, for the evils and falsities draw the goods and truths with them, which is done by wrong applications. It is these goods and truths which are vastated with the evil; for if they were not vastated, the goods and truths would flow in which are stored up and reserved by the Lord in the interior natural, and would conjoin themselves with those which are in the exterior natural, and would thus act as one with them, whence also they would be bent downward, and thus would perish. Man is distinguished from brute animals by the fact that he can look upward, that is, to the Divine; without this faculty man would be like a beast, for a beast looks only downward. From this then it is evident why the goods and truths with the evil which look downward are taken away from them, and why when these have been taken away, the communication is closed with the interiors, where goods and truths from the Lord have been stored up and reserved for use.

7605 And the wheat and the spelt. That this signifies the good of the interior natural and its truth, is evident from the signification of “the wheat,” as being the good of love and charity (n. 3941), and being a more noble grain than barley, it denotes the good of the interior natural; and from the signification of “the spelt,” as being the truth of the interior natural corresponding to the good signified by “the wheat.” That “spelt” denotes this truth, can be seen from the fact that in the Word, where good is spoken of, truth also is spoken of, and this because of the heavenly marriage which is of good and truth in every detail of the Word; and in the supreme sense, because of the union of the Divine Itself and the Divine Human in the Lord, to which the marriage of good and truth in heaven corresponds. (Thus that the Lord Himself as to the Divine Itself and the Divine Human is inmostly in the Word, see n. 683, 793, 801, 2173, 2516, 2618, 2712, 2803, 3132, 4138, 5502, 6179, 6343.) From this it is evident that by “the spelt” is signified truth corresponding to the good which is signified by “the wheat.”

7606 Were not smitten. That this signifies that they were not destroyed, is plain without explication.

7607 Because they were hidden. That this signifies because they did not stand forth, and because they tended inward, is evident from the signification of “they were hidden,” as being not to stand forth; in the spiritual sense, because they were in the interior natural, and there tended inward. That these could not be destroyed is because they looked to heaven and to the Lord, which is to look inward; and not to the earth and the world, which is to look outward. What it is to look inward, and to look outward, shall be briefly told. Man has been so created that he can look above himself to heaven, even to the Divine, and can also look below himself to the world and the earth. In this, man is distinguished from the brute animals; and a man looks above himself, or to heaven, even to the Divine, when he has as the end his neighbor, his country, the church, heaven, especially the Lord; and he looks below himself when he has self and the world as the end. To have as the end is to love, for that which is loved is as the end, and that which is loved reigns universally, that is, in every detail of the thought and of the will. While a man looks one way, he does not look the other; that is to say, while he looks to the world and to self, he does not look to heaven and to the Lord; and the reverse; for the determinations are opposite.
[2] From the fact that man can look above himself, that is, can think of the Divine, and be conjoined with the Divine by love, it is very evident that there is an elevation of the mind by the Divine; for no one can look above himself except by means of an elevation by Him who is above; whence it is also evident that all the good and truth with a man are the Lord’s. From this it is also evident that when a man looks below himself, he separates himself from the Divine, and determines his interiors to self and to the world, in like manner as they have been determined with brute animals, and that he then so far puts off humanity. From all this it can now be seen what is meant by looking inward or above himself, and what by looking outward or below himself.

7608 And Moses went out of the city from before Pharaoh. That this signifies separation from them, is evident from what was unfolded above (n. 7595), where are like words.

7609 And spread out his palms unto Jehovah. That this signifies intercession, see above (n. 7596).

7610 And the voices and the hail ceased, signifies the end of this state (as above, n. 7597).

7611 And the rain was not poured upon the earth. That this signifies that these falsities no more appeared, is evident from the signification of “the rain,” here the rain of hail, as being falsities (see n. 7553, 7574); and from the signification of “not being poured upon the earth,” as being that they were ended, thus also that they did not appear, namely, the falsities which are signified by “the rain of hail.”

7612 And Pharaoh saw. That this signifies a noticing, is evident from the signification of “seeing,” as being a noticing (see n. 2150, 3764, 4723, 5400).

7613 That the rain and the hail and the voices had ceased, signifies the end of this state (as above, n. 7597, 7610).

7614 He sinned yet more. That this signifies as yet a withdrawal, is evident from the signification of “yet more,” as being as yet, and longer; and from the signification of “sinning,” as being a sundering, withdrawal, and separation from good and truth (see n. 5229, 5474, 5841, 7589).

7615 And made heavy his heart, he and his servants. That this signifies obstinacy, is evident from the signification of “making heavy,” “making hard,” and “making firm the heart,” as being to be determined (see n. 7272, 7300, 7305).

7616 And the heart of Pharaoh was made firm. That this signifies that from evil they were determined, is evident from the signification of the “heart being made firm,” as being to be determined (as just above, n. 7615), where it is said that “he made his heart heavy;” the difference being that “to make the heart heavy” is from falsity, but “to make the heart firm” is from evil.

7617 And he did not let the sons of Israel go. That this signifies that they did not leave them, is evident from the signification of “to let go,” as being to leave (as frequently above); and from the signification of “the sons of Israel,” as being those who were of the spiritual church whom they were infesting (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

7618 As Jehovah had spoken. That this signifies according to the prediction, see n. 7302, 7340, 7414, 7432, 7535.

7619 By the hand of Moses. That this signifies by means of the law from the Divine, is evident from the signification of “by the hand of” anyone as being by means of (of which below); and from the representation of Moses, as being the law from the Divine (see n. 6771, 6827). That “to speak by the hand of” anyone denotes by his means, or mediately, is because by the “hand” is signified power, thus by the “hand” of another, vicarious power, which is the same as mediately, for what is done mediately is done by the power of another in one’s self. This is the reason why there is this form of speech in the Word, as in the Books of Kings, where it is sometimes said, “the word which Jehovah spoke by the hand of” some one, as “by the hand of Ahijah the prophet” (1 Kings 14:18), “by the hand of Ahijah the Shilonite” (1 Kings 15:29), “by the hand of Jehu the prophet” (1 Kings 16:7, 12), “by the hand of Joshua” (1 Kings 16:34), “by the hand of Elijah” (1 Kings 17:16), “by the hand of Jonah the prophet” (2 Kings 14:25).

7620 CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE EARTH MARS.
I saw a certain most beautiful flame; it was of various colors, crimson, and also from white reddening, and the colors likewise sparkled beautifully from the flame. I saw also a certain hand, which did not hold this flame, but to which it adhered, at first on the back part, afterward on the palm or hollow of the hand, and thence it played around the hand. This continued for some time. Then the hand together with the flame were removed to a distance, and where they rested, there was light; in this light the hand withdrew, and then the flame was changed into a bird, which at first had like colors with the flame, the colors in like manner sparkling. But the colors gradually changed, and with the colors the vigor of life in the bird. It flew around, and at first about my head, then forward into a kind of narrow chamber; and as it flew forward, its life in proportion departed, until at last it became stone, at first of the color of a pearl, afterward dark; but although devoid of life, it continued flying.

7621 While the bird was flying about my head, and was still in the vigor of life, there was seen a spirit rising up from beneath, through the region of the loins to that of the breast, who desired to take away the bird from that place. But because it was so beautiful, the spirits around me prevented him from taking it away; for they all kept their eyes upon it. Then the spirit who rose up from beneath strongly persuaded them that the Lord was with him, and thus that he did this from the Lord. And although most of the spirits about me did not believe this, because he rose up from beneath, they no longer hindered him from taking away the bird; but as heaven then flowed in, he could not retain it, but presently let it fly out of his hand at liberty.

7622 When this had passed, the spirits who were about me who had gazed intently upon the bird and its successive changes, began to converse together about it, and this for a long time. They perceived that such a sight must signify something heavenly. They knew that a flame signifies celestial love and its affections; that a hand, to which the flame adhered, signifies life and its power; that changes of color signify varieties of life in respect to wisdom and intelligence; that a bird signifies the same, but with this difference, that a flame signifies celestial love and what is of this love, whereas a bird signifies spiritual love and what is of this love; celestial love is love to the Lord, and spiritual love is mutual love and charity toward the neighbor; and the changes of color and likewise of life in the bird until it became stone, signify successive varieties of spiritual life in respect to intelligence. They also knew that the spirits who ascend from beneath through the region of the loins to that of the breast, are in a strong persuasion that they are in the Lord, and thence believe that all that they do, even though evil and wicked, is done according to the Lord’s will. Nevertheless they could not from this know who were meant by this sight. At last they were instructed from heaven that the inhabitants of Mars were meant; that their celestial love, in which many of them still are, was signified by the flame which adhered to the hand; and their wisdom and intelligence by the successive variations of color; and that the bird in the beginning, when it was in the beauty of its colors and the vigor of its life, signified their spiritual love; but that the bird becoming as of stone and void of life, and then of a dark color, signified the inhabitants who had removed themselves from the good of love, and are in evil, and yet believe that they are in the Lord. But as more things have been disclosed and also shown as to those inhabitants who are of this quality, and as to the state of their life, I may relate them at the end of the following chapter.

View Details

And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus said Jehovah the God of the Hebrews, Let My people go, that they may serve Me. For I this time will send all My plagues into thy heart, and into thy servants, and into thy people; that thou mayest know that there is no one as I in the whole earth. For now I would put forth My hand, and smite thee and thy people with pestilence, and thou wouldest be cut off from the earth; but yet for this cause have I made thee to stand, that thou mayest see My power, and that My name may be told in the whole earth. As yet thou exaltest thyself against My people, in thy not letting them go. Behold, tomorrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day it was founded even until now. And now send, gather in thy cattle, and all that thou hast in the field; every man and beast that shall be found in the field, and shall not be brought to the house, the hail shall come down upon them, and they shall die. He that feared the word of Jehovah of the servants of Pharaoh, made his servants and his cattle flee unto the houses; and he that did not set his heart unto the word of Jehovah left his servants and his cattle in the field.

Exodus 9:13-21

The sorting of the good and evil states of mind

Arcana Coelestia 7541…[2] It is according to order that one plague should follow another, and the evil be thus successively cast down into hell, and therefore it is here said that it might come to pass that they would all rush in together. As the man of the church has no knowledge about the state of the life after death, he believes that after his life in the body a man is either at once uplifted into heaven, or cast into hell; when nevertheless this takes place successively, although with much variety in respect to times and in respect to states. With the good who are to be uplifted into heaven, evils are successively separated, and the good are filled with goods according to the faculty of reception acquired in the world. And with the evil who are to be cast into hell, goods are successively separated, and the evil are successively filled with evils, according to the faculty of reception acquired in the world. [3] Moreover a man in the other life enters into new states, and undergoes changes. Those who are being uplifted into heaven, and afterward when they have been uplifted, are perfected to eternity; but those who are being cast down to hell, and afterward when they have been cast down, endure evils continually more grievous, and this until they dare not do evil to anyone. After this they remain in hell to eternity, whence they cannot be taken out, because it cannot be given them to will good to anyone, but only, from fear of the penalty, not to do evil, the desire to do it always remaining.

On those who infest in the ‘other life’

AC 7545… How the case is with this communication has already been told, namely, that those who infest the upright in the other life are such as in the world have been in the church and have read the Word, and have known the doctrinal things of faith of their church and have also professed them, but have lived a life of evil. So long as such in the other life retain the things of faith, they have communication with heaven, and so long they cannot be cast down into hell; and therefore it is these things that are by degrees taken away from them; and after these have been taken away, the evil no longer have anything to hold them up; but then like weights without support, or like birds with their wings cut off, they fall downward, or into the deep. From all this it is evident what is meant by the possibility of the communication being taken away from them.

On remains

AC 7556… the good and truth which are reserved by the Lord, even with the evil; for the good and truth which have not been adjoined to evils and falsities, are not vastated; but are stored up by the Lord in the interiors, and are afterward brought forth for use. The reservation of good and truth with man by the Lord is signified by “remains” in the Word (concerning which see above, n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And Jehovah did so; and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt; the land was destroyed from before the noisome fly. And Pharaoh called Moses and Aaron, and said, Go ye, sacrifice to your God in the land. And Moses said, It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God; lo, we shall sacrifice the abomination of the Egyptians unto their eyes, and will they not stone us? We will go a way of three days into the wilderness, and will sacrifice to Jehovah our God, as He hath said unto us. And Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness; only ye shall not go very far away; supplicate for me. And Moses said, Behold I go forth from thee, and I will supplicate unto Jehovah that He may remove the noisome fly from Pharaoh, from his servants, and from his people, tomorrow; only let not Pharaoh mock anymore in not letting the people go to sacrifice to Jehovah. And Moses went out from Pharaoh, and he supplicated unto Jehovah. And Jehovah did according to the word of Moses; and He removed the noisome fly from Pharaoh, from his servants, and from his people; there was not one left. And Pharaoh made heavy his heart this time also, and he did not let the people go.

Exodus 8: 20-28

Anxiety

Arcana Coelestia 7280. ‘And may the Egyptians know that I am Jehovah’ means that they will have a fear of the Divine. This is clear from the meaning of ‘knowing that I am Jehovah’ as having a fear of the Divine, dealt with below; and from the meaning of ‘the Egyptians’ as those who are steeped in falsities and engage in molestation. As regards the fear which those steeped in falsities and engaging in molestation will have of the Divine, it should be recognized that fear is the one and only means by which those in hell can be constrained and held in bonds. For fear is a bond shared by both those who are upright and those who are evil. But with the upright it is an inward fear, that is, fear for their salvation, or fear lest they should lose their own souls, to be exact, and on that account lest they should do anything contrary to conscience, that is, contrary to the truth and goodness which compose conscience. Consequently they fear lest they should do anything contrary to what is just and fair, thus contrary to their neighbour. But this fear becomes holy fear to the extent that it is wedded to charitable affection in them, and especially to the extent that it is wedded to love to the Lord. Such fear then becomes like that which young children feel towards their parents whom they love. When this happens, then so far as they are governed by the good of love fear is not apparent; but so far as they are not governed by good it is apparent, and develops into anxiety. This is what the fear of God is like to which the Word refers many times.

Depression

Heaven and Hell 160. When angels are in this last state, which is when they are involved in their sense of self, they begin to feel depressed. I have talked with them when they were in this state and witnessed their depression. They kept saying, though, that they lived in hope that they would soon return to their earlier state and be in heaven again, so to speak, since heaven for them is being kept free from their sense of self.

Articles on Depression and Anxiety in Spiritual Work

https://logopraxis-institute.online/understanding-states-of-anxiety-and-depression-in-the-spiritual-life

https://logopraxis-institute.online/general-vs-spiritual-states-of-anxiety-and-depression

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Heaven and Hell 38. He who does not know how degrees are related to Divine order cannot comprehend how the heavens are distinct or even what is meant by the internal and the external man. Most people in the world have no other idea of what is interior and what exterior, or of what is higher and what lower, than as something continuous or coherent by continuity from what is purer to what is grosser. But the relation of what is interior to what is exterior is not continuous but discrete. There are two kinds of degrees, those that are continuous and those that are not. Continuous degrees are related like the degrees of the waning of light from a bright blaze until it is obscured, or like the degrees of the decrease of vision from objects in the light to those in the shade, or like degrees of purity of the atmosphere from its depths to its highest point. These degrees are determined by distances.

[2] On the other hand, degrees that are not continuous but discrete are distinguished like prior and posterior, like cause and effect or like what produces and what is produced. Whoever looks into the matter will see that in each and all things in the whole world, whatever they are, there are such degrees of producing and compounding, that is, that from one thing comes another, and from the other a third and so on.

[3] One who does not acquire for himself a perception of these degrees cannot possibly discern the distinctions of the heavens, nor between the interior and exterior faculties of man, nor the distinction between the spiritual and the natural world, nor between the spirit of man and his body. So neither can he understand the nature and source of correspondences and representations nor what influx is. Sensual men do not apprehend these distinctions, for even where these degrees are concerned, they make increases and decreases to be continuous. Therefore, they cannot have any conception of what is spiritual otherwise than as a purer natural. Consequently, they stand outside, and are far removed from intelligence.

Arcana Coelestia 880. [2] There are three things in man which concur and unite together, namely, the Natural, the Spiritual, and the Celestial. His natural never receives any life except from the spiritual, and the spiritual never except from the celestial, and the celestial from the Lord alone, who is life itself. But in order that a still fuller idea may be gained: the natural is the receptacle that receives the spiritual, or is the vessel into which the spiritual is poured; and the spiritual is the receptacle which receives, or is the vessel into which is poured, the celestial. Thus, through things celestial, life comes from the Lord. Such is the influx.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

On flow and alignment

Arcana Coelestia (Cooper) 3318 [2] A human being is nothing else but an organ or vessel that receives life from the Lord; we do not live on our own (§§290, 1954, 2021, 2536, 2706, 2886-2889, 3001). The life that flows into us from the Lord comes from his divine love. This love, or the life that radiates from it, flows in and bestows itself on the vessels in our rational and earthly minds. Such vessels in us face away from the life force because of the evil we inherit by birth and the evil we ourselves acquire by committing it. However, so far as it can do so, the inflowing life repositions the vessels to receive itself.

The vessels in our rational and earthly selves are what are called truths. In itself, truth is nothing but a perception of the way these vessels change shape and of the alterations of state under which the various changes occur, taking place as they do in indescribable ways in the most refined substances (§2487). Goodness itself-which possesses life from the Lord, or is life-is what flows in and realigns the vessels.

[3] These vessels, whose shape is ever changing, face backward and upside down, away from life, as just mentioned. Clearly they need to be brought into alignment with life, or subordination to it. This can in no way be done as long as we remain in the state we were born in and reduce ourselves to, because our vessels are not subordinate to life. They stubbornly resist life and oppose the heavenly paradigm by which life acts, hardening themselves against it. The good that moves them-the good they obey-is the good sought by love for oneself and one’s worldly advantage. The crude heat burning within this love gives such vessels their character. Before they can become submissive, then, and fitted for accepting any of the life belonging to the Lord’s love, they have to soften, and the only way they can be softened is through times of trial. Tribulation takes away elements of self-love, contempt for others, and therefore vain pride, and elements of a consequent hatred and vengefulness as well. So when these evils are somewhat lessened and conquered by our trials, the vessels start to become yielding and obedient to the life of the Lord’s love, which is constantly flowing into us.

According to the form

Conjugial Love 86. Goodness and truth are present in their created vessels according to each one’s form because whatever flows into any vessel is received by it according to its form. The preservation of the whole is nothing but the constant flowing in of Divine goodness and Divine truth into forms created by that influx – continued existence or preservation being thus constant birth or creation.

On vastations, temptations and infestations

7474[2] As regards the spiritual church, which is here represented by the sons of Israel, be it known that it is internal and external; and that those are in the internal church who are in the good of charity, and that those are in the external church who are in the good of faith. Those are in the good of charity who from charity toward the neighbor see the truths which are of faith; but those are in the good of faith who from faith look to charity, thus who do what is good, not from the affection of charity, but from the obedience of faith, that is, because it has been so commanded. It is these who are here properly represented by the sons of Israel, for these are they who in the other life are infested by those who are in falsities. Those who are in the affection of charity cannot be so infested, for the spirits who are in falsities and evils cannot approach those who are in this good, because the Lord is in this good. If these are infested, it is merely in respect to the fallacies and appearances through which they have believed what is not true to be true, and also in respect to such things as the doctrine of their church has taught for truths, which yet are not truths. Such in the other life willingly reject falsities and receive truths, because the good of charity is recipient of truth, for it loves and desires it.

[3] As infestations have been so often mentioned, it is to be told what they are, and what is their nature. Infestations are effected by means of injections of falsity against truths, and these falsities are refuted in those who are being infested, by means of an influx from heaven, that is, through heaven from the Lord. In such a state are those held who are in vastation in respect to falsities, until they are imbued with the truths which are of faith, and by degrees with interior truths; and insofar as they are imbued with these truths, so far they are liberated from infestation. Infestations are not temptations, for temptations take place with anguish of conscience, those who are in temptations being kept in a state of condemnation, and hence of anguish and grief.

[4] From all this it is evident what is the nature of the vastations in the other life in which are those who are in the good of faith. These vastations are vastations of falsity. But vastations with those who have not been in the good of faith, but in some truth of faith in the memory, while in a life of evil, are vastations of truth. Those who are vastated in respect to falsities, become successively imbued with the truths and goods of faith and charity; but those who are vastated in respect to truths, successively put off truths, and put on the evils which have been of their life. From all this it can be seen what is meant in the Word by “vastations” and “desolations.”

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

From the Daily Practise Guide – Day 5 – Posting Your Task Online

Once you have your task or work focus, you may wish to post it to the Logopraxis website. Sharing your task can help others relate to the Text in an expanded way. Posting also helps you commit to a line of action.

Sharing our work in this way also adds to an expanded sense of community across the Life Groups themselves. Often recurring themes can be seen as yet another witness to the wonders of the Lord’s work in our lives and in the desire of the Divine Love to draw and gather all to itself.

If would like to post and share your work online but are unsure how to – please Contact Us or speak to your Life Group facilitator.

Transcipt of this Third Round post

So the thing to remember is that a lot of this is about learning to trust the process in the sense that what you are offered is for the group or for the community. So if you’ve given attention to it and what you have is what you have, then it’s not about having our doctrine right. None of us know what the perfect doctrinal understanding is and we’re never going to get there either. But our understanding of things is where they are needed to be at the moment, and there can be others who are there as well. So the whole idea of having the option to post it up or not … part of it is really about offering those who might be struggling to find a way through the Text, a point of reference that can support them. And if someone to disagrees with what’s put up, then that gives them their work as well. So nothing’s wasted in that sense. So I think if it’s given to us through our work, then it’s given to us by the Lord and it’s given to us for the sake of others. It’s always given to us for the sake of others, you know, we get our work, but it’s about building a sense of connection with others through the practice of the Word.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7566 Verses 22-26. And Jehovah said unto Moses, Stretch forth thy hand toward heaven, and there shall be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field in the land of Egypt. And Moses stretched forth his rod toward heaven; and Jehovah gave voices and hail, and the fire walked unto the land, and Jehovah made it rain hail upon the land of Egypt. And there was hail, and fire walking at the same time in the midst of the hail, very grievous, such as had not been like it in all the land of Egypt since it became a nation. And the hail smote in all the land of Egypt all that was in the field, from man and even to beast, and the hail smote every herb of the field, and broke every tree of the field. Only in the land of Goshen, where the sons of Israel were, was there no hail. “And Jehovah said unto Moses,” signifies a command; “Stretch forth thy hand toward heaven,” signifies attention, and the approach of heaven; “and there shall be hail in all the land of Egypt,” signifies destroying falsity in the natural mind; “upon man, and upon beast,” signifies interior and exterior good; “and upon every herb of the field in the land of Egypt,” signifies every truth of the church in the natural mind; “and Moses stretched forth his rod toward heaven,” signifies communication with heaven; “and Jehovah gave voices,” signifies the withdrawal and separation of the communication with those who are in good and truth; “and hail,” signifies falsities destroying these goods and truths; “and the fire walked unto the land,” signifies the evils of cupidities; “and Jehovah made it rain hail upon the land of Egypt,” signifies the natural mind taken possession of by the falsities of evil; “and there was hail, and fire walking at the same time in the midst of the hail, very grievous,” signifies the persuasions of falsity together with the cupidities of evil; “such as has not been like it in all the land of Egypt,” signifies that no others had such a state of the natural mind; “since it became a nation,” signifies from the day in which it was made capable of admitting good and the derivative truth; “and the hail smote in all the land of Egypt,” signifies that this falsity destroyed the things that were in the natural mind; “all that was in the field,” signifies whatever was of the church; “from man and even to beast,” signifies its interior and exterior good; “and the hail smote every herb of the field,” signifies that these falsities destroyed every truth of the church; “and broke every tree of the field,” signifies that they also destroyed all the knowledges of truth and good of the church; “only in the land of Goshen, where the sons of Israel were, was there no hail,” signifies that it was not so where those were who were of the spiritual church.

7567 And Jehovah said unto Moses. That this signifies a command, is evident from the signification of “saying,” as being a command (see n. 7036, 7107, 7310).

7568 Stretch forth thy hand toward heaven. That this signifies attention, and the approach of heaven, is evident from the signification of “stretching forth the hand,” as being to cause to pay attention, for by the stretching forth of the hand, something has the attention directed to it and is shown; and from the signification of “heaven,” as being the angelic heaven; and as when anyone has his attention directed to heaven, and it is shown to him, he also directs his sight and thought thither, from this there is also signified approach, for all approach in the spiritual world is effected by the determination of the thought. How the case herein is has indeed been told above (n. 7519), but as these things are such as have been unknown in the world, they may be illustrated a little further. When any change of state is to be effected with the evil who are to be vastated, as with those described in these chapters, this change is effected by a more present influx of good and truth from heaven, because the nearer heaven comes to them, the more the interior evils and falsities with them are excited; for good and truth from heaven penetrate toward the interiors, and the more deeply they penetrate the nearer they come. Hence it is that the infernals dare not come near any heavenly society, but withdraw as far as they can (see n. 4225, 4226, 4299, 4533, 4674, 5057, 5058, 7519). From all this it is now evident what is meant by the attention, and the approach of heaven, which are signified by “Moses stretching forth his hand toward heaven;” for a new state is now described, namely, the state of falsities from evils destroying all the goods and truths of the church with those who infest; and as this state arises through a more present influx of truth from the Divine, and at the same time through the approach of heaven, therefore it is said to Moses that he should “stretch forth his hand toward heaven.”

7569 And there shall be hail in all the land of Egypt. That this signifies destroying falsity in the natural mind, is evident from the signification of “hail,” as being falsity from evils destroying, namely, every good and truth of the church (see n. 7553); and from the signification of “the land of Egypt,” as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).

7570 Upon man, and upon beast. That this signifies interior and exterior good, is evident from the signification of “man and beast,” as being interior and exterior good (n. 7424, 7523, 7558).

7571 And upon every herb of the field in the land of Egypt. That this signifies every truth of the church in the natural mind, is evident from the signification of “herb,” as being truth (of which in what follows); from the signification of “field,” as being the church (of which above, n. 7557); and from the signification of “the land of Egypt,” as being the natural mind (of which also above, n. 7569). That “herb” signifies truth is because the “land” signifies the church, also a “field;” and hence all the produce from it signifies either the truth that is of faith, or the good that is of charity, for these are of the church. By the “herb of the field” is meant all in general that comes from the field, as is plain from the Lord’s parable in Matthew:
The kingdom of the heavens is likened unto a man who sowed good seed in his field, but when the herb sprouted forth and bore fruit, then appeared the tares (Matt. 13:24, 26);
where “the herb” stands for the produce of the field. That by “the herb” is here signified the truth of the church, and by “tares” falsity is evident; it is indeed a comparison, but all the comparisons in the Word are from significatives (n. 3579). In David:
Who causeth grass to sprout forth for the beast, and herb for the ministry of man; to bring forth bread out of the earth (Ps. 104:14);
where also “herb” stands for the produce of the field, and by it in the internal sense is here signified truth.
[2] In the same:
In pastures of herb He will make me lie down, unto the waters of rests He will lead me, He will create anew my soul (Ps. 23:2-3);
“pastures of herb” denote the spiritual nourishment which is of the soul, and therefore it is said “He will create anew my soul.” In Isaiah:
The waters of Nimrim shall be desolations, because the grass is dried up, the herb is consumed, there is no green thing (Isa. 15:6).
I will make waste mountains and hills, and I will dry up all their herb, and I will make the rivers islands, and I will lead the blind in a way that they have not known (Isa. 42:15).
How long shall the land mourn, and the herb of every field wither? For the wickedness of them that dwell therein the beasts and the bird shall be consumed (Jer. 12:4).
The hind calved in the field, but forsook it, because there was no herb, and the wild asses stood on the hills, they snuffed the wind like whales because there was no herb (Jer. 14:5-6).
Be not afraid, ye beasts of my fields, for the habitations of the wilderness are become grassy, for the tree will bear her fruit, the fig tree and the vine will yield its strength (Joel 2:22).
When the locusts had completed the devouring of the herb of the land, I said, O Lord Jehovih, forgive, I beseech Thee; how shall Jacob stand when he is little? (Amos. 7:2.)
Ask ye of Jehovah the latter rain in season; Jehovah will make clouds, and will give them a shower of rain, to a man herb in the field (Zech. 10:1).
The fifth angel sounded, and it was said that they should not hurt the grass of the earth, nor any green thing, nor any tree (Rev. 9:1, 4).
[3] Everyone can see that in these passages grass and herb are not meant, but instead of them such things as are of the church; that by the “herb of the land” and the “herb of the field” is meant the truth which is of faith is plain. Without such a spiritual sense no one would ever know why it should be said, in John, when the fifth angel sounded, that “they should not hurt the grass of the earth, nor any green thing”; nor would anyone know what is meant in Jeremiah, “The hind calved in the field, but forsook it, because there was no herb, and the wild asses snuffed the wind like whales because there was no herb”; nor what is meant in many other passages. From this it is evident how little the Word is understood, and how earthly an idea would be had of very many things contained therein, unless it were known what they signify; at least that there is what is holy in every detail.

7572 And Moses stretched forth his rod toward heaven. That this signifies communication with heaven, is evident from the signification of “stretching forth a rod,” as being to direct the attention to, thus to communicate, according to what was unfolded above (n. 7568). By “heaven” is signified the angelic heaven.

7573 And Jehovah gave voices of thunder. That this signifies the withdrawal and separation of the communication with those who are in good and truth is evident from the signification of the “voices,” which are those of thunders, as being truths Divine that enlighten and perfect those who are in heaven, and that terrify and devastate those who are in hell; and because they devastate these latter, they signify the withdrawal and separation of the communication of those who are in good and truth, for in this way they are devastated. How this takes place is plain from what was said before (n. 7502, 7541, 7542, 7545, 7554), namely, that they who have been of the church, and from this have imbibed knowledges of truth and good from the Word, but have lived a life of evil, have communication with heaven through the truths and goods which they have brought with them from the world by having been in the church (that a man brings with him in the other life whatever he has known in the world, nay, whatever he has seen, heard, thought, spoken, willed, and done, see n. 2474, 2475, 2481-2486, 7398). This is the communication which is taken away when they are being devastated; and when this communication has been taken away, then also the truths and goods together with the knowledges thereof have also been taken away. For whatever is known by spirits, nay, by the angels, flows in through heaven from the Lord, thus by means of communications (see n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6613-6626). From all this it is evident what is meant by the withdrawal and separation of the communication with those who are in truth and good. As regards truth Divine in heaven and in hell, which truth is signified by the “voices,” the case is the same as it is with thunders on earth. On high mountains thunders are heard as a mild and gentle sound, whereas below on the earth they are heard as a terrific noise; and in the same way in heaven truth Divine is mild and gentle, but in hell is terrible.
[2] That “voices” which are thunders signify truths Divine that enlighten and perfect those who are in heaven, and that terrify and devastate those who are in hell, is plain from the following passages:
There shall be joy of heart; as when one goeth with a pipe to come into the mountains of Jehovah, unto the Rock of Israel; then shall Jehovah cause the glory of His voice to be heard, and shall make His arm see rest; in the indignation of anger, and the flame of a devouring fire, in scattering, and in inundation, and in hailstone. For by the voice of Jehovah shall Asshur be dismayed (Isa. 30:29-31);
here “the voice of Jehovah” denotes truth Divine, which enlightens and perfects those who are in good, and terrifies and devastates those who are in evil. In Joel:
The earth quaked before Him, the sun and the moon were blackened, and the stars withdrew their shining; and Jehovah uttered His voice before His army, His camp is very great; for numberless is he that doeth His word; for the day of Jehovah is great and very terrible (Joel 2:10-11);
where the meaning is similar.
[3] In the same:
Jehovah shall roar from Zion, and shall utter His voice from Jerusalem; and the heavens and the earth shall shake; but Jehovah shall be a refuge for His people, and a stronghold to the sons of Israel (Joel 3:16).
Here in like manner the “voice of Jehovah” denotes truth Divine; that it is said to be “from Jerusalem” is because by “Jerusalem” is signified the Lord’s spiritual kingdom, in which are they who are in good from truth, and in truth from good.
[4] In David:
Jehovah thundered in the heavens, and the Most High uttered His voice, hailstone and coals of fire; so that He sent out His arrows and scattered them; and many thunderbolts, and troubled them (Ps. 18:13-14);
“to utter His voice,” “hailstone,” and “coals of fire,” denote the devastation of truth and good through falsities, and the evils of cupidities. In the same:
The clouds dropped waters, the skies uttered a voice, Thine arrows also went abroad, the voice of Thy thunder into the world, the lightnings lightened the world (Ps. 77:17-18);
“a voice” denotes truth Divine, which enlightens those who are of the church.
[5] In the same:
The voice of Jehovah is upon the waters, the God of glory thundereth, even Jehovah upon great waters: the voice of Jehovah is in power: the voice of Jehovah is with honor: the voice of Jehovah breaketh the cedars, Jehovah hath broken in pieces the cedars of Lebanon: the voice of Jehovah cleaveth as flames of fire: the voice of Jehovah maketh the wilderness to tremble: the voice of Jehovah maketh the hinds to calve, and strippeth the forests (Ps. 29:3-9);
here “the voice of Jehovah” denotes truth Divine and its power, thus also the Word, because this is truth Divine.
[6] In John:
A strong angel coming down cried with a great voice, and when he cried the seven thunders uttered their voices. I was about to write, but I heard a voice from heaven saying to me, Seal up the things which the seven thunders uttered, and write them not (Rev. 10:1, 3-4);
“voices” denote truth Divine; “thunders,” those who carry it and bring it from heaven to earth. Everyone can see that by “thunders” and “voices” are signified Divine things, not thunders and sounds; and because they signify Divine things, and are called “the voices of Jehovah,” it is evident that they denote Divine truth. It was for this reason that when Jehovah descended upon Mount Sinai and promulgated Divine truth there were voices, lightnings, and thunders (Exod. 19:16; 20:18); and He spoke out of the midst of the fire (Deut. 4:11-12; 5:22-25).

7574 And hail. That this signifies falsities destroying these goods and truths, is evident from the signification of “hail,” as being falsities from evils destroying the goods and truths of the church (see n. 7553). By “hail” are signified such falsities as destroy the truths and goods of the church, as is also signified by the “pestilence” described above in this chapter; for there are very many genera and species of falsities, as there are of the evils from which they spring. The falsities signified by the “hail” are of the kind that destroy the things of the church, and are possible only with those who have been born in the church, and have lived contrary to the truths and goods of faith therein. That falsities, like evils, are of many genera and species, is evident from the fact that the hells are distinct according to the genera and species of evils and the derivative falsities, and that the hells are countless. From all this it can be seen how the case is with the fact that the miracles or plagues in Egypt signify falsities and evils, as the blood, the frogs, the lice, the noisome flies, the pestilence, the sore of pustules, the hail, and the locust, namely, that by each is signified some kind of falsity and evil.

7575 And the fire walked unto the land. That this signifies the evils of cupidities, is evident from the signification of “fire,” as being the evils of cupidities (see n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324); and from the signification of “walking unto the land,” as being to take possession of the natural mind even to its lowest parts (that the “land of Egypt” denotes the natural mind, see n. 5276, 5278, 5280, 5288, 5301). As by “hail” are signified falsities, and by “fire” the evils from which they spring, therefore where “hail” is mentioned, so also is “fire” as in Isa. 30:30, 31; Ps. 18:12-15; 78:47-49; Rev. 8:7; and also in the verse that here follows, “and there was hail, and fire at the same time walking in the midst of hail, very grievous.”

7576 And Jehovah made it rain hail upon the land of Egypt. That this signifies thus the natural mind taken possession of by the falsities of evil, is evident from the signification of “making it rain,” as being to pour in, here to take possession of. “To rain” is said of truth and good, and in the opposite sense of falsity and evil, for “rain” denotes a blessing, and it also denotes a curse (see n. 2445); from the signification of “hail,” as being the falsity of evil (n. 7553, 7574); and from the signification of “the land of Egypt,” as being the natural mind (as above, n. 7575).

7577 And there was hail, and fire at the same time walking in the midst of the hail, very grievous. That this signifies the persuasions of falsity together with the cupidities of evil, is evident from the signification of “hail,” as being falsity from evil (of which above, n. 7574), here the persuasion of falsity, because it is said “hail very grievous;” from the signification of “fire,” as being the cupidity of evil (of which just above, n. 7575); from the signification of “walking in the midst,” as being to be together, and indeed the cupidity of evil inmostly, because this was the source of the falsity.
[2] There is here described the state of those who are of the church and infest the upright in the other life when they have been vastated as to what is of the church, that is, as to the goods and truths which they professed; namely, that then persuasions of falsity together with cupidities of evil reign with them; for such is their interior state. The persuasions of falsity and the cupidities of evil are inseparable, for he who is in evil as to life, is in falsity as to doctrine. It may indeed seem otherwise to those who are in evil of life; for when with the mouth they profess truths from the word, or from the doctrine of their church, they suppose that they are in the belief of these truths. It also appears to them as if they were; but still they are not if the life is evil; for they either profess with the mouth what disagrees with their thoughts, or they think that it is so from a persuasive faith, which is for the sake of gain or of honors; therefore when there is no further canvassing for honors, or chasing of gain, this faith falls to the ground, and then they readily learn falsities which agree with the evils of cupidities. These falsities exist inwardly with those who live evilly, no matter how much they believe that they do not exist.
[3] That this is so, clearly shows itself in the other life, when the externals have there been taken away, and such persons have been left to their interiors. Then falsities burst forth, both those which they had thought in the world, and those which they had not openly thought; for they burst forth from the evils which had been of their life, because falsities are nothing else than evils reasoning and defending themselves. From all this it can be seen what is their state in the other life, namely that they have persuasions of falsity together with cupidities of evil.

7578 Such as had not been like it in all the land of Egypt. That this signifies that no others had such a state of the natural mind, is evident from what was unfolded above (n. 7554), where like words occur.

7579 Since it became a nation. That this signifies from the day in which it, namely, the natural mind, was made capable of admitting good and the derivative truth, is evident from the signification of “nation,” as being good (see n. 1159, 1259, 1260, 1416, 1849, 4574, 6005), and because this is said of the land of Egypt, by which is signified the truth of memory-knowledge which is of the natural mind, therefore “nation” denotes the truth which is from good; and from the signification of “since it became,” as being from the day in which it was made.

7580 And the hail smote in all the land of Egypt. That this signifies that this falsity destroyed the things that were in the natural mind, is evident from the signification of “smiting,” as being to destroy; from the signification of “the hail,” as being falsity from evils (see n. 7553); and from the signification of “the land of Egypt,” as being the natural mind (n. 7569).

7581 All that was in the field. That this signifies whatever was of the church, is evident from the signification of “the field,” as being the church (of which above, n. 7557).

7582 From man and even to beast. That this signifies its interior and exterior good, is evident from the signification of “man and beast,” as being interior and exterior good (see n. 7424, 7523).

7583 And the hail smote every herb of the field. That this signifies that these falsities destroyed every truth of the church, is evident from the signification of the “herb of the field,” as being the truth of the church (of which above, n. 7571); from the signification of “smiting,” as being to destroy; and from the signification of “the hail,” as being falsity (n. 7553).

7584 And broke every tree of the field. That this signifies that they also destroyed all the knowledges of the good and truth of the church, is evident from the signification of “tree,” as being perceptions of good and truth (see n. 103, 2163, 2682); and also the knowledges of good and truth (see n. 2722e, 2972).

7585 Only in the land of Goshen, where the sons of Israel were, was there no hail. That this signifies that it was not so where those were who were of the spiritual church, is evident from the signification of “the land of Goshen,” as being the inmost in the natural mind (see n. 5910, 6028, 6031, 6068), and as being the church (n. 6649); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

7586 Verses 27-30. And Pharaoh sent and called Moses and Aaron, and said unto them, I have sinned this time; Jehovah is just, and I and my people are wicked. Supplicate ye unto Jehovah, for there hath been enough of voices of God and hail; and I will let you go, and ye shall stay no longer. And Moses said unto him, As soon as I am gone out of the city, I will spread out my palms unto Jehovah, and the voices shall cease, and there shall be no more hail; that thou mayest know that the earth is Jehovah’s. And as for thee and thy servants, I know that ye will not yet fear the face of Jehovah God. “And Pharaoh sent, and called Moses and Aaron,” signifies the presence of the law Divine; “and said unto them,” signifies humiliation; “I have sinned this time,” signifies separation from truth and good; “Jehovah is just, and I and my people are wicked,” signifies that Divine good could not endure the malice of those who infest, and that this is the consequence; “supplicate ye unto Jehovah” signifies that they should intercede; “for there hath been enough of voices of God and hail,” signifies if these falsities were to cease; “and I will let you go, and ye shall stay no longer,” signifies that they would leave them, and they should be no longer detained; “and Moses said unto him,” signifies the answer; “As soon as I am gone out of the city,” signifies separation; “I will spread out my palms unto Jehovah,” signifies intercession; “and the voices shall cease, and there shall be no more hail,” signifies the end of this state; “that thou mayest know that the earth is Jehovah’s,” signifies that from this it is known that the Lord is the only God of the church; “and as for thee and thy servants, I know that ye will not yet fear the face of Jehovah God,” signifies that they who infest are not yet in fear of the Lord.

7587 And Pharaoh sent, and called Moses and Aaron, signifies the presence of the law Divine, as in n. 7390, 7451, where are like words.

7588 And he said unto them. That this signifies humiliation, is evident from the words which immediately follow, namely, “I have sinned this time, Jehovah is just, and I and my people are wicked,” which are words of humiliation, and are contained in “he said.”

7589 I have sinned this time. That this signifies separation from truth and good, is evident from the signification of “sinning,” as being a sundering and turning away from the Divine, thus from truth and good (see n. 5229, 5474, 5841); consequently also separation, for he who turns himself away from truth and good, separates himself from them.

7590 Jehovah is just, and I and My people are wicked. That this signifies that Divine good could not endure the malice of those who infest, and that this is the consequence, is evident from the fact that “Jehovah” denotes the Divine good; for by “Jehovah” is meant the Divine Esse [being], which is Divine good, and by “God” the Divine Existere [coming forth], which is Divine truth (see n. 6905). Jehovah is called “just” because He cannot endure the malice of those who infest; for by “Pharaoh and his people” are signified those who infest; and by their “being wicked” is signified malice.

7591 Supplicate ye unto Jehovah. That this signifies that they should intercede, is evident from the signification of “supplicating,” when done for another, as being intercession (n. 7396, 7462).

7592 For there hath been enough of voices of God and hail. That this signifies if these falsities were to cease, is evident from the signification of “there hath been enough,” as being if they were to cease; from the signification of “voices of God,” which are thunders, as being Divine truths which terrify and devastate the evil, and by their influx and presence excite the falsities of evil which are signified by the “hail” (see n. 7573). (That “hail” denotes falsities destroying truths, see n. 7553, 7574.)

7593 And I will let you go, and ye shall stay no longer. That this signifies that they would leave them, and they should no longer be detained, is evident from the representation of Pharaoh, who says these things of himself, as being those who infest (of which frequently above), from the signification of “to let go,” as being to leave; and from the signification of “not staying any longer,” as being to be no longer detained.

7594 And Moses said unto him. That this signifies the answer, is evident without explication.

7595 As soon as I am gone out of the city. That this signifies separation, is evident from the signification of “going out,” as being separation (see n. 6100, 7404, 7463); and from the signification of the “city” where Pharaoh dwelt, as being the falsity in which they are who infest; for by “city” is signified what is of doctrine, and therefore it signifies also truth, and in the opposite sense falsity (n. 402, 2268, 2451, 2712, 2943, 3216, 4492, 4493).

7596 I will spread out my palms unto Jehovah. That this signifies intercession, is evident from the signification of “spreading out the palms to Jehovah,” that is, supplicating, as being intercession (in regard to supplicating, see n. 7396, 7462, 7591), for supplicating is of the mouth or speech, and spreading out the palms is of the gesture or action which corresponds to the heart’s supplication. There are gestures or actions of the body which correspond to every affection of the mind, as falling on the knees corresponds to humiliation, and prostration to the earth to deeper humiliation; but the spreading out of the hands toward heaven corresponds to supplication, and so on. These gestures or acts, in the Word signify the very affections to which they correspond, for the reason that they represent them. From this it can be seen what representations are.

7597 And the voices shall cease, and there shall be no more hail. That this signifies the end of this state, is evident from the signification of “voices” that are of thunders, as being truths Divine devastating the evil (see n. 7573); from the signification of “hail,” as being falsities destroying truths (n. 7553, 7574); and from the signification of “ceasing and not being anymore,” as being their end, thus the end of this state. For each plague signifies one state of the devastation of those who infest the upright in the other life.

7598 That thou mayest know that the earth is Jehovah’s. That this signifies that thus it is known that the Lord is the only God of the church, is evident from the signification of “knowing,” as being to be known; from the signification of “the earth,” as being the church (see n. 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577); and of “Jehovah,” as being the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956). From this it is evident that by “the earth is Jehovah’s,” is signified that the church is the Lord’s, thus that the Lord is the only God of the church (n. 7401, 7444, 7544).

7599 And as for thee and thy servants, I know that ye will not yet fear the face of Jehovah God. That this signifies that they who infest are not yet in fear of the Lord, is evident from the representation of Pharaoh and his servants, as being those who infest (of which above); and from the signification of “fearing the face of Jehovah,” as being that there is no fear of the Lord. That the Lord is “Jehovah” in the Word may be seen from the passages cited above (n. 7598). It is said “the face of Jehovah,” because by “the face of Jehovah” is signified mercy, and from this, peace and every good (see n. 222, 223, 5585), and in the opposite sense no mercy, no peace, and no good (n. 5585, 5592, 5816, 5823). That no mercy, no peace, and no good are signified by “the face of Jehovah,” is because the evil turn themselves away from Jehovah, or the Lord, for they turn themselves away from the good which is of charity, and from the truth which is of faith, in which the Lord is; and then the things that belong to the Lord are behind them, and those which belong to themselves are in front of them; and that which is behind them they neither see nor care for. From this comes all evil to man, consequently unhappiness and hell.

View Details

And Jehovah said unto Moses and unto Aaron, Take to you in the fullness of your fists ashes of the furnace, and let Moses sprinkle it toward heaven unto the eyes of Pharaoh. And it shall be dust over all the land of Egypt, and it shall be upon man and upon beast a sore breaking forth in pustules in all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it toward heaven, and it became a sore of pustules breaking forth on man and on beast. And the magicians could not stand before Moses because of the sore; for the sore was on the magicians and on all the Egyptians. And Jehovah made firm the heart of Pharaoh, and he heard them not, as Jehovah had spoken unto Moses.

Exodus 9:8-12

Arcana Coelestia 7519(2)… So long as evil or infernal spirits are removed and separated from heaven, that is, from the good of love and the truth of faith which are there, they do not know that they are in evils and falsities, for they then believe falsities to be truths, and evils to be goods; but as soon as heaven comes nearer to them, that is, some heavenly society, they notice the falsities and evils; for the truth of faith which then flows in causes them to notice the falsities; and the good of love which flows in causes them to notice the evils; and the nearer that heaven comes, or the more presently there inflows its good of love and truth of faith (seeing that they cannot endure these), the more grievously are they reproached by their own evils and falsities. [3] From all this it can now be seen why it was commanded that Moses should take ashes of the furnace and sprinkle them toward heaven, and that he should do this in the eyes of Pharaoh; also why it was commanded that he, and not Aaron, should sprinkle the ashes toward heaven. For by ashes being sprinkled toward heaven is signified the influx of heaven; by this being done in the eyes of Pharaoh is signified in the presence of those who infest; that Moses was to do this, and not Aaron, is because the truth proceeding immediately from the Divine presents this effect with the evil; Moses being the truth which proceeds immediately from the Divine, and Aaron that which proceeds mediately (n. 7010)

Sores are works of the proprium

Apocalypse Explained 962. The reason why by sores are signified works from the proprium, and thence evils is, that from man’s proprium nothing but evil can be produced. For a man’s proprium is that into which he is born, and which he afterwards acquires by his own life. And because his proprium is thus, from its very birth, formed of mere evils, therefore a man must be, as it were, created anew, or regenerated, in order that he may be in good, and thus be received into heaven. When he is regenerated, then the evils from the proprium are removed, and in their place goods are implanted, and this is effected by truths. That evil works, and the falsifications of truths are with those who acknowledge faith alone in doctrine, and confirm it in life, is meant by what follows – that a great and noxious sore is upon the men who have the mark of the beast, and who worship his image.That sores signify works from the proprium, is evident from the Word, where sores and wounds and various diseases are mentioned; as leprosies, fevers, hemorrhoids, and others; all of which correspond to lusts arising from evil loves, and thence signify them.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7443. And I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there. That this signifies that they shall not be able to infest by falsities of malevolence those who are in the spiritual church, although they are near them, is evident from the signification of “severing,” as being to separate so that there is no communication; from the signification of “day,” as being state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850), and therefore “to sever in that day” denotes to separate in that state; from the signification of “the land of Goshen,” as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068), and as the sons of Israel were in Goshen, as being also the church (n. 6649); from the representation of the sons of Israel who are here the “people of Jehovah,” as being those who are of the spiritual church (see above, n. 7439); and from the signification of the “noisome fly,” as being the falsity of malevolence (n. 7441). Thus “no noisome fly being there,” denotes that they could not flow in, consequently could not infest by means of these falsities. That they could not infest by means of these falsities, is because these falsities are falsities from the evils in the outermost parts of the natural mind, that is, in the sensuous, from which sensuous, thus from the falsities therein, they who are in good and truth can be elevated (according to what was said just above, n. 7442); and when they are being elevated, they are then also separated from those who are in falsities there.

1. The land was destroyed from before the noisome fly. That by this is signified that the natural mind was corrupted in respect to all truth, is evident from the signification of “being destroyed,” as being to be corrupted; from the signification of “the land of Egypt,” as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301); and from the signification of “the noisome fly,” as being the falsity of malevolence (n. 7441). It is said that it was corrupted in respect to all truth, because truth is wholly corrupted by means of falsity from evil.

[2] It was from this signification that the Lord commanded His disciples to shake off the dust of their feet if they were not received, as in Matthew:

Whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city (Matthew 10:14-15; Mark 6:11; Luke 9:5; 10:10-12);

by the “disciples” here are not meant disciples, but all things of the church, thus all things of faith and charity (n. 2089, 2129, 2130, 3354, 3858, 3913, 6397); by “not receiving, and not hearing,” is signified to reject the truths of faith and the goods of charity; and by “shaking off the dust of the feet,” damnation. That “it would be more tolerable for Sodom and Gomorrah than for that city,” is because by “Sodom and Gomorrah” are meant those who are in evil of life, but who have known nothing of the Lord and the Word, and thus could not receive. From this it can be seen that there is not meant a house or city which would not receive the disciples, but those who are within the church and do not live the life of faith. Everyone can see that a whole city could not be damned because they did not receive the disciples and at once acknowledge the new doctrine which they preached.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

From The Logopraxis Workbook – Spiritual Literacy

Thinking spiritually, or practising spiritual literacy skills, underpins all of our Logopraxis work, and relies on the tools detailed throughout the Workbook, particularly in Step 3, How to Meet and the Appendix. It refers to the ability to ‘read ’what presents into our conscious awareness, in the light of what the Word teaches is true. In cultivating these skills, we seek to observe the spiritual principles within the literal meaning of the Text, and from these to then recognise states of thought or feeling that arise in us while engaging with the Word, or while people in our Life Group share their experience with the Word.

Our day-to-day activities and relationships are the field in which our inner reactions and responses can be observed, and seen to illustrate what the Word teaches regarding the nature of self and the nature of the Divine, of the Lord. Natural or material thinking is dominated by worldly concerns that involve people (including ourselves), places, events, memories of the past, or projections regarding the future – and in general terms, this mode of thought functions from the belief that what the senses perceive are ‘real ’things. Spiritual thinking is not concerned with that but rather is focused on those things that belong to our states of mind: the relations of goods and truths, thoughts and affections, motivations and intentions, beliefs and attitudes, shunning evils and falsities, and the activity of the hellish proprium and the hells versus what is of the Lord and heaven.

So, the practise of spiritual literacy skills involves working to remove the natural material world elements of person, place, time, and space from the content of what we are reading or listening to, and to hold the intention to see how what’s being offered might be framed in a way that captures the universal aspects of spiritual process. This divided attention of observing both internal and external states while engaging with the Word is a valuable tool in stilling the mind and helps us to be consciously present to what arises both in ourselves and in our Life Group. When universal aspects are shared, others are then more easily able to resonate with them in relation to their own work with the Word, and to see how it is true for the processes they personally experience. When this is seen, it more fully supports the Lord’s end – which is the regeneration of the human mind. In this way, the good of the Word as the Lord is made more visible in our midst.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Divine Providence 177. It is the continual operation of the Divine Providence of the Lord to withdraw man from evils. If anyone were to perceive and feel this continual operation, and yet were not led as one bound, would he not continually struggle against it, and thus either dispute with God or mingle self with the Divine Providence? If he did the latter he would make himself also God; if the former he would release himself from restraint and deny God. It is very evident that there would then be two powers continually acting against each other, the power of evil from man and the power of good from the Lord; and when two opposites act against each other then either one conquers or both perish. In this case if one conquers they both perish; for the evil that belongs to man does not receive good from the Lord in a moment, nor does good from the Lord cast out the evil from man in a moment; for if either were done in a moment no life would be left to man. These and many other harmful results would follow if man were manifestly to perceive or feel the operation of the Divine Providence.

Conjugial Love 447. III. THAT FORNICATION BELONGS TO THE NATURAL MAN in like manner as does love of the sex which, if it becomes active before marriage, is called fornication. Every man is born corporeal, becomes sensual, then natural, and successively rational, and if he does not stop there, he becomes spiritual. The reason why his progress is such, is that planes may be formed upon Which higher planes may rest as a palace on its foundations. The ultimate plane with its superstructure may also be likened to a ground in which, when prepared, noble seeds are planted.

[2] As specifically regards love of the sex, it also is first corporeal, for it commences from the flesh. It then becomes sensual, for from its general [delight] the five senses are delighted. After that it becomes natural, like the same love with animals, being a roaming love of the sex. But because man was born that he may become spiritual, it later becomes natural-rational, and from natural-rational, spiritual, and at last spiritual-natural. Then that love, now become spiritual, inflows into and actuates the rational love and through this the sensual love, and finally through this the love in the body and the flesh; and this being its ultimate plane, it acts into it spiritually and at the same time rationally and sensually. It inflows and acts successively in this way when man is in meditation upon it, but simultaneously when he is in the ultimate.

[3] That fornication belongs to the natural man is because it proceeds proximately from the natural love of the sex, and while this love may be natural-rational, it is not spiritual. Love of the sex cannot become spiritual until it becomes conjugial, and from being natural it becomes spiritual when man recedes from roaming lust and devotes himself to one, to whose soul he unites his own soul.

Arcana Coelestia 7442 [2] How it is that the interiors also of the natural mind shall be taken possession of by the falsities of evil which are in the outermost parts of this mind, must be briefly told. The things that flow in with man through heaven from the Lord, flow into his interiors, and advance down to the ultimates or outermost parts, and there they are presented to man in a sensible form, consequently they flow down into the sensuous, and through this into the things of the body. If the sensuous has been filled with phantasies from fallacies and appearances, and especially if it has been filled with phantasies from falsities, then the truths which flow in are there turned into similar things, for they are received there according to the form that is induced on them (see n. 7343). Insofar also as truths are turned into falsities, so far the interiors through which they pass are closed, and at last there is no opening beyond that which is necessary for a sufficient transflux to confer the faculty of reasoning, and of confirming evils by means of falsities.

[3] Such being the case with man, it must needs be that while he is being regenerated his natural must be regenerated down to the sensuous; for unless this is regenerated, there is no reception of truth and good, because, as before said, the inflowing truth is there perverted, and then the interiors are closed. And therefore when the exteriors have been regenerated, the whole man has been regenerated, as was signified by the Lord’s words to Peter when He washed his feet:

Simon Peter said unto Him, Lord, wash Thou not my feet only, but also my hands and my head. Jesus said to him, He that hath been bathed needeth not save to have his feet washed, and is clean every whit (John 13:9-10)by the “feet” are signified natural things (n. 2162, 3761, 3986, 4280, 4938-4952); by “washing” is signified purifying (n. 3147, 5954); by “hands” are signified the interiors of the natural; and by the “head” spiritual things; hence is plain what is meant by “him that hath been bathed needing only to have his feet washed, and being clean every whit,” namely, that a man has already been regenerated when he has been regenerated also in respect to the exteriors that belong to the natural. When therefore man has been regenerated also in respect to the natural, then all things therein have been made subordinate to the more interior things; and when these flow in there, they flow as into their generals, by which they present themselves to man in a sensible form. When this is the case with a man, he sensibly feels the affection of the truth that is of faith, and the affection of the good that is of charity.

[4] But the sensuous itself, which is the ultimate of the natural, can with difficulty be regenerated, because it has been filled with material ideas from things earthly, bodily, and worldly. Therefore the man who is being regenerated, especially at this day, is not regenerated as to the sensuous, but as to the natural which is next above the sensuous, to which he is elevated by the Lord from the sensuous, when he is thinking about the truths and goods of faith. The man who is being regenerated by the Lord is endowed with the capacity of elevation from the sensuous.

Conjugial Love 442. XVI. THAT THE ENJOYMENTS OF SCORTATORY LOVE ARE THE PLEASURES OF INSANITY, BUT THE ENJOYMENTS OF CONJUGIAL LOVE ARE THE DELIGHTS OF WISDOM. That the enjoyments of scortatory love are the pleasures of insanity is because no others are in that love but natural men, and in spiritual things the natural man, being against them, is insane. Therefore he embraces only natural, sensual, and corporeal enjoyments. It is said that he embraces natural, sensual, and corporeal enjoyments because the natural is distinguished into three degrees.

Natural men in the highest degree are those who from rational sight see the insanities and yet are carried away by the enjoyments thereof, as boats by the current of a stream.

Natural men in a lower degree are those who see and judge only from the senses of the body, spurn things rational as being contrary to appearances and fallacies, and reject them as worthless trifles.

Natural men in the lowest degree are those who, being without judgment, are carried away by the alluring heats of their body. The latter are called corporeal-natural, the former sensual-natural, and the first natural. With them are also the same degrees of scortatory love and of its insanities and pleasures.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7536 Verses 13-18. And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus said Jehovah the God of the Hebrews, Let My people go, that they may serve Me. For I this time will send all My plagues into thy heart, and into thy servants, and into thy people; that thou mayest know that there is no one as I in the whole earth. For now I would put forth My hand, and smite thee and thy people with pestilence, and thou wouldest be cut off from the earth; but yet for this cause have I made thee to stand, that thou mayest see My power, and that My name may be told in the whole earth. As yet thou exaltest thyself against My people, in thy not letting them go. Behold, tomorrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day it was founded even until now. “And Jehovah said unto Moses,” signifies instruction again as to what was to be done; “Rise up early in the morning, and stand before Pharaoh,” signifies the uplifting by means of presence of the attention of those who infest; “and say unto him, Thus said Jehovah the God of the Hebrews,” signifies a command from the Lord, who is the God of the church; “Let My people go that they may serve Me,” signifies that they should leave those who are of the spiritual church that they may worship the Lord their God; “for this time I will send all My plagues,” signifies that it might come to pass that all the coming evils would together rush upon them; “into thy heart,” signifies into the inmost; “and into thy servants, and into thy people,” signifies into all things in general and in particular; “that thou mayest know that there is no one as I in the whole earth,” signifies made known to them from this that the Lord is the only God; “for now I would put forth My hand,” signifies that all communication might be taken away; “and smite thee and thy people with pestilence,” signifies thus total devastation; “and thou wouldest be cut off from the earth,” signifies that thus there would no longer be communication through the things that belong to the church; “but yet for this cause have I made thee to stand,” signifies that communication would still remain, and they will pass through states by reason of order; “that thou mayest see My power,” signifies that they may notice how great the Divine power is; “and that My name may be told in the whole earth,” signifies that thus where the church is the Lord may be acknowledged as the only God; “as yet thou exaltest thyself against My people,” signifies because he does not yet desist from infesting those who are in truth and good; “in thy not letting them go,” signifies and does not as yet leave them; “behold, tomorrow about this time I will cause it to rain a very grievous hail,” signifies falsities destroying all things of the church with them; “such as hath not been in Egypt since the day it was founded even until now” signifies that with others there is no such destruction in the natural mind.

7537 And Jehovah said unto Moses. That this signifies instruction again as to what was to be done, see above, n. 7517.

7538 Rise up early in the morning, and stand before Pharaoh. That this signifies the uplifting by means of presence of the attention of those who infest, is evident from the signification of “rising up early in the morning” (see n. 7435); from the signification, of “standing before” anyone as being presence (n. 7527); and from the representation of Pharaoh, as being those who infest (n. 7107, 7110, 7126, 7142, 7220, 7228).

7539 And say unto him, Thus said Jehovah the God of the Hebrews. That this signifies a command from the Lord, who is the God of the church, is evident from the signification of “saying,” when by Jehovah or the Lord to those who are in evils and infest, as being a command (see n. 7036, 7310); and from the signification of “the Hebrews,” as being those of the church, thus the church (n. 6675, 6684, 6738). (That where “Jehovah” is named in the Word, it is the Lord who is meant, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956). Thus “Jehovah the God of the Hebrews” denotes the Lord, who is the God of the church.

7540 Let My people go, that they may serve Me. That this signifies that they should leave those who are of the spiritual church that they may worship the Lord their God, see above (n. 7500), where are like words.

7541 For this time I will send all My plagues. That this signifies that it might come to pass that all the coming evils would together rush upon them, is evident from the signification of “plagues,” as being evils, here evils to come, even until they were utterly cast into hell, for which reason it is said, “all the plagues”; and from the signification of “sending,” as being to rush in, for plagues or evils are not sent by Jehovah or the Lord, but rush in from evil itself; for in the other life evil carries its penalty with it, and has it as it were within itself (see n. 696, 697, 1857, 6559). Hence it is that by “I will send all My plagues” is signified that all evils would rush in upon them.
[2] It is according to order that one plague should follow another, and the evil be thus successively cast down into hell, and therefore it is here said that it might come to pass that they would all rush in together. As the man of the church has no knowledge about the state of the life after death, he believes that after his life in the body a man is either at once uplifted into heaven, or cast into hell; when nevertheless this takes place successively, although with much variety in respect to times and in respect to states. With the good who are to be uplifted into heaven, evils are successively separated, and the good are filled with goods according to the faculty of reception acquired in the world. And with the evil who are to be cast into hell, goods are successively separated, and the evil are successively filled with evils, according to the faculty of reception acquired in the world.
[3] Moreover a man in the other life enters into new states, and undergoes changes. Those who are being uplifted into heaven, and afterward when they have been uplifted, are perfected to eternity; but those who are being cast down to hell, and afterward when they have been cast down, endure evils continually more grievous, and this until they dare not do evil to anyone. After this they remain in hell to eternity, whence they cannot be taken out, because it cannot be given them to will good to anyone, but only, from fear of the penalty, not to do evil, the desire to do it always remaining.

7542 Into thy heart. That this signifies into the inmost, is evident from the signification of the “heart,” as being what is of the will, thus of the love (see n. 2930, 3313, 3888, 3889), consequently what is of the very life, for the love, being of the will, makes the very life; hence it is that by the “heart” is signified the inmost. The inmost with the good is love to the Lord and love toward the neighbor, but the inmost with the evil is the love of self and the love of the world; it is this inmost that is here meant. The things that are around this inmost and make as it were its circumferences, are evils with the falsities which favor them; and these are disposed in the order in which they favor. In the other life these are unrolled according to the order in which they have been disposed; first come forth those which occupy the outermost circumferences; afterward those which occupy the more interior ones; and at last the inmost is made manifest. Hence it is that a man in the other life passes through many states, and that by degrees, successively, the evil run into plagues, before they are cast into hell, according to what has just been said. The inmost, to which they finally come, is hell itself with them, for it is the evil itself which had been of their love, thus the end for the sake of which they had done all things, and which in the world they had most deeply hidden.

7543 And into thy servants, and into thy people. That this signifies into all things in general and in particular, is evident from the signification of “servants” and “people” as being all and each, thus all things and each (see n. 7396).

7544 That thou mayest know that there is no one as I in the whole earth. That this signifies made known to them from this, that the Lord is the only God, is evident from what was said above (n. 7401).

7545 For now I would put forth My hand. That this signifies that all communication might be taken away, is evident from the signification of “hand,” as being power (see n. 4931-4937, 6292, 6947, 7188, 7189, 7518); and of “the hand of Jehovah,” as being omnipotence (n. 878, 3387, 7518). Hence “to put forth the hand” denotes to show power, and from omnipotence to do it. This omnipotence is described by his being able “to send all plagues into his heart, into his servants, and into his people,” whereby is signified that all evils would rush in together, and thus that communication with the things of heaven would be taken away. It is this exercise of power that is here signified by these words. How the case is with this communication has already been told, namely, that those who infest the upright in the other life are such as in the world have been in the church and have read the Word, and have known the doctrinal things of faith of their church and have also professed them, but have lived a life of evil. So long as such in the other life retain the things of faith, they have communication with heaven, and so long they cannot be cast down into hell; and therefore it is these things that are by degrees taken away from them; and after these have been taken away, the evil no longer have anything to hold them up; but then like weights without support, or like birds with their wings cut off, they fall downward, or into the deep. From all this it is evident what is meant by the possibility of the communication being taken away from them.

7546 And smite thee and thy people with pestilence. That this signifies thus total devastation, is evident from the signification of “pestilence,” as being the vastation of good and truth (see n. 7505); here total devastation, because it is said that Pharaoh and his people would be smitten with it; but before (verse 3), that the cattle would be smitten, and therefore in that verse by “pestilence” is not signified total devastation, but vastation in general as to the things that belong to the truth and good of the church, and to those which are outside of it.

7547 And thou wouldest be cut off from the earth. That this signifies that thus there would no longer be communication through the things that belong to the church, is evident from the signification of “being cut off,” when said of the things that belong to the church, as being to be separated; and when they are separated, or when there is no longer communication with heaven by means of the things of the church, then the man falls into hell, which is “to be cut off” (see above, n. 7545); and from the signification of “the earth,” as being the church (n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 2571, 2928, 3355, 4447, 4535, 5577).

7548 But yet for this cause have I made thee to stand. That this signifies that the communication would still remain, and they will pass through states by reason of order, is evident from the signification of “causing to stand,” when it is said of the plagues or evils that these should not rush in all together (see n. 7541), and of the communication with heaven, that it should not be taken away from them (n. 7545), as being that the communication would still remain, consequently that they would pass through states by reason of order, that is, that they would be devastated by degrees successively (n. 7541).

7549 That thou mayest see My power. That this signifies that they may notice how great the Divine power is, is evident without explication.

7550 And that My name may be told in the whole earth. That this signifies that thus where the church is the Lord may be acknowledged as the only God, is evident from the signification of “name,” as being everything in one complex by which the Lord is worshiped (see n. 2724, 3006, 6674); and as the veriest essential of worship is the acknowledgment that the Lord is the only God, and that His Human is Divine, and that from this proceeds all faith and love, therefore by the “name of Jehovah being told” is signified that the Lord is to be acknowledged as the only God (that the Divine Human of the Lord is the “name of Jehovah,” see n. 2628, 6887), and from the signification of “the earth,” as being the church (see just above, n. 7547). That Jehovah or the Lord in this and in many other passages wills that His might and power may appear, and His name be told, and elsewhere that He be humbly worshiped and adored, seems as if He desires to show forth His glory, and as if He loves adoration for the sake of Himself. But quite different is the real case. It is not for the sake of Himself, but for the sake of the human race; not from self-glory, but from love; for He wills to be conjoined with the human race, and to give them eternal life and happiness. This cannot be done unless the man is in humble worship; and there can be no humble worship unless the man acknowledges and believes that he himself is dust and ashes, that is, nothing but evil, and that Jehovah or the Lord is the Greatest and the Holiest, and that he dare not from himself approach Him. When man is in such humble worship, then the Lord can flow in with the life of His love, and give heaven and eternal happiness. This is the reason why Jehovah or the Lord so greatly extols His own power and glory in the Word.

7551 As yet thou exaltest thyself against My people. That this signifies because he does not yet cease to infest those who are in truth and good, is evident from the signification of “as yet exalting himself,” as being not yet to desist from infesting, for they who infest believe that they have dominion over those who are infested when they see them in anguish and not yet liberated, and then see themselves warned; and from the representation of the sons of Israel, who are here “My people,” as being those who are of the spiritual church, or what is the same, who are in truth and good (see n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

7552 In thy not letting them go. That this signifies, and does not as yet leave them, is evident from the signification of “to let go,” as being to leave (as above).

7553 Behold, tomorrow about this time I will cause it to rain a very grievous hail. That this signifies falsities destroying all things of the church with them, is evident from the signification of a “rain of hail,” as being falsities from evil destroying the truths and goods of faith, thus the things of the church. That a “rain of hail” has this signification is because it is like stones, and destroys both men and beasts, also the produce of the field, and likewise because it is cold. A “rain” in general signifies a blessing, and in the opposite sense a curse (see n. 2445); when a blessing, it signifies the influx and reception of the truth that is of faith and of the good that is of charity, for this is a blessing; but when it signifies a curse, it signifies falsity that is contrary to the truth of faith, and evil that is contrary to the good of charity, for these are a curse. But a “rain of hail” in general signifies the curse that belongs to falsity from evil, and indeed to falsity from evil against the truths and goods of the church.
[2] This is signified by a “rain of hail” in the following passages:
I will dispute with God with pestilence and with blood; and I will make it rain upon him, and upon his bands, and upon the many peoples that are with him, an inundating rain, and hailstones, fire, and sulphur (Ezek. 38:22);
“Gog” denotes outward worship separate from inward, thus those who when charity is extinct make everything of Divine worship consist in outward things; “hailstones” denote falsities from evil.
[3] In the same:
My hand shall be against the prophets that see vanity, and that divine a lie; say unto them that daub with what is untempered, that it shall fall; there shall be an inundating rain, by which ye hailstones shall fall; and a wind of storms shall burst through it (Ezek. 13:9, 11);
“the prophets that see vanity and divine a lie” denote those who teach evils and falsities; “those who daub with what is untempered” denotes that they invent falsities, and make them appear like truths. These are called “hailstones” from falsities; but “hail” in this and in the passage above quoted is expressed in the original by another word which means “great hail.”
[4] In Isaiah:
Then Jehovah shall cause the glory of His voice to be heard, and His arm shall see quiet, in the indignation of anger, and a flame of devouring fire, with scattering and inundation, and with hailstone (Isa. 30:30-31);
where “hailstone” denotes the vastation of truth through falsities. In the same:
Behold the Lord is strong and mighty; like an inundation of hail, a storm of slaughter, like an inundation of mighty waters overflowing, shall He cast down to the earth with the hand; the hail shall overthrow the refuge of a lie, and they shall inundate the hiding place of waters (Isa. 28:2, 17);
“an inundation” denotes immersion in falsities, and thus the vastation of truth (n. 705, 739, 790, 5725, 6853); “an inundation of hail” denotes the destruction of truth through falsities.
[5] In David:
He smote their vine with hail, and their sycamores with grievous hail; and He shut up their beast with the hail, and their cattle with coals of fire. He sent against them the wrath of His anger (Ps. 78:47-49).
He made their rains hail, a flaming fire in their land, and smote their vine and their fig-tree, and broke in pieces the tree of their border (Ps. 105:32-33);
“hail and rain” denote the vastation of truth and good through falsities from evil; the “vine” denotes the truth and good of the internal church; the “sycamore” and the “fig-tree,” denote the truths and goods of the external church. In the same:
Who giveth snow like wool; He scattereth the hoar frost like dust, who castest forth His hail like morsels; who can stand before His cold? (Ps. 147:16-17);
“hail” denotes falsities from evils. In the same:
He made darkness His hiding place, His circuits His tent, the darkness of the waters, the clouds of the heavens, from the brightness before Him the clouds passed, with hailstone and coals of fire; Jehovah thundered in the heavens, and the Most High gave His voice, hailstone and coals of fire, so that He sent arrows and scattered them (Ps. 18:12-15);
“hailstone” denotes falsities from evil which vastate truths and goods.
[6] In John:
The first angel sounded, and there came hail and fire mingled with blood, and it fell upon the earth, so that the third part of the trees was burnt up, and all the green grass was burnt up (Rev. 8:7);
“hail” denotes falsities from evil; “fire mingled with blood,” the evil of cupidities together with falsified truths; the “trees that were burnt up” denote the knowledges of truth destroyed by the evil of cupidities; the “green grass that was burnt up” denotes the memory-knowledges of truth likewise destroyed. (That “fire” denotes the evil of cupidities, see n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324; that “blood” denotes falsified truth, n. 4735, 6978, 7317, 7326; that “trees” denote knowledges, n. 2722, 2972.)
[7] In Joshua:
It came to pass, as they fled before Israel in the going down of Bethhoron, when Jehovah cast down upon them great stones from the heavens even unto Azekah, that they died; there were more who died with the hailstones than they whom the sons of Israel slew with the sword (Josh. 10:11);
this is said of the five kings who fought against Gibeon; by these kings and their people were represented those who are in falsities from evils, therefore they died with the hailstones; morsels of hail are called “stones,” because “stones” also signify falsities. From all this it is evident what is signified by “hail” and “rain of hail,” namely, falsities from evils; and consequently the vastation of truth and good is also signified, for this is effected through falsities from evils.

7554 Such as hath not been in Egypt since the day it was founded even until now. That this signifies that with others there is no such destruction in the natural mind, is evident from the signification of the “rain of hail,” of which this is said, as being the destruction of truth through falsities (of which just above, n. 7553); and from the signification of the “land of Egypt,” as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301). That “since the day it was founded even until now” denotes that with others there is no such destruction, is because “day” signifies state, and “foundation” its quality, and “Egypt” the natural mind in general. That there is no such destruction with others as there is with those who infest the upright in the other life, is because those who infest had in the world been of the church (n. 7317, 7502); being those who had filled the memory that belongs to the natural mind with such things as belong to faith from the Word and from the doctrine of their church, and yet had lived contrary to them; and therefore when they are vastated, the things that belong to faith are plucked out, and at the same time very many things that adhere to these, giving rise to deep and filthy cavities and furrows. Moreover, the evils of cupidities cannot but be in some measure adjoined, and likewise falsities; and because truths and falsities cannot be together, it is evident that if they cannot be separated, they must be cast out to the borders, whence come empty spaces within that have an offensive smell, for all bad smell comes from evils mingled with goods, and from falsities mingled with truths. These things do not take place with those who are outside the church, for they have known nothing about the truths of faith from the Word. This is what is signified by there being no such destruction with others in the natural mind.

7555 Verses 19-21. And now send, gather in thy cattle, and all that thou hast in the field; every man and beast that shall be found in the field, and shall not be brought to the house, the hail shall come down upon them, and they shall die. He that feared the word of Jehovah of the servants of Pharaoh, made his servants and his cattle flee unto the houses; and he that did not set his heart unto the word of Jehovah left his servants and his cattle in the field. “And now send, gather in thy cattle,” signifies that the truth of good should be collected; “and all that thou hast in the field,” signifies which is of the church; “every man and beast,” signifies interior and exterior good; “that shall be found in the field,” signifies that is of the church; “and shall not be brought to the house,” signifies which is not reserved; “the hail shall come down upon them, and they shall die,” signifies that they shall be quite destroyed by falsity; “he that feared the word of Jehovah of the servants of Pharaoh,” signifies those things in the natural mind which were of the Lord; “made his servants and his cattle flee unto the houses,” signifies that they were stored up and reserved in the interiors; “and he that did not set his heart unto the word of Jehovah,” signifies the things which were not from the Lord; “left his servants and his cattle in the field,” signifies that they were not stored up and reserved.

7556 And now send, gather in thy cattle. That this signifies that the truth of good was to be collected, is evident from the signification of “gathering in,” as being to collect; and from the signification of “cattle,” as being the good of truth, and also the truth of good (see above n. 6016, 6045). (What the truth of good is, and what the good of truth, see n. 2063, 3295, 3332, 3669, 3688, 3882, 4337, 4353, 4390, 5526, 5733.) The subject treated of in this verse and in the two following, is the good and truth which are reserved by the Lord, even with the evil; for the good and truth which have not been adjoined to evils and falsities, are not vastated; but are stored up by the Lord in the interiors, and are afterward brought forth for use. The reservation of good and truth with man by the Lord is signified by “remains” in the Word (concerning which see above, n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156).

7557 And all that thou hast in the field. That this signifies which is of the church, is evident from the signification of “field,” as being the church (see n. 2971, 3317, 3766, 4440, 4443, 7502).

7558 Every man and beast. That this signifies interior and exterior good, is evident from the signification of “man and beast,” as being interior and exterior good (as above, n. 7424, 7523).

7559 Which shall be found in the field. That this signifies which is of the church, is evident from the signification of “field,” as being the church (of which just above, n. 7557).

7560 And shall not be brought to the house. That this signifies which is not reserved, is evident from the signification of “not being brought to the house,” as being not to be reserved; for the “house” denotes the interior natural mind where good is with truth, and also the rational mind, and thus the man himself (n. 3538, 4973, 5023, 7353); hence “to be brought to the house” denotes to be collected within, and there stored up. Good and truth are stored up within, and are there reserved by the Lord, even with the evil, in order that there may still be something human left; for man without these is not man, because the things stored up and reserved are good and truth, and by these man has communication with heaven; and insofar as man has communication with heaven, so far he is man. There is indeed a communication with heaven of the evil, even of those who are in hell, but no conjunction by good and truth; for as soon as good and truth flow down from heaven and come into hell, they are turned into evil and falsity, whence the conjunction is at once broken. Such is the communication. But although there is conjunction through the good and truth which are stored up and reserved in the interiors; yet the truths and goods in the interiors of those who are evil effect nothing more than to enable them to reason, and to think and speak from the sensuous, thus to confirm what is false and defend what is evil. Nothing more can be let out from the goods and truths stored up and reserved within them, for if more were let out, the truths and goods would perish, and thus nothing human would be left in them.

7561 The hail shall come down upon them, and they shall die. That this signifies that what is of the church will be quite destroyed by falsity, is evident from the signification of “hail,” as being falsity from evil, and from this the vastation of good and truth through falsities (see n. 7553); and from the signification of “dying,” as being to cease to be (n. 494, 6587, 6593); and being said of the vastation of good and truth, it denotes to be destroyed.

7562 He that feared the word of Jehovah of the servants of Pharaoh. That this signifies those things in the natural mind which were of the Lord, is evident from the signification of “him that feared the word of Jehovah,” as being the things that belong to the Lord, for by “him that fears,” in the internal sense, is not meant a person fearing, but a thing (that in heaven the idea of person is turned into that of thing, see n. 5225, 5287, 5434); therefore by “him that feared the word of Jehovah” is meant good and truth from the Lord; and from the signification of “the servants of Pharaoh,” as being the things of the natural mind. That “Pharaoh” denotes the natural in general, see n. 5160, 5799; hence his “servants” denote the things in the natural, or what is the same, that are in the natural mind; for the things in the natural from which man thinks and forms conclusions, constitute his mind. (What in the natural mind is of the Lord, and what not of the Lord, may be seen below, n. 7564.)

7563 Made his servants and his cattle flee unto the houses. That this signifies that they were stored up and reserved in the interiors, is evident from the signification of “servants,” as being the things in the natural mind (as just above, n. 7562); from the signification of “cattle,” as being truth and good (of which also above, n. 7556); and from the signification of “houses,” as being the things that are within man, where the good and truth from the Lord are stored up and reserved (n. 7560). From this it is evident that by “he made his servants and cattle flee unto the houses” is signified that the truths and goods which were in the natural mind, namely, those which are of the Lord, were collected and stored up and reserved in the interiors.

7564 And he that did not set his heart unto the word of Jehovah. That this signifies the things which were not from the Lord, is evident from what was unfolded above (n. 7562), where “he that feared the word of Jehovah” signifies the things that were of the Lord; hence on the other hand “he that did not set his heart unto the word of Jehovah” signifies the things which are not from the Lord. Goods and truths are either of the Lord or not of the Lord. Those which are of the Lord are those which the man does for the sake of his neighbor, for the sake of his country, for the sake of the church, and for the sake of the Lord’s kingdom, thus for the sake of good and truth itself, and especially for the sake of the Lord. These goods and truths are those which are of the Lord; but the truths and goods which are not of the Lord are those which a man does for the sake of himself as the end, and for the sake of the world as the end. These latter sometimes appear like the former in the outward form, but in the inward form they are quite different; for these lead to self, but those away from self. The truths and goods which are not of the Lord are also for the most part those which a man does in a state of misfortune, of sickness, of grief, and of fear, and not in a free state, for these also are for the sake of self. All truths and goods do indeed flow in from the Lord, but when the goods and truths of the Lord are bent with a man to himself, they then become the man’s and belong to him to whom they are bent, for they become goods of the love of self and of the world. Such are the goods of all the evil among themselves. From all this it is evident what goods and truths are meant by those which are of the Lord, and by those which are not of the Lord.

7565 Left his servants and his cattle in the field. That this signifies that they were not stored up and reserved, is evident from the signification of being “left in the field,” as being to perish by the falsities from evils which are signified by the “hail” through which they would die (see n. 7559-7561). These are the things not stored up and reserved, and are those truths and goods which are not of the Lord (described just above, n. 7564). By “servants” are signified those truths and goods which are in the natural mind (n. 7572, 7563); and by “cattle,” the truths and goods which, because they are not of the Lord, cannot be stored up in the interiors.

View Details

And Jehovah said unto Moses, Come unto Pharaoh, and speak unto him, Thus said Jehovah the God of the Hebrews, Let My people go that they may serve Me. For if thou refuse to let them go, and if thou still withhold them, behold, the hand of Jehovah shall be on thy cattle which is in the field, on the horses, on the asses, on the camels, on the herd, and on the flock; a very grievous pestilence. And Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians, and there shall nothing die of all that belongeth to the sons of Israel. And Jehovah appointed a set time, saying, Tomorrow Jehovah shall do this word in the land. And Jehovah did this word on the morrow, and all the cattle of the Egyptians died; and of the cattle of the sons of Israel died not one. And Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead; and Pharaoh’s heart was made heavy, and he did not let the people go.

Exodus 9: 1-7

Arcana Coelestia 7496. “And Jehovah said unto Moses,” signifies instruction anew; “Come unto Pharaoh, and speak unto him,” signifies the appearance of truth from the Divine with those who infest; “Thus said Jehovah the God of the Hebrews,” signifies a command from the Lord the God of the church; “Let My people go that they may serve Me,” signifies that they should leave those who are of the spiritual church so that they may worship the Lord; “for if thou refuse to let them go, and if thou still withhold them,” signifies if they should still be determined to infest; “behold the hand of Jehovah shall be on thy cattle which is in the field,” signifies the vastation of the truth and good of faith which they have from the church wherein they had been; “on the horses, on the asses, on the camels,” signifies the intellectual things and the memory-knowledges of the truth that is of faith; “on the herd, and on the flock,” signifies the things of the will; “a very grievous pestilence,” signifies a consumption in general; “and Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians,” signifies the difference between the truths and goods of faith of those who are of the spiritual church, and the truths and goods of faith which are of the church with those who infest; “and there shall nothing die of all that belongeth to the sons of Israel,” signifies that they shall not be consumed; “and Jehovah appointed a set time,” signifies predetermination; “saying, Tomorrow Jehovah shall do this word in the land,” signifies theirs forever in respect to the things that belong to the truth and good of faith of the church; “and Jehovah did this word on the morrow,” signifies the effect according to the predetermination; “and all the cattle of the Egyptians died,” signifies the consumption of the truth and good of faith with those who infest; “and of the cattle of the sons of Israel died not one,” signifies that nothing of faith was consumed with those who were of the spiritual church; “and Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead,” signifies that this was made known to those who infest; “and Pharaoh’s heart was made heavy,” signifies obstinacy; “and he did not let the people go,” signifies that they did not leave them.

Faith alone

AC 7502 [4] That such is the case no one can know except from revelation, for man has no knowledge of the things that exist in the other life except from revelation; and as man is but little solicitous to explore the truths and goods which are of faith from the Word (for he is in no affection of truth for its own sake, still less for the sake of life), therefore such things are not revealed to him; nevertheless they stand forth in the Word (and this in respect to every series and process) in its internal sense. As therefore the man of the church is in no affection of knowing truth from the Word, but only in the affection of confirming the doctrinal things of his own church whether true or false, for worldly reasons, therefore he knows nothing whatever about the state after death, nothing about heaven, and nothing about hell; he does not even know what makes heaven and what makes hell with man. Nay, so ignorant are men that they teach and believe that everyone can be admitted into heaven; some by a power which they have arrogated to themselves; some by the mercy of the Lord, no matter how they had lived; and scarcely any know that heaven is given to man by means of a life of charity and faith during his life in the world, and that this life remains. These things have been said in order that the quality may be known of that man of the church who professes faith alone and cares not about the life of faith; for these are they who are represented by the Egyptians here and in what follows.

The process is gradual not all at once

7502 [3] The reason why those who have been of the church and have lived a life of evil are thus gradually vastated before they are cast into hell, is that they had known the truths of faith, and thereby had had communication with heaven. The heavenly societies with which they have had communication, and also still have it in the other life, cannot be separated from them except by degrees. For such is the order in heaven from the Lord that nothing is done violently, but all things in freedom as from themselves; therefore those heavenly societies are not wrested from them, but are gradually separated, so that the evil spirits seem to depart of their own accord.

What is living (i.e. of the church), cannot die

AC 7507… That the goods and truths of faith which are with those who are of the church cannot die, is because they have been conjoined with the Divine by means of charity, and the Divine is life itself, and is eternal; and that which has been conjoined with life itself and with what is eternal, cannot die or be consumed; but remains to eternity, and is continually being perfected;

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

From Documents concerning the life and character of Emanuel Swedenborg by Tafel, J. F. I. (Johann Friedrich Immanuel), 1796-1863; Smithson, J. H. (John Henry), 1803-1877, ed. and tr; Bush, George, 1796-1859, ed, Vol 1. HIS LETTERS TO DR. OETINGER. Pg 153 Document 25

Concerning the Natural and Spiritual Sense of the Word. That there is an internal or spiritual sense in the Word, in its external or natural sense, as a diamond in its matrix, or as a beautiful infant in its swaddling clothes, is a truth which has heretofore been altogether unknown in the Christian world, and hence also it is altogether unknown what is meant by the Consummation of the Age, the Coming of the Lord, the Last Judgment, and by the New Jerusalem, on which subjects many things are spoken and predicted in the Word of each Testament, both Old and New. Without the unfolding and unswathing of the literal sense of the Word by its spiritual sense, who can know intellectually what is signified by the things which the Lord predicted in Matt, xxiv., and also in the Revelations, and in like manner in Daniel, and in the Prophets, in many passages. Make the experiment yourself, if you are so disposed, by reading those passages of the prophetical Word, which treat sometimes of wild beasts and cattle, sometimes of forests and brakes, sometimes of valleys and mountains, sometimes of bats, of ochim, tziim, satyrs ; try whether you can perceive anything Divine therein, unless you believe it to lie concealed inwardly, inasmuch as it was inspired of God, just as a diamond lies concealed in its matrix, as was said above. That the diamonds, or treasures, which lie concealed within, are those things which the internal sense contains, is fully demonstrated in the doctrine of the New Jerusalem, concerning the Sacred Scripture, 5-26 : and in the same doctrine it is further proved, that the literal sense is the basis, continent, and firmament of its spiritual sense, 27-36 ; also, that the Divine truth in the literal sense of the Word is in its fulness, in” its sanctity, and in its power, 37-49 ; and, likewise, that the doctrine of the church is to be drawn from the literal sense of the Word, and to be confirmed thereby, 50-61 ; and, moreover, that by the literal sense of the Word, through the medium of its spiritual sense, there is effected conjunction with the Lord, and consociation with the angels, 62-69.

Exodus 8. 1. And Jehovah said unto Moses, Say unto Aaron, Stretch forth thy hand with thy rod over the streams, over the rivers, and over the pools, and cause frogs to come up upon the land of Egypt. 2. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. 3. And the magicians of Egypt did so with their enchantments, and caused frogs to come up upon the land of Egypt. 4. And Pharaoh called Moses and Aaron, and said, Supplicate ye unto Jehovah that He remove the frogs from me and from my people; and I will let the people go, that they may sacrifice to Jehovah. 5. And Moses said unto Pharaoh, Have thou honor over me, till when shall I supplicate for thee, and for thy servants, and for thy people, to cut off the frogs from thee, and from thy houses? Only in the river shall they be left. 6. And he said, Unto the morrow. And he said, Be it according to thy word; that thou mayest know that there is none like Jehovah our God. 7. And the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people; only in the river shall they be left. 8. And Moses and Aaron went out from before Pharaoh; and Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh. 9. And Jehovah did according to the word of Moses; and the frogs died out of the houses, out of the courts, and out of the fields. 10. And they gathered them together in heaps and heaps; and the land stank. 11. And Pharaoh saw that there was breathing, and he made heavy his heart, and heard them not, as Jehovah had spoken. 12. And Jehovah said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, and it shall become lice in all the land of Egypt. 13. And they did so; and Aaron stretched out his hand with his rod, and smote the dust of the land, and there was louse on man and on beast; all the dust of the land became louse in all the land of Egypt. 14. And the magicians did so with their enchantments to bring forth lice, and they could not; and there was louse on man and on beast. 15. And the magicians said unto Pharaoh, This is the finger of God; and Pharaoh’s heart was made firm, and he heard them not, as Jehovah had spoken. 16. And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he goeth forth unto the waters; and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me. 17. For if thou let not My people go, behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly; and the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are. 18. And I will sever in that day the land of Goshen, upon which My people stand, that no noisome fly be there; to the end that thou mayest know that I am Jehovah in the midst of the land. 19. And I will set redemption between My people and thy people; unto the morrow shall this sign be. 20. And Jehovah did so; and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt; the land was destroyed from before the noisome fly.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 5664. [2] It is known in the church that truth is instilled and given by the Lord; for it is taught that faith is not from man but from God; thus not only confidence, but also the truths of faith are from Him. Still it appears as if the truths of faith were procured by the man, for he is profoundly ignorant that they flow in, because he does not perceive it. The reason why he does not perceive it is that his interiors are closed, so that he cannot have perceptible communication with spirits and angels; and when the interiors are closed the man can know nothing whatever about influx.

[3] Be it known, however, that it is one thing to know the truths of faith, and quite another to believe them. They who merely know the truths of faith, charge their memory with them just as they do with the facts of any other branch of knowledge. These truths man can procure for himself without such an influx, but they have no life, as is plain from the fact that an evil man, even the worst, can know the truths of faith just as much as an upright and pious man. But as before said with the evil these truths have no life; for when an evil man brings them forth he regards in everyone of them either self-glory or gain; so that it is the love of self and of the world that inflates them and makes a sort of life; but it is such life as there is in hell, which is called spiritual death. Hence it is that when he brings them forth, he brings them forth from the memory, and not from the heart, whereas he who believes the truths of faith brings them forth from the heart at the same time as from the lips; for with him the truths of faith are so deeply rooted in as to have their root in the outer memory, and to grow from there toward what is interior or higher, like fruit-bearing trees; and like trees they deck themselves with leaves, and at last with blossoms, for the sake of the end of bearing fruit. So it is with such a man.

[4] He also aims at nothing else through the truths of faith than uses, which are the practices of charity, which to him are the fruits. These are the truths which man cannot procure for himself, even in the smallest degree; but they are gratuitously bestowed on him by the Lord, and this in every moment of his life, nay, if he will believe it, without number in every moment. But as man is of such a nature as to have no perception of their flowing in, for as before said if he had the perception he would resist, because he would believe that he would then lose his own, and with his own his freedom, and with his freedom his delight, and would thus become a thing of nought, it is therefore brought about that man does not know but that he procures truths of himself. This then is what is meant by saying that it will seem as truth procured by them. Moreover, in order that a heavenly own and heavenly freedom may be bestowed on man, he must needs do good as of himself and think what is true as of himself; but when he reflects he should acknowledge that these are from the Lord (see n. 2882, 2883, 2891).

Doctrine of Sacred Scripture 40. The truths of the sense of the letter of the Word are in part not naked truths, but appearances of truth, and are as it were likenesses and comparisons taken from things such as exist in nature, and thus accommodated and adapted to the apprehension of the simple and of little children. But being correspondences they are receptacles and abodes of genuine truth; and are like enclosing and containing vessels, as a crystal cup encloses noble wine, and as a silver plate holds palatable food. They are also like garments which clothe, as swathings do an infant, and a pretty dress a maiden. They are also like the memory-knowledges [scientifica] of the natural man which contain within them perceptions and affections of truth of the spiritual man. The naked truths themselves which are enclosed, held, clothed, and contained, are in the spiritual sense of the Word; and the naked goods are in its celestial sense.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Transcript:

So there are a couple of things. There’s the content, which is what I think you’re mainly focused on. And then there’s the process. So what you’ve expressed just then is a submission. It might not appear to be that, but it’s what’s happening in being here. And so the struggles that we have in trying to give expression to things puts us in front of tendencies to critique ourselves in the light of how others hearing this, how are they seeing this. So there’s a lot of things that can arise in the struggle to bring what we have to bring. So, you know, it’s not really about repeating the content. What it’s about is what arises in the struggle to do that because in Logopraxis, the key elements are becoming aware of the patterns that operate within us. And the format just provides a means of doing that. So what you’ve just shared there reveals certain patterns in terms of what happens when I’m in a situation that I feel that, you know, either I’m not coping or I’m not meeting expectations or, you know, however that’s framed. It reveals a lot about those habitual patterns that are hidden, which is what this whole reading is about, right. So what has been shared is an awareness of patterns. And so the Word has actually undertaken to produce an illustration through your frustration that is of benefit to us all because we get to see how subtle these things work.

So, you’re free to modify things in any way you like. What I would say is that whatever it is, the Lord is wanting you to see through this process, modify to your heart’s delight. You still will be brought to see what it is you need to see. And thanks for this submission that you’re bringing now. This is gold, right? This is the living edge of the human struggle to bring what is higher into the lower. You know, that’s the struggle and it illustrates this text like, you know, you have Jehovah, you have Moses, you have Aaron, you have the sons of Israel, you have Pharaoh, you have all these levels. And Moses doesn’t think anyone’s listening to him. Pharaoh is disrupted by the whole thing. Aaron, he’s having to carry out what Moses is sort of telling him that Jehovah said to him. And like, it’s all a struggle, you know, like the whole spiritual life trying to bring what is higher into a form that can meet us, that can be accommodated to the level that we live at. Is the struggle. And that’s what Logopraxis is about. So as I said, look, we’re free to approach things in the way that we feel we must, but also be aware of what’s arising as we try to do that, because that’s where the revelation is so far as our contact with our work is concerned.

Just one other thing also, there’s what we say and then there’s what others are hearing and people are processing things through their own inner connection with the Lord. And so what’s being heard out of the shares is not necessarily what’s being said. So again, the content is a means, it’s a structural element, but the real material is what sits within that. So it’s not just about being able to express things according to how we feel we should be able to express them, because people are listening and the Lord is pulling together within their own mind what’s needed for the group. So this is a very different way of functioning in group work than we find in most forms of group work that, yeah, even like biblical study or studying of the doctrines here, because it’s what gets bound together. And, you know, look, what you’ve spoken about has initiated this conversation and that’s of benefit to everybody, right? So the Lord brings everything together into a human form, which feeds the group, feeds everybody.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7516 Verses 8-12. And Jehovah said unto Moses and unto Aaron, Take to you in the fullness of your fists ashes of the furnace, and let Moses sprinkle it toward heaven unto the eyes of Pharaoh. And it shall be dust over all the land of Egypt, and it shall be upon man and upon beast a sore breaking forth in pustules in all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it toward heaven, and it became a sore of pustules breaking forth on man and on beast. And the magicians could not stand before Moses because of the sore; for the sore was on the magicians and on all the Egyptians. And Jehovah made firm the heart of Pharaoh, and he heard them not, as Jehovah had spoken unto Moses. “And Jehovah said unto Moses and unto Aaron,” signifies instruction anew; “take to you in the fullness of your fists,” signifies power given, as much as could be received; “ashes of the furnace,” signifies of exciting the falsities of cupidities through presence with those who infest; “and let Moses sprinkle it toward heaven,” signifies these falsities shown to those who are in heaven; “unto the eyes of Pharaoh,” signifies in the presence; “and it shall be dust over all the land of Egypt,” signifies the damnation of these falsities in the natural mind; “and it shall be upon man and upon beast,” signifies which are from evil interior and exterior; “a sore breaking forth in pustules,” signifies filthy things together with the consequent blasphemies; “in all the land of Egypt,” signifies in the whole natural mind; “and they took ashes of the furnace,” signifies falsities of cupidities; “and stood before Pharaoh,” signifies in the presence of those who infest; “and Moses sprinkled it toward heaven,” signifies these things shown to those who are in heaven; “and it became a sore of pustules breaking forth on man and on beast,” signifies filthy things together with blasphemies from evil interior and exterior; “and the magicians could not stand before Moses because of the sore,” signifies that those could not be present who abused Divine order by portraying the like in the outward form; “for the sore was on the magicians,” signifies that the like filthy things came forth from them; “and on all the Egyptians,” signifies as were in those who were infesting; “and Jehovah made firm the heart of Pharaoh,” signifies that they were determined; “and he heard them not,” signifies that they did not obey; “as Jehovah had spoken unto Moses,” signifies according to the prediction.

7517 And Jehovah said unto Moses and unto Aaron. That this signifies instruction anew, is evident from the signification of “Jehovah said,” as being instruction (as above, n. 7497); that it is instruction anew, is because a new state is now treated of, the former being ended. The instruction which is from Jehovah is given by means of the truth which proceeds from Him. The truth which proceeds from Jehovah is represented by Moses and Aaron; internal truth by Moses, and external truth by Aaron (n. 7382).

7518 Take to you in the fullness of your fists. That this signifies power given, as much as could be received, is evident from the signification of the “fists,” or palms of the hands, as being power; that the “fists,” or palms of the hands, denote power, is because the “hands” signify power (of which below); as much as can be received is signified by “fullness.” As regards the signification of the “fists,” or the palms of the hands, be it known that the arms in the Grand Man correspond to power; and from this not only do the arms themselves signify power, but also the shoulders, and likewise the hands, down to the fingers. (That the “arms” denote power, see n. 878, 4932, 4934, 4935, 7205; and the “shoulders,” n. 1085, 4937; and the “hands,” n. 878, 3387, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189; also the “fingers,” n. 7430; for their correspondence in general, see above, n. 4931-4937.) The reason why all things that pertain to the arm correspond to power, is that the body exercises its power by means of them. From all this it can be seen what is signified by “sitting at the right hand”:
Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power (Matt. 26:64);
From henceforth shall the Son of man be seated at the right hand of the power of God (Luke 22:69);
namely, the omnipotence which is the Lord’s; and therefore it is said “at the right hand of power;” as also in David:
Thou hast a mighty arm, strong is Thy hand, exalted shall be Thy right hand (Ps. 89:13).
All this shows what light is given in the Word by the internal sense, for unless it were thereby known that by the “right hand” is signified power, it would be understood according to the words, that the Lord would sit at the right hand of Jehovah.

7519 Ashes of the furnace. That this signifies of exciting the falsities of cupidities through presence with those who infest, is evident from the signification of “ashes of the furnace,” as being the falsities of cupidities (of which below). That it denotes excitation by presence with those who infest, is evident from what follows in this verse, for it is said that “Moses sprinkled it toward heaven in the eyes of Pharaoh.” By “in the eyes” is signified presence, and by “Pharaoh” are signified those who infest (as often shown).
[2] How the case is with these things cannot be known without revelation, for they are such as take place in the other life, and are not known in the world. So long as evil or infernal spirits are removed and separated from heaven, that is, from the good of love and the truth of faith which are there, they do not know that they are in evils and falsities, for they then believe falsities to be truths, and evils to be goods; but as soon as heaven comes nearer to them, that is, some heavenly society, they notice the falsities and evils; for the truth of faith which then flows in causes them to notice the falsities; and the good of love which flows in causes them to notice the evils; and the nearer that heaven comes, or the more presently there inflows its good of love and truth of faith (seeing that they cannot endure these), the more grievously are they reproached by their own evils and falsities.
[3] From all this it can now be seen why it was commanded that Moses should take ashes of the furnace and sprinkle them toward heaven, and that he should do this in the eyes of Pharaoh; also why it was commanded that he, and not Aaron, should sprinkle the ashes toward heaven. For by ashes being sprinkled toward heaven is signified the influx of heaven; by this being done in the eyes of Pharaoh is signified in the presence of those who infest; that Moses was to do this, and not Aaron, is because the truth proceeding immediately from the Divine presents this effect with the evil; Moses being the truth which proceeds immediately from the Divine, and Aaron that which proceeds mediately (n. 7010). From all this it is evident what is meant in the internal sense by the contents of this verse and of that next following, namely, that there would be excited filthy and loathsome things of cupidities together with blasphemies, which are signified by the “sore breaking forth in pustules.” These things are excited when Divine truth flows in, and heaven comes nearer.
[4] Everyone can see that such things would never have been commanded by Jehovah to Moses unless there were a heavenly secret therein; that is to say, that Moses should take ashes of the furnace and sprinkle them toward heaven. Such means of producing the effect would never have been ordered by Jehovah unless they had contained something heavenly, to which these means correspond. From this can be seen the nature of the Word, that it is crowded with secret things, but with such as do not stand forth in the sense of the letter.
[5] That “ashes of the furnace” signify falsities of cupidities, is because they are from burnt things; and “burning,” as also “fire” itself, in the Word, in a good sense, signify the good of heavenly affections; but in the opposite sense, the evil of infernal cupidities. That “fire” has this signification see n. 934, 1861, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324; and that “burning” denotes the evil of cupidities, n. 1297, 5215; hence it is that “ashes” signify falsities, for falsities are from the evils of cupidities. And as the evils of cupidities are signified by “fire,” they are also signified by a “furnace,” which is the containant, and this frequently involves the same as that which it contains.
[6] That a “furnace” has this signification is evident from these passages:
Behold, the day cometh, burning as a furnace; and all the proud, and everyone that worketh wickedness, shall be stubble; and the day that cometh shall set them on fire, it shall leave them neither root nor branch (Mal. 4:1);
where “burning as a furnace” denotes the cupidities of evil; “setting them on fire,” a kindling with cupidities.
[7] In Genesis:
Abraham looked toward the faces of Sodom and Gomorrah, and toward the faces of all the land of the plain, and he saw, and the smoke of the land went up, as the smoke of a furnace (Gen. 19:28);
where “the smoke of a furnace” denotes falsities from the evils of cupidities, for “Sodom” denotes the evil of cupidities from the love of self, and “Gomorrah” the falsity thence derived (see n. 2220, 2245, 2322). In John:
There went up a smoke out of the pit of the abyss, as the smoke of a furnace (Rev. 9:2);
where “the smoke of a furnace” in like manner denotes falsities from evils of cupidities; “the pit of the abyss” denotes hell.
[8] In Matthew:
The Son of man shall send His angels, who shall gather out of His kingdom all things that cause stumbling, and them that do iniquity, and shall send them into the furnace of fire (Matt. 13:41-42);
where “the furnace of fire” denotes the evils of cupidities; for the fire of cupidities is what is meant in the Word by the “fire of hell;” moreover, loves are nothing else than the fires of life, and cupidity is what is continuous of love.
[9] In Nahum:
Draw thee waters for the siege, strengthen thy fortress; go into the mire, and tread the clay, repair the brick kiln; there shall the fire devour thee; the sword shall cut thee off (Nah. 3:14-15);
where “going into the mire” denotes into falsity; “treading the clay,” evil (n. 6669); “the brick kiln,” or “furnace for brick,” denotes the falsities which they invent, and which are injected by the evil (n. 1296, 6669, 7113); “fire” denotes the cupidity of evil (n. 1861, 2446, 5071, 5215, 6832, 7324); “the sword” denotes falsity (n. 4499).
[10] In Jeremiah:
Take great stones in thy hand, and hide them in clay in the furnace for brick which is at the door of Pharaoh’s house in Tahpanhes, in the eyes of the men of Judah; and say unto them, Behold I will send and take Nebuchadnezzar, the king of Babylon, and I will set his throne upon these stones that I have hid, so that he may spread his tent over them; he shall come and shall smite the land of Egypt (Jer. 43:9-11);
what these words signify cannot be known without the internal sense; “great stones” denote falsities; the “furnace for brick” denotes the cupidity of falsity from evil; “Nebuchadnezzar king of Babylon” denotes the devastator of truth and good; “his throne and tent being set over these stones” denotes that he will cause falsities to reign; “the land of Egypt which he will smite” denotes the natural mind.

7520 And let Moses sprinkle it toward heaven. That this signifies these falsities shown to those who are in heaven, is evident from the signification of “ashes,” as being falsities (of which in what follows); and from the signification of “sprinkling toward heaven,” as being to show them to those who are in heaven. That “to sprinkle” denotes to show, is plain, for by this they are made to appear. By “heaven” in the internal sense is meant the angelic heaven. What these words signify is plain from what was said just above (see n. 7519), namely, that by means of truth from the Divine, which is represented by Moses, the falsities of cupidities of those who infest were shown and manifested to heaven, whence came the presence of heaven, and by its presence the occurrence of such things with the evil as are signified by the “sore breaking forth in pustules.” That “ashes” [favilla] denote falsity, may be confirmed from the passages where another word for “ashes” [cinis] is used, for these ashes have a like origin, and hence a like signification (as in Isa. 44:15, 20; 58:5; Jer. 6:26; Ezek. 27:30; 28:18; Jonah 3:6; Ps. 102:9; Job 2:8; 30:19).

7521 Unto the eyes of Pharaoh. That this signifies in the presence, is evident without explication.

7522 And it shall be dust in all the land of Egypt. That this signifies the damnation of these falsities in the natural mind, is evident from the signification of “dust,” as being that which is damned (of which above, n. 7418); from the signification of “ashes of the furnace,” which were made dust, as being the falsities of cupidities (of which just above, n. 7519, 7520); and from the signification of “the land of Egypt,” as being the natural mind (n. 5276, 5278, 5280, 5288, 5301). That “dust” denotes that which is damned, is plain not only from the passages already quoted from the Word (n. 7418), but also from this in Moses:
If thou wilt not obey the voice of Jehovah thy God, cursed shalt thou be in the city, and cursed shalt thou be in the field; Jehovah shall make the rain of thy land fine dust and coarse dust; from heaven shall it come down upon thee, until thou be destroyed (Deut. 28:15-16, 24).

7523 And it shall be upon man and upon beast. That this signifies which are from evil interior and exterior, is evident from the signification of “man,” as being the affection of good, and in the opposite sense the cupidity of evil; in like manner “beast;” but when “man and beast” are mentioned, then by “man” is signified interior affection or cupidity, and by “beast” exterior (see n. 7424). The interior good and also the interior evil which are signified by “man” are those which are of the intention or end, for the intention or end is the inmost of man; but the exterior good and also the exterior evil which are signified by “beast” are those which are of the thought, and of the consequent action when nothing stands in the way. That what is exterior is signified by “beast” is because in respect to his external or natural man, a man is nothing else than a beast, for he takes delight in the like cupidities and pleasures, as also in the like appetites and senses. And the reason why that which is interior is signified by “man” is that man is man in respect to the internal or spiritual man, taking delight there in the affections of good and truth, such as belong to the angels in heaven, and also because through this he rules his natural or animal man, which is a beast. (That a “beast” denotes the affection of good, and in the opposite sense the yearning of evil, see n. 45-46, 142-143, 246, 714-715, 719, 776, 2179-2180, 3218, 3519, 5198.)
[2] Such is the signification of “man and beast” also in the following passages:
Mine anger and My wrath have been poured out upon this place, upon man and upon beast (Jer. 7:20).
I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence (Jer. 21:6).
It shall make her land a desolation, that none shall dwell therein; from man even to beast they have scattered, they have gone away (Jer. 50:3).
When a land sinneth against Me by trespassing a trespass, I will cut off from it man and beast (Ezek. 14:13, 19, 21).
I will stretch out My hand upon Edom, and will cut off from it man and beast; and I will make it a waste (Ezek. 25:13).
I will consume man and beast, I will consume the bird of the heavens and the fishes of the sea, and the stumbling blocks together with the wicked; and I will cut off man from the surfaces of the land (Zeph. 1:3).
[3] “Man and beast” denote interior and exterior good in the following passages:
I have made the earth, the man and the beast, by My great power (Jer. 27:5).
Behold the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast (Jer. 31:27).
The earth shall be a desolation, so that there is no man or beast (Jer. 32:43).
In the cities of Judah, and in the streets of Jerusalem, that are laid waste, no man and no inhabitant and no beast (Jer. 33:10; 51:62).
Thy righteousness is like the mountains of God; Thy judgments are a great deep; O Jehovah, Thou preservest man and beast (Ps. 36:6).
Because such things were signified by “man and beast,” therefore the firstborn of the Egyptians died, both of men and of beasts (Exod. 12:29); and therefore the firstborn were sanctified, both of man and of beast (Num. 18:15); and therefore also from a holy rite it was commanded by the king of Nineveh, that both man and beast were to fast, and were also to be covered with sackcloth (Jonah 3:7-8).

7524 A sore breaking forth in pustules. That this signifies filthy things together with the consequent blasphemies, is evident from the signification of a “sore,” as being the filthy things that come from evils; and from the signification of “pustules,” as being the blasphemies which are thence derived. The sores in a man’s body correspond to the filthy things that come from evils, and pustules correspond to blasphemies; and they would also be upon every evil man, if so long as he is in the world he were not in a state capable of receiving the good and truth of faith. It is for the sake of this state that the Lord prevents such things from bursting forth from evils.
[2] That “sores” signify filthy things together with blasphemies, is plain also in these passages:
The first angel poured out his vial upon the earth, and it became an evil and noisome sore upon the men who had the mark of the beast; the fifth angel poured out his vial upon the throne of the beast, and they blasphemed the God of heaven, by reason of their pains, and by reason of their sores (Rev. 16:2, 10-11).
Jehovah shall smite thee with the sore of Egypt, and with the hemorrhoids, and with the scab, and with the itch, so that thou canst not be healed; whereby thou wilt become mad from the look of thine eyes wherewith thou wilt look. Jehovah shall smite thee with an evil sore upon the knees and upon the thighs, whereof thou canst not be healed. Jehovah shall lead thee away, and thy king which thou shalt set over thee, unto a nation which thou hast not known (Deut. 28:27, 34-36);
“the sore of Egypt” denotes filthy things together with blasphemies; and because blasphemies also are signified, it is said “thou wilt become mad from the look of thine eyes,” for he who blasphemes God is insane.
[3] The kinds of sores are “hemorrhoids, scab, and the itch,” which signify so many kinds of falsities from evils; and nearly the same is signified by the “sores upon the knees and thighs;” and because they signify falsities, it immediately follows that “the king which they shall set over them should be led away;” for by “king” is signified truth, and in the opposite sense falsity (n. 1672, 2015, 2069, 3009, 4581, 4966, 5044, 6148). The sores of leprosy, as the “swelling,” the “abscess,” the “pimple,” the “burning,” the “scurf,” the “scall,” which are mentioned in Lev. 13, also denote such things; for “leprosy,” in the spiritual sense, denotes the profanation of truth (n. 6963).
[4] That “wounds” also signify such things, is evident from these passages:
From the sole of the foot even unto the head there is no soundness in it; but wound, and bruise, and recent blow; they have not been squeezed out, nor bound up, nor softened with oil (Isa. 1:6).
Mine iniquities are gone over my head, my wounds have stunk and have been corrupt because of my foolishness (Ps. 38:4-5).

7525 In all the land of Egypt. That this signifies the natural mind, see just above, n. 7522.

7526 And they took ashes of the furnace. That this signifies the falsities of cupidities, is evident from the signification of “ashes of the furnace,” as being the falsities of cupidities (of which above, n. 7519).

7527 And stood before Pharaoh. That this signifies in the presence of those who infest, is evident from the signification of “standing before” anyone as being to be in the presence; and from the representation of Pharaoh, as being those who infest (see n. 7107, 7110, 7126, 7142, 7220, 7228).

7528 And Moses sprinkled it toward heaven. That this signifies these falsities shown to those who are in heaven, is evident from what was said above (n. 7520), where are like words.

7529 And it became a sore of pustules breaking forth on man and on beast. That this signifies filthy things together with blasphemies from interior and exterior evil, is evident from the signification of a “sore of pustules,” as being filthy things together with blasphemies (of which above, n. 7524); and from the signification of “man and beast,” as being evil interior and exterior (of which also above, n. 7523).

7530 And the magicians could not stand before Moses because of the sore. That this signifies that those could not be present who abused Divine order by portraying the like in the outward form, is evident from the signification of “not being able to stand before” anyone as being not to be able to be present; from the signification of “the magicians,” as being those who abuse Divine order by portraying the like in the outward form (see n. 7296, 7337); and from the signification of a “sore,” as being filthy things together with blasphemies (of which above, n. 7524).

7531 For the sore was on the magicians. That this signifies that the like filthy things came forth from them, is evident from what was said just above (n. 7530).

7532 And on all the Egyptians. That this signifies as were in those who were infesting, is evident from the signification of “the Egyptians,” as being those who infest (see n. 7097, 7317).

7533 And Jehovah made firm the heart of Pharaoh. That this signifies that they were determined, is evident from the signification of “the heart being made firm,” “being hardened,” and “being made heavy,” as being obstinacy (see n. 7272, 7300, 7305). Its being said that “Jehovah made firm the heart of Pharaoh,” in the internal sense signifies that they themselves, and not Jehovah, made firm their heart, that is, that they were determined; for it is the evil with man which makes him firm or determined against the Divine; and evil comes from man, and flows in from hell, but not from heaven. Nothing but good flows in through heaven from the Lord; evil cannot come forth from good, still less from the veriest Good; evil comes forth from its own origin, namely, from things contrary to love to God and to love to the neighbor; such origins exist in man, and not at all in God. From this it is evident that when it is said in the Word that “God leads into evil,” this is said according to the appearance (but on this see above, n. 2447, 6991, 6997).

7534 And he heard them not. That this signifies that they did not obey, is evident from the signification of “not hearing” anyone as being not to obey (see also n. 7224, 7275, 7301, 7339, 7413).

7535 As Jehovah had spoken unto Moses. That this signifies according to the prediction, see above, n. 7302, 7340, 7414, 7432.

View Details

1. Verses 21-28. And Pharaoh called Moses and Aaron, and said, Go ye, sacrifice to your God in the land. And Moses said, It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God; lo, we shall sacrifice the abomination of the Egyptians unto their eyes, and will they not stone us? We will go a way of three days into the wilderness, and will sacrifice to Jehovah our God, as He hath said unto us. And Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness; only ye shall not go very far away: supplicate for me. And Moses said, Behold, I go forth from thee, and I will supplicate unto Jehovah that He may remove the noisome fly from Pharaoh, from his servants, and from his people, tomorrow; only let not Pharaoh mock any more in not letting the people go to sacrifice to Jehovah. And Moses went out from before Pharaoh, and he supplicated unto Jehovah. And Jehovah did according to the word of Moses; and He removed the noisome fly from Pharaoh, from his servants, and from his people; there was not one left. And Pharaoh made heavy his heart this time also, and he did not let the people go.

“And Pharaoh called Moses and Aaron” signifies the presence of the law Divine; “and said, Go ye, sacrifice to your God in the land,” signifies that they would not oppose their worshiping their God, but it must be done in their neighborhood; “and Moses said,” signifies the answer; “it is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God,” signifies that infernal foulness and filthiness would flow in; “lo, we shall sacrifice the abomination of the Egyptians before their eyes,” signifies that Divine worship would be infested by such if done in their presence; “and will they not stone us?” signifies that thus they would extinguish the truths of faith which are of worship; “we will go a way of three days into the wilderness,” signifies that they would utterly depart so as to be in freedom; “and will sacrifice to Jehovah our God,” signifies that in this way there would be worship; “as He hath said unto us,” signifies as He has commanded; “and Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness,” signifies that they would leave them, and not infest them, so that they may worship their God in freedom; “only ye shall not go very far away,” signifies although they are in the neighborhood; “supplicate for me,” signifies that they should intercede; “and Moses said, Behold, I go forth from thee,” signifies the removal of the appearance of truth Divine among them; “and I will supplicate unto Jehovah,” signifies intercession; “that He may remove the noisome fly from Pharaoh, from his servants, and from his people” signifies that there may be an end of this state in respect to the falsities of malevolence; “tomorrow,” signifies forever; “only let not Pharaoh mock anymore in not letting the people go to sacrifice to Jehovah,” signifies provided he does not deceive by a lie, and does not [fail to] leave them to worship their God in freedom; “and Moses went out from Pharaoh” signifies the removal of the appearance of truth Divine among those who are in falsities of malevolence; “and he supplicated unto Jehovah,” signifies intercession; “and Jehovah did according to the word of Moses,” signifies that it was so done according to the word of the Lord; “and he removed the noisome fly from Pharaoh, from his servants, and from his people,” signifies the end of this state of falsity; “there was not one left,” signifies a full removal; “and Pharaoh made heavy his heart this time also,” signifies obstinacy again; “and he did not let the people go,” signifies that they would not leave those who were of the spiritual church.

Interchapter linkages

1. I have been instructed that the spirits of Mars have relation to something which is interior in man, and indeed intermediate between the intellectual part and the will part, thus to thought from affection; and they who are the best of them, to the affection of the thought. This is the reason why their face makes a one with their thought, and why they cannot dissemble before anyone (as was said of them above, see n. 7360, 7361).

2. Once when the spirits of Mars were with me, and occupied the sphere of my mind, spirits from our earth came near and wished to infuse themselves also into that sphere; but then the spirits of our earth became as if insane, because they did not at all agree. For the spirits of our earth look to themselves and the world, thus they are in an idea turned to themselves; but the spirits of Mars look to heaven, thus to the Lord and their neighbor, and hence are in an idea turned away from themselves. From this cause there is contrariety. But then came near some angelic spirits of Mars, by whose coming the communication was taken away; and so the spirits of our earth retired.

Abomination and in secret in the dark

1. It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God. That this signifies that infernal foulness and filthiness would flow in, is evident from the signification of “it is not meet to do so,” as being that it cannot be so done; from the signification of “abomination,” as being infernal foulness and filthiness; and from the signification of “sacrificing to Jehovah God,” as being to worship their God (of whi ch above, n. 7452). Hence by “sacrificing to Jehovah God the abomination of the Egyptians” is signified that they would worship God with a worship which those would abominate who are in falsities from what is infernal contrary to this worship, and which would infest it.

[2] How the case stands with this matter is very evident from things that show themselves clearly in the other life. Every spirit, and still more every society, is surrounded with a sphere of the faith and of the life of that spirit or society. This sphere is a spiritual sphere, and by it is known the quality of the spirit, and even better that of the society. For the sphere is perceived by those who have perception, sometimes at a considerable distance; and this although the spirit or the society is in hiding, and does not communicate by thought or by speech. This spiritual sphere may be compared to the material sphere which encompasses the body of a man in the world, which is a sphere of effluvia exuding from him, and is smelled by keen-scented beasts. (Of the spiritual sphere which encompasses spirits, see n. 1048, 1053, 1316, 1504, 1519, 2401, 2489, 4464, 5179, 6206)

[3] From all this it can be seen that if infernal spirits were near where they are who are in Divine worship, they would infest them by their sphere, for in this way they who are in Divine worship would perceive what is shocking and abominable. All this shows how it is to be understood that infernal foulness and filthiness would flow in, if they were to worship God in that neighborhood. From what has been said about the spiritual sphere, or the sphere of faith and life, which exhales from every spirit, and still more from a society of spirits, it can also be seen that nothing whatever is hidden of that which a man in the world has thought, spoken, and done, but that it is in the open; for it is these things which make this sphere. Such a sphere also pours forth from the spirit of a man while he is in the body in the world; and from this his quality is also known. Therefore believe not that the things a man thinks in secret and that he does in secret, are hidden, for they are as clearly shown in heaven as are those which appear in the light of noon, according to the Lord’s words in Luke:

There is nothing covered that shall not be revealed; or hidden that shall not be known; therefore whatsoever ye have said in the darkness shall be heard in the light; and that which ye have spoken in the ear in bed-chambers, shall be proclaimed upon the housetops (Luke 12:2-3).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Colestia 7392. That He remove the frogs from me, and from my people. That this signifies that they might not be driven to reasonings from mere falsities, is evident from the signification of “removing,” as being not to be driven, for the cause of the supplication was weariness arising from being driven to reason from mere falsities; from the signification of “frogs,” as being reasonings from mere falsities (see n. 7351, 7352); and from the representation of Pharaoh and also of the Egyptians, as being those who are in falsities and infest (of which frequently above).

[2] As regards the weariness which is the cause of the supplication or humiliation of those who infest, be it known that this is undelightful to them, for they cannot do mischief by reasonings from mere falsities, because the upright-here those who are of the Lord’s spiritual church whom they were infesting-laugh at mere falsities, which are negations of truth; but they could do mischief by means of the falsities from the fallacies and appearances by which truths are falsified (which falsified truths are signified by the blood into which the waters of Egypt were turned, n. 7317, 7326), because fallacies and appearances seduce, for they are like a shade and veil to truths. And because they cannot do mischief by means of reasonings from mere falsities, that is, from utter negations of truth, it is undelightful to them, and therefore they deprecate it; for nothing delights the infernals except doing mischief in every possible way; doing mischief being the very delight of their life, insomuch that it is their very life; and therefore when they are not allowed to do mischief, they are in weariness. This is the reason why Pharaoh prayed for deliverance from the evil of the frogs, but not from the evil of the blood, of which above; nor from the evil of the lice, of which below; for by the evil of the frogs is signified infestation by means of reasonings from mere falsities, by which reasonings they cannot do mischief; whereas by the evil of the blood is signified infestation by means of falsities from fallacies and appearances, which infestation is delightful to them, because they can do mischief by its means; and by the evil of the lice are signified evils, which are delightful to them because they are evils.

[3] In the other life all those perceive delight in doing mischief who in the world do not impart benefits to the neighbor for the sake of the neighbor, nor to their country for the sake of their country, nor to the church for the sake of the church, but for the sake of themselves; thus who do not do truth and good for the sake of truth and good. That they have delight in doing mischief does not show itself in the world, because the external man hides it; but in the other life when the outward things are being taken away and the man is left to his inward things, then this delight comes forth and manifests itself. From this it is that they are in hell, for all who are there love to do mischief, whereas all who are in heaven love to impart benefits.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7385. And Aaron stretched out his hand over the waters of Egypt. That this signifies the effect of the power of internal truth through external truth against falsities, is evident from the representation of Aaron, as being the doctrine of truth and good, thus external truth (see n. 6998, 7009, 7089); from the signification of “hand,” as being power (n. 878, 4931-4937), here the power of internal truth through external (as above, n. 7382); and from the signification of “the waters of Egypt,” as being falsities (n. 6693, 7307). The effect is signified by “stretching out the hand and the frogs coming up.” From all this it is evident that by “Aaron stretched out his hand over the waters of Egypt,” is signified the effect of the power of internal truth through external truth against falsities.

1. Say unto Aaron. That this signifies the influx of the internal law into the external law, is evident from the representation of Moses, as being the law Divine (see n. 6723, 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998, 7089); the doctrine of good and truth which Aaron represents is nothing else than the external law coming forth from the internal law, that is, through the internal law from the Divine; and from the signification of “saying,” as being influx (n. 6152, 6291, 7291). That “to say” here denotes influx is because Moses was to say to Aaron, and Moses is the internal law, and Aaron the external, and influx from the Divine takes place through the internal into the external. The internal law is the truth Divine itself such as it is in heaven, and the external law is the truth Divine such as it is on earth; thus the internal law is truth accommodated to angels, and the external law is truth accommodated to men.

[2] As the internal law which Moses represents is truth accommodated to angels, and the external law which Aaron represents is truth accommodated to men, I may here say something about them. Truth accommodated to angels is for the most part incomprehensible to men, as is evident from the fact that things are seen and said in heaven such as eye has never seen, nor ear has ever heard. The reason is that the things said among the angels are spiritual things which have been abstracted from natural things, and consequently are remote from the ideas and expressions of human speech; for man has formed his ideas from the things in nature, and indeed in grosser nature, that is, from those which he has seen in the world and upon the earth, and has touched by sense, which things are material. The ideas of interior thought with man, although they are above material things, nevertheless terminate in material things, and where they terminate, there they appear to be, and from this he perceives that which he is thinking. Hence it is evident how the case is with that truth of faith, and what is its quality, which falls into the thought of man, and is called the external law, and is represented by Aaron.

[3] To illustrate this by an example: man cannot possibly think without the idea of time and space, which idea adheres to almost everything which he thinks; if idea from time and space were taken away from man, he would not know what he is thinking; and scarcely whether he is thinking. But in the ideas of the angels there is nothing from time and space, but instead of these there are states, and this because the natural world is distinguished from the spiritual world by time and space. The reason why there are time and space in the natural world, and instead of these there are states in the spiritual world, is that in the natural world the sun seems by apparent revolutions to make days and years, and to divide the days into four times, night, morning, noon, and evening; and the years also into four times, winter, spring, summer, and autumn; and also to do this by means of variations of light and shade, and of heat and cold. From this come the ideas of time and of its variations. The ideas of space arise from measuring by times, and therefore where the one is, there is the other.

[4] But in the spiritual world, the sun of heaven, whence come spiritual light and spiritual heat, does not make apparent rotations and revolutions, and thus induce ideas of time and space. The light which is from that sun is truth Divine; and the heat which is from that sun is good Divine. From these arise with the angels ideas of states; states of intelligence and faith from truth Divine; and states of wisdom and love from good Divine. To the variations of these states with the angels correspond the states of light and shade in the world, and also states of heat and cold, which are from the sun when it makes times and measures spaces. From this example it may to a certain extent appear what is the quality of that internal truth, or truth accommodated to angels, which is called the “internal law;” and also what is the quality of that external truth, or truth accommodated to men, which is called the “external law;” also whence it is that the things which the angels speak among themselves are to man incomprehensible, and also unutterable.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7398. Only in the river shall they be left. That this signifies that they should remain with the falsities where these are, is evident from the signification of “river,” here the river of Egypt, as being falsity (see n. 6693, 7307); and from the signification of “being left,” as being to remain. With this the case is that whatever enters with man, remains with him, especially what is received from affection. It is believed that the things which enter have been completely obliterated and cast out when the man no longer remembers them; but they have not been obliterated or cast out, but they stick fast either in the interior memory, or in the exterior, among things which have become familiar. For the things which become familiar, are as it were natural, which flow of their own accord, and are not excited by a conscious recalling from the memory; like man’s speech, the words of which flow spontaneously from thought, as also do the gestures and actions, and even the steps; and also the thought. These enter successively from infancy, and in time become familiar, and then flow spontaneously. From these as well as from other similar facts, it is evident that all things which enter with man, remain, and that the things which have become habitual, that is, familiar, are no longer noticed as being in the man, although they are in him. Such is the case with the falsities and evils that enter with man, and also with the truths and goods. Such are the things that form him and determine his quality. (That all things which a man has seen, heard, thought, spoken, and done, have been inscribed on him, (see n. 2474-2489.) From all this it is now evident how it is to be understood that the reasonings would remain with the falsities where these are; for after falsities are being removed, they are allotted their places elsewhere in the natural, and together with the falsities the endeavor and cupidity of reasoning; but not as before in the midst directly under the mind’s view. Hence it is that, as related in what follows, the frogs were gathered together in heaps, and the land stank by reason of them, whereby is signified that these reasoning falsities were arranged in bundles in the natural, and there was what was foul and loathsome therefrom (see below, n. 7408, 7409).

AC 7370. That man is in the love of self who despises his neighbor in comparison with himself, who regards him as his enemy if he does not favor and reverence him; he is still more in the love of self who therefore hates and persecutes his neighbor; and he still more who therefore burns with revenge against him and desires his destruction. Such persons at last love to rage against their neighbor; and the same, if they are also adulterers, become cruel.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7488 Exodus 9

THE DOCTRINE OF CHARITY

From all that has been said about the loves of self and of the world, it is evident that all evils spring from them, and because all evils spring from them, so do all falsities; and on the other hand, from love to the Lord and love toward the neighbor spring all goods, and because all goods spring from them, so do all truths.

7489 This being the case, it is evident that insofar as a man is in the loves of self and of the world, so far he is not in love toward the neighbor, still less in love to the Lord; for these are opposites.

7490 It is also evident that insofar as a man is in the loves of self and of the world, so far he does not know what charity is, until at last he does not know that it exists; also that so far the man does not know what faith is, until at last he does not know that it is anything; and that so far the man does not know what conscience is, until at last he does not know that it exists; nay, that so far the man does not know what the spiritual is, nor what the life of heaven; and finally that he does not believe there is a heaven and a hell; consequently he does not believe that there is a life after death. These are the effects of the loves of self and of the world when they reign.

7491 The good of heavenly love and the truth of its faith continually flow in from the Lord, but are not received where the loves of self and of the world reign; but on the contrary where these loves reign, that is, are continually in the thought, are the end, are in the will, and make the life, the good and truth which flow in from the Lord are either rejected, or extinguished, or perverted.

7492 With those with whom they are rejected, the good which is of love and the truth which is of faith are held in contempt, and also in aversion. With those with whom they are extinguished, the good of love and the truth of faith are denied, and the contrary evils and falsities are affirmed. But with those with whom they are perverted, the good of love and the truth of faith are misinterpreted and are applied to favor evil and its falsity.

7493 The loves of self and of the world with man begin to reign when he comes to years of discretion and self-government; for then the man begins to think from himself or from his own, and to appropriate these loves to himself, and this the more as he confirms himself in a life of evil. Insofar as a man appropriates evils to himself, so far the Lord separates the good of innocence and charity which the man has received in infancy and childhood and at times afterward, and stores them up in his interiors; for the good of innocence and the good of charity can in no wise abide with the evils of these loves; and the Lord is not willing that they should perish.

7494 They therefore who either pervert or extinguish or reject in themselves the good of love and the truth of faith, have no life in them; for the life which is from the Divine is to will good and believe truth. But they who do not will good but evil, nor believe truth but falsity, have what is contrary to life. This contrary to life is hell, and is called “death,” and they are called “dead.” That the life of love and faith is called “life,” also “eternal life,” and that they who have it in themselves are called “living men;” and that the contrary of life is called “death,” also “eternal death,” and such men “dead,” is evident from many passages in the Word (as in Matt. 4:16; 8:21, 22; 18:8, 9; 19:16, 17, 29; John 3:15, 16, 36; 5:24, 25; 6:33, 35, 47, 48, 50, 51, 53, 57, 58, 63; 8:21, 24, 51; 10:10; 11:25, 26; 14:6, 19; 17:2, 3; 20:31; and elsewhere).

EXODUS 9

1 And Jehovah said unto Moses, Come unto Pharaoh, and speak unto him, Thus said Jehovah the God of the Hebrews, Let My people go, that they may serve Me.

2 For if thou refuse to let them go, and if thou still withhold them,

3 Behold, the hand of Jehovah shall be on thy cattle which is in the field, on the horses, on the asses, on the camels, on the herd, and on the flock; a very grievous pestilence.

4 And Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians, and there shall nothing die of all that belongeth to the sons of Israel.

5 And Jehovah appointed a set time, saying, Tomorrow Jehovah shall do this word in the land.

6 And Jehovah did this word on the morrow, and all the cattle of the Egyptians died; and of the cattle of the sons of Israel died not one.

7 And Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead; and Pharaoh’s heart was made heavy, and he did not let the people go.

8 And Jehovah said unto Moses and unto Aaron, Take to you in the fullness of your fists ashes of the furnace, and let Moses sprinkle it toward heaven unto the eyes of Pharaoh.

9 And it shall be dust over all the land of Egypt, and it shall be upon man, and upon beast, a sore breaking forth in pustules in all the land of Egypt.

10 And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it toward heaven; and it became a sore of pustules breaking forth on man and on beast.

11 And the magicians could not stand before Moses because of the sore; for the sore was on the magicians and on all the Egyptians.

12 And Jehovah made firm the heart of Pharaoh, and he heard them not, as Jehovah had spoken unto Moses.

13 And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus said Jehovah the God of the Hebrews, Let My people go, that they may serve Me.

14 For this time I will send all My plagues into thy heart, and into thy servants, and into thy people; that thou mayest know that there is no one as I in the whole earth.

15 For now I would put forth My hand, and smite thee and thy people with pestilence, and thou wouldest be cut off from the earth.

16 But yet for this cause have I made thee to stand, that thou mayest see My power, and that My name may be told in the whole earth.

17 As yet thou exaltest thyself against My people, in thy not letting them go.

18 Behold, tomorrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day it was founded even until now.

19 And now send, gather in thy cattle, and all that thou hast in the field; every man and beast, that shall be found in the field, and shall not be brought to the house, and the hail shall come down upon them, and they shall die.

20 He that feared the word of Jehovah of the servants of Pharaoh, made his servants and his cattle flee unto the houses.

21 And he that did not set his heart unto the word of Jehovah, left his servants and his cattle in the field.

22 And Jehovah said unto Moses, Stretch forth thy hand toward heaven, and there shall be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field in the land of Egypt.

23 And Moses stretched forth his rod toward heaven; and Jehovah gave voices and hail, and the fire walked unto the land, and Jehovah made it rain hail upon the land of Egypt.

24 And there was hail, and fire walking at the same time in the midst of the hail, very grievous, such as had not been like it in all the land of Egypt since it became a nation.

25 And the hail smote in all the land of Egypt all that was in the field, from man and even to beast, and the hail smote every herb of the field, and broke every tree of the field.

26 Only in the land of Goshen, where the sons of Israel were, was there no hail.

27 And Pharaoh sent, and called Moses and Aaron, and said unto them, I have sinned this time; Jehovah is just, and I and my people are wicked.

28 Supplicate ye unto Jehovah, for there hath been enough of voices of God and hail; and I will let you go, and ye shall stay no longer.

29 And Moses said unto him, As I go out of the city, I will spread out my palms unto Jehovah; and the voices shall cease, and there shall be no more hail; that thou mayest know that the earth is Jehovah’s.

30 And thou and thy servants, I know that ye will not yet fear the face of Jehovah God.

31 And the flax and the barley were smitten; for the barley was a ripening ear, and the flax was a stalk.

32 And the wheat and the spelt were not smitten, because they were hidden.

33 And Moses went out of the city from before Pharaoh, and spread out his palms unto Jehovah; and the voices and hail ceased and the rain was not poured out upon the earth.

34 And Pharaoh saw that the rain and the hail and the voices had ceased, and he sinned yet more, and made heavy his heart, he and his servants.

35 And the heart of Pharaoh was made firm, and he did not let the sons of Israel go; as Jehovah had spoken by the hand of Moses.

7495 THE CONTENTS.
In this chapter the subject of the vastation of those who infest the men of the spiritual church is continued; and in it in the internal sense is described the sixth, the seventh, and the eighth state or degree of their vastation, which are described by the pestilence, the sore breaking forth in pustules, and the rain of hail, whereby is signified vastation in respect to the things that belong to the church among them.

7496 THE INTERNAL SENSE.
Verses 1-7. And Jehovah said unto Moses, Come unto Pharaoh, and speak unto him, Thus said Jehovah the God of the Hebrews, Let My people go that they may serve Me. For if thou refuse to let them go, and if thou still withhold them, behold, the hand of Jehovah shall be on thy cattle which is in the field, on the horses, on the asses, on the camels, on the herd, and on the flock; a very grievous pestilence. And Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians, and there shall nothing die of all that belongeth to the sons of Israel. And Jehovah appointed a set time, saying, Tomorrow Jehovah shall do this word in the land. And Jehovah did this word on the morrow, and all the cattle of the Egyptians died; and of the cattle of the sons of Israel died not one. And Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead; and Pharaoh’s heart was made heavy, and he did not let the people go. “And Jehovah said unto Moses,” signifies instruction anew; “Come unto Pharaoh, and speak unto him,” signifies the appearance of truth from the Divine with those who infest; “Thus said Jehovah the God of the Hebrews,” signifies a command from the Lord the God of the church; “Let My people go that they may serve Me,” signifies that they should leave those who are of the spiritual church so that they may worship the Lord; “for if thou refuse to let them go, and if thou still withhold them,” signifies if they should still be determined to infest; “behold the hand of Jehovah shall be on thy cattle which is in the field,” signifies the vastation of the truth and good of faith which they have from the church wherein they had been; “on the horses, on the asses, on the camels,” signifies the intellectual things and the memory-knowledges of the truth that is of faith; “on the herd, and on the flock,” signifies the things of the will; “a very grievous pestilence,” signifies a consumption in general; “and Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians,” signifies the difference between the truths and goods of faith of those who are of the spiritual church, and the truths and goods of faith which are of the church with those who infest; “and there shall nothing die of all that belongeth to the sons of Israel,” signifies that they shall not be consumed; “and Jehovah appointed a set time,” signifies predetermination; “saying, Tomorrow Jehovah shall do this word in the land,” signifies theirs forever in respect to the things that belong to the truth and good of faith of the church; “and Jehovah did this word on the morrow,” signifies the effect according to the predetermination; “and all the cattle of the Egyptians died,” signifies the consumption of the truth and good of faith with those who infest; “and of the cattle of the sons of Israel died not one,” signifies that nothing of faith was consumed with those who were of the spiritual church; “and Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead,” signifies that this was made known to those who infest; “and Pharaoh’s heart was made heavy,” signifies obstinacy; “and he did not let the people go,” signifies that they did not leave them.

7497 And Jehovah said unto Moses. That this signifies instruction anew, see above, n. 6879, 6881, 6883, 6891, 7226, 7304, 7380.

7498 Come unto Pharaoh, and speak unto him. That this signifies the appearance of truth from the Divine with those who infest, is evident from the signification of “coming” or “entering in” unto anyone as being presence or appearance (of which below); and from the signification of “speaking,” as being communication; from the representation of Pharaoh, as being those who infest in the other life those who are of the spiritual church (see n. 7107, 7110, 7126, 7142, 7220, 7228, 7317); and from the representation of Moses, who was to enter in unto Pharaoh and speak unto him, as being truth from the Divine (see n. 6771, 6827, 7014, 7382). That “to come” or “enter in” denotes presence or appearance, is because in the spiritual sense these phrases signify things that belong to the mind, consequently to the thought; and when “coming” or “entering in” unto anyone is said of the thought, it denotes to present him to one’s view, for he who thinks about anyone makes him present to himself; and wonderful to say, in the other life he of whom anyone thinks with longing to speak with him, is also presented to view. From this it is evident that in the other life when spirits think as a man thinks in the world, that which they think of is presented to the life. From this then it can be known that by “coming” or “entering in” unto anyone is signified presence or appearance.

7499 Thus said Jehovah the God of the Hebrews. That this signifies a command from the Lord who is the God of the church, is evident from the signification of “saying,” as being a command (see n. 7036, 7107, 7310); and from the signification of “the Hebrews,” as being those who are of the church, thus the church (n. 5136, 5236, 6675, 6684, 6738). (That “Jehovah” when named in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956.) In the Word the Lord is called “Jehovah” as to Divine good, for Divine good is the Divine Itself; and the Lord is called the “Son of God” as to Divine truth, for Divine truth proceeds from the Divine good as a son from a father, and also is said to be “born:” how this is shall be further told. When the Lord was in the world He made His Human Divine truth, and then called the Divine good which is Jehovah, His “Father;” because, as just said, Divine truth proceeds and is born from Divine good. But after the Lord had fully glorified Himself, which was done when He endured the last of temptation on the cross, He then made His Human also Divine good, that is, Jehovah; and thereby the Divine truth itself proceeded from His Divine Human. The Divine truth is what is called the “Holy Spirit,” and is the holy which proceeds from the Divine Human. From this is evident what is meant by the Lord’s words in John:
The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).
That it is the Divine good which is called the “Father,” and the Divine truth which is called the “Son,” see n. 3704.

7500 Let My people go that they may serve Me. That this signifies that they should leave those who are of the spiritual church so that they may worship the Lord, is evident from the signification of “letting go,” as being to leave (as frequently above); from the representation of the sons of Israel, here “My people,” as being those who are of the spiritual church (see n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “that they may serve Me,” as being that they may worship the Lord. That “to serve” denotes to worship, is evident; and that “Jehovah,” whom they would serve, denotes the Lord, see just above, n. 7499.

7501 For if thou refuse to let them go, and if thou still withhold them. That this signifies if they should still be determined to infest, is evident from the signification of “refusing,” as being to be determined; hence “to refuse to let go” denotes to be determined not to leave; and from the signification of “withholding,” as being still to infest; for they who are infested are withheld by the evil spirits who infest. In regard to those who are infested being withheld by evil spirits, the case is this. When evil spirits assault anyone, they know how to instill themselves into the delights that belong to his cupidities, and also into the pleasant feelings connected with his principles, thus into all things of his love; and so long as they are engaged in this instilling they withhold the man whom they are infesting as if bound, nor can he be loosed, however he struggles, except with the Lord’s Divine aid, for love and instilling into the delight of the love conjoin. Such is the art employed by evil spirits and genii in the other life. The same thing is seen in this world; for he who instills himself into another’s delight which is of his love, holds him bound and also leads him.

7502 Behold the hand of Jehovah shall be on thy cattle which is in the field. That this signifies the vastation of the truth and good of faith which they have from the church wherein they had been, is evident from the signification of “the hand of Jehovah being on anyone,” as being a plague or punishment; for by “hand” is signified power (see n. 4931-4937, 6292, 6947, 7188, 7189), and by “the hand of Jehovah,” omnipotence (n. 878, 3387); and because by those who are in the externals of the church it is believed from the appearance that every plague or punishment comes from Jehovah (for they attribute all things to His power), therefore by “the hand of Jehovah being on anyone” is signified punishment, here vastation, for the degrees of the vastation of those who infested were punishments: from the signification of “cattle,” as being the truths and goods of faith (n. 6016, 6045, 6049); and from the signification of “field” as being the church (n. 2971, 3310). That “field” denotes the church is because the seeds sown in a field signify the truths which are of faith, and also because the produce from the field, such as wheat, barley, spelt, and so forth, denotes the goods which are of charity, and the truths which are of faith, thus such things as belong to the church.
[2] As regards the infernal spirits who infest the upright in the other life being vastated as to the truths of faith that belong to the church, be it known that those who infest the upright in the other life are those who when living in the world had belonged to the church; for those who have not belonged to the church, cannot infest others who do belong to it, because falsities contrary to the truths of faith of the church are the means by which they infest. Those who have been outside the church cannot infest anyone by means of such things, because they had not known them. (That they who have made a profession of faith and have lived a life of evil, in the other life turn to falsities and infest the upright, see n. 7097, 7127, 7317.) Lest therefore the truth of faith, which they have had from the doctrine of their church when they lived in the world (for they carry with them into the other life all that they had known in the life of the body, nor is anything wanting) should give them any light from heaven, and lest they should apply the things of light to defend the falsities and evils which are of hell, every such thing is taken away from them, and they are finally left to the evils of their life and the falsities thence derived. It is this vastation that is here treated of.
[3] The reason why those who have been of the church and have lived a life of evil are thus gradually vastated before they are cast into hell, is that they had known the truths of faith, and thereby had had communication with heaven. The heavenly societies with which they have had communication, and also still have it in the other life, cannot be separated from them except by degrees. For such is the order in heaven from the Lord that nothing is done violently, but all things in freedom as from themselves; therefore those heavenly societies are not wrested from them, but are gradually separated, so that the evil spirits seem to depart of their own accord. From all this it is now evident how the case is with the vastation of those who have known the truths of faith that belong to the church, and yet have led a life of evil.
[4] That such is the case no one can know except from revelation, for man has no knowledge of the things that exist in the other life except from revelation; and as man is but little solicitous to explore the truths and goods which are of faith from the Word (for he is in no affection of truth for its own sake, still less for the sake of life), therefore such things are not revealed to him; nevertheless they stand forth in the Word (and this in respect to every series and process) in its internal sense. As therefore the man of the church is in no affection of knowing truth from the Word, but only in the affection of confirming the doctrinal things of his own church whether true or false, for worldly reasons, therefore he knows nothing whatever about the state after death, nothing about heaven, and nothing about hell; he does not even know what makes heaven and what makes hell with man. Nay, so ignorant are men that they teach and believe that everyone can be admitted into heaven; some by a power which they have arrogated to themselves; some by the mercy of the Lord, no matter how they had lived; and scarcely any know that heaven is given to man by means of a life of charity and faith during his life in the world, and that this life remains. These things have been said in order that the quality may be known of that man of the church who professes faith alone and cares not about the life of faith; for these are they who are represented by the Egyptians here and in what follows.

7503 On the horses, on the asses, on the camels. That this signifies the intellectual things and the memory-knowledges of the truth that is of faith, is evident from the signification of “horses,” as being things of the intellect (n. 2761, 2762, 3217, 5321, 6125, 6534); from the signification of “asses,” as being things that are of service to the intellect, thus also memory-knowledges (n. 5492, 7024); and from the signification of “camels,” as being memory-knowledges in general (n. 3048, 3071, 3143, 3145). These three animals signify things that belong to the intellectual part; the other animals, which pertain to the herd and to the flock, signify things that are of the will part. As regards the intellectual part, it is this which receives the truths of faith; for the intellect is the internal sight, which is enlightened by the light of heaven, and insofar as it is enlightened, it notices, sees, and acknowledges the truths of faith when it reads the Word. Hence it is that they who are in perception of the truth of faith, are called “intelligent” and “wise,” and also “enlightened.” (That the intellectual is the recipient of the truth of faith, see n. 5114, 6125, 6222.)

7504 On the herd, and on the flock. That this signifies the things of the will, is evident from the signification of “the herd,” as being the good of the exterior natural; and from the signification of “the flock,” as being the good of the interior natural (see n. 5913); and as good is signified by these, that which is of the will is signified, for all good has relation to the will, and all truth to the understanding.

7505 A very grievous pestilence. That this signifies a consumption in general, is evident from the signification of “pestilence,” as being the vastation of truth; and because it is called “a very grievous pestilence,” there is signified the consumption of truth. That a “pestilence” signifies the vastation of truth is plain from the following passages in the Word:
When I send My four evil judgments upon Jerusalem; the sword, and the famine, and the evil beast, and the pestilence, to cut off from it man and beast (Ezek. 45:21);
“to cut off man and beast” denotes to vastate interior and exterior good.
The sword is without, and the pestilence and the famine within; he that is in the field shall die by the sword; but he that is in the city, famine and pestilence shall devour him (Ezek. 7:15);
where “pestilence” denotes the vastation of good.
Therefore because thou hast defiled My sanctuary with all thine abominations, a third part of thee shall die with the pestilence, and they shall be consumed in the midst of thee (Ezek. 5:11-12);
where “pestilence” denotes the wasting away of good. In Amos:
I have sent among you the pestilence in the way of Egypt: your young men have I slain with the sword, with the captivity of your horses (Amos 4:10);
where “the pestilence in the way of Egypt” denotes the vastation of good and truth by means of falsities, which are “the way of Egypt;” “your young men have I slain with the sword, with the captivity of horses” denotes the vastation of truth; “young men” denote truths, and “horses” intellectual things (as above, n. 7503). In David:
Thou shalt not be afraid for the terror of the night, for the arrow that flieth by day; for the pestilence that creepeth in thick darkness, for the death that wasteth at noonday (Ps. 91:5-6);
where “the pestilence that creepeth in thick darkness” denotes the evil which vastates in secret; “the death that wasteth at noonday” denotes the evil that vastates openly; besides other passages.

7506 And Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians. That this signifies the difference between the truths and goods of faith of those who are of the spiritual church, and the truths and goods of faith which are of the church with those who infest, is evident from the signification of “severing,” as being difference; from the signification of “cattle,” as being the truths and goods of faith (as above, n. 7502); from the representation of the sons of Israel, as being those who are of the spiritual church (also above, n. 7500); and from the signification of “the cattle of the Egyptians,” as being the goods and truths of the church which are with those who infest. (That “the Egyptians” denote those who had been of the church, and consequently in the knowledge of the truth and good of faith; but in a life of evil, and who in the other life infest, see n. 7097, 7127, 7317, 7502.)
[2] What the difference is between the truths and goods of faith of those who are of the church and are saved, and the truths and goods of faith of those who are of the church and are condemned, shall be told in brief. The truths and goods of faith with those who are of the church and are saved, are from the good of charity; and as the affection of charity is the spiritual itself, these truths and goods are spiritual, and flow in through heaven from the Lord, for the interiors of those who receive them are open to heaven. But the truths and goods of those who are of the church and are condemned, are not from the good of charity, and thus are not spiritual; they indeed flow in through heaven, but are received in cold and thick darkness-in cold because there is no good of charity, in thick darkness because the light by which they receive them is as it were a light of winter, which compared to the light of heaven is thick darkness. Nor are their interiors open to heaven, but to the world, into which they determine the influx of truth and good from heaven; from this also the ideas they have of the good and truth of faith are merely natural, nay, material, which in the spiritual world are represented as ugly, and having no human likeness. But the ideas of the truth and good of faith of those who are of the church and are saved, are spiritual, and although they terminate in material things of the world, yet they are separate from them, for they can be elevated from them. In the spiritual world the ideas of these persons are represented as beautiful, and have the likeness of a man. Such is the difference, however much they may appear alike in the outward form, that is, in discourse and preaching.
[3] The cause of such a difference is the life; for when the good of life which is from charity flows into the intellectual which is the receptacle of truth, it forms beautiful ideas with respect to the goods and truths of faith; whereas when the evil of life which is contrary to charity flows into the intellectual, it makes ugly ideas in respect to the goods and truths of faith, and such as are not acknowledged in heaven.

7507 And there shall nothing die of all that belongeth to the sons of Israel. That this signifies that they shall not be consumed, is evident from the signification of “not anything dying,” as being not to be consumed; from the signification of “cattle,” of which it is said that “they shall not die,” as being the truth and good of faith (of which above, n. 7502); and from the representation of the sons of Israel, as being those who are of the spiritual church. That the goods and truths of faith which are with those who are of the church cannot die, is because they have been conjoined with the Divine by means of charity, and the Divine is life itself, and is eternal; and that which has been conjoined with life itself and with what is eternal, cannot die or be consumed; but remains to eternity, and is continually being perfected; the things that are of faith with those who are of the church and are being condemned, not having been conjoined with the Divine, and consequently having no life in them, die; for they are like images devoid of life, and which, not being alive, in the other life are consumed, that is, are carried off.

7508 And Jehovah appointed a set time. That this signifies predetermination, is evident without explication.

7509 Saying, Tomorrow Jehovah shall do this word in the land. That this signifies that this is theirs forever in respect to the things that belong to the truth and good of the church, is evident from the signification of “tomorrow,” as being forever (see n. 3998); that it denotes in respect to the things that belong to the truth and good of the church, is plain from what goes before in regard to this good and truth, namely, that they will be consumed with those who are meant by the “Egyptians;” and that they will be lasting with those who are represented by the sons of Israel.

7510 And Jehovah did this word on the morrow. That this signifies the effect according to the predetermination, is evident from the signification of “doing this word,” as being the effect; and from the signification of a stated time, here “the morrow,” as being predetermination (as above, n. 7508). When predetermination by the Divine has reference to what is perpetual, it is expressed by “the morrow.”

7511 And all the cattle of the Egyptians died. That this signifies the consumption of the truth and good of faith with those who infest, is evident from the signification of “dying,” namely, by the pestilence, as being a consumption (as above, n. 7505, 7507); and from the signification of “the cattle of the Egyptians,” as being the truths and goods of the church with those who infest (as also above, n. 7506).

7512 And of the cattle of the sons of Israel died not one. That this signifies that nothing of faith was consumed with those who were of the spiritual church, is evident from what has been unfolded just above (n. 7506, 7507).

7513 And Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead. That this signifies that this was made known to those who infest, is evident from the representation of Pharaoh, as being those who infest (of which above, n. 7498). That this was made known to them, namely, that nothing of the goods and truths of faith had perished among those who were of the spiritual church, is plainly signified by “he sent and found that there was not anything dead of the cattle of Israel.”

7514 And Pharaoh’s heart was heavy, signifies obstinacy (as above, n. 7272, 7300, 7305).

7515 And he did not let the people go. That this signifies that they did not leave them, namely, those of the spiritual church whom they were infesting, see n. 7474, where are the same words.

View Details

And Pharaoh saw that there was breathing, and he made heavy his heart, and heard them not, as Jehovah had spoken. And Jehovah said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, and it shall become lice in all the land of Egypt. And they did so; and Aaron stretched out his hand with his rod, and smote the dust of the land, and there was louse on man and on beast; all the dust of the land became louse in all the land of Egypt. And the magicians did so with their enchantments to bring forth lice, and they could not; and there was louse on man and on beast. And the magicians said unto Pharaoh, This is the finger of God; and Pharaoh’s heart was made firm, and he heard them not, as Jehovah had spoken. And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he goeth forth unto the waters; and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me. For if thou let not My people go, behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly; and the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are. And I will sever in that day the land of Goshen, upon which My people stand, that no noisome fly be there; to the end that thou mayest know that I am Jehovah in the midst of the land. And I will set redemption between My people and thy people; unto the morrow shall this sign be. And Jehovah did so; and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt; the land was destroyed from before the noisome fly.

Exodus 8: 11-20

Arcana Coelestia 7417…. The reason why before the Coming of the Lord the things done within the church by Divine command were done by means of representatives, was that all things and each represented the Lord and His kingdom in the heavens, and His kingdom on earth, that is, the church.

AC 7418. And smite the dust of the land. That this signifies that he should remove the things in the natural that had been damned, is evident from the signification of “smiting,” as being to remove; from the signification of “dust,” as being that which is damned (of which in what follows); and from the signification of “the land,” here the land of Egypt, as being the natural mind (n. 7409). That “dust” denotes that which is damned is because the places where evil spirits are, at the sides beneath the soles of the feet, appear as land, and in fact as land untilled and dry, under which are certain hells. This land is called “damned land,” and the dust there signifies that which is damned. It has sometimes been granted me to see that the evil spirits shook off the dust there from their feet, when they desired to give anyone to damnation. This was seen to the right a little in front, in the border toward the hell of the magicians, where spirits are cast into their hell who during their life in the world have been in the knowledge of faith, and yet have led a life of evil. From this then it is that by “dust” is signified what is damned, and by “shaking off the dust” damnation.

AC 7444. To the end that thou mayest know that I am Jehovah in the midst of the land. That this signifies a noticing that the Lord is the only God of the church, is evident from the signification of “knowing,” as being to notice; and from the signification of “the midst of the land,” as being where truth and good are with those who are of the Lord’s church; the inmost being where truth from good is (n. 3436, 6068, 6084, 6103); thus by “the midst of the land” is signified the church, the same as by “the land of Goshen” just above spoken of (n. 7443); by “I am Jehovah” is signified that He only is the I AM, thus that He only is God. (That “Jehovah” in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956.) Hence it is evident that by “that thou mayest know that I am Jehovah in the midst of the land” is signified a noticing that the Lord alone is the God of the church.

On what is real inner marriage (real self) and false

Conjugial Love 21. The husband represents wisdom, and the wife the love of his wisdom. This, however, is not a prior but a secondary love which the wife has from the Lord through the wisdom of her husband.

CL 211{ii}. The ability to be wise grows in people who have real married love, but for those who do not have real married love it shrinks. The reason the ability to be wise increases for people who have real married love is that married partners have this love on account of, and in keeping with, wisdom, as many demonstrations in earlier passages have shown. Then, too, the sense that belongs to this love is touch, which is common to all the senses and also full of delights, so it opens the inner reaches of the mind as it opens the inner reaches of the senses and with them the organs of the whole body. This means that people involved in this love, love nothing more than being perceptive, since people are perceptive to the extent that the more inward reaches of their minds are open. This opening, in fact, lets intellectual thoughts rise into a higher light and voluntary responses rise into a higher warmth. The higher light is wisdom, and the higher warmth is a love for wisdom. The spiritual joys that people with real married love have, united with earthly joys, make for a pleasantness that in turn brings an ability to be wise. This is why angels have married love in keeping with their wisdom, and it is why this love, with its joy, increases in keeping with the growth of their wisdom.

CL 224 {xv}). Where there is real love in marriage the wife (practise of truth) accepts this aura, and the husband (understanding of truth) accepts it only through his wife (practise). It is unknown today that among those who have real married love the husband receives this sphere only through his wife, and yet it is no secret in its own right, because a bridegroom and newlywed can know it. Everything that comes from a bride or a new wife nurtures a love of marriage, does it not? But at that time what comes from others of her sex does not. It is like this with people who are living together in real married love. Besides, since both men and women are surrounded by the sphere of their life – thickly in front and thinly in back – we can see why husbands who love their wives well face their wives and look at them fondly during the day. On the other hand, men who do not love their wives turn away from them and look at them with narrowed eyes during the day. You can tell real married love by the husband’s accepting the sphere of marriage only through his wife, and this distinguishes it from counterfeit, false, or frigid married love(belief in one’s self, love of self).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The whole land is covered with frogs

Arcana Coelestia 7387. And covered the land of Egypt. That this signifies that the natural mind was made such, is evident from the signification of “covering,” which, being said of the natural mind, denotes that it was filled with falsities and reasonings therefrom, thus that it was made such.

AC 7367. The love of self reigns with a man, that is, he is in the love of self, when in what he thinks and does, he does not regard his neighbor, thus not the public, still less the Lord, but only himself and those who belong to him; consequently when he does all things for the sake of himself and those who belong to him; and if for the sake of the public and his neighbor, it is merely for the sake of the appearance.

Supplication

AC 7391. And said, Supplicate ye unto Jehovah. That this signifies humiliation from weariness, is evident from the signification of “to supplicate unto Jehovah,” as being humiliation; for he who supplicates is in humiliation, and likewise he who requests another to supplicate for him. The reason why “to supplicate” denotes humiliation is that the angels do not attend to the supplication, but to the humiliation in which the man is when he is supplicating; for supplication without humiliation is only a vocal sound which does not come to the hearing and perception of the angels.

The relocation of falsities

AC 7398… after falsities are being removed, they are allotted their places elsewhere in the natural, and together with the falsities the endeavor and cupidity of reasoning; but not as before in the midst directly under the mind’s view. Hence it is that, as related in what follows, the frogs were gathered together in heaps, and the land stank by reason of them, whereby is signified that these reasoning falsities were arranged in bundles in the natural, and there was what was foul and loathsome therefrom (see below, n. 7408, 7409).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The Life Group as a Human Form or Collective Person

The human form is the Divine form, and is that which comes into being as the only possible expression of the Lord’s life within those He is creating. This means that on the largest or smallest scale of creation all is organised or strives towards a more complete and thereby perfect, human form.

In Heaven and Hell 73 it’s explained that

“Heaven in its whole complex resembles one man, as does any one society in heaven. From the sequence of reasons there set forth, it follows that this is equally true of each angel. As heaven is man in the greatest form, and a society of heaven in a less form, so is an angel in the least form. For, in the most perfect form such as that of heaven is, there is a likeness of the whole in the part and of the part in the whole”

Although we can relate to being supported by the Text at the level of our personal work, the idea that we are part of a collective human being that takes form as we meet together can be rather abstract, and difficult to grasp. The descriptions of heaven as a Grand Human composed of countless societies, with each society being a fully functioning human form composed of individual angels, provides an illustration of how the group can be, and of our function and use in it. This requires a perceptual shift where our sense of person expands from being limited to a single individual to incorporate many individuals functioning as one, in support of a common use. Expanding our sense of what actually constitutes a human being is important to contemplate and asks where our sense of self sits in relation to that.

Logopraxis group life is concerned to provide an environment that leads us towards an ever-deepening sense of the Lord in our collective midst, as the Word. The more conscious we are of working – not only for ourselves, but for others in the group, and for the group as a whole – the deeper will become our sense of spiritual community; and the spiritual literacy skills and methods discussed throughout the Workbook are very much part of this shift in environment.

The Lord is looking to be present in our midst, and He is present when the things of the Word are made the basis for our being together. The collective human that forms when a Life Group meets together is brought into being as we share our direct experience of the Word working in our lives; forming a sacred space where the Word can be known as the Lord.

“By the Lord’s name is meant the Word, for the Lord is the Word”

(Arcana Coelestia 5502; John 1:1)

In the very act of meeting, what we bring from our experience of the Word’s operation in our life becomes a live conjoining presence, creating connections:

• Between individuals in the group
• Between the group and the spiritual world
• Between the group and the Lord

It is this lived experience of the Word, when shared with others, that serves as the soul or life of the group. It’s what connects each to the other.

Arcana Colestia 7359 Spirits from thence came to me, and applied themselves to my left temple, and there breathed on me with their speech, but I did not understand it. It was soft in its flow, nor do I remember ever to have perceived a softer, it being like the softest aura. It breathed first upon the left temple, and the left ear from above; and the breathing extended thence to the left eye, and by little and little to the right, and then flowed downward, especially from the left eye, to the lips; and when it was at the lips, it entered through the mouth, and by a way within the mouth, in fact by the Eustachian tube, into the brain. When the breathing came thither, I then understood their speech, and it was given me to talk with them. While they were talking with me I observed that my lips moved, and my tongue also a little, because of the correspondence of interior speech with exterior. Exterior speech is that of articulate sound falling toward the external membrane of the ear, and thence by means of little organs, membranes, and fibers, which are within the ear, being conveyed to the brain.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7357. Be it known that they who are in hell, and who have been deprived of the truths which they had known in the world, cannot do otherwise than speak falsities; and therefore when any such infernal speaks, as when they appear in the world of spirits, it is at once known that what he speaks is false. This is known to the upright in the other life from common experience. That they speak nothing but what is false, is clear also from the words of the Lord in John: Ye are of your father the devil, and the desires of your father ye will to do. He was a murderer from the beginning, and stood not in the truth, because the truth is not in him. When he speaketh a lie, he speaketh from his own; because he is the speaker of a lie, and the father of it (John 8:44); for everyone speaks according to the affection of his love, and no one can speak contrary to it, except from dissimulation, hypocrisy, fraud, and deceit, as is the case with the evil when they speak truths. But these truths which they so speak, are nevertheless falsities with them. But on the other hand, they who are in truth from good cannot but speak truths.

AC 4151[3] Speaking generally, the case is that no one ever has good and truth which is his own, but all good and truth flow in from the Lord, both immediately, and also mediately through angelic societies; and yet it appears as if the good and truth were the man’s, to the intent that they may be appropriated to him, until he comes into a state to know, and then to acknowledge, and at last to believe, that they are not his, but the Lord’s.

AC 3246 [2] From what has already been shown in several places (as n. 3235, and elsewhere) concerning those who constitute the Lord’s spiritual kingdom and are called the spiritual, it can be seen that they are not sons born of the marriage itself of good and truth, but of a certain covenant not so conjugial; they are indeed from the same father, but not from the same mother; that is, they are from the same Divine good, but not from the same Divine truth. For as the celestial are from the very marriage of good and truth, they have good and thence truth; wherefore they never inquire what is true, but perceive it from good; and they discourse not about truth beyond affirming that it is so-according to what the Lord teaches in Matthew: Let your speech be, Yea, yea; Nay, Nay; for whatsoever is more than these cometh of evil (Matthew 5:37); whereas the spiritual, because they are from a covenant not so conjugial, do not know from any perception what truth is, but call that true which they have been told to be so by parents and masters; and therefore in them there is not the marriage of good and truth; but still the truth which they thus believe is adopted by the Lord for truth when they are in the good of life.

AC 141. Countless things can be said about the proprium – about what the proprium is like in the case of the bodily-minded and worldly man, what it is like in the case of the spiritual man, and what in the case of the celestial man. With the bodily-minded and worldly man the proprium is his all. He is unaware of anything else but the proprium. And, as has been stated, if he were to lose his proprium he would think that he was dying. With the spiritual man the proprium takes on a similar appearance, for although he knows that the Lord is the life of all, and that He confers wisdom and intelligence, and consequently the ability to think and to act, it is more a matter of something he says and not so much something he believes. The celestial man however acknowledges that the Lord is the life of all, who confers the ability to think and act, because he perceives that this is so. Nor does he ever desire the proprium. Nevertheless even though he does not desire it the Lord grants him a proprium which is joined to him with a complete perception of what is good and true, and with complete happiness. Angels possess a proprium such as this, and at the same time utmost peace and tranquillity, for their proprium has within it things that are the Lord’s, who is governing their proprium, that is, governing them by means of their proprium. This proprium is utterly heavenly, whereas the proprium of the bodily-minded man is hellish. But more about the proprium further on.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7450 Verses 21-28. And Pharaoh called Moses and Aaron, and said, Go ye, sacrifice to your God in the land. And Moses said, It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God; lo, we shall sacrifice the abomination of the Egyptians unto their eyes, and will they not stone us? We will go a way of three days into the wilderness, and will sacrifice to Jehovah our God, as He hath said unto us. And Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness; only ye shall not go very far away: supplicate for me. And Moses said, Behold, I go forth from thee, and I will supplicate unto Jehovah that He may remove the noisome fly from Pharaoh, from his servants, and from his people, tomorrow; only let not Pharaoh mock any more in not letting the people go to sacrifice to Jehovah. And Moses went out from before Pharaoh, and he supplicated unto Jehovah. And Jehovah did according to the word of Moses; and He removed the noisome fly from Pharaoh, from his servants, and from his people; there was not one left. And Pharaoh made heavy his heart this time also, and he did not let the people go. “And Pharaoh called Moses and Aaron” signifies the presence of the law Divine; “and said, Go ye, sacrifice to your God in the land,” signifies that they would not oppose their worshiping their God, but it must be done in their neighborhood; “and Moses said,” signifies the answer; “it is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God,” signifies that infernal foulness and filthiness would flow in; “lo, we shall sacrifice the abomination of the Egyptians before their eyes,” signifies that Divine worship would be infested by such if done in their presence; “and will they not stone us?” signifies that thus they would extinguish the truths of faith which are of worship; “we will go a way of three days into the wilderness,” signifies that they would utterly depart so as to be in freedom; “and will sacrifice to Jehovah our God,” signifies that in this way there would be worship; “as He hath said unto us,” signifies as He has commanded; “and Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness,” signifies that they would leave them, and not infest them, so that they may worship their God in freedom; “only ye shall not go very far away,” signifies although they are in the neighborhood; “supplicate for me,” signifies that they should intercede; “and Moses said, Behold, I go forth from thee,” signifies the removal of the appearance of truth Divine among them; “and I will supplicate unto Jehovah,” signifies intercession; “that He may remove the noisome fly from Pharaoh, from his servants, and from his people” signifies that there may be an end of this state in respect to the falsities of malevolence; “tomorrow,” signifies forever; “only let not Pharaoh mock anymore in not letting the people go to sacrifice to Jehovah,” signifies provided he does not deceive by a lie, and does not [fail to] leave them to worship their God in freedom; “and Moses went out from Pharaoh” signifies the removal of the appearance of truth Divine among those who are in falsities of malevolence; “and he supplicated unto Jehovah,” signifies intercession; “and Jehovah did according to the word of Moses,” signifies that it was so done according to the word of the Lord; “and he removed the noisome fly from Pharaoh, from his servants, and from his people,” signifies the end of this state of falsity; “there was not one left,” signifies a full removal; “and Pharaoh made heavy his heart this time also,” signifies obstinacy again; “and he did not let the people go,” signifies that they would not leave those who were of the spiritual church.

7451 And Pharaoh called Moses and Aaron. That this signifies the presence of the law Divine, is evident from the signification of “calling,” as being presence (see n. 6177, 7390); and from the representation of Moses and Aaron, as being the law Divine; Moses the internal law, and Aaron the external law (n. 7381, 7390).

7452 And said, Go ye, sacrifice to your God in the land. That this signifies that they would not oppose their worshiping their God, but it must be done in their neighborhood, is evident from the signification of “he said, Go ye,” as being that they would not oppose; from the signification of “sacrificing,” as being to worship (of which above, n. 7393); and from the signification of “in the land,” that is, in the land of Egypt, as being in their neighborhood. That “in the land” denotes in their neighborhood, is plain from the answer of Moses, that it was not meet to do so, for they would sacrifice the abomination of the Egyptians before their eyes, but that they would go a way of three days into the wilderness, and sacrifice to Jehovah their God; and also from the reply of Pharaoh, that they should not go very far away (verses 21-23). Thus by “the land” in the internal sense is meant where they are who are in falsities and infest, concerning whose nearness see n. 7090.

7453 And Moses said. That this signifies the answer, see n. 7103, 7394.

7454 It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God. That this signifies that infernal foulness and filthiness would flow in, is evident from the signification of “it is not meet to do so,” as being that it cannot be so done; from the signification of “abomination,” as being infernal foulness and filthiness; and from the signification of “sacrificing to Jehovah God,” as being to worship their God (of which above, n. 7452). Hence by “sacrificing to Jehovah God the abomination of the Egyptians” is signified that they would worship God with a worship which those would abominate who are in falsities from what is infernal contrary to this worship, and which would infest it.
[2] How the case stands with this matter is very evident from things that show themselves clearly in the other life. Every spirit, and still more every society, is surrounded with a sphere of the faith and of the life of that spirit or society. This sphere is a spiritual sphere, and by it is known the quality of the spirit, and even better that of the society. For the sphere is perceived by those who have perception, sometimes at a considerable distance; and this although the spirit or the society is in hiding, and does not communicate by thought or by speech. This spiritual sphere may be compared to the material sphere which encompasses the body of a man in the world, which is a sphere of effluvia exuding from him, and is smelled by keen-scented beasts. (Of the spiritual sphere which encompasses spirits, see n. 1048, 1053, 1316, 1504, 1519, 2401, 2489, 4464, 5179, 6206.)
[3] From all this it can be seen that if infernal spirits were near where they are who are in Divine worship, they would infest them by their sphere, for in this way they who are in Divine worship would perceive what is shocking and abominable. All this shows how it is to be understood that infernal foulness and filthiness would flow in, if they were to worship God in that neighborhood. From what has been said about the spiritual sphere, or the sphere of faith and life, which exhales from every spirit, and still more from a society of spirits, it can also be seen that nothing whatever is hidden of that which a man in the world has thought, spoken, and done, but that it is in the open; for it is these things which make this sphere. Such a sphere also pours forth from the spirit of a man while he is in the body in the world; and from this his quality is also known. Therefore believe not that the things a man thinks in secret and that he does in secret, are hidden, for they are as clearly shown in heaven as are those which appear in the light of noon, according to the Lord’s words in Luke:
There is nothing covered that shall not be revealed; or hidden that shall not be known; therefore whatsoever ye have said in the darkness shall be heard in the light; and that which ye have spoken in the ear in bed-chambers, shall be proclaimed upon the housetops (Luke 12:2-3).

7455 Lo, we shall sacrifice the abomination of the Egyptians before their eyes. That this signifies that Divine worship would be infested by such if done in their presence, is evident from the things just unfolded above (n. 7454).

7456 And will they not stone us? That this signifies that they would thus extinguish the truths of faith which are of worship, is evident from the signification of “stoning,” as being to extinguish and blot out falsities; but in the opposite sense, when done by the evil, as being to extinguish and blot out the truths of faith. If the infernal foulness and filthiness spoken of above (n. 7454) were to flow in with those who are in the holy of worship, the holy of worship would be extinguished; for the reason that when man is in the holy of worship, he is withheld from such things, and they who are in the good of faith and of life are elevated from the sensuous where such things are; but when such objects flow in, there are then excited the filthy things which are in the sensuous mind (and from which, as just said, the man is withheld when he is in the holy of worship, and they who are in good are being elevated), and thereupon the holy of worship is extinguished. This may also be plain from experience, for if when a man is engaged in Divine worship a filthy object appears, and is not removed, so long as it remains, the worship perishes and is extinguished. This is what is meant by the truths of faith which are of worship being extinguished by those who are in falsities from evils if these were in the neighborhood.
[2] As regards the signification of “stoning,” be it known that there were two death penalties among the Israelites and Jews, with whom the representative of a church had been instituted, of which the one was stoning, and the other was hanging upon wood. Stoning was for anyone who desired to destroy the truths of worship that had been commanded, and hanging was for anyone who desired to destroy the good of life. That those were stoned who desired to destroy the truths of worship, was because a “stone” signified truth, and in the opposite sense falsity (n. 643, 1298, 3720, 6426); and that those were hanged upon wood who desired to destroy the good of life, was because “wood” signified good, and in the opposite sense the evil of cupidities (n. 643, 2784, 2812, 3720).
[3] That the penalty of stoning was inflicted if anyone destroyed the truths which are of worship, is plain from the following passages:
At last they will make the company come up upon thee, and they shall stone thee with stone, and cut thee in sunder with their swords (Ezek. 16:40);
speaking of Jerusalem perverted, and of the destruction of the truth of faith by means of falsities; hence it is said that they shall “stone with stone,” and also “cut in sunder with swords;” for a “sword” signifies truth fighting and destroying falsity, and in the opposite sense falsity fighting and destroying truth (n. 2799, 4499, 6353, 7102).
[4] So in another passage in the same:
Make the company come up against them, that the companies stone them with stone, and cleave them asunder with their swords (Ezek. 23:46-47);
speaking of Jerusalem and Samaria, by which is signified the church, by “Jerusalem” the celestial spiritual church, by “Samaria” the spiritual church; and in this chapter is described how the goods and truths of faith have been destroyed in them.
[5] In Moses:
If when an ox shall gore a man or a woman that they die, stoning, the ox shall be stoned (Exod. 21:28);
“to gore a man or a woman” signifies falsity fighting and destroying truth and good, for a “horn” denotes falsity fighting, and also the power of falsity (n. 2832); by “man” and “woman” are signified in the Word truth and good. From this it is evident what is the internal sense in this command, and what the reason why the ox was to be stoned.
[6] In the same:
He that blasphemeth the name of Jehovah slaying shall be slain; all the assembly stoning shall stone him (Lev. 24:15);
“to blaspheme the name of Jehovah” signifies to do violence to the truths and goods of worship by means of malevolent falsities. (That the “name of Jehovah” denotes everything in one complex whereby Jehovah is worshiped, see n. 2724, 3006, thus everything of faith and charity, n. 6674.) For this reason the son of the Israelitish woman who blasphemed the name of Jehovah was brought forth out of the camp and stoned (Lev. 24:11, 14, 23). It was also ordered that those who served other gods should be stoned (Deut. 17:3, 5); and also those who incited others to serve other gods (Deut. 13:7-11). By “serving other gods” is signified profane worship, by which true worship is extinguished.
[7] If a damsel were married, and the tokens of virginity were not found in her, she was to be stoned, because she had wrought folly in Israel by playing the harlot in her father’s house (Deut. 22:20, 21). This was because by “whoredom” was signified the falsification of truth, thus its destruction (n. 2466, 4865). If a man lay in a city with a damsel, a virgin betrothed to a man, they were both to be stoned (Deut. 22:23, 24), for the same reason, namely, because of whoredom, for spiritual whoredom is the falsification of truth.
[8] In Luke:
They concluded among themselves that if they were to say that the baptism of John was from heaven, He would say, Why did ye not believe him? But if they said, From men, all the people would stone them (Luke 20:5-6);
where also “stoning” is predicated of what is contrary to truth. The Jews desired to stone Jesus because He said that before Abraham was, He was (John 8:58, 59); and this was because that nation believed it to be false. It was the same when they desired to stone Jesus because He said that He and His Father are one (John 10:30-33); for this they believed to be blasphemy, as is there said. From all this it is now evident what “stoning” involves, and why it was commanded, and also that the penalty of stoning being in Egypt from ancient times, had been derived from the representatives of the Ancient Church.

7457 We will go a way of three days into the wilderness. That this signifies that they would utterly depart so as to be in freedom, is evident from the signification of “going a way of three days into the wilderness,” as being to utterly depart. That this is signified follows from what is contained above in the internal sense, namely, that they could not worship God in the neighborhood and presence of those who were from hell (of which above, n. 7452, 7454-7456); thus that they would depart in order to be in freedom.

7458 And we will sacrifice to Jehovah our God. That this signifies that in this way there would be worship, is evident from the signification of “sacrificing to Jehovah,” as being worship (of which above, n. 7393, 7452); and that there is worship when men are in freedom (n. 7349).

7459 As He hath said unto us. That this signifies as He has commanded, is evident without explication.

7460 And Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness. That this signifies that they would release and not infest them so that they might worship their God in freedom, is evident from the signification of “letting go,” as being to release, thus not to infest; and from the signification of “sacrificing to Jehovah God,” as being to worship their God (of which above, n. 7458). That it denotes in freedom, follows; for it is said that they should “sacrifice in the wilderness,” consequently not so near as they had been before. (That to be near denotes not to be in freedom, see n. 7454, 7456.)

7461 Only ye shall not go very far away. That this signifies although they are in the neighborhood, is evident from the signification of “not going far away,” as being not to be at a distance, or far from the land of Egypt.

7462 Supplicate for me. That this signifies that they should intercede, is evident from the signification of “supplicating for him,” when said by Pharaoh to Moses, as being to intercede (as above, n. 7396).

7463 And Moses said, Behold I go forth from thee. That this signifies the removal of the appearance of truth Divine among them, is evident from the representation of Moses, as being the law Divine (see n. 6723, 6752), thus also truth Divine (n. 7014, 7382); and from the signification of “going forth,” as being removal (as above, n. 7404). For by Pharaoh’s calling Moses and Aaron is signified the presence of truth Divine (n. 7451); and therefore here by “going forth from him” is signified removal. As regards the presence and the removal of truth Divine with the evil, be it known that truth from the Divine sometimes appears to them, and this through the presence of an angel near them; but truth from the Divine does not flow in with them through the interiors, as with the good, because with them the interiors have been closed; but it affects their exteriors only. When this happens they are in fear, and from this in humiliation, for the presence of truth from the Divine strikes them with dismay, and inspires them with fear as of death; but when truth from the Divine is removed they return into their former state and are devoid of fear. This is what is meant by the presence of the appearance of truth Divine, and by its removal. This also was represented by Pharaoh, in that when Moses was present he humbled himself and promised to let the people go, that they might sacrifice to Jehovah; but when Moses had gone forth from him he made heavy his heart (verse 28); for as shown above, Moses represented the law Divine, or truth Divine.
[2] That the law Divine is the same as truth Divine, is because the “law Divine” signifies the Word, and thus truth Divine. That the “law” signifies the Word, and thus truth Divine, is evident from the following passages:
Jesus said, Is it not written in your law, I said Ye are gods? If He called them gods unto whom the Word was made, and the scripture cannot be broken (John 10:34-35);
where “written in the law” denotes in the Word, for it is written in David. In the same:
The multitude said, We have heard out of the law that Christ abideth forever (John 12:34);
this also was written in David. In the same:
Jesus said that the word might be fulfilled that is written in their law, They hated Me without a cause (John 15:25);
this also is in David. In Luke:
It is written in the law of the Lord that every male that openeth the womb should be called holy to the Lord, and that they should offer a sacrifice according to that which is written in the law of the Lord; a pair of turtledoves, or two young pigeons (Luke 2:23-24, 39);
this is in Moses. In the same:
A lawyer tempting Jesus, said, What shall I do to receive the heritage of eternal life? Jesus said unto him, What is written in the law? How readest thou? (Luke 10:25-26).
[3] In the same:
The law and the prophets were until John; from that time the kingdom of God is evangelized: it is easier for heaven and earth to pass, than for one tittle of the law to fall (Luke 16:16-17);
besides passages where the Word is called “the law and the prophets” (as Matt. 5:18; 7:12; 11:13; 22:40). In Isaiah:
Bind together the testimony, seal up the law for those whom I will teach (Isa. 8:16);
“the law” denotes the Word. In the same:
Lying sons, sons that would not hear the law of Jehovah (Isa. 30:9).
He will set judgment in the earth, and the isles shall hope in His law (Isa. 42:4);
this is said of the Lord; “His law” denotes the Word. In the same:
Jehovah shall magnify His law (Isa. 42:21).
Thus said Jehovah, If ye will not obey Me, to go in My law, which I have set before you, and ye are hearing the words of My servants the prophets (Jer. 26:4-5);
where “the law” denotes the Word; besides many other passages. From this it is evident that “the law” denotes the Word, and because it denotes the Word, it denotes truth Divine, as in Jeremiah:
This is the covenant that I will make with the house of Israel after these days, said Jehovah; I will put My law in the midst of them, and I will write it on their heart (Jer. 31:33);
where “the law of Jehovah” denotes truth Divine.
[4] That “the law” in a wide sense is the whole Word, in a less wide sense the historic Word, in a still less wide sense the Word written by Moses, and in a narrow sense the commandments of the Decalogue, see n. 6752. From all this it can now be seen why it is said that Moses represents both the law Divine and also truth Divine.

7464 And I will supplicate unto Jehovah, signifies intercession, as above (n. 7396, 7462).

7465 That He may remove the noisome fly from Pharaoh, from his servants, and from his people. That this signifies that there may be an end of this state in respect to the falsities of malevolence, is evident from the signification of “the noisome fly,” as being falsities of malevolence (see n. 7441); from the representation of Pharaoh, as being those who are in falsities from evils and infest (of which above); and from the signification of “his servants and his people,” as being all and each (n. 7396, 7441). To remove these falsities of malevolence from all and each who infest, is to put an end to this state. Be it known that each miracle done in Egypt signifies a peculiar state into which those come who are in falsities and infest in the other life. There are ten states into which they successively come before they are entirely stripped of all truth, thus before they are cast into hell. For they who are in the knowledge of faith, but in evil of life, are not after death at once brought into hell, but successively. They are first convinced that they are in evil, and afterward the knowledge of faith is taken away from them, and at last they are left to the evil of their life. This is effected by means of many successive states, and these states are what are described by the miracles done in Egypt, consequently by the evils which befell the Egyptians before they were immersed in the sea Suph. These secrets cannot be known without revelation, but with the angels they are among things well known.

7466 Tomorrow. That this signifies forever, see n. 3998, 7399.

7467 Only let not Pharaoh mock anymore in not letting the people go to sacrifice to Jehovah. That this signifies provided he does not deceive by a lie, and does not [fail to] leave them to worship their God in freedom, is evident from the representation of Pharaoh, as being those who are in falsities from evils and infest; from the signification of “mocking,” as being to deceive by a lie; from the signification of “letting go,” as being to leave; from the representation of the sons of Israel, as being those who are of the spiritual church; and from the signification of “sacrificing to Jehovah,” as being to worship their God (see n. 7393, 7452, 7458), which must be done in freedom (n. 7454, 7456). From all this it is evident that by “only let not Pharaoh mock anymore in not letting the people go to sacrifice to Jehovah,” is signified, provided he does not deceive by a lie, and does not [fail to] leave those who are of the spiritual church to worship their God in freedom.

7468 And Moses went out from before Pharaoh. That this signifies the removal of the appearance of truth Divine among those who are in falsities of malevolence, is evident from what was said above (n. 7463).

7469 And he supplicated unto Jehovah, signifies intercession (as above, n. 7396, 7462).

7470 And Jehovah did according to the word of Moses. That this signifies that it was so done according to the Word of the Lord, is evident from what was unfolded above (n. 7406).

7471 And He removed the noisome fly from Pharaoh, from his servants, and from his people. That this signifies the end of this state of falsity, is evident from what was said above (n. 7465), where are like words.

7472 There was not one left. That this signifies a full removal, is evident without explication.

7473 And Pharaoh made heavy his heart this time also. That this signifies obstinacy again, is evident from the signification of “making firm,” “hardening,” and “making heavy the heart,” as being obstinacy (see n. 7272, 7300, 7305).

7474 And he did not let the people go. That this signifies that they would not leave those who were of the spiritual church is evident from the signification of “letting go,” as being to leave; and from the representation of the sons of Israel, here “the people,” as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).
[2] As regards the spiritual church, which is here represented by the sons of Israel, be it known that it is internal and external; and that those are in the internal church who are in the good of charity, and that those are in the external church who are in the good of faith. Those are in the good of charity who from charity toward the neighbor see the truths which are of faith; but those are in the good of faith who from faith look to charity, thus who do what is good, not from the affection of charity, but from the obedience of faith, that is, because it has been so commanded. It is these who are here properly represented by the sons of Israel, for these are they who in the other life are infested by those who are in falsities. Those who are in the affection of charity cannot be so infested, for the spirits who are in falsities and evils cannot approach those who are in this good, because the Lord is in this good. If these are infested, it is merely in respect to the fallacies and appearances through which they have believed what is not true to be true, and also in respect to such things as the doctrine of their church has taught for truths, which yet are not truths. Such in the other life willingly reject falsities and receive truths, because the good of charity is recipient of truth, for it loves and desires it.
[3] As infestations have been so often mentioned, it is to be told what they are, and what is their nature. Infestations are effected by means of injections of falsity against truths, and these falsities are refuted in those who are being infested, by means of an influx from heaven, that is, through heaven from the Lord. In such a state are those held who are in vastation in respect to falsities, until they are imbued with the truths which are of faith, and by degrees with interior truths; and insofar as they are imbued with these truths, so far they are liberated from infestation. Infestations are not temptations, for temptations take place with anguish of conscience, those who are in temptations being kept in a state of condemnation, and hence of anguish and grief.
[4] From all this it is evident what is the nature of the vastations in the other life in which are those who are in the good of faith. These vastations are vastations of falsity. But vastations with those who have not been in the good of faith, but in some truth of faith in the memory, while in a life of evil, are vastations of truth. Those who are vastated in respect to falsities, become successively imbued with the truths and goods of faith and charity; but those who are vastated in respect to truths, successively put off truths, and put on the evils which have been of their life. From all this it can be seen what is meant in the Word by “vastations” and “desolations.”

7475 CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE PLANET MARS.
The spirits of the planet Mars appear to themselves as men such as they had been in the world, and therefore they have to others a like appearance; for everyone in the other life appears to others as he appears to himself, because the perception is communicated. When I wondered at this, they said that they cannot appear otherwise, because when they lived in the world they knew that they were spirits clothed with a body, and then thought little about their body, but only about the life of their spirit in the body; and therefore when they come into the other life they scarcely know that the state of life has been changed; and as they then also think about the life of their spirit just as they did in the world, they therefore appear to themselves like men. All spirits are indeed in the human form, but not in one so strikingly like that in which are the spirits of Mars; for with these the idea remains such as they had in the world. Moreover, with those who when in the world know and believe that in the other life they shall be in the human form, as the body decreases, this thought increases; and therefore when they put off the body which had served them for use in the world, from the idea impressed upon them they remain to themselves in a like form.

7476 The spirits of Mars are among those who are the best of all from the earths of this solar system, for they are mostly celestial men, not unlike those who were of the Most Ancient Church on this earth (of whom see above, n. 1114-1125, and elsewhere). When their quality is represented, they are represented with the face in heaven and the body in the world of spirits; and those of them who are angels, with the face toward the Lord and the body in heaven.

7477 More than other spirits they acknowledge and adore our Lord; they say that He is the only God, and that He rules both heaven and the universe, and that all good is from Him; they said that it is the Lord who leads them, and that He also frequently appears to them in their earth. That the Lord rules both heaven and the universe is a truth known also to Christians in this earth from His words in Matthew:
All power has been given unto Me in heaven and on earth (Matt. 28:18);
but they do not so believe it as do those who are from the earth Mars.

7478 Once when the Lord was mentioned, I saw that those spirits humbled themselves so inmostly and profoundly that it cannot be described, for in their humiliation they had the thought that of themselves they are in hell, and that thus they are altogether unworthy to look to the Lord, who is the Holy itself. They were so profoundly in this thought from faith that they were as it were out of themselves, and in it they remained on their knees until the Lord lifted them up, and then as it were drew them out from hell. When they thus emerge from humiliation, they are full of good and of love, and hence of joy of heart. When they so humble themselves they do not turn the face to the Lord, for this they dare not then do, but turn it away. The spirits who were around me said that they never saw such humiliation.

7479 I have spoken with some from that earth about the faith of those who dwell there. They said that they there believe that there is nothing in them but what is filthy and infernal, and that all good is of the Lord. They even said further that of themselves they are devils, and that the Lord draws them out and continually withholds them from hell. They wondered that so many evil spirits were about me, and also spoke to me; but it was given me to answer that this is permitted them for the purpose that I may thus know their quality, and why they are in hell, and that this is according to their life. It was also given me to say that there were some among them whom I had known when they lived in the world, and that they had then been in stations of great dignity, although nothing but the world was in their hearts; but that no evil spirit, even the most infernal, can do me any harm, because I am continually protected by the Lord.

7480 I have been instructed that the spirits of Mars have relation to something which is interior in man, and indeed intermediate between the intellectual part and the will part, thus to thought from affection; and they who are the best of them, to the affection of the thought. This is the reason why their face makes a one with their thought, and why they cannot dissemble before anyone (as was said of them above, see n. 7360, 7361).

7481 And because they have such a relation in the Grand Man, that middle province of the brain which is between the cerebrum and the cerebellum corresponds to them. For with those with whom the cerebrum and the cerebellum have been conjoined in respect to spiritual operations, the face acts as a one with the thought, so that from the face the very affection of the thought shines forth; and from the affection, with some signs also going forth from the eyes, the general of the thought shines forth; and therefore when they were near me, I sensibly noticed a drawing back of the front part of the head toward the hinder part, thus of the cerebrum toward the cerebellum.

7482 Once when the spirits of Mars were with me, and occupied the sphere of my mind, spirits from our earth came near and wished to infuse themselves also into that sphere; but then the spirits of our earth became as if insane, because they did not at all agree. For the spirits of our earth look to themselves and the world, thus they are in an idea turned to themselves; but the spirits of Mars look to heaven, thus to the Lord and their neighbor, and hence are in an idea turned away from themselves. From this cause there is contrariety. But then came near some angelic spirits of Mars, by whose coming the communication was taken away; and so the spirits of our earth retired.

7483 There was presented to me an inhabitant of that earth: his face was like that of the inhabitants of our earth, but the lower part of the face was black, not from a beard, which they have not, but from blackness in place of it. This is also from correspondence. The blackness extended itself on both sides up to the ears. The upper part of the face was yellowish, like the faces of the inhabitants of our earth who are not quite white.

7484 They said that they live on the fruits of trees, and especially on a certain round fruit which springs up out of their ground, and also on legumes.

7485 They are clad with garments that they make from the bark fibers of certain trees, which have such a strength that they can be woven, and can also be glued together by a kind of gum which they have.

7486 Among other things they also said that on their earth they know how to make fluid fires, from which they have light in the evening and night.

7487 The subject of the inhabitants and spirits of Mars will be continued at the end of the following chapter.

View Details

And Jehovah said unto Moses, Say unto Aaron, Stretch forth thy hand with thy rod over the streams, over the rivers, and over the pools, and cause frogs to come up upon the land of Egypt. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up and covered the land of Egypt. And the magicians of Egypt did so with their enchantments, and caused frogs to come up upon the land of Egypt. And Pharaoh called Moses and Aaron, and said, Supplicate ye unto Jehovah, that He remove the frogs from me, and from my people; and I will let the people go, that they may sacrifice to Jehovah. And Moses said unto Pharaoh, Have thou honor over me, till when shall I supplicate for thee, and for thy servants, and for thy people, to cut off the frogs from thee, and from thy houses? Only in the river shall they be left. And he said, Unto the morrow. And he said, Be it according to thy word; that thou mayest know that there is none like Jehovah our God. And the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people; only in the river shall they be left. And Moses and Aaron went out from before Pharaoh and Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh. And Jehovah did according to the word of Moses, and the frogs died out of the houses, out of the courts, and out of the fields. And they gathered them together in heaps and heaps; and the land stank.

Exodus 8: 1-10

Arcana Coelestia 7376. From all this it can now be seen that these two loves( love of self and love of the world) are the origins of all evils, for they are diametrically opposed to love toward the neighbor, and to love to the Lord; thus diametrically opposed to heaven, where love to the Lord and love toward the neighbor reign. Consequently it is these loves, namely, the love of self and the love of the world, that make hell with man, for these two loves reign in hell.

AC 7379. “And Jehovah said unto Moses,” signifies instruction; “Say unto Aaron,” signifies the influx of the internal law into the external law; “Stretch forth thy hand with thy rod,” signifies the power of internal truth through external truth; “over the streams, over the rivers, and over the pools,” signifies against falsities; “and cause frogs to come up upon the land of Egypt,” signifies reasonings from mere falsities; “and Aaron stretched out his hand over the waters of Egypt,” signifies the effect of the power of internal truth through external truth against falsities; “and the frogs came up,” signifies reasonings from mere falsities; “and covered the land of Egypt,” signifies that the natural mind was made such; “and the magicians of Egypt did so with their enchantments,” signifies the abuse of Divine order, whence there was the like in the outward form; “and caused frogs to come up upon the land of Egypt,” signifies in respect to reasonings from the natural mind; “and Pharaoh called Moses and Aaron,” signifies the presence of the law Divine; “and said, Supplicate ye unto Jehovah,” signifies humiliation from weariness; “that He remove the frogs from me, and from my people,” signifies that they should not be driven to reasoning from mere falsities; “and I will let the people go, that they may sacrifice to Jehovah,” signifies that they would then leave those who were of the spiritual church so that they may worship their God; “and Moses said unto Pharaoh,” signifies the answer; “Have thou honor upon me,” signifies that the law Divine ought to be trusted; “till when shall I supplicate for thee, and for thy servants, and for thy people,” signifies intercession for those who are in falsities and infest; “to cut off the frogs from thee, and from thy houses,” signifies that the reasonings may cease; “only in the river shall they be left,” signifies that they should remain with falsities where these are; “and he said, Unto the morrow,” signifies forever; “and he said, Be it according to thy word,” signifies confirmation thence; “that thou mayest know that there is none like Jehovah our God,” signifies that there is one God, and none besides Him; “and the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people,” signifies that they should not be driven to reason from mere falsities; “only in the river shall they be left,” signifies that they should remain with falsities where these are; “and Moses and Aaron went out from before Pharaoh,” signifies separation from those who had reasoned from mere falsities; “and Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh,” signifies intercession; “and Jehovah did according to the word of Moses,” signifies that it was so done according to the word of the Lord; “and the frogs died out of the houses, out of the courts, and out of the fields,” signifies that reasonings from mere falsities ceased with them everywhere in the natural; “and they gathered them together in heaps and heaps,” signifies that these reasoning falsities were arranged in bundles in the natural; “and the land stank,” signifies what was foul and loathsome therefrom.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7408. [2] That forms or substances are recipient of life can be seen from every single thing that appears in living creatures; and also that recipient forms or substances are arranged in the way most suitable for the influx of life. Without the reception of life in substances, which are forms, there would be no living thing in the natural world, nor in the spiritual world. Series of the purest filaments, like bundles, constitute these forms. It is the same with those things therein which are highly modified; for modifications receive their form from the forms which are the substances in which they are, and from which they flow, because the substances or forms are the determining subjects. The reason why the learned have regarded the things belonging to man’s life, that is, to his thought and will, as being devoid of recipient substances or forms, has been that they believed life or the soul to be something either flamy or ethereal, thus such as after death would be dissipated; hence comes the insane notion of many, that there is no life after death. From all this it is evident how it is to be understood that the reasoning falsities were arranged in groups in the natural.

Divine Love and Wisdom 41. But because this is contrary to appearance, it may seem not to merit belief unless it be proved; and since it can be proved only by such things as man can perceive from his bodily senses, it will be proved by these. Man has five external senses which are called touch, taste, smell, hearing and sight.

The subject of touch is the skin by which man is enveloped. The very substance and form of the skin cause it to feel the things applied to it. The sense of touch is not in the things applied, but in the substance and form of the skin which are the subject. That sense is only an affecting of it by the things applied.

It is the same with taste. This sense is only an affecting of the substance and form which belong to the tongue; the tongue is the subject.

It is the same with smell. It is well known that odour affects the nostrils, and that it is in the nostrils, and smell is an affecting of them by the odoriferous things touching them.

It is the same with hearing. It appears as if the hearing were in the place where the sound originates, but the hearing is in the ear, and is an affecting of its substance and form.

That the hearing is at a distance from the ear is an appearance. It is the same with sight. When a man sees objects at a distance, the seeing appears to be there, but yet the seeing is in the eye which is the subject and is likewise an affecting of it. Distance is solely from the judgment inferring about space from intermediate things or from the diminution and the consequent indistinctness of the object, an image of which is produced interiorly in the eye according to the angle of incidence.

From this it is evident that sight does not go out from the eye to the object, but that the image of the object enters the eye and affects its substance and form. Thus it is just the same with sight as it is with hearing. Hearing does not go out from the ear to catch the sound, but the sound enters the ear and affects it.

From these considerations it can be established that the affecting of substance and form which causes the sense is not a something separate from the subject, but only causes a change in it, the subject remaining the subject as before and afterwards. Hence it follows that sight, hearing, smell, taste and touch are not a something volatile flowing out of their organs, but that they are the organs themselves, considered in their substance and form, and that when the organs are affected, sensation results.

DLW 363. (i) Love and wisdom, and the will and the understanding therefrom, make the very life of man. Hardly anyone knows what life is. When one thinks about it, it seems as if it were a volatile something, of which no idea is possible. It seems so, because it is not known that God alone is Life, and that His Life is Divine Love and Wisdom; hence it is plain that in man life is nothing else, and that life is in man in the degree in which he receives this love and wisdom. It is known that light and heat go forth from the sun, and that all things in the universe are recipients, and become warm and bright in the degree in which they receive these. So also do heat and light go forth from the Sun where the Lord is; the heat going forth therefrom is Love, and the light going forth is Wisdom, as was shown in Part II. Life, therefore, comes from these two, which go forth from the Lord as the Sun. That love and wisdom from the Lord is life can be established also from this, that man grows listless as love recedes from him, and stupid as wisdom leaves him, and, if they were to recede altogether, he would be deprived of life. There are many things pertaining to love, which have had other names assigned to them because they are derivatives-as affections, desires, appetites, and their pleasures and enjoyments; and there are many things pertaining to wisdom-as perception, reflection, recollection, thought and intention towards a thing; and there are many things pertaining to both love and wisdom-as consent, conclusion and determination to action, besides others. All these, in fact, pertain to both, but are named from the more important and characteristic of the two.

Finally from these two are derived sensations; they are sight, hearing, smell, taste and touch, with their enjoyments and pleasures. It is according to appearance that the eye sees, but in fact the understanding sees through the eye; on which account seeing is attributed also to the understanding. The appearance is that the ear hears, but in fact the understanding hears through the ear; therefore hearing is predicated of attention and listening which are of the understanding. The appearance is that the nose smells, and that the tongue tastes; but it is the understanding that by its perception smells and also tastes; for this reason, smelling and tasting are attributed also to perception. And so in other cases. The sources of all of these are love and wisdom; from which it can be established that these two make the life of man.

For more on the sense of self being a byproduct of consciousness you might like to read/listen to Protection Of The Self

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Excerpt from the Logopraxis Workbook:

Loving the Neighbour & Practising CharityTo be in the effort to hear the Lord in another person is one aspect of what it means to love the neighbour, or what is of the Lord in another. To listen consciously is not about judging whether their state is of the Lord or not. It is about attending to the thoughts and affections within our own state, in response to what is being shared. We’re watching for the thoughts and affections that want to judge, condemn, criticise, praise, analyse and solve rather than simply listening for spiritual principles or truths found in what’s being shared.

When these self-crediting qualities and condemning tendencies are observed and acknowledged then it affirms that what the Word teaches us about the nature of the self is true. That the self, when left to its own loves and inclinations, will always own what flows into its awareness without the Word reminding it that it is instead a conduit of life. That it does not have agency but is instead a mere agent, a vessel. However, knowing this about the self intellectually and then seeing it as something active in our direct experience, are two very different things.

When an illustration of the nature of self is illuminated before us in the application of life events and circumstances then it also affirms the Word’s presence in our mind as the manifestation of the Divine Human. For it is experienced as a living truth bought down into our conscious awareness to be amongst those states of life that constitute our earthly existence. It is a living truth then because it communicates the perpetual striving of the Lord’s love to expose what is opposed to the life of heaven, so that what is of heaven might become the basis for our life. So that it might become the basis from which we feel, think and act.

In that moment that we truly recognise that what the Word has pointed to and called out is the hellish self, it is effectively shunned. This self is the self that exists separated from the Lord and it believes that it is the source and owner of the life that flows into it. It believes that it is God. The act of shunning the loves of this self as sins, that is, as that which misses the mark of what the Lord’s love is and strives towards, is the true meaning of charity. For then in that act of our recognition of this self and in seeing how what the Word teaches is saving us from it, the Word is actively acknowledged to be the Lord. It may not always be a conscious acknowledgement, but it is a lived acknowledgment.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Excerpt from the Logopraxis Workbook:

Logopraxis Life Groups are an opportunity to practise spiritual literacy as we speak and listen when we meet. They are a hermetically sealed container within which the material gathered from each individual’s practice can serve as the basis for creating a unique environment. It is where we may learn to be with others in a new way, and where the practise of the Word is what is central. To that end, participants are asked to be consciously present to what arises as they take part in group life through the practise of what are termed spiritual literacy ‘skills’. Each of the skills is designed to assist us in engaging in group life consciously, and be present so as to bear witness to what’s arising within our minds as we speak and listen. It is the call to a different way of being with ourselves, with others, and with the Word as the Lord.

So, in order to hear the Lord, which really is about hearing the spiritual principles that are being illustrated in each other’s experience, we need to be able to divide our attention between what’s going on externally in the group, and what is arising inwardly so far as our responses are concerned. It’s not so much about listening to the words that a person is speaking, but listening to what arises within us in response to what’s being shared. So, it’s a state of divided attention, where we are working to be conscious of the fact that we are seeing our own states reflected back to us in what is being presented through our interactions with the Word and with others.

Arcana Coelestia 7359 Spirits from thence came to me, and applied themselves to my left temple, and there breathed on me with their speech, but I did not understand it. It was soft in its flow, nor do I remember ever to have perceived a softer, it being like the softest aura. It breathed first upon the left temple, and the left ear from above; and the breathing extended thence to the left eye, and by little and little to the right, and then flowed downward, especially from the left eye, to the lips; and when it was at the lips, it entered through the mouth, and by a way within the mouth, in fact by the Eustachian tube, into the brain. When the breathing came thither, I then understood their speech, and it was given me to talk with them. While they were talking with me I observed that my lips moved, and my tongue also a little, because of the correspondence of interior speech with exterior. Exterior speech is that of articulate sound falling toward the external membrane of the ear, and thence by means of little organs, membranes, and fibers, which are within the ear, being conveyed to the brain.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7410 Verses 11-15. And Pharaoh saw that there was breathing, and he made heavy his heart, and heard them not, as Jehovah had spoken. And Jehovah said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, and it shall become lice in all the land of Egypt. And they did so; and Aaron stretched out his hand with his rod, and smote the dust of the land, and there was louse on man and on beast; all the dust of the land became louse in all the land of Egypt. And the magicians did so with their enchantments, to bring forth lice, and they could not; and there was louse on man and on beast. And the magicians said unto Pharaoh, This is the finger of God; and Pharaoh’s heart was made firm, and he heard them not, as Jehovah had spoken. “And Pharaoh saw that there was breathing,” signifies that the weariness ceased; “and he made heavy his heart,” signifies obstinacy; “and he heard them not,” signifies no obedience; “as Jehovah had spoken,” signifies according to the prediction; “and Jehovah said unto Moses,” signifies instruction anew; “Say unto Aaron,” signifies the influx of the internal law into the external law; “stretch out thy rod,” signifies that he should show Divine power; “and smite the dust of the land,” signifies that he should remove the things in the natural that had been damned; “and it shall become lice,” signifies that evils will rise up therefrom; “in all the land of Egypt,” signifies through the whole natural mind; “and they did so,” signifies the effect; “and Aaron stretched out his hand with his rod,” signifies the power of internal truth through external truth; “and smote the dust of the land,” signifies that things damned were removed; “and there was lice on man and on beast,” signifies the interior and exterior evils of cupidities thence derived; “all the dust of the land became louse in all the land of Egypt,” signifies that these evils were from the things that had been damned; “and the magicians did so with their enchantments, to bring forth lice,” signifies an endeavor to pervert Divine order, and to portray the like in these things also; “and they could not,” signifies in vain; “and there was louse on man and on beast,” signifies the interior and exterior evils of cupidities; “and the magicians said unto Pharaoh,” signifies perception and its communication with those who were in evils; “This is the finger of God,” signifies that the power was from the Divine; “and Pharaoh’s heart was made firm,” signifies obstinacy; “and he heard them not,” signifies disobedience; “as Jehovah had spoken,” signifies according to the prediction.

7411 And Pharaoh saw there was breathing. That this signifies that the weariness ceased, is evident from the signification of “there being breathing,” as being that there was no longer what was undelightful, thus that there was no longer weariness. (That it was wearisome and undelightful to them to reason from mere falsities, see above, n. 7392.) That which is delightful causes man to breathe freely and fully; but that which is undelightful causes him to breathe neither freely nor fully; hence it is that by “there being breathing,” is signified that what was undelightful or wearisome ceased.

7412 And he made heavy his heart. That this signifies obstinacy, is evident from the signification of the “heart being made heavy,” and also of “being hardened,” and “being made firm,” as being obstinacy (see n. 7272, 7300, 7305).

7413 And he heard them not. That this signifies no obedience, is evident from what was said above (see n. 7224, 7275, 7301, 7339), where are the like words.

7414 As Jehovah had spoken. That this signifies according to the prediction, see above (n. 7302, 7340).

7415 And Jehovah said unto Moses. That this signifies instruction anew, see n. 7186, 7226, 7267, 7304, 7380.

7416 Say unto Aaron. That this signifies the influx of the internal law into the external law, see above (n. 7381).

7417 Stretch out thy rod. That this signifies that he should show Divine power, is evident from the signification “to stretch out,” as being to exercise and to show (as above); and from the signification of a “rod,” as being power (see n. 4013, 4015, 4876, 4936, 6947, 7011, 7026); which power was Divine because Aaron had no power, still less was there power in the rod; but the power was exercised through Aaron and his rod. That it was exercised through the rod was because the things done by Divine command within the church were done by means of representatives (this was before the Lord’s Coming), thus by the stretching out of the hand and of the rod; because the arm and the hand correspond to power, and from this also the rod. The reason why before the Coming of the Lord the things done within the church by Divine command were done by means of representatives, was that all things and each represented the Lord and His kingdom in the heavens, and His kingdom on earth, that is, the church. That this is so can also be seen from the Word, in which all things and each in the supreme sense treat of the Lord, and in the internal sense treat of His kingdom and church.

7418 And smite the dust of the land. That this signifies that he should remove the things in the natural that had been damned, is evident from the signification of “smiting,” as being to remove; from the signification of “dust,” as being that which is damned (of which in what follows); and from the signification of “the land,” here the land of Egypt, as being the natural mind (n. 7409). That “dust” denotes that which is damned is because the places where evil spirits are, at the sides beneath the soles of the feet, appear as land, and in fact as land untilled and dry, under which are certain hells. This land is called “damned land,” and the dust there signifies that which is damned. It has sometimes been granted me to see that the evil spirits shook off the dust there from their feet, when they desired to give anyone to damnation. This was seen to the right a little in front, in the border toward the hell of the magicians, where spirits are cast into their hell who during their life in the world have been in the knowledge of faith, and yet have led a life of evil. From this then it is that by “dust” is signified what is damned, and by “shaking off the dust” damnation.
[2] It was from this signification that the Lord commanded His disciples to shake off the dust of their feet if they were not received, as in Matthew:
Whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city (Matt. 10:14-15; Mark 6:11; Luke 9:5; 10:10-12);
by the “disciples” here are not meant disciples, but all things of the church, thus all things of faith and charity (n. 2089, 2129, 2130, 3354, 3858, 3913, 6397); by “not receiving, and not hearing,” is signified to reject the truths of faith and the goods of charity; and by “shaking off the dust of the feet,” damnation. That “it would be more tolerable for Sodom and Gomorrah than for that city,” is because by “Sodom and Gomorrah” are meant those who are in evil of life, but who have known nothing of the Lord and the Word, and thus could not receive. From this it can be seen that there is not meant a house or city which would not receive the disciples, but those who are within the church and do not live the life of faith. Everyone can see that a whole city could not be damned because they did not receive the disciples and at once acknowledge the new doctrine which they preached.
[3] By the “dust” also which was formerly put on the head when in grief and repentance, is signified that which is damned, as in these passages:
The elders of the daughter of Zion sit on the earth, they keep silence; they have made dust come up upon their head; they have girded themselves with sackcloth; the virgins of Jerusalem have made their head come down to the earth (Lam. 2:10).
They shall cry bitterly, and shall make dust come up upon their heads, they shall roll themselves in the ashes (Ezek. 27:30).
Weeping weep not in the house of Aphrah; roll thyself in the dust (Micah 1:10).
They cast dust on their heads, and cried, weeping and wailing (Rev. 18:19);
and also in the historical parts of the Word throughout. By dust upon the heads, and also by the casting down of the body and of the head to the earth, and there rolling in the dust, was represented humiliation, which when genuine is such that the person acknowledges and perceives himself to be damned, but to be received from damnation by the Lord (n. 2327, 3994, 4347, 5420, 5957).
[4] By the “dust” into which the golden calf which they made in the wilderness was beaten and ground, is also signified what is damned, of which we read thus in Moses:
I took your sin, the calf which ye had made, and burnt it with fire and I beat it, grinding it well, even until it was reduced unto dust; and I cast the dust thereof into the brook that descended out of the mountain (Deut. 9:21).
By “dust” is also signified what is damned in the following passages:
Jehovah God said unto the serpent, Upon thy belly shalt thou walk, and dust shalt thou eat all the days of thy life (Gen. 3:14).
Feed Thy people as in the days of eternity, the nations shall see, and blush at all their power, they shall lick the dust like a serpent (Micah 7:14, 16-17).
Dust shall be the serpent’s meat (Isa. 65:25).
Come down, and sit upon the dust, O virgin daughter of Babel (Isa. 47:1).
Our soul is bowed down to the dust, our belly hath cleaved to the earth (Ps. 44:25).
My soul cleaveth to the dust, quicken Thou me (Ps. 119:25).
“Dust” in the Word signifies also the grave, likewise what is lowly, and what is numerous.

7419 And it shall become lice. That this signifies that evils will rise up therefrom, is evident from the signification of “lice,” as being evils; but what evils they are, and from what origin, can be seen from the correspondence of evils with such vermin, in that they are especially the evils which are in the sensuous, that is, in the wholly external man. The correspondence is from this, that lice are in the outermost skin, and within dirt there, and beneath a scab. Such also is the sensuous of those who have been in the knowledge of faith, but in a life of evil. When this knowledge is taken away from them, as is done with such in the other life, they are then of a gross and stupid mind; they have sometimes appeared; they are foul and loathsome. Infestations by evils are signified by their biting. That such is the signification of “lice” cannot be confirmed by other passages from the Word, for they are mentioned elsewhere only in David when speaking of Egypt (Ps. 105:31).

7420 In all the land of Egypt. That this signifies through the whole natural mind, is evident from the signification of “the land of Egypt,” as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301).

7421 And they did so. That this signifies the effect, is evident without explication.

7422 And Aaron stretched out his hand with his rod. That this signifies the power of internal truth through external truth, is evident from what was said above (n. 7382), where are like words.

7423 And smote the dust of the land. That this signifies that things damned were removed, is evident from what was said above (n. 7418).

7424 And there was louse on man and on beast. That this signifies that interior and exterior evils of cupidities were thence derived, is evident from the signification of “lice,” as being evils (see n. 7419); and from the signification of “man,” as being good (n. 4287, 5302), thus in the opposite sense evil; and from the signification of “beast,” as being the affection of good, and in the opposite sense the affection of evil, or cupidity (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198); but when “man and beast” are mentioned together, then by “man” is signified interior good, and in the opposite sense interior evil; and by “beast” exterior good, and in the opposite sense exterior evil. The reason why by “man” is signified interior good, or evil, is that he is man from his internal man and its quality, but not from the external man; for the external man is not man without the internal; and in order that the external may also be man, it must be wholly subordinated to the internal, insomuch that it does not act from itself, but from the internal man. The reason why by “beast” is signified exterior good, and in the opposite sense exterior evil, is that beasts have no internal such as man has; the internal which they have has been immersed in the external, insomuch that it is one with it, and together with it looks downward or toward the earth, without any elevation toward what is interior. It is said “evils of cupidities” because all evils belong to cupidities, because cupidities belong to loves. Interior evils are distinguished from exterior by the fact that interior evils are those which are of the thought and will; and exterior evils are those which are of act. That there may be evils which are interior and not exterior, is evident from the fact that a man may be evil, and yet in the outward form may appear as an upright man, and even as a man of faith and conscience. Some also know how to counterfeit angels, when yet inwardly they are devils. So far can the inward form which is of the spirit differ from the outward form which is of the body.

7425 All the dust of the land became louse in all the land of Egypt. That this signifies that these evils were from the things that had been damned, is evident from the signification of “the dust of the land,” as being what is damned (of which above, n. 7418); from the signification of “lice,” as being evils (n. 7419); and from the signification of “the land of Egypt,” as being the natural mind (of which also above, n. 7420).

7426 And the magicians did so with their enchantments, to bring forth lice. That this signifies an endeavor to pervert Divine order, and to portray the like in these things also, is evident from the signification of “they did,” as being an endeavor to do the same thing, for it follows that “they could not;” from the signification of “magicians” and “enchantments,” as being to pervert Divine order and to portray the like in the external form (see n. 7296, 7297, 7337); and from the signification of “bringing forth lice,” as being to produce the evils signified by the “lice” (n. 7419).

7427 And they could not. That this signifies in vain, is evident without explication.

7428 And there was louse on man and on beast. That this signifies evils interior and exterior, is evident from what was said above (n. 7424), where are like words.

7429 And the magicians said unto Pharaoh. That this signifies perception and communication with those who were in evils, is evident from the signification of “saying,” as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509, 5743), and also communication (n. 3060, 4131, 6228, 7291, 7381); from the signification of “magicians,” as being those who pervert Divine order and portray the like in the external form (of which just above, n. 7426); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142, 7317), here those who are in evils, because they are now in a state of evil, after false reasonings have been taken away, as is plain from what goes before.

7430 This is the finger of God. That this signifies that the power was from the Divine, is evident from the signification of “the finger of God,” as being power from the Divine; that “finger” denotes power is because the fingers belong to the hands, and by “hands” is signified power (see n. 878, 4931-4937, 6344, 6424, 6948). That “finger” denotes power, is evident also from the following passages:
When I behold the heavens, the work of Thy fingers, the moon and the stars which Thou hast prepared (Ps. 8:3).
Jesus said, If I by the finger of God cast out demons, surely the kingdom of God is come unto you (Luke 11:20).
That Jesus took the deaf man who had an impediment in his speech apart from the people, and put His finger into his ears, and spat, and touched his tongue (Mark 7:32-33);
was also a representative of Divine power.
[2] That a finger represents power is plain also from the rites of the church among the Jews, in that blood should be put upon the thumb, and that the priest should sprinkle the blood with his finger, concerning which it is thus written in Moses:
Thou shalt kill the ram, and put of the blood upon the thumb of the hand of Aaron and his sons, and upon the great toe of their right foot (Exod. 29:20).
The priest shall take of the blood of the guilt-offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed from the leprosy, and upon the thumb of his right hand, and upon the great toe of his right foot. Afterward the priest shall dip his right finger in the oil which is upon the palm of his left hand, and shall sprinkle of the oil with his finger seven times before Jehovah; and of the rest of the oil, which is upon the palm of his hand, the priest shall put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot (Lev. 14:14, 16-17).
Thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger (Exod. 29:12; Lev. 4:6; 9:9).
[3] That all these things signified secrets of heaven and holy things, is evident from the fact that the Word is from the Divine, and is inspired as to every point [in the original] (Luke 16:17), thus also as to these details in Moses. That the “thumb” and the “finger” denote the power of good through truth, is here plain from the internal sense. Power is also signified by “finger” in David:
Blessed be Jehovah who teacheth my hands to fight, and my fingers war (Ps. 144:1);
And in Isaiah:
He shall not look to the altars, the work of his hands, and that which his fingers have made (Isa. 17:8);
“altars” denote worship in general (n. 4541); “the work of the hands, and what the fingers have made” denote such things as are from what is man’s own, thus which are from his own power.

7430a. And Pharaoh’s heart was made firm. That this signifies obstinacy, see n. 7272.

7431 And he heard them not. That this signifies disobedience, see above (n. 7224, 7275, 7301, 7339).

7432 As Jehovah had spoken. That this signifies according to the prediction, see above (n. 7302, 7340, 7414).

7433 Verses 16-20. And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo he goeth forth unto the waters; and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me. For if thou let not My people go, behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly; and the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are. And I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there; to the end that thou mayest know that I am Jehovah in the midst of the land. And I will set redemption between My people and thy people; unto the morrow shall this sign be. And Jehovah did so; and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt; the land was destroyed from before the noisome fly. “And Jehovah said unto Moses” signifies instruction again; “Rise up early in the morning” signifies elevation to a still greater sign of power; “and stand before Pharaoh” signifies the appearance of the Divine to those who are in evils; “lo he goeth forth to the waters” signifies that from these evils they again think falsities; “and say unto him, Thus saith Jehovah” signifies command; “Let My people go, that they may serve Me” signifies that they should leave those who are of the spiritual church in order that they may worship their God in freedom; “for if thou let not My people go” signifies if they would not release them; “behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly” signifies that they would have malevolent falsity in all things and in each; “and the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are” signifies that the falsities of malevolence will take possession of all things of the natural mind; “and I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there” signifies that they shall not be able to infest by falsities of malevolence those who are of the spiritual church, although they will be near them; “to the end that thou mayest know that I am Jehovah in the midst of the land” signifies a consequent noticing that the Lord is the only God of the church; “and I will set redemption between My people and thy people” signifies the liberation of those who are of the spiritual church from those who are near in the hells; “unto the morrow shall this sign be” signifies the manifestation of Divine power from this forever; “and Jehovah did so” signifies that as said, so it was done; “and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt” signifies that malevolent falsities burst forth from all sides among them; “the land was destroyed from before the noisome fly” signifies that the natural mind was corrupted in respect to truth.

7434 And Jehovah said unto Moses. That this signifies instruction again is evident from the signification of “saying” when by Jehovah to Moses, as being instruction (see n. 7186, 7226, 7267, 7304, 7380, 7415), here instruction again, because he was again told what he should do.

7435 Rise up early in the morning. That this signifies elevation to a still greater sign of power, is evident from the signification of “rising in the morning,” as being elevation. (That “rising” denotes elevation see n. 2401, 2785, 2912, 2927, 3171, 4103; and also that the “morning” denotes elevation, n. 7306.) Properly by “rising in the morning” is signified a state of enlightenment (n. 3458, 3723), but as the enlightenment which is effected from the Divine by the influx of good and truth does not exist with the evil who are represented by Pharaoh and the Egyptians; but elevation to attention, therefore by “rising up early in the morning” is here signified such elevation. That it denotes to a still greater sign of power is plain from what follows, where still another new sign is treated of.

7436 And stand before Pharaoh. That this signifies the appearance of the Divine to those who are in evils, is evident from the signification of “standing before” anyone, as being presence, here the appearance of the Divine, because Moses was to stand, who denotes the truth from the Divine through which the Divine appears; and from the representation of Pharaoh, as being those who are in falsities, here those who are in evils (as above, n. 7429).

7437 Lo he goeth forth to the waters. That this signifies that from these evils they again think falsities, is evident from the signification of “going forth,” as being thought from evils to falsities, for when those who are in evils think from them to falsities, they are said to “go forth,” for as evil is of the will it is inmost, and falsity is outside of it, because falsity is of the understanding, consequently of the thought; this is signified by “going forth” in the spiritual sense, and also evil action from an evil will, as in Mark 7:21-23; and from the signification of “waters,” as being truths, and in the opposite sense falsities (see n. 739, 790, 2702, 3058, 3424, 4676, 5668), and also because the waters of the river of Egypt, to which Pharaoh would go forth, denote falsities (n. 7307).
[2] As regards thought from evils to falsities, be it known that they who are in evils cannot do otherwise than think from them to falsities; for evils are of their will and consequently of their love, and falsities are of their thought and consequently of their faith. For what a man wills, he loves; and what he loves, he confirms and defends; and evils cannot be confirmed and defended except by means of falsities; and therefore in the Word, where evil is compared to a city, falsities are compared to the walls round about the city. That they who are in evils think to the falsities by which they defend the evils, is because evils are the very delights of their life, insomuch that they are their very life. And therefore when they apprehend from others that they are evils, then in order to prevent their appearing so, they devise falsities by which they may cause the evils not to be believed to be evils; but if the evils dare not appear through falsities, they are hidden in the interiors, nor do they show themselves except when the fear of the law, or of the loss of reputation for the sake of gain or of acquiring honors, ceases; and then the evils burst forth either under the form of artifices, or of open hostilities.
[3] From all this it can be seen that they who are in evils cannot do otherwise than think from evils to falsities. It is the same also with those who are in a state of good, in that they cannot do otherwise than think from good to truths; for good and truth are conjoined, and also evil and falsity, insomuch that he who knows that anyone is in good, can know that he is in the truth of his good; and that he who is in evil is in the falsity of his evil; and that he is in this falsity in proportion as he excels in the gift of reasoning and perverting, and also in proportion as he is in the fear of the loss of reputation for the sake of gain and honors, and in proportion as he desires to be in the freedom of doing evil. Strange to say, after such persons have for some time defended evils by means of falsities, they at last persuade themselves that evils are goods, and that falsities are truths.

7438 And say unto him, Thus saith Jehovah. That this signifies command, see n. 7036, 7310.

7439 Let My people go, that they may serve Me. That this signifies that they should release those who are of the spiritual church in order that they may worship their God in freedom, is evident from the signification of “letting go,” as being to release; from the representation of the sons of Israel, here “My people,” as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “serving Jehovah,” as being to worship. That they should worship in freedom is plain from what follows (verses 21-23), and also from the fact that all worship which is truly worship must be in freedom.
[2] The sons of Israel being called “the people of Jehovah” was not because they were better than other nations, but because they represented the people of Jehovah, that is, those who are of the Lord’s spiritual kingdom. That they were not better than other nations is plain from their life in the wilderness, in that they did not at all believe in Jehovah, but in their hearts believed in the gods of the Egyptians, as is evident from the golden calf which they made for themselves, and which they called their gods who had brought them forth out of the land of Egypt (Exod. 32:8). The same is evident also from their subsequent life in the land of Canaan, as described in the historicals of the Word, and from what was said of them by the prophets, and finally from what was said of them by the Lord.
[3] For this reason also few of them are in heaven, for they have received their lot in the other life according to their life. Therefore do not believe that they were elected to heaven in preference to others; for whoever so believes, does not believe that everyone’s life remains with him after death, nor that man must be prepared for heaven by his whole life in the world, and that this is done of the Lord’s mercy, and that none are admitted into heaven from mercy alone, regardless of how they have lived in the world. Such an opinion about heaven and the Lord’s mercy is induced by the doctrine of faith alone, and of salvation by faith alone without good works; for those who hold this doctrine have no concern about the life, and so believe that evils can be washed away like dirt by water, and thus that man can in a moment pass into the life of good, and consequently be admitted into heaven. For they do not know that if the life of evil were taken away from the evil, they would have no life whatever, and that if they who are in a life of evil were admitted into heaven, they would feel hell in themselves, and this the more grievously, the more interiorly they were admitted into heaven.
[4] From all this it can now be seen that the Israelites and Jews were by no means elected, but only accepted to represent the things that belong to heaven; and that this must needs be done in the land of Canaan, because the Lord’s church had been there from the most ancient times, and from this all the places there became representative of heavenly and Divine things. In this way also the Word could be written, and the names in it could signify such things as belong to the Lord and His kingdom.

7440 For if thou let not My people go. That this signifies if they would not release them, is evident from the signification of “letting go,” as being to release; and from the signification of the “people of Jehovah,” as being those who are of the Lord’s spiritual church (as just above, n. 7439).

7441 Behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly. That this signifies that they would have the falsity of malevolence in all things and in each, is evident from the signification of “Pharaoh, his servants, and his people,” as being all things and each that belong to the natural mind (see n. 7396), and as “into thy houses” is added, there is also signified into the interiors of this mind (as above, n. 7407); and from the signification of “the noisome fly,” as being the falsities of that evil which was signified by the portent which precedes, thus the falsities of malevolence. What falsities, therefore, and of what kind, are here signified by “the noisome fly,” is clear from the evils from which these falsities come. That these evils were the evils that are in the outermost parts of the natural mind, thus that are in the sensuous, see above, n. 7419; and the falsities that are from these evils are of the same kind, and are the falsities which are signified also by the “flies of Egypt” in Isaiah:
It shall come to pass in that day, that Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Asshur; and they shall come, and shall rest all of them in the rivers of desolations and in the clefts of the rocks (Isa. 7:18-19);
here “the fly in the uttermost part of the rivers of Egypt” denotes the falsities that are in the outermost parts of the natural mind, thus that are in the sensuous nearest the body. These falsities are compared to such an insect, because the things in this part of the mind are like insects flying in the air, obscuring interior things and also inflicting injury on them; for they are mostly imaginary, and are fallacies, the reasonings from which are like castles in the air. The “noisome fly” of this kind is mentioned only in David (Ps. 78:45, and 105:31), where Egypt is also spoken of. Be it known that all the flying things mentioned in the Word signify things of the intellect, and consequently truths, and in the opposite sense falsities (n. 40, 745, 776, 778, 866, 988, 3219, 5149); but flying things of the lowest sort, which are insects, signify truths, and in the opposite sense falsities, which are more ignoble and obscure in proportion as they belong to the sensuous, for unless these things are enlightened by things more interior they are in total obscurity and darkness, being next the body, and consequently near to earthly things, where heavenly things terminate, and are immersed in thick darkness.

7442 And the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are. That this signifies that the falsities of malevolence will take possession of all things of the natural mind, is evident from the signification of “filling,” as being to take possession of; from the signification of “the house of the Egyptians,” as being the interiors of the natural mind (of which above, n. 7407); from the signification of “the noisome fly,” as being falsities of malevolence (of which just above, n. 7441); and from the signification of “the land of Egypt,” as being the natural mind in general (see n. 5276, 5278, 5280, 5288, 5301).
[2] How it is that the interiors also of the natural mind shall be taken possession of by the falsities of evil which are in the outermost parts of this mind, must be briefly told. The things that flow in with man through heaven from the Lord, flow into his interiors, and advance down to the ultimates or outermost parts, and there they are presented to man in a sensible form, consequently they flow down into the sensuous, and through this into the things of the body. If the sensuous has been filled with phantasies from fallacies and appearances, and especially if it has been filled with phantasies from falsities, then the truths which flow in are there turned into similar things, for they are received there according to the form that is induced on them (see n. 7343). Insofar also as truths are turned into falsities, so far the interiors through which they pass are closed, and at last there is no opening beyond that which is necessary for a sufficient transflux to confer the faculty of reasoning, and of confirming evils by means of falsities.
[3] Such being the case with man, it must needs be that while he is being regenerated his natural must be regenerated down to the sensuous; for unless this is regenerated, there is no reception of truth and good, because, as before said, the inflowing truth is there perverted, and then the interiors are closed. And therefore when the exteriors have been regenerated, the whole man has been regenerated, as was signified by the Lord’s words to Peter when He washed his feet:
Simon Peter said unto Him, Lord, wash Thou not my feet only, but also my hands and my head. Jesus said to him, He that hath been bathed needeth not save to have his feet washed, and is clean every whit (John 13:9-10);
by the “feet” are signified natural things (n. 2162, 3761, 3986, 4280, 4938-4952); by “washing” is signified purifying (n. 3147, 5954); by “hands” are signified the interiors of the natural; and by the “head” spiritual things; hence is plain what is meant by “him that hath been bathed needing only to have his feet washed, and being clean every whit,” namely, that a man has already been regenerated when he has been regenerated also in respect to the exteriors that belong to the natural. When therefore man has been regenerated also in respect to the natural, then all things therein have been made subordinate to the more interior things; and when these flow in there, they flow as into their generals, by which they present themselves to man in a sensible form. When this is the case with a man, he sensibly feels the affection of the truth that is of faith, and the affection of the good that is of charity.
[4] But the sensuous itself, which is the ultimate of the natural, can with difficulty be regenerated, because it has been filled with material ideas from things earthly, bodily, and worldly. Therefore the man who is being regenerated, especially at this day, is not regenerated as to the sensuous, but as to the natural which is next above the sensuous, to which he is elevated by the Lord from the sensuous, when he is thinking about the truths and goods of faith. The man who is being regenerated by the Lord is endowed with the capacity of elevation from the sensuous. With respect to the nature of the sensuous, and the elevation of the thought above it, see n. 5084, 5089, 5094, 5125, 5128, 5767, 6183, 6201, 6310, 6311, 6313, 6314, 6316, 6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948, 6949.)

7443 And I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there. That this signifies that they shall not be able to infest by falsities of malevolence those who are in the spiritual church, although they are near them, is evident from the signification of “severing,” as being to separate so that there is no communication; from the signification of “day,” as being state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850), and therefore “to sever in that day” denotes to separate in that state; from the signification of “the land of Goshen,” as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068), and as the sons of Israel were in Goshen, as being also the church (n. 6649); from the representation of the sons of Israel who are here the “people of Jehovah,” as being those who are of the spiritual church (see above, n. 7439); and from the signification of the “noisome fly,” as being the falsity of malevolence (n. 7441). Thus “no noisome fly being there,” denotes that they could not flow in, consequently could not infest by means of these falsities. That they could not infest by means of these falsities, is because these falsities are falsities from the evils in the outermost parts of the natural mind, that is, in the sensuous, from which sensuous, thus from the falsities therein, they who are in good and truth can be elevated (according to what was said just above, n. 7442); and when they are being elevated, they are then also separated from those who are in falsities there.

7444 To the end that thou mayest know that I am Jehovah in the midst of the land. That this signifies a noticing that the Lord is the only God of the church, is evident from the signification of “knowing,” as being to notice; and from the signification of “the midst of the land,” as being where truth and good are with those who are of the Lord’s church; the inmost being where truth from good is (n. 3436, 6068, 6084, 6103); thus by “the midst of the land” is signified the church, the same as by “the land of Goshen” just above spoken of (n. 7443); by “I am Jehovah” is signified that He only is the I AM, thus that He only is God. (That “Jehovah” in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956.) Hence it is evident that by “that thou mayest know that I am Jehovah in the midst of the land” is signified a noticing that the Lord alone is the God of the church.

7445 And I will set redemption between My people and thy people. That this signifies the liberation of those who are of the spiritual church from those who are near in the hells, is evident from the signification of “redemption,” as being a bringing forth from hell (see n. 7205), and as being specifically said of those who are being liberated from vastation (n. 2959); from the representation of the sons of Israel, who here are “My people,” as being those who are of the spiritual church (n. 7439); and from the representation of the Egyptians, who here are “thy people,” as being those who are near in the hells and infest (n. 7090). Hence it is plain that by “I will set redemption between My people and thy people” is signified the liberation of those who are of the spiritual church from those who are in the hells.

7446 Unto the morrow shall this sign be. That this signifies the consequent manifestation of Divine power forever, is evident from the signification of “the morrow,” as being forever (see n. 3998); and from the signification of a “sign,” as being the confirmation of truth, and thus knowledge (n. 6870), consequently the manifestation of Divine power; for truth was formerly made manifest by means of signs, and the Divine power at the same time.

7447 And Jehovah did so. That this signifies that, as said, so it was done, is evident without explication.

7448 And there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt. That this signifies that malevolent falsities burst forth from all sides among them, is evident from the signification of “the noisome fly,” as being the falsities of malevolence (of which above, n. 7441); and from the signification of “the house of Pharaoh, and the house of his servants, and all the land,” as being all things and each in the natural (see n. 7396, 7441, 7442), here from all things and each, or from all sides, because it is signified that these falsities burst forth. By “the noisome fly coming into the house” is proximately signified that falsities entered where evils were, and that they conjoined themselves with evils; but when falsities have been conjoined with evils, then evils burst forth by means of falsities. From this it is that by “the noisome fly came into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt,” there is signified that malevolent falsities burst forth, and indeed from all sides.

7449 The land was destroyed from before the noisome fly. That by this is signified that the natural mind was corrupted in respect to all truth, is evident from the signification of “being destroyed,” as being to be corrupted; from the signification of “the land of Egypt,” as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301); and from the signification of “the noisome fly,” as being the falsity of malevolence (n. 7441). It is said that it was corrupted in respect to all truth, because truth is wholly corrupted by means of falsity from evil.

View Details

And seven days were fulfilled after that Jehovah had smitten the river. And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me. And if thou refuse to let them go, behold I will smite all thy border with frogs; and the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants and of thy people, and into thine ovens, and into thy kneadingtroughs; and on thee, and on thy people, and on all thy servants, shall the frogs come up.

Exodus 7: 25-29

Arcana Coelestia 7345: “And seven days were fulfilled after that Jehovah had smitten the river,” signifies the end of that state after truths had been falsified; “and Jehovah said unto Moses” signifies new instruction “Come unto Pharaoh, and say unto him,” signifies a command to those who infest; “Thus saith Jehovah, Let My people go, that they may serve Me,” signifies that they should leave those who are of the church to worship their God in freedom; “and if thou refuse to let them go,” signifies if they would not leave them; “behold I will smite all thy border with frogs,” signifies reasonings from mere falsities; “and the river shall make frogs to creep forth,” signifies that there will be reasonings from these falsities; “and they shall go up and come into thy house, and into thy bed-chamber,” signifies that they shall fill the mind even to its interiors; “and upon thy bed,” signifies to the inmosts; “and into the house of thy servants, and of thy people,” signifies all things that are in the natural; “and into thine ovens, and into thy kneadingtroughs,” signifies into the delights of cupidities; “and on thee, and on thy people, and on all thy servants, shall the frogs come up,” signifies that reasonings from falsities shall be in all things both in general and in particular.

True Christian Religions 11(3). Faith in God enters into a man by an inner way, from the soul into the higher parts of the understanding. Knowledge concerning God, from which are formed conceptions of Him, enters by an outer way, because it is derived from the revealed Word by the understanding through the senses of the body. Both these forms of influx meet midway in the understanding. There natural faith, which is merely persuasion, becomes spiritual faith, which is real acknowledgment: the human understanding therefore, is, as it were, a place of exchange, or a refining vessel, in which the change takes place.

AC 7359 Spirits from thence came to me, and applied themselves to my left temple, and there breathed on me with their speech, but I did not understand it. It was soft in its flow, nor do I remember ever to have perceived a softer, it being like the softest aura. It breathed first upon the left temple, and the left ear from above; and the breathing extended thence to the left eye, and by little and little to the right, and then flowed downward, especially from the left eye, to the lips; and when it was at the lips, it entered through the mouth, and by a way within the mouth, in fact by the Eustachian tube, into the brain. When the breathing came thither, I then understood their speech, and it was given me to talk with them. While they were talking with me I observed that my lips moved, and my tongue also a little, because of the correspondence of interior speech with exterior. Exterior speech is that of articulate sound falling toward the external membrane of the ear, and thence by means of little organs, membranes, and fibers, which are within the ear, being conveyed to the brain.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

True Christian Religion 11. (4) AS TO THE NATURE OF THIS ONE GOD, NATIONS AND PEOPLES HAVE DIFFERED AND STILL DIFFER, FROM SEVERAL CAUSES.

The first cause is that a rational conception of God, and a consequent acknowledgment of Him, are not attainable without revelation. Such a conception, with the consequent acknowledgment that “in Him dwelleth all the fulness of the Godhead bodily,” is not attainable, except from the Word, which is the crown of revelations. For by the revelation there given man can approach God and receive influx from Him, and thereby, from being natural can become spiritual. In the earliest ages of the world revelation existed everywhere, but natural men perverted it in many ways, with the result that there arose disputes, dissensions, heresies and schisms in religion.

The second cause is that the natural man cannot perceive and apply to himself the things of God, but only the things of the world. It is therefore one of the doctrines of the Christian Church that the natural man is opposed to the spiritual, and that they war against each other. Hence it is that those who have learned from the Word, or other revelation, that there is a God, have differed and still differ, concerning His nature and unity.

[2] Those whose mental vision depended upon the senses of the body, but who still wished to see God, made for themselves images of gold, silver, stone and wood, in order that under the guise of visible objects they might worship God. Others, rejecting this form of worship, formed their idea of God from the sun, moon and stars and other objects of nature. Others, again, who thought themselves wiser than the common people, but who yet remained natural, from the immensity of God and His omnipresence in creating the world, acknowledged nature as God, some recognizing Him in her inner operation and some in her outer manifestations. Some, on the other hand, in order to distinguish between God and nature, formed a conception of something most universal, which they termed the Being (Ens) of the universe. As, however, they know nothing more of God, this Being is merely a creature of their own reason, and has no meaning at all.

[3] Conceptions of God are like mirrors in which He may be seen. Those who know nothing of God look for Him, as it were, on the back of a mirror; but this, being covered with quicksilver or some black preparation, does not reflect any image. Faith in God enters into a man by an inner way, from the soul into the higher parts of the understanding. Knowledge concerning God, from which are formed conceptions of Him, enters by an outer way, because it is derived from the revealed Word by the understanding through the senses of the body. Both these forms of influx meet midway in the understanding. There natural faith, which is merely persuasion, becomes spiritual faith, which is real acknowledgment: the human understanding therefore, is, as it were, a place of exchange, or a refining vessel, in which the change takes place.

Arcana Coelestia 7349. Thus saith Jehovah, Let My people go, that they may serve Me. That this signifies that they should leave those who are of the church to worship their God in freedom, is evident from the signification of “letting go,” as being to leave; from the representation of the sons of Israel, who are here “My people,” as being those who are of the spiritual church (see n. 6426, 663, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “serving Me,” as being to worship their God. That it denotes to worship in freedom, is because there could be no worship where falsities were infesting; and because all worship which is truly worship must be in freedom (n. 1947, 2875, 2876, 2880, 2881, 3145, 3146, 3158, 4031).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Transcipt:

So getting better is not about meeting some ideal of what it is to be a good person. That’s not getting better in this work. What getting better in this work is to be better able to discern what is evil and false. That’s getting better. So the struggle is coming to terms with that because the Lord is omnipresent. What is good and true is omnipresent. The problem is not that what is good and true isn’t available. It is. The issue is that we are caught up in our self and believing in our self and that blocks the light. So the whole work is about identifying what blocks our access to what is omnipresent. And as that is removed, as the blockages are removed, then what IS appears. It’s here. It’s already here. And so it’s not about striving to be better. It’s about removing what constricts and constrains what is genuinely loving. That’s what the work is.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7317. And they shall be turned into blood. That this signifies that they shall falsify truths, is evident from the signification of “blood,” as being truth falsified (see n. 4735, 6978); for “blood” in the genuine sense denotes the truth proceeding from the Lord, thus the holy of faith; this is signified by “blood” in the Holy Supper; but in the opposite sense “blood” denotes violence done to Divine truth, and as this violence is done by means of falsifications, “blood” denotes the falsification of truth. From what is here said, and from what follows, it can be seen who are specifically represented by Pharaoh, that is, who are specifically meant by those who infest, namely, those within the church who have made a profession of faith, and have also persuaded themselves that faith saves, and yet have lived contrary to the precepts of faith; in a word, those who have been in persuasive faith and in a life of evil.

[2] When these come into the other life they bring with them the principles that they are to be introduced into heaven because they have been born within the church, have been baptized, have had the Word and doctrine therefrom which they have professed, and especially because they have professed the Lord, and because He suffered for their sins, and thus saved those within the church who have from doctrine professed Him. When these persons come fresh from the world into the other life they do not desire to know anything about the life of faith and of charity, but make it of no account, saying that because they have had faith, all evils of life have been wiped off and washed away by the blood of the Lamb. When they are told that these things are contrary to the Lord’s words in Matthew, where He says, “Many will say to Me in that day, Lord, Lord, have we not prophesied through Thy name, and through Thy name have cast out devils, and in Thy name have done many mighty deeds? But then will I confess, I know you not; depart from Me ye workers of iniquity; everyone that heareth My words and doeth them, I will liken to a prudent man, and everyone that heareth My words, and doeth them not, I will liken unto a foolish man” (Matthew 7:22-26); and in Luke, “Then shall ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; but He answering shall say to them, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets; but He shall say, I say unto you, I know you not whence ye are; depart from Me all ye workers of iniquity” (Luke 13:25-27), they reply that by these are meant no others than such as have been in miraculous faith, but not in the faith of the church.

[3] Yet the same after some time begin to know that no others are let into heaven than they who have lived the life of faith, thus who have had charity toward the neighbor; and when they begin to know this, then they begin to despise the teachings of their faith, and also their faith itself; for their faith was not faith, but only the knowledge of such things as are of faith; and was not for the sake of life, but for the sake of gain and honors. Consequently what they have had of the knowledge of faith they then despise, and also reject; and presently they cast themselves into falsities that are contrary to the truths of faith. Into this state the life of those is turned who have confessed faith, and have lived a life contrary to faith. These are they who in the other life infest the upright by means of falsities, thus who are specifically meant by “Pharaoh.”

And from the ‘Awakening to Spiritual Life’ paper -State of Exteriors: From the section on ‘Spiritual Friends‘

When a spirit comes to see what’s actually involved in a heavenly life, they then have what’s needed to be able to draw a comparison between this and what they thought in the world. For those who thought that entry to heaven was based on outer behaviour and so hadn’t paid a lot of attention to their intentions and thoughts…

. . . they feel indignant at their total ignorance of such things, and at the ignorance of the church also (HH 495).

The feelings of “indignation” and the concern about making “it into heaven” also often reflects states that are experienced in Logopraxis work. Through the practice of the Word, we start to understand the disparity that exists between what we project as our self-image to the world and what goes unexpressed at the level of our intentions (affections) and thoughts. As we come to examine our inner mental life we begin to see, sometimes for the first time, the true quality of the hellish proprium. In the struggle to acknowledge this, any confidence held in what formed our historical faith starts to be called into question as new insights based on the actual practice of truths from the Word become established. This is often accompanied with a sense of lost years or even, a wasted life. There is the perplexing question of why, given its essential importance, there wasn’t this emphasis on the inner application of the Word to the life of the mind. What is clear is that the insights that arise from a more interior life focus can present a challenge. This challenge occurs when we look to reconcile the understanding we have inherited from others, which is typically called a historical faith, with the new insights gained through the direct experience that arises from the practice of truths from the Word.

We see that the spirit’s friends also provide instruction regarding what heaven and hell are. That what is experienced as a heaven or hell reflects the quality of a spirit’s inner state of life, that is, the affections and thoughts that make up the life of the mind. Essentially the inner state of life is projected out to form a spirit’s experience of an outer world. The instruction provided emphasises the importance and therefore the impact, the interior life has on the state or quality of life a spirit comes into upon awakening in the spiritual world. The instruction provides the basis for new ways of thinking about heaven and hell. It is given to assist the movement of thoughts away from the natural idea that heaven and hell are places people go to after they die, towards the idea that the experience of heaven or hell is directly tied to the quality of the thoughts and affections a spirit habitually lives from and finds delight in. This leads to the dawning realisation that it is actually the quality of our interior life that matters. Depending on what a spirit focused on and so cultivated as their life in the world, there is the potential for states of significant disruption as they grapple with whether they will make it into heaven or not.

Similar states of disruption arise for those involved in Logopraxis work. They arise from the fact that once the inner life begins to be emphasised, any reliance we have on outer conduct as the basis for getting into heaven begins to be challenged. This could include things like religiously orientated activities, or a sense of security found in belonging to a particular religious group, or subscribing to a specific form of doctrinal understanding. The process of awakening brings us to see that a historical faith where the emphasis for “spiritual” life is focussed on engaging in rituals, or “good/moral behaviour” or in belonging to a church organisation, doesn’t constitute a saving faith. As this realisation dawns, so we also come to see that it is the state of the church within, the inner life of our thoughts and affections, that really matters. The following quote is telling in this regard…

Most of them [new comers] believe that they will [get into heaven], because of their having lived in the world a moral and civil life, never considering that the bad and the good live a like life outwardly, alike doing good to others, attending public worship, hearing sermons, and praying;…And [so they are] wholly ignorant that external deeds and external acts of worship are of no avail, but only the internals from which the externals proceed…There is hardly one out of thousands who knows what internals are, and that it is in them that man must find heaven and the church. (HH 495)

Just as the spirits are instructed upon arriving in the spiritual world, so we also through the practice of truths from the Word, come to experience heaven and hell as states or exterior projections that mirror the interior quality of the state of the mind that rules in our life. Understood in this way, we see that what we live in mentally, so far as its heavenly or hellish quality is concerned, isn’t something limited to some “other world” off in the future somewhere. Instead, through reflection, we see that it is an ever-present reality to be accessed in the present moment. Once it is understood that heaven and hell are the product of internal states of mind and are not places, the importance of needing to work on the inner life whilst living in this world, becomes all the more apparent.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7366 Exodus 8

THE DOCTRINE OF CHARITY

It was said above that the loves of self and of the world make hell with man; and now the quality of these loves is to be told, in order that a man may know whether he is in them, and consequently whether hell or heaven is in him; for in man himself is either hell or heaven. That the kingdom of God is within man, the Lord teaches in Luke 17:21; consequently hell also is within him.

7367 The love of self reigns with a man, that is, he is in the love of self, when in what he thinks and does, he does not regard his neighbor, thus not the public, still less the Lord, but only himself and those who belong to him; consequently when he does all things for the sake of himself and those who belong to him; and if for the sake of the public and his neighbor, it is merely for the sake of the appearance.

7368 It is said “for the sake of himself and those who belong to him,” because he together with these, and these together with him, make a one; just as when anyone does anything for the sake of his wife, of his children, grandchildren, sons-in-law, or daughters-in-law, he does it for the sake of himself, because they are his. In like manner one who does anything for the sake of relatives and of friends who favor his love and thereby conjoin themselves with him; for by such conjunction they make one with him, that is, regard themselves in him, and him in themselves.

7369 Insofar as a man is in the love of self, so far he removes himself from the love of the neighbor; consequently insofar as a man is in the love of self, so far he removes himself from heaven, for in heaven there is the love of the neighbor. From this it also follows that insofar as man is in the love of self, so far he is in hell, for in hell there is the love of self.

7370 That man is in the love of self who despises his neighbor in comparison with himself, who regards him as his enemy if he does not favor and reverence him; he is still more in the love of self who therefore hates and persecutes his neighbor; and he still more who therefore burns with revenge against him and desires his destruction. Such persons at last love to rage against their neighbor; and the same, if they are also adulterers, become cruel.

7371 The delight which these men perceive in such things is the delight of the love of self. This delight in a man is infernal delight. Everything that is according to love is delightful; and therefore the quality of the love can be known from the delight.

7372 From what has now been described (n. 7370), as a test, it is known who are in the love of self. It matters not how they appear in the outward form, whether pretentious or unassuming; for such they are in the interior man; and the interior man is at this day hidden by most people, and the exterior is trained to make a show of love of the public and the neighbor, thus for contrary things; and this also for the sake of self and for the sake of the world.

7373 But the love of the world reigns with a man, that is, a man is in the love of the world, when in what he thinks and does he regards and intends nothing but his own advantage, not caring whether this involves harm to his neighbor and to the public.

7374 Those are in the love of the world who desire to possess themselves of the goods of others by artful devices, and still more those who do this by cunning and deceit. They who are in this love envy others their goods, and covet them; and insofar as they do not fear the laws, they take them away, even by robbery.

7375 These two loves increase insofar as the reins are given them, and insofar as the man is borne along into them; and at last they increase beyond measure, so that they desire to govern not only all things in their own kingdom, but also what is beyond, even to the ends of the earth; nay, these loves when unbridled ascend even to the God of the universe, that is, to such a height that they who are in them wish to climb to the throne of God, and to be worshiped instead of God Himself, according to what is written in Isaiah concerning Lucifer, by whom are meant those who are in these loves, and are called “Babel”:
Thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God; and I will sit upon the mount of the congregation, in the sides of the north; I will ascend above the heights of the cloud, and become like the Most High. Yet thou shalt be cast down to hell (Isa. 14:13-15).

7376 From all this it can now be seen that these two loves are the origins of all evils, for they are diametrically opposed to love toward the neighbor, and to love to the Lord; thus diametrically opposed to heaven, where love to the Lord and love toward the neighbor reign. Consequently it is these loves, namely, the love of self and the love of the world, that make hell with man, for these two loves reign in hell.

7377 But they are not in these loves who aspire to honors not for the sake of themselves, but for the sake of their country; and who aspire to wealth not for the sake of wealth, but for the sake of the necessaries of life, both for themselves and for their families, also for the sake of the good use on account of which the wealth delights them. With such persons honors and riches are means of imparting benefits.

EXODUS 8

1 And Jehovah said unto Moses, Say unto Aaron, Stretch forth thy hand with thy rod over the streams, over the rivers, and over the pools, and cause frogs to come up upon the land of Egypt.

2 And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.

3 And the magicians of Egypt did so with their enchantments, and caused frogs to come up upon the land of Egypt.

4 And Pharaoh called Moses and Aaron, and said, Supplicate ye unto Jehovah that He remove the frogs from me and from my people; and I will let the people go, that they may sacrifice to Jehovah.

5 And Moses said unto Pharaoh, Have thou honor over me, till when shall I supplicate for thee, and for thy servants, and for thy people, to cut off the frogs from thee, and from thy houses? Only in the river shall they be left.

6 And he said, Unto the morrow. And he said, Be it according to thy word; that thou mayest know that there is none like Jehovah our God.

7 And the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people; only in the river shall they be left.

8 And Moses and Aaron went out from before Pharaoh; and Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh.

9 And Jehovah did according to the word of Moses; and the frogs died out of the houses, out of the courts, and out of the fields.

10 And they gathered them together in heaps and heaps; and the land stank.

11 And Pharaoh saw that there was breathing, and he made heavy his heart, and heard them not, as Jehovah had spoken.

12 And Jehovah said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, and it shall become lice in all the land of Egypt.

13 And they did so; and Aaron stretched out his hand with his rod, and smote the dust of the land, and there was louse on man and on beast; all the dust of the land became louse in all the land of Egypt.

14 And the magicians did so with their enchantments to bring forth lice, and they could not; and there was louse on man and on beast.

15 And the magicians said unto Pharaoh, This is the finger of God; and Pharaoh’s heart was made firm, and he heard them not, as Jehovah had spoken.

16 And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he goeth forth unto the waters; and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me.

17 For if thou let not My people go, behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly; and the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are.

18 And I will sever in that day the land of Goshen, upon which My people stand, that no noisome fly be there; to the end that thou mayest know that I am Jehovah in the midst of the land.

19 And I will set redemption between My people and thy people; unto the morrow shall this sign be.

20 And Jehovah did so; and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt; the land was destroyed from before the noisome fly.

21 And Pharaoh called Moses and Aaron, and said, Go ye, sacrifice to your God in the land.

22 And Moses said, It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God; lo, we shall sacrifice the abomination of the Egyptians unto their eyes, and will they not stone us?

23 We will go a way of three days into the wilderness, and will sacrifice to Jehovah our God, as He hath said unto us.

24 And Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness; only ye shall not go very far away; supplicate for me.

25 And Moses said, Behold I go forth from thee, and I will supplicate unto Jehovah that He may remove the noisome fly from Pharaoh, from his servants, and from his people, tomorrow; only let not Pharaoh mock anymore in not letting the people go to sacrifice to Jehovah.

26 And Moses went out from Pharaoh, and he supplicated unto Jehovah.

27 And Jehovah did according to the word of Moses; and He removed the noisome fly from Pharaoh, from his servants, and from his people; there was not one left.

28 And Pharaoh made heavy his heart this time also, and he did not let the people go.

7378 THE CONTENTS.
In this chapter, in the internal sense, the subject is continued of the vastation of those who are in falsities, and who infest the upright in the other life. The first two degrees of vastation were described in the preceding chapter, also the third degree in part, which was that they reasoned only from mere falsities. Reasonings from mere falsities are signified by “the frogs;” which subject is continued in this chapter; and then the fourth and fifth degrees of the vastation of those who are in falsities and infest the upright in the other life are treated of. The fourth degree is that they were in evils which destroyed every good with them, also whatever they had from natural good; these are signified by the lice from the dust of the land. The fifth degree is that they were in falsities from these evils, whereby every truth would be destroyed; these are signified by the noisome fly.

7379 THE INTERNAL SENSE
Verses 1-10. And Jehovah said unto Moses, Say unto Aaron, Stretch forth thy hand with thy rod over the streams, over the rivers, and over the pools, and cause frogs to come up upon the land of Egypt. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up and covered the land of Egypt. And the magicians of Egypt did so with their enchantments, and caused frogs to come up upon the land of Egypt. And Pharaoh called Moses and Aaron, and said, Supplicate ye unto Jehovah, that He remove the frogs from me, and from my people; and I will let the people go, that they may sacrifice to Jehovah. And Moses said unto Pharaoh, Have thou honor over me, till when shall I supplicate for thee, and for thy servants, and for thy people, to cut off the frogs from thee, and from thy houses? Only in the river shall they be left. And he said, Unto the morrow. And he said, Be it according to thy word; that thou mayest know that there is none like Jehovah our God. And the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people; only in the river shall they be left. And Moses and Aaron went out from before Pharaoh and Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh. And Jehovah did according to the word of Moses, and the frogs died out of the houses, out of the courts, and out of the fields. And they gathered them together in heaps and heaps; and the land stank. “And Jehovah said unto Moses,” signifies instruction; “Say unto Aaron,” signifies the influx of the internal law into the external law; “Stretch forth thy hand with thy rod,” signifies the power of internal truth through external truth; “over the streams, over the rivers, and over the pools,” signifies against falsities; “and cause frogs to come up upon the land of Egypt,” signifies reasonings from mere falsities; “and Aaron stretched out his hand over the waters of Egypt,” signifies the effect of the power of internal truth through external truth against falsities; “and the frogs came up,” signifies reasonings from mere falsities; “and covered the land of Egypt,” signifies that the natural mind was made such; “and the magicians of Egypt did so with their enchantments,” signifies the abuse of Divine order, whence there was the like in the outward form; “and caused frogs to come up upon the land of Egypt,” signifies in respect to reasonings from the natural mind; “and Pharaoh called Moses and Aaron,” signifies the presence of the law Divine; “and said, Supplicate ye unto Jehovah,” signifies humiliation from weariness; “that He remove the frogs from me, and from my people,” signifies that they should not be driven to reasoning from mere falsities; “and I will let the people go, that they may sacrifice to Jehovah,” signifies that they would then leave those who were of the spiritual church so that they may worship their God; “and Moses said unto Pharaoh,” signifies the answer; “Have thou honor upon me,” signifies that the law Divine ought to be trusted; “till when shall I supplicate for thee, and for thy servants, and for thy people,” signifies intercession for those who are in falsities and infest; “to cut off the frogs from thee, and from thy houses,” signifies that the reasonings may cease; “only in the river shall they be left,” signifies that they should remain with falsities where these are; “and he said, Unto the morrow,” signifies forever; “and he said, Be it according to thy word,” signifies confirmation thence; “that thou mayest know that there is none like Jehovah our God,” signifies that there is one God, and none besides Him; “and the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people,” signifies that they should not be driven to reason from mere falsities; “only in the river shall they be left,” signifies that they should remain with falsities where these are; “and Moses and Aaron went out from before Pharaoh,” signifies separation from those who had reasoned from mere falsities; “and Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh,” signifies intercession; “and Jehovah did according to the word of Moses,” signifies that it was so done according to the word of the Lord; “and the frogs died out of the houses, out of the courts, and out of the fields,” signifies that reasonings from mere falsities ceased with them everywhere in the natural; “and they gathered them together in heaps and heaps,” signifies that these reasoning falsities were arranged in bundles in the natural; “and the land stank,” signifies what was foul and loathsome therefrom.

7380 And Jehovah said unto Moses. That this signifies instruction is evident from the signification of “saying” as being instruction (see n. 7186, 7304). The signification in the historical parts of the Word of “to say” appears from the things which follow it, for it enfolds these within it. That it here signifies instruction, is because what was further to be done is “said by Jehovah.” Moreover, Moses represents the law Divine, by which instruction from Jehovah is given.

7381 Say unto Aaron. That this signifies the influx of the internal law into the external law, is evident from the representation of Moses, as being the law Divine (see n. 6723, 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998, 7089); the doctrine of good and truth which Aaron represents is nothing else than the external law coming forth from the internal law, that is, through the internal law from the Divine; and from the signification of “saying,” as being influx (n. 6152, 6291, 7291). That “to say” here denotes influx is because Moses was to say to Aaron, and Moses is the internal law, and Aaron the external, and influx from the Divine takes place through the internal into the external. The internal law is the truth Divine itself such as it is in heaven, and the external law is the truth Divine such as it is on earth; thus the internal law is truth accommodated to angels, and the external law is truth accommodated to men.
[2] As the internal law which Moses represents is truth accommodated to angels, and the external law which Aaron represents is truth accommodated to men, I may here say something about them. Truth accommodated to angels is for the most part incomprehensible to men, as is evident from the fact that things are seen and said in heaven such as eye has never seen, nor ear has ever heard. The reason is that the things said among the angels are spiritual things which have been abstracted from natural things, and consequently are remote from the ideas and expressions of human speech; for man has formed his ideas from the things in nature, and indeed in grosser nature, that is, from those which he has seen in the world and upon the earth, and has touched by sense, which things are material. The ideas of interior thought with man, although they are above material things, nevertheless terminate in material things, and where they terminate, there they appear to be, and from this he perceives that which he is thinking. Hence it is evident how the case is with that truth of faith, and what is its quality, which falls into the thought of man, and is called the external law, and is represented by Aaron.
[3] To illustrate this by an example: man cannot possibly think without the idea of time and space, which idea adheres to almost everything which he thinks; if idea from time and space were taken away from man, he would not know what he is thinking; and scarcely whether he is thinking. But in the ideas of the angels there is nothing from time and space, but instead of these there are states, and this because the natural world is distinguished from the spiritual world by time and space. The reason why there are time and space in the natural world, and instead of these there are states in the spiritual world, is that in the natural world the sun seems by apparent revolutions to make days and years, and to divide the days into four times, night, morning, noon, and evening; and the years also into four times, winter, spring, summer, and autumn; and also to do this by means of variations of light and shade, and of heat and cold. From this come the ideas of time and of its variations. The ideas of space arise from measuring by times, and therefore where the one is, there is the other.
[4] But in the spiritual world, the sun of heaven, whence come spiritual light and spiritual heat, does not make apparent rotations and revolutions, and thus induce ideas of time and space. The light which is from that sun is truth Divine; and the heat which is from that sun is good Divine. From these arise with the angels ideas of states; states of intelligence and faith from truth Divine; and states of wisdom and love from good Divine. To the variations of these states with the angels correspond the states of light and shade in the world, and also states of heat and cold, which are from the sun when it makes times and measures spaces. From this example it may to a certain extent appear what is the quality of that internal truth, or truth accommodated to angels, which is called the “internal law;” and also what is the quality of that external truth, or truth accommodated to men, which is called the “external law;” also whence it is that the things which the angels speak among themselves are to man incomprehensible, and also unutterable.

7382 Stretch forth thy hand with thy rod. That this signifies the power of internal truth through external truth, is evident from the signification of “hand,” as being spiritual power, which is that of internal truth; and from the representation of a rod, as being natural power, which is that of external truth (see n. 6947, 6948). (That all power in the spiritual world belongs to truth, see n. 3091, 3387, 4931, 6344, 6423, 6948.) As Moses represents the internal law, which is the same as internal truth, and Aaron represents the external law, which is the same as external truth, and as internal truth flows into external and gives it power (n. 7381), therefore by the word of Moses to Aaron, “Stretch forth thy hand with thy rod,” is signified the power of internal truth through external truth.

7383 Over the streams, over the rivers, and over the pools. That this signifies against falsities, is evident from the signification of “the streams and rivers of Egypt,” as being doctrinal things of falsity (see n. 7323); and from the signification of “pools,” as being memory-knowledges serviceable to them (see n. 7324); thus it is falsities that are here signified by “streams,” “rivers,” and “pools.”

7384 And cause frogs to come up upon the land of Egypt. That this signifies reasonings from mere falsities, is evident from what has been already shown (n. 7351, 7352). Frogs also correspond to reasonings from falsities, for each and all things in the natural world have a correspondence with those which are in the spiritual world; and this because the natural comes forth through the spiritual. Therefore universal nature is a theater representative of the spiritual world (n. 2758, 3483, 4939).

7385 And Aaron stretched out his hand over the waters of Egypt. That this signifies the effect of the power of internal truth through external truth against falsities, is evident from the representation of Aaron, as being the doctrine of truth and good, thus external truth (see n. 6998, 7009, 7089); from the signification of “hand,” as being power (n. 878, 4931-4937), here the power of internal truth through external (as above, n. 7382); and from the signification of “the waters of Egypt,” as being falsities (n. 6693, 7307). The effect is signified by “stretching out the hand and the frogs coming up.” From all this it is evident that by “Aaron stretched out his hand over the waters of Egypt,” is signified the effect of the power of internal truth through external truth against falsities.

7386 And the frog came up. That this signifies reasonings from mere falsities, is evident from what was said above (n. 7384).

7387 And covered the land of Egypt. That this signifies that the natural mind was made such, is evident from the signification of “covering,” which, being said of the natural mind, denotes that it was filled with falsities and reasonings therefrom, thus that it was made such; and from the signification of “the land of Egypt,” as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301).

7388 And the magicians of Egypt did so with their enchantments. That this signifies the abuse of Divine order, whence there was the like in the outward form, may be seen above (n. 7296, 7297, 7337), where are the like words.

7389 And caused frogs to come up upon the land of Egypt. That this signifies in respect to reasonings from the natural mind, is evident from the signification of “frogs,” as being reasonings from mere falsities (see n. 7351, 7352, 7384); and from the signification of “the land of Egypt,” as being the natural mind (of which just above, n. 7387).

7390 And Pharaoh called Moses and Aaron. That this signifies the presence of the law Divine, is evident from the signification of “calling,” as being presence (see n. 6177), that “to call” denotes presence is because to call is to desire to speak with someone, and to communicate what the speaker is thinking, and in the other life it is from a law of order that he is presented to view with whom anyone desires to speak and to communicate what he thinks; from the representation of Pharaoh, as being those who are in falsities and infest (of which frequently above); from the representation of Moses, as being the internal law; and from the representation of Aaron, as being the external law (n. 7381).

7391 And said, Supplicate ye unto Jehovah. That this signifies humiliation from weariness, is evident from the signification of “to supplicate unto Jehovah,” as being humiliation; for he who supplicates is in humiliation, and likewise he who requests another to supplicate for him. The reason why “to supplicate” denotes humiliation is that the angels do not attend to the supplication, but to the humiliation in which the man is when he is supplicating; for supplication without humiliation is only a vocal sound which does not come to the hearing and perception of the angels. That weariness is the cause, namely, the weariness of reasoning from mere falsities, will be seen in what now follows.

7392 That He remove the frogs from me, and from my people. That this signifies that they might not be driven to reasonings from mere falsities, is evident from the signification of “removing,” as being not to be driven, for the cause of the supplication was weariness arising from being driven to reason from mere falsities; from the signification of “frogs,” as being reasonings from mere falsities (see n. 7351, 7352); and from the representation of Pharaoh and also of the Egyptians, as being those who are in falsities and infest (of which frequently above).
[2] As regards the weariness which is the cause of the supplication or humiliation of those who infest, be it known that this is undelightful to them, for they cannot do mischief by reasonings from mere falsities, because the upright-here those who are of the Lord’s spiritual church whom they were infesting-laugh at mere falsities, which are negations of truth; but they could do mischief by means of the falsities from the fallacies and appearances by which truths are falsified (which falsified truths are signified by the blood into which the waters of Egypt were turned, n. 7317, 7326), because fallacies and appearances seduce, for they are like a shade and veil to truths. And because they cannot do mischief by means of reasonings from mere falsities, that is, from utter negations of truth, it is undelightful to them, and therefore they deprecate it; for nothing delights the infernals except doing mischief in every possible way; doing mischief being the very delight of their life, insomuch that it is their very life; and therefore when they are not allowed to do mischief, they are in weariness. This is the reason why Pharaoh prayed for deliverance from the evil of the frogs, but not from the evil of the blood, of which above; nor from the evil of the lice, of which below; for by the evil of the frogs is signified infestation by means of reasonings from mere falsities, by which reasonings they cannot do mischief; whereas by the evil of the blood is signified infestation by means of falsities from fallacies and appearances, which infestation is delightful to them, because they can do mischief by its means; and by the evil of the lice are signified evils, which are delightful to them because they are evils.
[3] In the other life all those perceive delight in doing mischief who in the world do not impart benefits to the neighbor for the sake of the neighbor, nor to their country for the sake of their country, nor to the church for the sake of the church, but for the sake of themselves; thus who do not do truth and good for the sake of truth and good. That they have delight in doing mischief does not show itself in the world, because the external man hides it; but in the other life when the outward things are being taken away and the man is left to his inward things, then this delight comes forth and manifests itself. From this it is that they are in hell, for all who are there love to do mischief, whereas all who are in heaven love to impart benefits.

7393 And I will let the people go, that they may sacrifice to Jehovah. That this signifies that they would then leave those who were of the spiritual church so that they may worship their God, is evident from the signification of “letting go,” as being to release (see n. 7312, 7349, 7350); from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “sacrificing to Jehovah,” as being to worship their God. That sacrifices signified all worship in general, see n. 6905; thus here they signify to worship.

7394 And Moses said unto Pharaoh. That this signifies the answer, is evident from the signification of “saying,” because it is to Pharaoh who has just spoken, as being an answer (as also above, n. 7103).

7395 Have thou honor upon me. That this signifies that truth Divine ought to be trusted, is evident from the signification of “having honor,” as being to trust; and from the representation of Moses, as being the law Divine (see n. 6723, 6752), consequently truth Divine (n. 6771, 7014, 7382).

7396 Till when shall I supplicate for thee, and for thy servants, and for thy people? That this signifies intercession for those who are in falsities and infest, is evident from the signification of “supplicating” because for another, as being intercession; and from the representation of Pharaoh, as being those who are in falsities and infest (n. 7107, 7110, 7126, 7142, 7317); and as when his servants and his people are also added, these are represented by Pharaoh, then all and each are meant, for “servants” denote those who are of a lower sort and minister, and “people” denote the individuals. Empires and kingdoms are represented in heaven as a man, and the societies therein as the members of that man; but the king as the head. This representation has its ground in the fact that the universal heaven represents one man, and the societies therein his members, and this according to their functions. This shows how beautiful and delightful would be the representation of an empire, kingdom, and society in heaven, if they in like manner were conjoined among themselves by charity and faith. Moreover, wherever possible the Lord joins societies together in this way, for the Divine truth itself which proceeds from the Lord introduces this order wherever it is received, and this is the source of this order in heaven. It exists also on earth, but the societies which constitute it are scattered through the whole world, and are those who are in love to Him and in charity toward the neighbor. But these scattered societies have been gathered together by the Lord in order that they also, like the societies in heaven, may represent one man. These societies are not only within the church, but also outside of it, and taken together are called the Lord’s Church scattered and gathered from the good in the universal world, which is also called a communion. This communion, that is, this church, is the Lord’s kingdom on earth conjoined with the Lord’s kingdom in the heavens, and thus is conjoined with the Lord Himself.

7397 To cut off the frogs from thee, and from thy houses. That this signifies that the reasonings may cease, is evident from the signification of “frogs,” as being reasonings from mere falsities (see n. 7351, 7352, 7384); from the signification of “to cut off,” as being to cease, for “cutting off” is said of the frogs, but “ceasing” of the reasonings; from the representation of Pharaoh, from whom the frogs were to be cut off, as being those who are in falsities and infest (see just above, n. 7396); and from the signification of “houses,” as being the things of the natural mind. That a “house” denotes the natural mind, see n. 4973, 5023, 7353; hence “houses” in the plural denote the things therein.

7398 Only in the river shall they be left. That this signifies that they should remain with the falsities where these are, is evident from the signification of “river,” here the river of Egypt, as being falsity (see n. 6693, 7307); and from the signification of “being left,” as being to remain. With this the case is that whatever enters with man, remains with him, especially what is received from affection. It is believed that the things which enter have been completely obliterated and cast out when the man no longer remembers them; but they have not been obliterated or cast out, but they stick fast either in the interior memory, or in the exterior, among things which have become familiar. For the things which become familiar, are as it were natural, which flow of their own accord, and are not excited by a conscious recalling from the memory; like man’s speech, the words of which flow spontaneously from thought, as also do the gestures and actions, and even the steps; and also the thought. These enter successively from infancy, and in time become familiar, and then flow spontaneously. From these as well as from other similar facts, it is evident that all things which enter with man, remain, and that the things which have become habitual, that is, familiar, are no longer noticed as being in the man, although they are in him. Such is the case with the falsities and evils that enter with man, and also with the truths and goods. Such are the things that form him and determine his quality. (That all things which a man has seen, heard, thought, spoken, and done, have been inscribed on him, (see n. 2474-2489.) From all this it is now evident how it is to be understood that the reasonings would remain with the falsities where these are; for after falsities are being removed, they are allotted their places elsewhere in the natural, and together with the falsities the endeavor and cupidity of reasoning; but not as before in the midst directly under the mind’s view. Hence it is that, as related in what follows, the frogs were gathered together in heaps, and the land stank by reason of them, whereby is signified that these reasoning falsities were arranged in bundles in the natural, and there was what was foul and loathsome therefrom (see below, n. 7408, 7409).

7399 And he said, Unto the morrow. That this signifies forever, is evident from the signification of “unto the morrow,” as being forever, and to eternity (see n. 3998).

7400 And He said, Be it according to thy word. That this signifies confirmation thence, is evident without explication.

7401 That thou mayest know that there is none like Jehovah our God. That this signifies that there is one God, and none besides Him, is evident from the fact that when in the historical sense it is said that “there is none like Jehovah God,” in the internal sense it is meant that there is no God besides Him, and because there is none besides Him, that there is one God. In the Word it is sometimes said that “there is none like Jehovah God,” and also that “there is no God like Him.” It was so said in the Word, because at that time in the land where the church was, as also in the lands where the church was not, they worshiped many gods, and everyone preferred his own god to the god of another. They distinguished these gods by names, and the God of the Israelites and Jews by the name “Jehovah.” The Jews and Israelites themselves also believed that there were many gods, but that Jehovah was greater than the rest on account of the miracles; and therefore when the miracles ceased, they at once fell away into the worship of other gods, as is manifest from the historical parts of the Word. That there is one God and none besides Him, they indeed said with the mouth, but did not believe with the heart. This then is the reason why it is said in the Word that “Jehovah is greater than the other gods,” and “there is none like Him,” as in David:
Who is a great God like Thee? Thou art the God that doest wonders (Ps. 77:13-14).
Who is like unto Jehovah our God? (Ps. 113:5.)
Jehovah is a great God, and a great king above all gods (Ps. 95:3).
Jehovah is great and greatly to be praised, He is to be feared above all gods (Ps. 96:4).
Therefore also Jehovah is called God of gods, and Lord of lords (Ps. 136:2-3; Dan. 2:47).
That this nevertheless means in the internal sense that there is one God, and none besides Him, is plain in Isaiah:
Remember the former things from an age, for I am God, and there is no God else, and there is none like Me (Isa. 46:9).

7402 And the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people. That this signifies that they should not be driven to reason from mere falsities, is evident from the signification of the frogs being removed,” as being not to be driven to reason from mere falsities (of which above, n. 7392); from the representation of Pharaoh, as being those who are in falsities and infest (of which also above); from the signification of “houses,” as being the things of the natural mind (see n. 7397); and from the signification of “his servants and people,” as being all and each who are in falsities and infest (of which also above, n. 7396).

7403 Only in the river shall they be left. That this signifies that they should remain with falsities where these are, is evident from what was said above (n. 7398), where are the same words.

7404 And Moses and Aaron went out from before Pharaoh. That this signifies separation from those who had reasoned from falsities, is evident from the signification of “going out,” as being to be separated; from the representation of Moses and Aaron, as being the law Divine, Moses the internal law, and Aaron the external (see n. 7381); and from the representation of Pharaoh, as being those who are in falsities and infest (see n. 7396), here those who infest by means of reasonings from mere falsities.

7405 And Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh. That this signifies intercession, is evident from what goes before, thus without further explication.

7406 And Jehovah did according to the word of Moses. That this signifies that it was so done according to the word of the Lord, is evident from the fact that what Moses supplicated was indeed from the mouth of Moses, but still was from the Lord; for whatever a man thinks and then speaks, and whatever he wills and then does, flows in, the man being merely a recipient organ (see n. 6189-6215, 6307-6327, 6466-6495, 6598-6606, 6613-6626); just so it was with what Moses spoke and did; therefore here by “Jehovah did according to the word of Moses” is signified that it was so done according to the word of the Lord. (That “Jehovah” in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6905.)

7407 And the frogs died out of the houses, out of the courts, and out of the fields. That this signifies that reasonings from mere falsities ceased with them everywhere in the natural, is evident from the signification of “dying,” as being to cease; from the signification of “frogs,” as being reasonings from mere falsities (of which above); from the signification of “the houses,” as being the things of the natural mind (of which above, n. 7397), here which are interior there; from the signification of “the courts,” as being the outward things of the natural mind (that the natural is interior and exterior, see n. 3293, 3294, 4570, 5118, 5497, 5649); and from the signification of “the fields,” as being things more general, thus still more outward, for “fields” are outside the houses and the courts. Thus by “the frogs dying out of the houses, out of the courts, and out of the fields,” is signified that reasonings from mere falsities ceased everywhere in the natural.

7408 And they gathered them together in heaps and heaps. That this signifies that these false reasonings were arranged in bundles in the natural, is evident from the signification of “being gathered together in heaps and heaps,” as being to be arranged in bundles. That “to be gathered together in heaps” denotes these things, is because all things in the mind of man have been arranged into series, and as it were into bundles; and into series within series, or into bundles within bundles (see n. 5339, 5530, 5881). That there is such an arrangement, is plain from the arrangement of all things in the body, where fibers are seen arranged into bundles, and glandules into clusters, and this everywhere in the body, and still more perfectly in the purer parts not discernible by the naked eye. This bundling is especially to be seen in the brain, in the two substances there, one of which is called cortical and the other medullary. It is not dissimilar in the purer things, and finally in the purest of all, where the forms which receive them are the very forms of life.
[2] That forms or substances are recipient of life can be seen from every single thing that appears in living creatures; and also that recipient forms or substances are arranged in the way most suitable for the influx of life. Without the reception of life in substances, which are forms, there would be no living thing in the natural world, nor in the spiritual world. Series of the purest filaments, like bundles, constitute these forms. It is the same with those things therein which are highly modified; for modifications receive their form from the forms which are the substances in which they are, and from which they flow, because the substances or forms are the determining subjects. The reason why the learned have regarded the things belonging to man’s life, that is, to his thought and will, as being devoid of recipient substances or forms, has been that they believed life or the soul to be something either flamy or ethereal, thus such as after death would be dissipated; hence comes the insane notion of many, that there is no life after death. From all this it is evident how it is to be understood that the reasoning falsities were arranged in groups in the natural.

7409 And the land stank. That this signifies what is foul and loathsome therefrom, is evident from the signification of “to stink,” as being that which is foul and loathsome (n. 4516, 7161, 7319); and from the signification of “land,” here the land of Egypt, as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).

View Details

And Jehovah said unto Moses, Pharaoh’s heart is made heavy, he refuseth to let the people go. Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard. Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river. And Jehovah said unto Moses, Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones. And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt. And the magicians of Egypt did so with their enchantments; and Pharaoh’s heart was made hard, and he heard them not, as Jehovah had spoken. And Pharaoh looked back, and came unto his house, and did not set his heart even to this. And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river.

Exodus 7: 14-24

Arcana Coelestia 7303. “And Jehovah said unto Moses” signifies Divine instruction; “Pharaoh’s heart is made heavy, he refuseth to let the people go,” signifies that they obstinately determined not to release those whom they infest; “go unto Pharaoh in the morning,” signifies elevation to things more confirmatory; “behold he goeth out unto the waters,” signifies that then they who were infesting would be in falsities from fallacies; “and stand thou to meet him near the bank of the river,” signifies influx according to the state; “and the rod that was turned into a serpent take in thy hand,” signifies power like the former; “and thou shalt say unto him,” signifies command; “Jehovah the God of the Hebrews hath sent me unto thee, saying,” signifies from the Divine of the church to those who were infesting; “Let My people go,” signifies that they should release; “that they may serve Me in the wilderness,” signifies worship in what is obscure; “and behold hitherto thou hast not heard,” signifies no obedience; “thus said Jehovah, In this thou shalt know that I am Jehovah,” signifies that they may be in fear of the Divine; “behold, I smite with the rod that is in my hand upon the waters which are in the river,” signifies power over the falsities which are from fallacies; “and they shall be turned into blood,” signifies that they shall falsify truths; “and the fish that is in the river shall die,” signifies that the memory-knowledge of truth shall be extinguished; “and the river shall stink,” signifies aversion for it; “and the Egyptians shall labor to drink waters from the river,” signifies that they would desire to know scarcely anything about it; “and Jehovah said unto Moses,” signifies execution; “Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt,” signifies power against the falsities of those who infest; “over their streams, over their rivers,” signifies against the things of doctrine; “and over their pools,” signifies against the memory-knowledges that were of service to them; “and over every gathering of their waters,” signifies where there is any falsity; “and they shall be blood,” signifies that they shall falsify truths; “and there shall be blood in all the land of Egypt,” signifies total falsification; “both in woods and in stones,” signifies of the good that is of charity and of the truth that is of faith; “and Moses and Aaron did so as Jehovah commanded,” signifies the effect; “and he lifted up the rod, and smote the waters that were in the river,” signifies strong power against the falsities; “unto the eyes of Pharaoh, and unto the eyes of his servants,” signifies in the notice of all who were infesting; “and all the waters that were in the river were turned into blood,” signifies the consequent falsification of all truth; “and the fish that was in the river died,” signifies the memory-knowledge of truth also extinguished; “and the river stank,” signifies aversion; “and the Egyptians could not drink water from the river,” signifies that they desired to know scarcely anything about it; “and there was blood in all the land of Egypt,” signifies total falsification; “and the magicians of Egypt did so with their enchantments,” signifies that their falsifiers fashioned the like by abusing order; “and Pharaoh’s heart was made hard,” signifies obstinacy; “and he heard them not,” signifies no reception and no obedience; “as Jehovah had spoken,” signifies according to the prediction; “and Pharaoh looked back, and came unto his house,” signifies thought and reflection from falsities; “and did not set his heart even to this,” signifies resistance from the will, and the consequent obstinacy; “and all the Egyptians digged round about the river for waters to drink,” signifies a thorough search for truth which they might apply to falsities; “for they could not drink of the waters of the river,” signifies no application from mere falsities.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7345 Verses 25, 26, 27, 28, 29. And seven days were fulfilled after that Jehovah had smitten the river. And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me. And if thou refuse to let them go, behold I will smite all thy border with frogs; and the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants and of thy people, and into thine ovens, and into thy kneading-troughs; and on thee, and on thy people, and on all thy servants, shall the frogs come up. “And seven days were fulfilled after that Jehovah had smitten the river,” signifies the end of that state after truths had been falsified; “and Jehovah said unto Moses” signifies new instruction “Come unto Pharaoh, and say unto him,” signifies a command to those who infest; “Thus saith Jehovah, Let My people go, that they may serve Me,” signifies that they should leave those who are of the church to worship their God in freedom; “and if thou refuse to let them go,” signifies if they would not leave them; “behold I will smite all thy border with frogs,” signifies reasonings from mere falsities; “and the river shall make frogs to creep forth,” signifies that there will be reasonings from these falsities; and they shall go up and come into thy house, and into thy bedchamber,” signifies that they shall fill the mind even to its interiors; “and upon thy bed,” signifies to the inmosts; “and into the house of thy servants, and of thy people,” signifies all things that are in the natural; “and into thine ovens, and into thy kneadingtroughs,” signifies into the delights of cupidities; “and on thee, and on thy people, and on all thy servants, shall the frogs come up,” signifies that reasonings from falsities shall be in all things both in general and in particular.
Numbered as in the Hebrew in the English text Chapter VIII. begins with this verse.
** Et in populum tuum, but et populi tui below.

7346 And seven days were fulfilled after that Jehovah had smitten the river. That this signifies the end of that state after truths had been falsified, is evident from the signification of “seven days,” as being an entire period from beginning to end, thus a full state (see n. 728, 6508), the same as a week (n. 2044, 3845), thus “seven days fulfilled” denotes the end of that period or state; and from the signification of “after that Jehovah had smitten the river,” as being after truths had been falsified; for that the river smitten with the rod of Aaron, and the waters made blood, denotes that truths had been falsified, see n. 7316, 7317, 7330, 7332.

7347 And Jehovah said unto Moses. That this signifies new instruction is evident from the signification of “Jehovah said,” when anything is commanded anew, as being new instruction (see n. 7186, 7267, 7304).

348 Come unto Pharaoh, and say unto him. That this signifies a command to those who infest, is evident from the signification of “coming or entering in and saying,” when said by Jehovah, as being a command; and from the representation of Pharaoh, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142).

7349 Thus saith Jehovah, Let My people go, that they may serve Me. That this signifies that they should leave those who are of the church to worship their God in freedom, is evident from the signification of “letting go,” as being to leave; from the representation of the sons of Israel, who are here “My people,” as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “serving Me,” as being to worship their God. That it denotes to worship in freedom, is because there could be no worship where falsities were infesting; and because all worship which is truly worship must be in freedom (n. 1947, 2875, 2876, 2880, 2881, 3145, 3146, 3158, 4031).

7350 And If thou refuse to let them go. That this signifies if they did not leave them, is evident from the signification of “letting go,” as being to leave (as just above, n. 7349), thus “if thou refuse to let go” denotes if they did not leave them.

7351 Behold I will smite all thy border with frogs. That this signifies reasonings from mere falsities, is evident from the signification of “frogs,” as being reasonings; that they are from mere falsities is signified by their “creeping forth from the river,” as presently follows (that the “river of Egypt” denotes falsity, see n. 6693, 7307), and because it is said that “all the border should be smitten with them.” By these words is also signified that the reasonings shall not be from falsified truths, but from mere falsities, because reasonings from falsified truths are finally turned into blasphemies against truth and good; and moreover the truths themselves reject the falsification, because they cannot be together with falsities; and so long as they are, they fight with them, and at last loosen and separate themselves from them. Hence it is that after a man has falsified truths, he at last wholly denies them; otherwise falsities would have dominion over truths. From this it is that after the evil in the other life have been cast into hell, they are not allowed to reason from falsified truths, but from mere falsities.
[2] That “frogs” denote reasonings from falsities, is evident in John:
I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, like frogs; for they are the spirits of demons, working signs to go forth unto the kings of the earth, and of the whole world, to gather them together unto the war of the great day of God Almighty (Rev. 16:13-14);
that “frogs” denote reasonings from falsities against truths, is plain from the details of this passage, for it is said that “they went out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet;” also that “they went forth unto the kings of the earth, to gather them together unto war.” The “kings of the earth” denote the truths of the church (that “kings” denote truths, and in the opposite sense falsities, see n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148; and that the “earth” denotes the church, n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 5577; also that “war” denotes spiritual combat, n. 2686, thus combat against the truths and goods of faith). From this it is plain that “frogs” denote reasonings from falsities against truths.
[3] And in David:
He turned their waters into blood, and slew their fish; He caused frogs to creep forth on their land, in the chambers of their kings (Ps. 105:29-30);
it is said “in the chambers of their kings” because there is meant reasoning against truths from falsities; “the chambers of kings” denote interior truths, and in the opposite sense interior falsities. (That “kings” denote truths, and in the opposite sense falsities, see just above.)

7352 And the river shall make frogs to creep forth. That this signifies that there will be reasonings from these falsities, is evident from the signification of “the river of Egypt,” as being falsity (see n. 6693, 7307); and from the signification of “frogs,” as being reasonings (as above, n. 7351). That “frogs” denote reasonings is because they are in waters, where they make a chattering noise and croak, and are also among things unclean. What reasoning from mere falsities is, shall be illustrated by some examples. That man reasons from mere falsities who attributes all things to nature, and scarcely anything to the Divine; when yet all things are from the Divine, and nature is only the instrumental means by which the Divine works. He reasons from mere falsities who believes that man is like a beast, only more perfect, because he can think; and thus that man will die like a beast; by thus denying the conjunction of man with the Divine through the thought which is of faith, and the affection which is of love, and hence his resurrection and life eternal, such a man speaks from mere falsities. In like manner is he who believes that there is no hell. And also he who believes that all a man has is the delight of this world’s life, and therefore he must enjoy this, because when he dies, he dies altogether. He reasons from mere falsities who believes that all things depend upon his own sagacity, and on fortune; and not on the Divine Providence, except such as is universal. And also he who believes that religion is good for nothing except to keep the simple in bonds. Especially do they reason from mere falsities who believe that the Word is not Divine. In short, all those reason from mere falsities who utterly deny truths Divine.

7353 And they shall go up and come into thy house, and into thy bedchamber. That this signifies that they shall fill the mind, even to its interiors, is evident from the signification of a “house,” as being the mind of man (see n. 3538, 4973, 5023); and from the signification of a “bedchamber” as being the interiors of the mind. That “bed-chambers” denote the interiors of the mind is because they are in the inner part of the house. By “chambers” are signified things interior, and by “bed-chambers” things still more interior, in the following passages:
Go, My people, enter thou into thy chambers, and shut the door after thee; hide thyself as for a little moment, until the anger be overpast (Isa. 26:20).
He said unto me, Son of man, hast thou seen what the elders of the sons of Israel do in the dark, every man in the chambers of his image (Ezek. 8:12).
Without shall the sword bereave, and terror from the chambers (Deut 32:25).
Elisha the prophet that is in Israel telleth the king of Israel the words that thou speakest in thy bedchamber (2 Kings 6:12).
The ancients compared the mind of man to a house, and those things which are within man to chambers. The human mind is indeed like this; for the things therein are distinct, scarcely otherwise than as a house is divided into its chambers; those things which are in the middle are like the inmost parts; those which are at the sides are like the outer parts, these being compared to the courts; and those which while outside are connected with the inside parts, being compared to the porches.

7354 And upon thy bed. That this signifies to the inmosts, is evident from the signification of a “bed,” as being that which is inmost; for when the bedchambers denote the interior things, the couch or bed which is therein denotes that which is inmost.

7355 And into the house of thy servants and of thy people. That this signifies all things that are in the natural, is evident from the signification of a “house,” as being the mind of man, and as it is said of the Egyptians, and of the servants of Pharaoh, it denotes the natural mind (that a “house” denotes the mind, see just above, n. 7353); and from the signification of “the servants and people of Pharaoh,” as being all things in the natural, the things there which serve for confirming falsities being called “servants.” (That “people” is said of truths, and in the opposite sense of falsities, see n. 1259, 1260, 3295, 3581, 4619, 6451, 6465.) From this it is evident that by “into the house of the servants and of the people of Pharaoh” is signified into all things that are in the natural.

7356 And into thine ovens, and into thy kneading-troughs. That this signifies into the delights of cupidities is evident from the signification of “ovens” as being exterior goods, because in them the bread is made ready, and exterior goods are those which are in the natural, and are commonly called delights; for when the interior goods which are of the loves and their affections flow into the natural, they are felt there as delights. These are signified by “ovens” in a good sense; but in the opposite sense, as here, by “ovens” are signified the delights of cupidities, that is, delights from the loves of hell, which are the loves of self and of the world. And from the signification of “kneading-troughs” as being also the delights of cupidities in the natural, but still more external, because kneading-troughs are vessels in which dough is prepared for bread. By reasonings entering into the delights of cupidities is meant that it would be the delight of their life to reason from falsities, and thus to deceive and seduce others. It is moreover one of the chief delights of the evil to spread falsities, to confirm them, to deride truths, and especially to seduce others.
[2] That an “oven” denotes the delight of the affections which are of charity and faith, and in the opposite sense the delight of the cupidities which are of the love of self and the love of the world, is plain in Hosea:
They are all adulterers; they are as an oven heated by the baker; the stirrer ceaseth from kneading his dough; when they turn their mind like an oven in their lying in wait; their baker sleepeth all the night; in the morning it burneth as flames of fire. They were all hot as an oven, and devour their judges; all the kings thereof fall (Hos. 7:4, 6-7);
“an oven” denotes the delights of the cupidities which are of evils; “burning,” “being hot,” “flames of fire,” denote the cupidities themselves. (That “fire” denotes the yearning of evil, see n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324e.) “They devour their judges, all their kings fall” denotes that goods and truths perish. Everyone can see that without an internal sense such as this, it cannot be known what is here meant by “all the adulterers are as an oven heated by the baker, all grow hot as an oven, they devour the judges, and their kings fall.”
[3] “Oven” is used in a good sense in Isaiah:
The saying of Jehovah whose hearth is in Zion, and His oven in Jerusalem (Isa. 31:9);
where “Zion” denotes the celestial church, thus the good of love which is of this church; “Jerusalem,” the spiritual church, thus the good of this love, which is the good of charity and of the derivative faith. In this passage “oven” denotes the interior delight of the affections of good and truth; and this because the bread which is baked in an oven signifies the good of celestial and spiritual love (that “bread” signifies this, see n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915). And as the signification of an “oven” comes from this, therefore the bread which was prepared in an oven for the sacrifices, and was called a “meat-offering,” was distinguished from the meat-offering that was prepared in a pan, and from the meat-offering that was prepared in a cooking pot (see Lev. 2:4-5, 7); it was varieties of the good of love that were hereby signified.

7357 And on thee, and of thy people and on all thy servants shall the frogs come up. That this signifies that reasonings from falsities shall be in all things both in general and in particular is evident from what was said above (n. 7355); all and each of those who were in the land of Egypt are signified by “Pharaoh, his people, and his servants,” thus falsities in general and in particular. That by “Pharaoh and the Egyptians” are signified falsities has been often shown above. Be it known that they who are in hell, and who have been deprived of the truths which they had known in the world, cannot do otherwise than speak falsities; and therefore when any such infernal speaks, as when they appear in the world of spirits, it is at once known that what he speaks is false. This is known to the upright in the other life from common experience. That they speak nothing but what is false, is clear also from the words of the Lord in John:
Ye are of your father the devil, and the desires of your father ye will to do. He was a murderer from the beginning, and stood not in the truth, because the truth is not in him. When he speaketh a lie, he speaketh from his own; because he is the speaker of a lie, and the father of it (John 8:44);
for everyone speaks according to the affection of his love, and no one can speak contrary to it, except from dissimulation, hypocrisy, fraud, and deceit, as is the case with the evil when they speak truths. But these truths which they so speak, are nevertheless falsities with them. But on the other hand, they who are in truth from good cannot but speak truths.

7358 ON THE INHABITANTS AND SPIRITS OF THE PLANET MARS.
Like all the rest of the planets, the planet Mars appears in the idea of spirits and angels constantly in its own place, and in fact to the left in front, at some distance in the plane of the breast, and thus outside the sphere in which are the spirits of our earth. The spirits of one earth are separated from the spirits of another earth, because the spirits of each earth have reference to some special province in the Grand Man, and thence are in another and diverse state; and diversity of state causes them to appear separate from one another, either to the right or to the left, at a greater or a less distance.

7359 Spirits from thence came to me, and applied themselves to my left temple, and there breathed on me with their speech, but I did not understand it. It was soft in its flow, nor do I remember ever to have perceived a softer, it being like the softest aura. It breathed first upon the left temple, and the left ear from above; and the breathing extended thence to the left eye, and by little and little to the right, and then flowed downward, especially from the left eye, to the lips; and when it was at the lips, it entered through the mouth, and by a way within the mouth, in fact by the Eustachian tube, into the brain. When the breathing came thither, I then understood their speech, and it was given me to talk with them. While they were talking with me I observed that my lips moved, and my tongue also a little, because of the correspondence of interior speech with exterior. Exterior speech is that of articulate sound falling toward the external membrane of the ear, and thence by means of little organs, membranes, and fibers, which are within the ear, being conveyed to the brain.

7360 From all this it was given me to know that the speech of the inhabitants of Mars is different from the speech of the inhabitants of our earth. That is to say, it was not sonorous, but almost silent, insinuating itself into the interior hearing and sight by a shorter way. And being of this nature, it was fuller and more perfect, fuller of the ideas of thought, thus approaching more nearly the speech of spirits and angels. Moreover, the very affection of the speech is represented with them in the face, and its thought in the eyes; for with them, thought and speech, and also affection and face, act as a one. They regard it as wicked to think one thing and speak another, and to will one thing and show another in the face. They do not know what hypocrisy is, or what fraudulent deceit and dissimulation are.

7361 That such also was the speech of the most ancient people on this earth, has been given to me to know by conversation with some of them (see n. 607, 608). To make the matter clearer, I may again relate what has been given to me to know from experience about the speech of the most ancient of this earth; as follows. “There was shown me by a certain influx which I cannot describe, what was the nature of the speech of those who were of the Most Ancient Church, namely, that it was not articulate, like the vocal speech of our time, but tacit; and was produced not by external but by internal respiration. It was also granted me to notice the nature of their internal respiration, that it advanced from the navel toward the heart, and so through the lips, without sound, when they spoke; and that it did not enter into the ear of another by an external way, and strike upon what is called the drum of the ear; but by a certain internal way, and in fact by a way there which is now called the Eustachian tube.
[2] It was shown me that by such speech they could much more fully express the sentiments of the mind and the ideas of thought, than can possibly be done by articulate sounds or sonorous words, which likewise are directed by the respiration, but external; for there is no vocal word, nor anything in a vocal word, which is not directed by applications of the respiration. But with them this is done much more perfectly, because by internal respiration, which, being more interior, is also more perfect, and more applicable and conformable to the very ideas of thought. Moreover, they express themselves by slight movements of the lips, and corresponding changes of the face; for as they had been celestial men, whatever they thought shone forth from their faces and eyes, which were varied conformably; the face as to form and life, the eyes as to light. They could not possibly put on an expression of countenance that was not in agreement with what they were thinking. Simulation, and still more deceit, were to them a monstrous crime (n. 1118). As their speech was of this nature, and they had internal respiration, they could be in company with angels.

7362 The respiration of the spirits of the planet Mars has also been communicated to me (that spirits and angels breathe, see n. 3884-3894); and it was perceived that their respiration was interior, proceeding from the region of the chest toward the navel, and thence rolling itself upward through the breast, with an imperceptible breathing toward the mouth. From these and other proofs of experience it was made evident to me that they were of a celestial genius, and thus not unlike those who were of the Most Ancient Church on this earth.

7363 They spoke with me about the life of the inhabitants in their earth, in that they are not under commands, but are distinguished into larger and smaller societies, and that they there associate with themselves such as agree with them in disposition. This they know at once from the face and speech, in which they are rarely deceived, and then they are forthwith friends. But they feel no aversion to others, for they have no aversion, still less hatred. They also said that their consociations are delightful, and that they converse together about what is being done in the societies, especially what is being done in heaven; for many of them have open communication with the angels in heaven. This is easy to believe, as they are of such a nature and so associated, that their societies, taken together through that earth, represent a general angelic society. The societies there are all various, but the Lord conjoins them all by the heavenly form, so as to be a one; for a one is made of various particulars suitably arranged into a form.

7364 Those in their societies who begin to think wrongly, and thence to will wrongly, are separated, and left to themselves alone, whence they lead a most wretched life out of all society, in rocks or other places, for they are no longer cared for by the rest. Certain societies endeavor to drive such persons to repentance by various methods; but when this fails, they separate themselves from them. In this way they take care lest the lust of dominion and of gain should creep in, that is, lest any from the lust of dominion should subject to themselves the society in which they are, and then others; and lest any from the lust of gain should despoil others of their goods. Everyone on that earth lives content with his goods, and everyone content with his honor in being called just and a lover of his neighbor. This delight and tranquillity of mind would perish, unless those who think and will evilly were cast out, and unless they prudently and severely met the first beginnings of the love of self and the love of the world with those into whom they enter; for it was these loves which out of societies made empires and kingdoms, within which there are few who do not desire to domineer, and to possess all the property of others; there being few who do what is just and equitable from justice and equity, and still fewer who do what is good from charity, and what is true from faith, and not rather from fear of the law, of injury, of life, or of the loss of gain, honor, and reputation on account of these.

7365 The subject of the inhabitants and spirits of the planet Mars will be continued at the end of the following chapter.

View Details

The following is an excerpt from the The Logopraxis Workbook(Step 3) …

The Purpose & Focus of Our Task

We set tasks to create opportunities to observe the behaviour of the hellish proprium, and our identification with it. We are not working to change it or make it better; we are working to affirm what the Word teaches concerning it and its nature. It is our acceptance of what the Word teaches concerning the hellish proprium that weakens and breaks its power. Alternatively, when we are in states of denial regarding what truths teach concerning its nature, it holds power over us. To see it in the light of truths from the Word is also to see the mercy of the Lord. When we see evil for what it is, as destructive of all spiritual life, then we will seek the Lord’s help to be separated from it. Separating from evil involves seeing the evil for what it is. The freeing is in the seeing.

The purpose and focus of our task is to support a change of mind, to become more conscious of how the inner and outer dimensions of life connect and are brought into proper and harmonious relationship, through the practice of the Word. The task helps to hold situations and circumstances of everyday life in the frame of our spiritual focus; where our mental and emotional states are illuminated, and may be examined; and where we are reminded of the Lord’s love for our salvation.

Through practice we recognise and experience that truths are true, and how they are true; and in this process the structures of our mind are reorganised – by the act of seeing itself. And this is not ordinary ‘seeing’ because a conscious awareness of the recognition of truth causes an engagement with that truth, and a desire to relate ourselves to it. This is possible through the practise of truths from the Word because an experience of recognition arises from the good of charity, which is present in those truths that we practise. It is the way the Word as the Lord continually saves us.

Outer Life Conditions are Not the Focus

The change of mind also includes the direction of our focus. In Logopraxis we seek to maintain focus on the inner life of the mind with its thoughts and affections which, as they change, will also change our relationship to outer-life conditions – but changing those conditions themselves is not the focus. It is perhaps one of the most difficult things of all, to withdraw our attention from the external world with its events, circumstances, and people – and not see it as being the cause of how we feel internally. But from a Logopraxis perspective, external events and people are not held responsible for how we think and feel, but instead may be seen as triggers for emotional states in us that rely on hidden beliefs structures, that we have overlooked. The real cause of our responses is found in the quality of our mental life, which, through Logopraxis, is supported by the focus given to applying the truths from the Word to our life.

Proper Use of Outer Life Conditions

Outer life conditions can be used as reminders to bring attention to our task. For example:

• ‘When I am talking with others, I will remember to…’ (statement from your task goes here).
• ‘When I am running late and get in my car I will…..’ (statement from task).
• ‘When I feel angry, I will remember….’ (statement from task).

The inner and outer dimensions of life then come into a new relationship. This can be seen when we become aware of the quality of our inner responses as we look to meet outer-life demands; in our effort to work faithfully and sincerely in our dealings with others; and to operate with integrity so far as our external employments, relationships, situations, and circumstances are concerned. Logopraxis work is psychological work, and we’re called to work with the Word in a way that brings light to our inner mental life for purposes of self-examination.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 730…anyone undergoing temptation experiences vastation of all things that belong to the proprium and of things that are bodily – for things of the proprium and those that are bodily have to die, doing so indeed through conflict and temptation, before he is reborn a new man, that is, before he becomes spiritual and celestial.

AC 5246. And they brought him hastily out of the pit. That this signifies a speedy rejection of such things as from the state of temptation were a hindrance; and thereby a change, is evident from the signification of a “pit,” as being a state of vastation and also of temptation (see n. 4728, 4744, 5038); and from the signification of “bringing him hastily out of it,” as being a speedy rejection of such things as are from it, that is, from a state of temptation. For when a “pit” denotes a state of temptation, “to bring anyone hastily out of it” denotes to remove such things as are from that state, and consequently to reject them, as is plain also from what follows; for he rejected what was of the pit, inasmuch as he shaved himself and changed his garments.

[2] A state of temptation in respect to the state after it is also like the condition of a pit or prison-squalid and unclean; for when man is being tempted, unclean spirits are near him, and surround him, and excite the evils and falsities with him, and also hold him in them and exaggerate them, even to despair. Hence it is that the man is then in squalor and uncleanness. Moreover when this state is presented to view in the other life (for all spiritual states can there be presented to the sight) it appears like a thick mist exhaled from unclean places, and a stench from it is also perceived. Such is the appearance of the sphere that encompasses one who is in temptation, and also in vastation, that is, who is in a pit in the lower earth (see n. 4728).

[3] But when the state of temptation ceases, the mist is dispersed, and the sky clears. The reason of this is that by means of temptation the falsities and evils with man are laid open and removed; when they are laid open that mist appears, but when they are removed the clear sky appears. The change of this state is also signified by Joseph’s “shaving himself and changing his garments.”

[4] Moreover, a state of temptation may be compared to the state of a man when among robbers; on escaping from which his hair is disheveled, his countenance wild, and his clothing torn. If he yields in temptation, he remains in a state like this; but if he conquers in temptation, then after he has composed his face, combed his hair, and changed his clothing, he comes into a cheerful and serene state. Moreover, there are infernal spirits and genii, who like robbers surround and attack the man at these times, and bring on the temptations. From this it is now plain that by their “bringing him hastily out of the pit” is signified a speedy rejection of such things as from the state of temptation were a hindrance, and thereby a change.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7258. The doctrine of celestial good, which is that of love to the Lord, is the most ample and at the same time the most secret; but the doctrine of spiritual good, which is that of charity toward the neighbor, is also ample and secret, but less so than the doctrine of celestial good, which is the doctrine of love to the Lord. That the doctrine of charity is ample can be seen from the fact that charity is not the same with one as with another, and that one is not the neighbor the same as another.

1. As the doctrine of charity was so ample, the ancients, with whom the doctrine of charity was the very doctrine of the church, distinguished charity toward the neighbor into many classes, which they also subdivided, and gave a name to each class, and taught how charity was to be exercised toward those who are in one class, and how toward those in another; and in this way they reduced the doctrine of charity into order, and also the exercises of charity, that these might fall distinctly under the view of the understanding.

2. The names which they gave to those toward whom they were to exercise charity, were many; some they called blind, some lame, some maimed, some poor, also miserable and afflicted, some orphans, some widows; but in general they called those hungry to whom they were to give to eat, those thirsty to whom they were to give to drink, sojourners whom they were to gather in, naked whom they were to clothe, sick whom they were to visit, and in prison to whom they were to come (as to which see above, n. 4954-4959).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7296… And from the signification of “sorcerers,” as being those who pervert Divine order, thus who pervert the laws of order. That sorcery and magic are nothing else, can be seen from sorcerers, especially in the other life where they abound. For they who in the life of the body have practiced cunning, and have devised various arts for defrauding others, and at last from their success have attributed all things to their own prudence, in the other life learn magic, which is nothing but abuse of Divine order, especially of correspondences. For it is according to Divine order that each and all things correspond; as for example, the hands, arms, and shoulders correspond to power, and from this so does a rod; and therefore they form for themselves rods, and also representatively present shoulders, arms, and hands, and in this way exercise magical power; and so in thousands of other things. There is abuse of order and of correspondences when things of order are not applied to good ends, but to evil ones, as to that of exercising command over others, and to that of destroying; for the end of order is salvation, thus to do good to all. From this then it is evident what is meant by the abuse of order which is signified by “sorcerers.”

AC 7298(2) Be it further known that it is according to the laws of order that no one ought to be persuaded about truth in a moment, that is to say, that truth should be so confirmed in a moment as to leave no doubt whatever about it; because the truth which is so impressed becomes persuasive truth, and is devoid of any extension, and also of any yielding quality. Such truth is represented in the other life as hard, and as such that it does not admit good into it so as to become applicable. Hence it is that as soon as in the other life any truth is presented before good spirits by a manifest experience, there is soon afterward presented something opposite which causes doubt. In this way it is given them to think about it, and to consider whether it be so, and to collect reasons, and thus to bring that truth into their minds rationally. By this there is effected an extension in the spiritual sight in respect to that truth, even to its opposites; and thence it sees and perceives in the understanding all the quality of the truth, and thence can admit influx from heaven according to the states of the objects, for truths receive various forms according to the circumstances. This is the reason why the magicians were allowed to do as Aaron did; for thereby doubt was excited among the sons of Israel about the miracle, whether it was Divine; and thus an opportunity was given them of thinking and considering whether it was Divine, and of finally confirming themselves that it was so.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The First State: The State of Exteriors (HH 491-498)

The first state of awakening to life in the spiritual world is called “a state of exteriors”. It is the first state a spirit awakens to on their entry into the spiritual world and, as is suggested in the name given to it, it is largely concerned with the more external aspects of one’s inner or mental life.

This first state of man after death continues with some for days, with some for months, and with some for a year; but seldom with any one beyond a year; for a shorter or longer time with each one according to the agreement or disagreement of his interiors with his exteriors. For with everyone the exteriors and interior must make one and correspond. In the spiritual world no one is permitted to think and will in one way and speak and act in another. Everyone there must be an image of his own affection or his own love, and therefore such as he is inwardly such he must be outwardly;

and for this reason a spirit’s exteriors are first disclosed and reduced to order that they may serve the interiors as a corresponding plane. (HH 498)

Removal of Exteriorly Held Images of the Self

The main function involved in this first state is to create a plane in the exterior mind that can faithfully express what is more interior. This is achieved through a process involving the stripping away of the exteriors of the spirit and then reforming them so that they are responsive to interiors (HH 498). This process of stripping and ordering is necessary…

For man is accustomed from childhood to maintain a semblance of friendship, benevolence, and sincerity, and to conceal the thoughts of his own will, thereby living from habit a moral and civil life in externals, whatever he may be internally. As a result of this habit man scarcely knows what his interiors are, and gives little thought to them. (HH 492)

A spirit’s introduction to the spiritual world involves coming to terms with a few home truths concerning their sense of self and what the quality of the “thoughts of [their] own will” actually are. This process involves the removal of any self-deceptive images a spirit carries of themselves and the false thinking that supports this. As we can see in HH 498 the length of time (reflective of states) a newly arrived spirit undergoes of being processed in the world of spirits, is related to the depth of attachment they have to these false images they carry of themselves. This is described as a difficult and even a painful experience. It needs to be remembered that it is a spiritual law that exteriors must match interiors and that it is not permitted for a spirit to have an exterior that doesn’t align with their interiors.

Excerpt taken from Logopraxis : Awakening to Spiritual Life : Heaven and Hell 491-520

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 2888. The truth is that the life of everyone, both of man, of spirit, and also of angel, flows in solely from the Lord, who is life itself; and diffuses itself through the whole heaven and also through hell, thus into everyone; and this in an order and series incomprehensible: but the life which flows in is received by each one according to his disposition. Good and truth are received as good and truth by the good; but good and truth are received as evil and falsity by the evil, and are also turned into evil and falsity in them. The case with this is comparatively like the light of the sun, which diffuses itself into all the objects of the earth, but is received according to the quality of each object, and becomes of a beautiful color in beautiful forms, and of a disagreeable color in disagreeable forms. In the world this is an arcanum, but nothing is better known in the other life. That I might know that influx is of such a nature, it has been given me to speak with the spirits and angels who were with me, and also to feel and perceive their influx; and this so often that I cannot number the times. But I know that the fallacy will prevail, the fallacy that is to say, that men will believe that they will from themselves, and think from themselves, and thus have life from themselves; whereas nothing is further from the truth.

AC 3001. That there is one only life, that of the Lord, which flows in and causes man to live, whether he be good or evil, is evident from what has been said and shown above, in the explication of the Word (n. 1954, 2021, 2536, 2658, 2706, 2886, 2889). To that life correspond the recipient things which are vivified by that Divine influx, and this in such a manner that they appear to themselves to live from themselves. This correspondence is that of life with the recipients of life. Such as are the recipients, so they live; those men who are in love and charity are in correspondence, for they are in agreement, and the life is received by them adequately; but those who are in things contrary to love and charity are not in correspondence, because the life itself is not received adequately; hence they have an appearance of life in accordance with their quality.

This may be illustrated by many things; as by the organs of motion and of sense in the body, into which the life flows through the soul; according to the qualities of these, such are their actions and sensations. The same may be illustrated also by the objects into which light flows from the sun; the light producing colorings according to the quality of the recipient forms. But in the spiritual world all the modifications that come into existence from the influx of life are spiritual, whence come such differences of intelligence and wisdom.

AC 7270 [4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act. But these things are said for the intelligent.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Mediate and immediate influx of truth

1. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh. That this signifies the reception of the influx of the Divine and its communication, is evident from the representation of Moses, who was to speak, as being Divine truth; and from the representation of Aaron, as being the doctrine thence derived (see n. 7089); from the signification of “speaking,” as being influx and its reception (see n. 5797); and from the signification of “commanding” as also being influx (n. 5486, 5732), here the reception of influx. From all this it is evident that by “speaking” is signified the mediate influx of Divine truth into doctrine, that is, with one who teaches (for the meaning is that Moses—who denotes Divine truth—should speak to Aaron – who denotes doctrine or one who teaches—that which Jehovah commanded, thus should speak to him who was to communicate it); and that by “commanding” is signified the immediate Divine influx into the Divine law which is represented by Moses.

[2] How these things are to be understood can be seen from what was said above (n. 7009, 7010), namely, that Moses represents the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately. He who does not know how the case is with order in successive things, cannot know how it is with influx; wherefore it must be briefly told. The truth which proceeds immediately from the Lord, being from the infinite Divine Itself, cannot possibly be received by any living substance which is finite, thus not by any angel; and therefore the Lord created successive things by which as media the Divine truth that proceeds immediately can be communicated. But the first in succession from this is more full of the Divine than can as yet be received by any living substance which is finite, thus by any angel, and therefore the Lord created another successive through which the Divine truth that proceeds immediately might be in part received; this successive is the truth Divine which is in heaven. The first two are above the heavens, and are as it were radiant belts of flame which encompass the sun, which is the Lord. Such is the successive order down to the heaven nearest the Lord, which is the third heaven, where are those who are innocent and wise. From this the successives are continued down to the ultimate heaven, and from the ultimate heaven down to the sensuous and bodily of man, which receives the influx last.

[3] From all this it is evident that there are continued successions from the First, that is, from the Lord, down to the ultimate things that are in man, nay, to the ultimate things that are in nature. The ultimate things in man, as also those in nature, are relatively inert, and thence cold, and are relatively general, and thence obscure. From this it is also evident that by means of these successions there is a continuous connection of all things with the First being. Influx is according to these successions, for the Divine truth which proceeds immediately from the Divine good, flows in successively; and in the way, or in connection with each new successive, it becomes more general, thus grosser and more obscure; and it becomes more slow, thus more inert and cold. From this it is clear what is the Divine order of successives, and thence of influxes.

[4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act. But these things are said for the intelligent.

The variability is because of the receiving vessel

True Christian Religion 25(3) They said still further, that the Divine Esse, which is in itself God, is the Same; not the Same simply, but infinitely, that is, the Same from eternity to eternity; the Same every where and the Same with everyone and in everyone; and that all variableness and change are in the recipient, caused by the state of the recipient. ​

Arcana Coelestia 4206 ​ That such various things of the Lord are represented, is not because various things are in the Lord, but because His Divine is variously received by men.

Conjugial Love 86. That good and truth are in created subjects according to the form of each, is because every subject receives influx according to its form. The preservation of the whole is nothing else than the perpetual influx of Divine Good and Divine Truth into forms created by that influx. Thus subsistence or preservation is perpetual existence or creation. That every subject receives influx according to its form may be illustrated in various ways, as for instance, by the influx of heat and light from the sun into plants of every kind. Each one of these receives this influx according to its form; thus every tree according to its form, every shrub according to its, every herb and every blade of grass according to its. The influx is the same into them all; but the reception, being according to the form, causes each species to remain the same. It may also be illustrated by the influx into animals of every kind, according to the form of each. That influx is according to the form of each thing, can be seen even by a rustic if he gives heed to the fact that various wind instruments, such as pipes, flutes, cornets, trumpets, and organs, give forth sound from the same blowing or inflow of air, according to their forms.

AC 4320. That the life which is from the Lord alone appears with everyone as if it were in himself, is from the Lord’s love or mercy toward the universal human race, in that He wills to appropriate to each one what is His own, and to give to everyone eternal happiness. It is known that love appropriates to another what is its own; for it presents itself within the other, and makes itself present in him. How much more the Divine love! That the evil also receive the life which is from the Lord, is as with objects in the world, all of which receive light from the sun, and thereby colors, but according to their forms. Objects which suffocate and pervert the light appear of a black or foul color, but yet have their blackness and foulness from the sun’s light. So is it with the light or life from the Lord with the evil; but this life is not life, but is (as it is called) spiritual death.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

No one, whoever he may be, whether man, spirit, or angel can will and think from himself; but from others; nor can these others will and think from themselves, but all again from others, and so on…

Arcana Coelestia 2886. As to man’s affections and thoughts, the case is this: No one, whoever he may be, whether man, spirit, or angel can will and think from himself; but from others; nor can these others will and think from themselves, but all again from others, and so on; and thus each one from the First of life, which is the Lord. That which is unconnected has no existence. Evils and falsities have connection with the hells; from the hells come the willing and thinking of those who are in evils and falsities; and also their love, affection, and delight, consequently their freedom. But goods and truths have connection with heaven, and the willing and thinking of those who are in them is from heaven, and so also are their love, affection, and delight, and therefore their freedom. From this we may see whence comes the one freedom, and whence the other. That the case is really so is most fully known in the other life, but is at this day altogether unknown in the world.

AC 4319. It has been shown by much experience that not only a man, but a spirit, and also an angel, thinks, speaks, and does nothing from himself, but from others; nor these others from themselves, but again from others, and so on; and thus all and each from the First of life, that is, from the Lord, however completely this may appear to be as from themselves. This has often been shown to spirits who in the life of the body had believed and had confirmed themselves in the belief, that all things were in themselves, or that they think, speak, and act from themselves and their soul, in which life appears implanted. It has also been shown by living experiences (such as exist in the other life but are impossible in the world), that the evil think, will, and act from hell, and the good from heaven (that is, through heaven from the Lord), and that nevertheless both evils and goods appear as from themselves. Christians know this from the doctrine which they draw from the Word-that evils are from the devil, and goods from the Lord; but there are few who believe it. And because they do not believe it, they appropriate to themselves the evils which they think, will, and act; but the goods are not appropriated to them; for they who believe goods to be from themselves, claim and ascribe them to themselves, and thus place merit in them. They also know from the doctrine in the church, that no one can do anything good from himself, insomuch that whatever is from himself and his own is evil, however much it may appear as good; but this also few believe, although it is true.

For it is not the things that enter in, but those which go out that affect us…

AC 4151[3] Speaking generally, the case is that no one ever has good and truth which is his own, but all good and truth flow in from the Lord, both immediately, and also mediately through angelic societies; and yet it appears as if the good and truth were the man’s, to the intent that they may be appropriated to him, until he comes into a state to know, and then to acknowledge, and at last to believe, that they are not his, but the Lord’s….

[4] These things are declared by the doctrinals of the church, and are taught by preachings. But that few, nay, very few, believe it to be so, may be seen from the fact that they suppose all life to be in themselves, and scarcely any think that life flows in. All man’s life consists in the faculty of being able to think and of being able to will; for if the faculty of thinking and willing is taken away, nothing of life remains. And the veriest life consists in thinking good and willing good, and also in thinking truth, and in willing that which we think to be true. As it is in accordance with the doctrinals of the church which are from the Word that these things are not of man, but of the Lord, and that they flow in from the Lord through heaven, those who possess any judgment and are able to reflect, might conclude therefrom that all life flows in.

[5] The same is the case with evil and falsity. According to the doctrinals from the Word, the devil is continually endeavoring to seduce man, and is continually inspiring evil; and therefore when anyone commits a great crime; it is said that he has suffered himself to be led astray by the devil. And this is the real fact, although few if any believe it; for as all good and truth are from the Lord, so all evil and falsity are from hell, that is, from the devil, for hell is the devil. From this we can also see that as all good and truth flow in, so also do all evil and falsity, and consequently also all the thinking and willing of evil. As these also flow in, all who have any judgment and are able to reflect, can infer that all life flows in, although it appears as if it were in man.

[6] That this is the case has frequently been shown to spirits who had come recently from the world into the other life. But some of them have said that if all evil and falsity also flow in, nothing of evil and falsity can be attributed to them, and they are not in fault, because these come from another source. But they received for answer that they had appropriated evil and falsity by believing that they think and will of themselves; whereas if they had believed as the case really is, they would not then have appropriated the evil and falsity, for they would have believed all good and truth to be from the Lord; and if they had believed this, they would have suffered themselves to be led by the Lord, and therefore would have been in a different state; and then the evil which entered into their thought and will would not have affected them, because not evil but good would have gone out of them; for it is not the things that enter in, but those which go out that affect us; according to the Lord’s words in Mark 7:15.

[7] Many can know this, but few believe it. Even those who are evil can know, but still not believe it, for they desire to be in what is their own, and they love this to such a degree that when they are shown that everything flows in, they come into anxiety and urgently entreat that they may be permitted to live in what is their own, insisting that if this should be taken away from them, they could live no longer. Such is the belief even of those who know. These things have been said in order that it may be known how the case is with societies of spirits which are in mediate good, when they are conjoined with others and when they are separated from them; namely, that when they are conjoined, they know no otherwise than that the goods and truths are their own, although they are not theirs.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

One the “Merit – Guilt Cycle” – Letting Go of Ownership Over Our States

We are told that those entering the second state of awakening who are evil, or those states of exteriors that project what is “good” to conceal hellish interiors, are permitted to move back and forth between their exterior and interior states of mind. This process of back and forth movement provides the contrast needed to bring about the necessary acknowledgment of the quality of interiors when separated from exteriors, so that the awakening process can move toward its next phase. This is described as follows:

This being their character, while in the second state they are let down by short intervals into the state of their exteriors, and into a recollection of their actions when they were in the state of their interiors;

And some of them then feel ashamed, and confess that they have been insane; some do not feel ashamed;

And some are angry because they are not permitted to remain permanently in the state of their exteriors. But these are shown what they would be if they were to continue in that state, namely, that they would attempt to accomplish in secret ways the same evil ends, and by semblances of goodness, honesty, and justice, would mislead the simple in heart and faith (Heave and Hell 506-3).

As we practice self-examination by the light of truths from the Word, we begin to see the quality of interior states belonging to the hellish proprium and can therefore encounter similar corresponding experiences to those described here. There can be an inner sense of embarrassment as we come to acknowledge the insanity of the behavior of the hellish proprium, that we have identified with as our self.

There are other times when we have caught a flash of the true nature of some hellish quality moving within us but we are belligerent in our unwillingness to call it out for what it is and so “some do not feel ashamed.”

And there are other times yet again where resentment can present as an internalized anger directed at the self in the struggle to separate from the evils we have identified as present “in us”. The investment of our identity in what is opposed to the Lord can be difficult to acknowledge. But acknowledge it we must if we are to come to see that these things are not “us” but belong to the hells, to the hellish proprium. We may find ourselves judging our states and thinking that we are getting worse, not realizing that this is the work of the hellish proprium trying to condemn us. When we fall into identifying with these evils then we experience states of desolation that can foster feelings of self-pity, guilt, depression, anxiety, and negative self-talk.

This often spirals us into what is referred to in Logopraxis as the ‘merit-guilt cycle’. This cycle is based on the belief that religion is about making ourselves ‘better people’. So, we try to be good. And all goes along fine until something happens and our response reveals that we are “not good”. In fact, what often occurs is that states we never imagined we were capable of entertaining, begin to present to our conscious awareness. We are put squarely in front of the hellish proprium’s hold and influence over us. Because this is so contrary to our moral and civil self-image, we find we are assaulted with feelings of low self-worth, a sense of failure, feelings of guilt and thoughts of self-condemnation. We mistakenly believe that these evils and falsities are sourced in ourselves, not realising that they arise from the hells. As this state passes, we once again try to compensate for this negative aspect of “our self” through resolving to be a better person going forward. And so the conditions are created in which the cycle can continue to play out.

What we fail to see is that we cannot make the hellish proprium good and that it is our efforts to do this that opens us up to the merit-guilt cycle. The hellish proprium is evil and falsity itself and evil can’t be turned into good nor falsity into truth. The Word teaches that the Lord alone is good. To be set free from this cycle we need to accept that we are not asked to be good, but to do good, that is, to live from the Word in an effort to shun evils as sins against the Lord. Our work is not to suppress or deny evil and falsity but to see and acknowledge it in the light of the truths the Word offers us. The Word seeks to place us in front of the hellish proprium, not to condemn us, but to free us from it.

For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. (John 3:17)

The key function of truths from the Word is to expose the evils and falsities of which the hellish proprium is composed. They must be exposed if there is to be any possibility of shunning them as sins against the Lord. It is only when this is done consciously, as if of self, that we can be set free from the hold the hellish proprium has on what we define as ‘our self’. In this way, the Lord as the Word is given leave to remove what is opposed to His love becoming more consciously present as our life.

Because the awakening process has a devastating impact on our false self-image it is helpful to remind ourselves often, that it is the Lord who controls every detail of our awakening to spiritual life. All is directed by the laws of Divine Providence, which include the laws of permission. Nothing arises in this process that isn’t governed by necessity so far as our spiritual well-being is concerned. What needs to be exposed will be and this is what the process entails. The process itself builds trust that the Word is well able to carry us through whatever arises, so that the end that the Lord has in view for our life might be fulfilled. The further exposure of the hellish proprium as it relates to the state of interiors is described as follows…

…what they then did and said secretly being now made manifest; for they are now restrained by no outward considerations, and therefore what they have said and done secretly they now say and endeavor to do openly, having no longer any fear of loss of reputation, such as they had in the world.

They are also brought into many states of their evils, that what they are may be evident to angels and good spirits. Thus are hidden things laid open and secret things uncovered, in accordance with the Lord’s words:

There is nothing covered up that shall not be revealed, and hid that shall not be known. Whatsoever ye have said in the darkness shall be heard in the light, and what ye have spoken in the ear in the inner chambers shall be proclaimed on the housetops (Luke 12:2, 3).

And elsewhere: I say unto you, that every idle word that men shall speak they shall give account thereof in the day of judgment (Matthew 12:36) (507 HH).

Excerpt taken from Logopraxis : Awakening to Spiritual Life : Heaven and Hell 491-520

View Details

On the Difference between the Spiritual and Natural

Arcana Coelestia 141. Innumerable things might be said about man’s Own in describing its nature with the corporeal and worldly man, with the spiritual man, and with the celestial man. With the corporeal and worldly man, his Own is his all, he knows of nothing else than his Own, and imagines, as before said, that if he were to lose this Own he would perish. With the spiritual man also his Own has a similar appearance, for although he knows that the Lord is the life of all, and gives wisdom and understanding, and consequently the power to think and to act, yet this knowledge is rather the profession of his lips than the belief of his heart. But the celestial man discerns that the Lord is the life of all and gives the power to think and to act, for he perceives that it is really so. He never desires his Own, nevertheless an Own is given him by the Lord, which is conjoined with all perception of what is good and true, and with all happiness. The angels are in such an Own, and are at the same time in the highest peace and tranquility, for in their Own are those things which are the Lord’s, who governs their Own, or them by means of their Own. This Own is the veriest celestial itself, whereas that of the corporeal man is infernal. But concerning this Own more hereafter.

The Obscurity of the Spiritual

Arcana Coelestia 7233 [2] In respect to this matter, be it known further that the doctrine of the spiritual church is not that of truth Divine itself, because those who are of the spiritual church have no perception of truth Divine, as have those who are of the celestial church; but instead of this perception they have conscience, which is formed from the truth and good which they have acknowledged within their own church, of whatever kind these may be. (That those who are of the spiritual church are relatively in obscurity in respect to the truths of faith, see n. 86, 2708, 2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6865, 6945.) Hence it is that everyone within the spiritual church acknowledges as the truth of faith that which its founders have dictated, nor do they search further from the Word whether it be the very truth; and moreover if they did search they would not find it unless they had been regenerated and at the same time enlightened in an especial manner; and this for the reason that their intellectual can indeed be enlightened, but the new will cannot be affected with any other good than that which has been formed by means of conjunction with the truth received within the church. For their own will has been destroyed, and a new will has been formed in the intellectual part (see n. 863, 875, 1023, 1043, 1044, 1555, 2256, 4328, 5113); and when their own will has been separated from the new will which is in the intellectual part, the light in this is feeble, such as is the nocturnal light from the moon and stars compared with the diurnal light from the sun. Hence also it is that by the “moon” in the Word, in the internal sense, is meant the good of spiritual love, and by the “sun” the good of celestial love (n. 30-38, 1529-1531, 2495, 4060).

[3] The case being so with the spiritual church, it is not to be wondered at that with most persons faith is the essential of the church, and not charity, and also that they have no doctrine of charity. Their doctrinal things being from the Word does not make them Divine truths, for from the sense of the letter of the Word any doctrinal thing whatever can be hatched, and that which favors the concupiscences can be readily learned; thus also what is false can be taken for what is true, as is the case with the doctrinal things of the Jews, of the Socinians, and of many others; but not so if doctrine is formed from the internal sense. The internal sense is not only that sense which lies concealed in the external sense, as has heretofore been shown, but is also that which results from a number of passages of the sense of the letter rightly collated, and which is discerned by those who are enlightened by the Lord in respect to their intellectual. For the enlightened intellectual discriminates between apparent truths and real truths, especially between falsities and truths, although it does not judge about real truths in themselves. But the intellectual cannot be enlightened unless it is believed that love to the Lord and charity toward the neighbor are the principal and essential things of the church. He who proceeds from the acknowledgment of these, provided he himself is in them, sees innumerable truths; nay, he sees very many secrets disclosed to him, and this from interior acknowledgment, according to the degree of the enlightenment from the Lord.

1. [2] For man when regenerated is as to the intellectual part the Lord’s, but as to his will part is his own, these two parts in the spiritual man being opposed. But though the will part of man is opposed, yet it cannot but be present; for all the obscurity in his intellectual part, or all the density of his cloud, is from it. It continually flows in from it, and in proportion as it flows in, the cloud in his intellectual part is thickened; but in proportion as it is removed, the cloud is made thin…[3] This condition of things between the will and the understanding is as if two who were formerly conjoined by a covenant of friendship, as were the will and the understanding in the man of the Most Ancient Church, had their friendship broken, and enmity had arisen-as took place when man wholly corrupted his will part-and then when a covenant is again entered into, the hostile part is set forth as if the covenant were with it, but it is not with it, because it is utterly opposite and contrary, but it is with that which flows in from it—as already said-that is, with the Own of the understanding. The “token” or “sign” of the covenant is this, that in proportion as there is the presence of the Lord in the Own of the understanding, in the same proportion the Own of the will will be removed. The case herein is exactly as it is with heaven and hell. The intellectual part of the regenerated man, from charity, in which the Lord is present, is heaven; his will part is hell. So far as the Lord is present in this heaven, so far is this hell removed. For of himself man is in hell, and of the Lord is in heaven. And man is being continually uplifted from hell into heaven, and so far as he is uplifted, so far his hell is removed. The “sign” therefore, or indication, that the Lord is present, is that man’s will part is being removed. The possibility of its removal is effected by means of temptations, and by many other means of regeneration.

The Three Phases

AC 30 [2] The progression of faith with those who are being created anew is as follows. At first they have no life, for it is only in the good and the true that there is life, and none in the evil and the false; afterwards they receive life from the Lord by faith, first by faith of the memory, which is a faith of mere knowledge [fides scientifica]; next by faith in the understanding, which is an intellectual faith; lastly by faith in the heart, which is the faith of love, or saving faith. The first two kinds of faith are represented from verses 3-13, by things inanimate, but faith vivified by love is represented from verses 20-25, by animate things. For this reason love, and faith thence derived, are now here first treated of, and are called “luminaries;” love being “the greater luminary which rules by day;” faith derived from love “the lesser luminary which rules by night;” and as these two luminaries ought to make a one, it is said of them, in the singular number, “Let there be luminaries” [sint luminaria], and not in the plural [sint luminaria].

AC 7231…The reason why mention is here made of Reuben, Simeon, Levi, and their sons, and not the rest of the fathers of the tribes with their sons in order, cannot be known except from the internal sense. That this enumeration was made in this chapter to make known the nativity of Aaron and Moses is evident; but for this the genealogy of Leviticus would have sufficed, for the genealogy of Reuben, Simeon, and their sons contributes nothing thereto. But the reason (which is seen from the internal sense alone) is that the subject treated of is the spiritual church, which is represented by the sons of Israel, which church begins with man by means of faith in knowledge and next in understanding, which faith is represented by Reuben and his sons afterward, when the church grows with man, this faith passes into the will, and from the will into act, and then the man wills the truth which is of faith and does it because it has been so commanded in the Word; this stage of faith is represented by Simeon; lastly, in his will, which is new, there is perceived the affection of charity, so that he wills to do what is good, not as before from faith, but from charity toward the neighbor; for when the man is being regenerated thus far, he is then a man of the spiritual church, for the church is then in him; this charity with its affection is what is represented by Levi. Hence then it is that the families of Reuben and also of Simeon are enumerated, and lastly the family of Levi, by whom as before said is represented charity, which is the very spiritual of the church. Aaron represents the external of this church, and Moses the internal; the internal of the church is called the law from the Divine, and the external is called the derivative doctrine. The law from the divine, which is the internal of the church, is also the Word in the internal sense; and the derivative doctrine is the Word in the external sense. (That these are represented by Moses and Aaron, see n. 7089)

The Awakening Series Papers

Awakening to Spiritual Life: Heaven and Hell 491 -520

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The spiritual church(state) is about warfare

Arcana Coelestia 7233. [2] In respect to this matter, be it known further that the doctrine of the spiritual church is not that of truth Divine itself, because those who are of the spiritual church have no perception of truth Divine, as have those who are of the celestial church; but instead of this perception they have conscience, which is formed from the truth and good which they have acknowledged within their own church, of whatever kind these may be. (That those who are of the spiritual church are relatively in obscurity in respect to the truths of faith, see n. 86, 2708, 2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6865, 6945.) Hence it is that everyone within the spiritual church acknowledges as the truth of faith that which its founders have dictated, nor do they search further from the Word whether it be the very truth; and moreover if they did search they would not find it unless they had been regenerated and at the same time enlightened in an especial manner; and this for the reason that their intellectual can indeed be enlightened, but the new will cannot be affected with any other good than that which has been formed by means of conjunction with the truth received within the church. For their own will has been destroyed, and a new will has been formed in the intellectual part (see n. 863, 875, 1023, 1043, 1044, 1555, 2256, 4328, 5113); and when their own will has been separated from the new will which is in the intellectual part, the light in this is feeble, such as is the nocturnal light from the moon and stars compared with the diurnal light from the sun.

AC 7236… But the goods of the spiritual church are in their essence nothing else than truths, for these are called goods when the life is according to them. Hence by “armies,” when said of the regenerate within the spiritual church, are signified the goods of truth, or goods in truths. The reason why it is said that the sons of Israel were to be “led forth according to their armies,” is that it is said of them when going out of Egypt; in the internal sense when they come out of combats with falsities, thus after they have waged spiritual warfare.

The work of the spiritual states enable the Lord to instil what is of Himself into the understanding faculties – to create an ‘own’ that has life in it for us

AC 1044. [2] For man when regenerated is as to the intellectual part the Lord’s, but as to his will part is his own, these two parts in the spiritual man being opposed. But though the will part of man is opposed, yet it cannot but be present; for all the obscurity in his intellectual part, or all the density of his cloud, is from it. It continually flows in from it, and in proportion as it flows in, the cloud in his intellectual part is thickened; but in proportion as it is removed, the cloud is made thin. … The “token” or “sign” of the covenant is this, that in proportion as there is the presence of the Lord in the Own of the understanding, in the same proportion the Own of the will will be removed.

AC 1937…there is more of freedom than is possible in any state out of temptations-although at the time the man cannot comprehend this-for there is an interior freedom, from which he wills to subjugate evil, and which is so great as to equal the force and strength of the evil that is assailing him, for otherwise he could not possibly wage the combat. This freedom is from the Lord, who insinuates it into the man’s conscience, and by means of it causes him to overcome the evil as from what is his own. Through this freedom man acquires an Own in which the Lord can work what is good. Without an Own acquired, that is, given, through freedom, no man can possibly be reformed, because he cannot receive the new will, which is conscience. The freedom thus given is the very plane into which there is an influx of good and truth from the Lord. Hence it is that they who in temptations do not resist from their own will, or in freedom, give way…(6) in this freedom, when the man is compelling himself to resist what is evil and false, and to do what is good, there is heavenly love, which the Lord then insinuates, and through which He creates the man’s Own; and therefore the Lord wills that it should appear to the man as his, although it is not his. This Own which man during his bodily life thus receives through what is apparently compulsory, is filled by the Lord in the other life with illimitable delights and happinesses…Such persons are also by degrees enlightened to see and even to be confirmed in the truth, that of themselves they have not compelled themselves one atom, but that all things of the effort of their will, even the smallest, had been from the Lord; and that the reason why it had appeared as if it was of themselves was in order that a new will might be given them by the Lord as their own, and that in this way the life of heavenly love might be appropriated to them. For the Lord wills to communicate to everyone what is His, and therefore He wills to communicate what is heavenly, so that it may appear as the man’s, and in him, although it is not his. The angels are in such an Own; and in proportion as they are in the truth that all good and truth are from the Lord, they are in the delight and happiness of this Own.

But this ‘own’ must then be given up – acknowledged (as in lived), as His

AC 4151[3] Speaking generally, the case is that no one ever has good and truth which is his own, but all good and truth flow in from the Lord, both immediately, and also mediately through angelic societies; and yet it appears as if the good and truth were the man’s, to the intent that they may be appropriated to him, until he comes into a state to know, and then to acknowledge, and at last to believe, that they are not his, but the Lord’s….

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7186…But it is according to order that everyone carries with him his life which he had lived in the world, and his state in the other life is according to this, and that the mercy of the Lord flows in with all, but is diversely received, and by those who are in evil, is rejected; and as in the world they have imbued themselves with evil, they also retain it in the other life, nor is amendment possible in the other life, for the tree lies where it has fallen.

AC 7193. [2] That the Lord as to the human is here meant by these, not as to the Divine Itself, nor as to the Divine Human, is because the subject is temptations, and the Lord as to the human before it was made Divine could be tempted, but not as to the Divine Human, and still less as to the Divine Itself; for the Divine is beyond all temptations. The infernals who tempt cannot approach even the celestial angels, for when they approach them, they are seized with horror and anguish, and become as if half dead; and as they cannot approach the celestial angels, and this by reason of the Divine with them, much less can they approach the Divine which is infinitely above the angelic. From all this it can be seen that the Lord assumed an infirm human from the mother in order that He might be tempted, and by temptations reduce into order all things in heaven and in hell, and then at the same time glorify His Human, that is, make it Divine.

[3] (That by “God Shaddai” are signified temptations, and afterward consolations, see n. 1992, 3667, 4572, 5628.) It is said “afterward consolations,” because it is from Divine order that comfortings follow the pains of temptations, just as morning and dawn follow evening and night. There is also a correspondence between them, for there are alternations of states in the other life, as there are of the seasons in the world. States of temptations and of infestations, and also states of desolations, are in the other life evening and night; and states of consolations and festivities are morning and dawn. That by the same words, namely, “I appeared to Abraham, to Isaac, and to Jacob, in God Shaddai,” are also signified the temptations of the faithful, and afterward consolations, is because the regeneration of man, which is effected by means of temptations, is an image of the glorification of the the Lord, (n. 3138, 3212, 3296, 3490, 4402, 5688); therefore the things in the Word which are understood of the Lord in the supreme sense, are understood of the faithful in the relative internal sense.

Real appearances

AC 3485. The representations that come forth in the other life are appearances, but living ones, because they are from the light of life. The light of life is the Divine wisdom, which is from the Lord alone. Hence all things that come forth from this light are real; and are not like those things that come forth from the light of the world. Wherefore they who are in the other life have sometimes said that the things they see there are real things, and the things which man sees are in comparison not real; because the former things live, and thus immediately affect their life, while the latter things do not live, thus do not immediately affect the life, except insofar and in such a manner as the things in their minds which are of this world’s light conjoin themselves fitly and correspondently with the things of the light of heaven.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Wanting the liberation from hell(the proprium) to happen all at once

Arcana Coelestia 7186[3] That those who are of the spiritual church, and who are in the lower earth, would be gradually liberated from infestations, and not immediately, is because the evils and falsities that cling to them cannot otherwise be removed, and goods and truths be instilled in their place; for this is effected by many changes of state, thus successively by degrees. They who believe that man can be immediately introduced into heaven, and that this is solely of the Lord’s mercy, are very much mistaken. If this were possible, all whatsoever who are in hell would be raised into heaven, for the Lord’s mercy extends to all. But it is according to order that everyone carries with him his life which he had lived in the world, and his state in the other life is according to this, and that the mercy of the Lord flows in with all, but is diversely received, and by those who are in evil, is rejected; and as in the world they have imbued themselves with evil, they also retain it in the other life, nor is amendment possible in the other life, for the tree lies where it has fallen. From all this it is evident that it is according to order that those who have lived in good, and with whom there are also gross and impure things which pertain to the love of the world and the love of self, cannot be associated with those who are in the heavens until these things have been removed. From all this it is evident that liberation from infestations is effected successively by degrees.

When the Word is what is induced on the soul

AC 5847. No man, spirit, or angel ever has any life from himself, thus neither can he think and will from himself; because in thinking and willing is the life of man, and speaking and acting is the life thence derived. For there is one only life, that of the Lord, which flows into all, but is variously received, and indeed according to the quality which a man has induced on his soul by his life. Hence with the evil, goods and truths are turned into evils and falsities, but with the good they are received-goods as goods, and truths as truths. This may be compared to the light of the sun flowing into objects, which is modified and varied in them diversely according to the form of the parts, and thus is turned into colors, some sad and some cheerful. While a man lives in the world he induces a form on the purest substances of his interiors, so that it may be said that he forms his soul, that is, its quality; and according to this form is received the life of the Lord, which is the life of His love toward the universal human race.

And I will redeem you with an outstretched arm

1. Verses 2-8. And God spoke unto Moses, and said unto him, I am Jehovah; and I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai; and by My name Jehovah I was not known to them. And I also set up My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned. And moreover I have heard the groaning of the sons of Israel, in that the Egyptians make them to serve; and I have remembered My covenant. Wherefore say to the sons of Israel, I am Jehovah, and I will lead you out from under the burdens of the Egyptians, and I will liberate you from their service; and I will redeem you with a stretched-out arm, and with great judgments; and I will take you to Me for a people, and I will be to you for God, and ye shall know that I am Jehovah your God, who leadeth you out from under the burdens of Egypt. And I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob, and I will give it you for a heritage: I am Jehovah.

“And God spoke unto Moses” signifies what is new but continuous with what was before; “and said unto him, I am Jehovah” signifies confirmation from the Divine which is irrevocable; and “I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai” signifies the temptations of the Lord as to the Human, and the temptations of the faithful, and afterward consolations; “and by My name Jehovah I was not known to them” signifies that they of the spiritual church in a state of temptations did not think of the Divine things of the church; “and I also set up My covenant with them” signifies even then conjunction through the Divine Human of the Lord; “to give them the land of Canaan” signifies by means of which conjunction they would be uplifted into heaven; “the land of their sojournings, wherein they sojourned” signifies where the things of faith and charity are, concerning which they have been instructed, and according to which they have lived; “and moreover I have heard the groaning of the sons of Israel” signifies their grief from the combat; “in that the Egyptians make them to serve” signifies with those who are in falsities, who are endeavoring to subjugate; “and I have remembered My covenant” signifies release from them because of conjunction; “wherefore say to the sons of Israel” signifies that the law Divine shall give to those who are of the Lord’s spiritual kingdom to notice; “I am Jehovah” signifies confirmation from the Divine; “and I will lead you out from under the burdens of the Egyptians” signifies that the Lord will release them from the infestations of those who are in falsities; “and I will liberate you from their service” signifies fully from the endeavor to subjugate them; “and I will redeem you with a stretched-out arm” signifies leading forth from hell by virtue of Divine power; “and with great judgments” signifies according to the laws of order from the Divine Human of the Lord; “and I will take you to Me for a people” signifies that they shall be added to those in heaven who serve the Lord there; “and I will be to you for God” signifies that they shall also receive the Divine; “and ye shall know that I am Jehovah your God” signifies a noticing then that the Lord alone is God; “who leadeth you out from under the burdens of Egypt” signifies who has liberated from infestations by falsities; “and I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob” signifies an uplifting by the Divine power to heaven, where the Divine Human of the Lord is all; “and I will give it you for a heritage” signifies the Lord’s life there to eternity; “I am Jehovah” signifies confirmation from the Divine.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7190. Verses 2-8. And God spoke unto Moses, and said unto him, I am Jehovah; and I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai; and by My name Jehovah I was not known to them. And I also set up My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned. And moreover I have heard the groaning of the sons of Israel, in that the Egyptians make them to serve; and I have remembered My covenant. Wherefore say to the sons of Israel, I am Jehovah, and I will lead you out from under the burdens of the Egyptians, and I will liberate you from their service; and I will redeem you with a stretched-out arm, and with great judgments; and I will take you to Me for a people, and I will be to you for God, and ye shall know that I am Jehovah your God, who leadeth you out from under the burdens of Egypt. And I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob, and I will give it you for a heritage: I am Jehovah.

“And God spoke unto Moses” signifies what is new but continuous with what was before; “and said unto him, I am Jehovah” signifies confirmation from the Divine which is irrevocable; and “I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai” signifies the temptations of the Lord as to the Human, and the temptations of the faithful, and afterward consolations; “and by My name Jehovah I was not known to them” signifies that they of the spiritual church in a state of temptations did not think of the Divine things of the church; “and I also set up My covenant with them” signifies even then conjunction through the Divine Human of the Lord; “to give them the land of Canaan” signifies by means of which conjunction they would be uplifted into heaven; “the land of their sojournings, wherein they sojourned” signifies where the things of faith and charity are, concerning which they have been instructed, and according to which they have lived; “and moreover I have heard the groaning of the sons of Israel” signifies their grief from the combat; “in that the Egyptians make them to serve” signifies with those who are in falsities, who are endeavoring to subjugate; “and I have remembered My covenant” signifies release from them because of conjunction; “wherefore say to the sons of Israel” signifies that the law Divine shall give to those who are of the Lord’s spiritual kingdom to notice; “I am Jehovah” signifies confirmation from the Divine; “and I will lead you out from under the burdens of the Egyptians” signifies that the Lord will release them from the infestations of those who are in falsities; “and I will liberate you from their service” signifies fully from the endeavor to subjugate them; “and I will redeem you with a stretched-out arm” signifies leading forth from hell by virtue of Divine power; “and with great judgments” signifies according to the laws of order from the Divine Human of the Lord; “and I will take you to Me for a people” signifies that they shall be added to those in heaven who serve the Lord there; “and I will be to you for God” signifies that they shall also receive the Divine; “and ye shall know that I am Jehovah your God” signifies a noticing then that the Lord alone is God; “who leadeth you out from under the burdens of Egypt” signifies who has liberated from infestations by falsities; “and I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob” signifies an uplifting by the Divine power to heaven, where the Divine Human of the Lord is all; “and I will give it you for a heritage” signifies the Lord’s life there to eternity; “I am Jehovah” signifies confirmation from the Divine.

1. And I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai. That this signifies the temptations of the Lord as to the Human, and the temptations of the faithful, and afterward consolations, is evident from the signification of “appearing,” or “being seen,” when said of Jehovah, as being perception from the Divine (see n. 2150, 3764, 4567, 5400); and from the representation of Abraham, of Isaac, and of Jacob, as being the Lord as to the Divine Itself, and as to the Divine Human (n. 6804, 6847); but here, as Jehovah speaks and says that “He appeared to them,” the Lord is signified as to the human, that is, the human before it was made Divine. By “Abraham” is signified the celestial in this human; by “Isaac,” the spiritual; and by “Jacob,” the natural.

[2] That the Lord as to the human is here meant by these, not as to the Divine Itself, nor as to the Divine Human, is because the subject is temptations, and the Lord as to the human before it was made Divine could be tempted, but not as to the Divine Human, and still less as to the Divine Itself; for the Divine is beyond all temptations. The infernals who tempt cannot approach even the celestial angels, for when they approach them, they are seized with horror and anguish, and become as if half dead; and as they cannot approach the celestial angels, and this by reason of the Divine with them, much less can they approach the Divine which is infinitely above the angelic. From all this it can be seen that the Lord assumed an infirm human from the mother in order that He might be tempted, and by temptations reduce into order all things in heaven and in hell, and then at the same time glorify His Human, that is, make it Divine.

[3] (That by “God Shaddai” are signified temptations, and afterward consolations, see n. 1992, 3667, 4572, 5628.) It is said “afterward consolations,” because it is from Divine order that comfortings follow the pains of temptations, just as morning and dawn follow evening and night. There is also a correspondence between them, for there are alternations of states in the other life, as there are of the seasons in the world. States of temptations and of infestations, and also states of desolations, are in the other life evening and night; and states of consolations and festivities are morning and dawn. That by the same words, namely, “I appeared to Abraham, to Isaac, and to Jacob, in God Shaddai,” are also signified the temptations of the faithful, and afterward consolations, is because the regeneration of man, which is effected by means of temptations, is an image of the glorification of the the Lord, (n. 3138, 3212, 3296, 3490, 4402, 5688); therefore the things in the Word which are understood of the Lord in the supreme sense, are understood of the faithful in the relative internal sense.

1. And with great judgments. That this signifies according to the laws of order from the Divine Human of the Lord, is evident from the signification of “judgments,” as being truths (see n. 2235, 6397), and in the supreme sense, where it is said of the Lord, as being truths Divine; which truths are nothing but the laws of order from the Divine Human of the Lord, for all order is from Him, thus all the laws of order. The whole heaven, consequently also the universe, is in accordance with these laws. The laws of order, or the truths which proceed from the Lord, in accordance with which is the whole heaven, and the universe, are what are called “the Word by which all things were made” (John 1:1-3); for the “Word” denotes Divine truth proceeding from the Divine good of the Divine Human of the Lord; and hence it is that all things in the spiritual world and also in the natural world have relation to truth, as can be seen by him who reflects.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7298… Such dullness is also induced by magicians in the other life, and this by the abuse and perversion of order, for they know how to take away the influx of heaven, and when this is taken away there is dullness in the noticing of truth; and they also know how to induce fallacies, and to present them in a light like the light of truth, and at the same time to obscure the real truths; they likewise know how to inject what is persuasive, and thus to dull the noticing of truth; not to mention other methods. When there is dullness, falsities appear as truths, such falsities being signified by “sorceries” and “enchantments.” From all this it is evident how magicians can present what is in appearance the same.

AC 7290…As regards the wonders and signs treated of in what follows, be it known that they were done among such as were in external worship, and did not desire to know anything about internal worship, for they who were in such worship had to be driven by external means. This is the reason why miracles were done among the Israelitish and Jewish people, for they were in external worship only. In the absence of their desire for internal worship they had to be in external, in order that they might represent holy things in outward ones, and that in this way there might be communication with heaven as by something of a church, for correspondences, representatives, and significatives conjoin the natural world with the spiritual. This is the reason why so many miracles were done in that nation.

[2] But miracles are not done among those who are in internal worship, that is, in charity and faith, because to these they are hurtful, for miracles compel belief, and what is compelled does not remain, but is dissipated. The inward things of worship, which are faith and charity, must be implanted in freedom, for then they are appropriated, and what is so appropriated remains; whereas that which is implanted in compulsion, remains outside the internal man in the external, because nothing enters into the internal man except by means of intellectual ideas, which are reasons; for the ground which there receives is an enlightened rational. Hence it is that no miracles are wrought at this day. That they would be hurtful, can be seen from what has been said; for they drive men to believe, and fix their ideas in the external man that the case is so; and if the internal man afterward denies that which the miracles have confirmed, there results an opposition and collision of the internal and external man; and finally when the ideas derived from miracles are dissipated, there is effected a conjunction of falsity and truth, and thus a profanation. From this it is evident how injurious at the present day are miracles in a church in which the inward things of worship have been disclosed. These moreover are the things signified by the Lord’s words to Thomas:

Because thou hast seen Me, Thomas, thou hast believed; blessed are they who see not, and believe (John 20:29); thus they are blessed who do not believe through miracles.

AC 7299… Moreover from the magicians in the other life there is taken away the power to abuse order and to pervert its laws. This is done in two ways, one being that by the Lord’s Divine power the angels annihilate their magical productions, and this when they employ them to do evil to the upright (the angelic power from the Lord being so great that it instantly dissipates all such things); and the other is that the magic is altogether taken away from them, so that they can no longer exhibit anything of the kind.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 141. Innumerable things might be said about man’s Own in describing its nature with the corporeal and worldly man, with the spiritual man, and with the celestial man. With the corporeal and worldly man, his Own is his all, he knows of nothing else than his Own, and imagines, as before said, that if he were to lose this Own he would perish. With the spiritual man also his Own has a similar appearance, for although he knows that the Lord is the life of all, and gives wisdom and understanding, and consequently the power to think and to act, yet this knowledge is rather the profession of his lips than the belief of his heart. But the celestial man discerns that the Lord is the life of all and gives the power to think and to act, for he perceives that it is really so. He never desires his Own, nevertheless an Own is given him by the Lord, which is conjoined with all perception of what is good and true, and with all happiness. The angels are in such an Own, and are at the same time in the highest peace and tranquility, for in their Own are those things which are the Lord’s, who governs their Own, or them by means of their Own. This Own is the veriest celestial itself, whereas that of the corporeal man is infernal.

The desire for immediate liberation

1. And Jehovah said unto Moses. That this signifies instruction about the law Divine, is evident from the signification of “Jehovah said,” as being instruction from the Divine (of which below); and from the representation of Moses, as being the law Divine (see n. 6723, 6752, 7014). That “Jehovah said unto Moses,” signifies instruction about the law Divine, is because at the end of the preceding chapter it was believed from the law Divine, that it would come to pass that those who are of the spiritual church would be immediately liberated from infestations; when yet it is according to order that the evil who infest should be removed by degrees, and that they who are of the spiritual church should be liberated by degrees; for such is the Divine order; and therefore such is the law Divine; for all law Divine is of order, insomuch that whether we say the law Divine, or the law of Divine order, it is the same.

[2] Concerning this law they who are of the spiritual church are now instructed, and that it is from this law that they are certain to be liberated when the time and state according to order arrives. That Moses (by whom is here represented the law Divine, such as it is with those of the spiritual church when they are in a state of infestations) believed from the law Divine that it would come to pass that they would be immediately liberated from infestations, is plain from what he said at the close of the preceding chapter, namely, “Wherefore hast Thou done evil unto this people? Why is this that Thou hast sent me? And liberating Thou hast not liberated Thy people;” by which words is signified that they were too much infested by falsities, when yet the law proceeding from the Divine seems to say otherwise, and that in this way they have not been released from a state of infestations (n. 7165, 7166, 7169).

[3] That those who are of the spiritual church, and who are in the lower earth, would be gradually liberated from infestations, and not immediately, is because the evils and falsities that cling to them cannot otherwise be removed, and goods and truths be instilled in their place; for this is effected by many changes of state, thus successively by degrees. They who believe that man can be immediately introduced into heaven, and that this is solely of the Lord’s mercy, are very much mistaken. If this were possible, all whatsoever who are in hell would be raised into heaven, for the Lord’s mercy extends to all. But it is according to order that everyone carries with him his life which he had lived in the world, and his state in the other life is according to this, and that the mercy of the Lord flows in with all, but is diversely received, and by those who are in evil, is rejected; and as in the world they have imbued themselves with evil, they also retain it in the other life, nor is amendment possible in the other life, for the tree lies where it has fallen. From all this it is evident that it is according to order that those who have lived in good, and with whom there are also gross and impure things which pertain to the love of the world and the love of self, cannot be associated with those who are in the heavens until these things have been removed. From all this it is evident that liberation from infestations is effected successively by degrees.

Unless we are working and thinking from the Word then the Lord’s life lacks vessels to flow into

7191… But note well that the life which has heaven in it, is a life according to the truths and goods of faith about which the man has been instructed. Unless these are the rules and principles of his life, in vain does he look for heaven, no matter how he has lived; for without these truths and goods a man is like a reed which is shaken by every wind; for he is bent by evils equally as by goods, because he has nothing of truth and good made firm within him, whereby he may be kept by the angels in truths and goods, and be withdrawn from the falsities and evils which the infernals are continually injecting. In a word, the life of Christian good is what makes heaven; not a life of natural good.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7193. The infernals who tempt cannot approach even the celestial angels, for when they approach them, they are seized with horror and anguish, and become as if half dead; and as they cannot approach the celestial angels, and this by reason of the Divine with them, much less can they approach the Divine which is infinitely above the angelic.

AC 7206[2] By “great judgments,” in the proximate sense, are here meant the truths according to which they shall be judged who have infested by means of injected falsities, and who are signified by the “Egyptians” and by “Pharaoh;” and there are also meant the truths according to which they shall be judged who will be released from the infestations, and who are signified by the “sons of Israel.” By these judgments they are condemned who are in falsities from evil, and by these judgments they are saved who are in truths from good. Not that the truths which proceed from the Lord condemn anyone, for all the truths which proceed from the Lord are from His Divine good, thus are nothing but mercies. But as men do not receive the mercy of the Lord, they expose themselves to condemnation, because they are then in evils, and evils condemn. Neither do the truths which proceed from the Lord save, if the man believes that he is saved by virtue of the truths of faith with him, and not by virtue of mercy; for man is in evils, and from himself is in hell, but by virtue of the mercy of the Lord he is withheld from evil and kept in good, and this by a strong force.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And Jehovah said unto Moses and unto Aaron, saying, When Pharaoh shall say unto you, saying, Give you a wonder, then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh; it shall become a water-serpent. And Moses and Aaron came unto Pharaoh; and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments. And they cast forth every man his rod, and they became water-serpents; and Aaron’s rod swallowed up their rods. And Pharaoh’s heart was made firm, and he heard them not; as Jehovah had spoken.

Exodus 4: 8-13

Overview

Arcana Coelestia 7287. “And Jehovah said unto Moses and unto Aaron, saying,” signifies instruction; “When Pharaoh shall say unto you,” signifies if they have doubt concerning the Divine; “saying, give you a wonder,” signifies and they therefore desire to be confirmed; “then thou shalt say unto Aaron,” signifies influx and communication; “Take thy rod, and cast it before Pharaoh,” signifies the power which is shown; “it shall become a water-serpent,” signifies that thereby mere fallacies and the derivative falsities will reign among them; “and Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded,” signifies the effect; “and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent,” signifies that mere fallacies and the derivative falsities would reign among them; “and Pharaoh called also the wise men and the sorcerers,” signifies abuse of Divine order; “and they also, the magicians of Egypt, did so with their enchantments,” signifies thus to appearance the same by perverting the ends of order; “and they cast forth every man his rod, and they became water-serpents,” signifies power from order that they became dull in respect to the noticing of truth; “and Aaron’s rod swallowed up their rods,” signifies that this power was taken away from them; “and Pharaoh’s heart was made firm,” signifies obstinacy; “and he heard them not,” signifies that they who were in evils from falsities did not receive; “as Jehovah had spoken,” signifies prediction.

On miracles

AC 7290. Saying, Give you a wonder. That this signifies, and they therefore desire to be confirmed, is evident from the signification of “wonders and signs,” as being confirmations of truths (see n. 3900, 6870). As regards the wonders and signs treated of in what follows, be it known that they were done among such as were in external worship, and did not desire to know anything about internal worship, for they who were in such worship had to be driven by external means. This is the reason why miracles were done among the Israelitish and Jewish people, for they were in external worship only. In the absence of their desire for internal worship they had to be in external, in order that they might represent holy things in outward ones, and that in this way there might be communication with heaven as by something of a church, for correspondences, representatives, and significatives conjoin the natural world with the spiritual. This is the reason why so many miracles were done in that nation.

[2] But miracles are not done among those who are in internal worship, that is, in charity and faith, because to these they are hurtful, for miracles compel belief, and what is compelled does not remain, but is dissipated. The inward things of worship, which are faith and charity, must be implanted in freedom, for then they are appropriated, and what is so appropriated remains; whereas that which is implanted in compulsion, remains outside the internal man in the external, because nothing enters into the internal man except by means of intellectual ideas, which are reasons; for the ground which there receives is an enlightened rational. Hence it is that no miracles are wrought at this day. That they would be hurtful, can be seen from what has been said; for they drive men to believe, and fix their ideas in the external man that the case is so; and if the internal man afterward denies that which the miracles have confirmed, there results an opposition and collision of the internal and external man; and finally when the ideas derived from miracles are dissipated, there is effected a conjunction of falsity and truth, and thus a profanation. From this it is evident how injurious at the present day are miracles in a church in which the inward things of worship have been disclosed. These moreover are the things signified by the Lord’s words to Thomas: Because thou hast seen Me, Thomas, thou hast believed; blessed are they who see not, and believe (John 20:29); thus they are blessed who do not believe through miracles.

[3] But miracles are not injurious to those who are in external worship without internal, for with such there can be no opposition of the internal and external man, thus no collision, consequently no profanation. That miracles do not contribute anything to faith, may be sufficiently evident from the miracles wrought among the people of Israel in Egypt, and in the wilderness, in that they had no effect at all upon them. Although that people had recently seen so many miracles in Egypt, and afterward the sea Suph divided, and the Egyptians sunk therein; the pillar of a cloud going before them by day, and the pillar of fire by night; the manna daily raining down from heaven; and although they saw Mount Sinai smoking, and heard Jehovah speaking thence, besides other miracles, nevertheless in the midst of such things they fell away from all faith, and from the worship of Jehovah to the worship of a calf (Exodus 32); from which it is plain what is the effect of miracles.

[4] Still less would be their effect at this day, when it is not acknowledged that there is anything from the spiritual world, and when everything of the kind which takes place, and which is not attributed to nature, is denied; for denial universally reigns against the Divine influx and government in the earth. And therefore if the man of the church were at this day to see the veriest Divine miracles, he would first bring them down into nature, and there defile them, and afterward would reject them as phantasms, and finally would laugh at all who attributed them to the Divine, and not to nature. That miracles are of no effect is also evident from the Lord’s words in Luke: If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead (Luke 16:31).

Miracles 18. The Divine miracles which take place today are not manifest, but hidden. In the course of their occurrence there are many happenings which, because they do not appear as miracles, are ascribed to chance, to prudence, or to nature, except by those who acknowledge the Divine Providence in every single event. They are hidden, for the reason already stated, in order that those minds should not be influenced inopportunely, whose interiors the Lord is preparing for receiving good and truth; but that they should be in freedom, that is, that they should receive their faith from an interior affection. That is why the Lord said to Thomas: ‘Because thou hast seen Me, Thomas, thou hast believed; blessed are they who do not see, and yet believe.’ (John 20:29.)

Conjugial Love 535. After this I heard a hostile murmur from the lower regions, and at the same time the words, “Do miracles and we will believe.”
I asked, “Are these not miracles?”
They answered, “No!”
“What miracles will you have then?” I asked. “Discover and reveal things to come, and we will have faith.”
“But,” I replied, “such things are not given from heaven. For as far as man knows the future, his reason and understanding, with his prudence and wisdom, fall into inaction, become torpid and decay.” I asked again, “What other miracles am I to do?”
And they clamored, “Do miracles like those done by Moses in Egypt.”
To this I replied, “You might harden your hearts at them like Pharaoh and the Egyptians.”
They answered that they would not.
Again I said, “Assure me that you will not dance around the golden calf and worship it, as the posterity of Jacob did within the space of a month after they had seen Mount Sinai all afire, and had heard Jehovah Himself speaking out of the fire, thus after the miracle which was the greatest of all.”
The answer from below was, “We shall not be like the posterity of Jacob.”
But I heard them being told from heaven, “If you believe not Moses and the Prophets, that is, the Word of the Lord, you will no more believe on account of miracles than the sons of Jacob did in the wilderness, no more indeed than they believed when they saw with their eyes the miracles which the Lord Himself wrought when He was in the world.”

On magic

AC 7297. And they also, the magicians of Egypt, did so with their enchantments. That this signifies the same in appearance by perverting the ends of order, is evident from the signification of “they also did,” when said of the magicians of Egypt, as being to present the like in appearance, for things that flow from order are not altered by abuse, but appear the same as to the external form, yet not as to the internal form, for they are contrary to the ends of order; and from the signification of “enchantments,” as being the very arts of perverting order. By “sorcerers,” and “enchantments,” when mentioned in the Word, is signified the art of presenting falsities so that they appear as truths, and of presenting truths so that they appear as falsities, which is especially done by means of fallacies.

AC 7298. And they cast every man his rod, and they became water-serpents. That this signifies power from order that they became dull in respect to the noticing of truth, is evident from the signification of “casting a rod,” as being the exhibition of power (see n. 7292); and from the signification of “water-serpents,” as being falsities from fallacies (see n. 7293), here dullness in respect to the noticing of truth, for in proportion as fallacies cause truths not to be noticed, so is dullness induced. Such dullness is also induced by magicians in the other life, and this by the abuse and perversion of order, for they know how to take away the influx of heaven, and when this is taken away there is dullness in the noticing of truth; and they also know how to induce fallacies, and to present them in a light like the light of truth, and at the same time to obscure the real truths; they likewise know how to inject what is persuasive, and thus to dull the noticing of truth; not to mention other methods. When there is dullness, falsities appear as truths, such falsities being signified by “sorceries” and “enchantments.” From all this it is evident how magicians can present what is in appearance the same.

[2] Be it further known that it is according to the laws of order that no one ought to be persuaded about truth in a moment, that is to say, that truth should be so confirmed in a moment as to leave no doubt whatever about it; because the truth which is so impressed becomes persuasive truth, and is devoid of any extension, and also of any yielding quality. Such truth is represented in the other life as hard, and as such that it does not admit good into it so as to become applicable. Hence it is that as soon as in the other life any truth is presented before good spirits by a manifest experience, there is soon afterward presented something opposite which causes doubt. In this way it is given them to think about it, and to consider whether it be so, and to collect reasons, and thus to bring that truth into their minds rationally. By this there is effected an extension in the spiritual sight in respect to that truth, even to its opposites; and thence it sees and perceives in the understanding all the quality of the truth, and thence can admit influx from heaven according to the states of the objects, for truths receive various forms according to the circumstances. This is the reason why the magicians were allowed to do as Aaron did; for thereby doubt was excited among the sons of Israel about the miracle, whether it was Divine; and thus an opportunity was given them of thinking and considering whether it was Divine, and of finally confirming themselves that it was so.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Divine Love and Wisdom 116. It will now be explained how it comes about that an angel perceives and feels as his own, and thus receives and retains that which yet is not his (for, as was said above, an angel is not an angel from what is his own, but from those things which are with him from the Lord). The essence of the matter is thus. Every angel has liberty and rationality. He has these two so that he may be capable of receiving love and wisdom from the Lord. Yet each of these, liberty as much as rationality, is the Lord’s with him, and not his. But because these two are intimately conjoined to his life, so intimately that they may be said to be joined into his life, therefore they appear as if they were his own. From these he is able to think and will, also to speak and act. And what he thinks, wills, speaks and does from them, appears as if it were from himself. This causes reciprocity by which there is conjunction. In so far, however, as an angel believes that love and wisdom are in him, and thus claims them to himself as his own, so far the angelic is not in Him and therefore to that extent he has no conjunction with the Lord. For he is not in the truth; and because truth makes one with the light of heaven, to that extent he cannot be in heaven. For he thereby denies that he lives from the Lord, and believes that he lives from himself, consequently that the Divine essence is his. In these two, liberty and rationality, consists the life which is called angelic and human. From these things it can be established that an angel has reciprocity for the sake of conjunction with the Lord, but that this reciprocity viewed in its own aspect, is not his, but the Lord’s. Hence it is that if he abuses this reciprocity by which he perceives and feels as his own what is the Lord’s, which is done by appropriating it to himself, he falls away from the angelic state. The Lord Himself teaches in John (John 14:20-24; 15:4-6) that conjunction is reciprocal; also that conjunction of the Lord with man, and of man with the Lord, is in those things of the Lord which are called His words, John 15:7.

The nature of Divine Love

DLW 48. Divine Love must necessarily have being (esse) and have form (existere) in others whom it may love, and by whom it may be loved. For as there is such a need in all love, it must be to the fullest extent, that is, infinitely in Love Itself.

Love has to have what is other to fulfil its nature, it cannot love itself

DLW 49. With respect to God: it is impossible for Him to love others and to be loved reciprocally by others in whom there is anything of infinity, that is, anything of the essence and life of love in itself, or anything of the Divine. For if there were beings having in them anything of infinity, that is, of the essence and life of love in itself, that is, of the Divine, it would not be God loved by others, but God loving Himself; since the Infinite, that is, the Divine, is one only, and if this were in others, Itself would be in them, and would be the love of self Itself; and of that love not the least trace can possibly be in God, since it is wholly opposed to the Divine Essence. Consequently, for this relation to be possible there must be others in whom there is nothing of the Divine in itself.

Only the Divine is form and substance itself, is infinite and uncreated

DLW 52… the created universe is an image representative of God-Man, and that it is His Love and Wisdom which are presented, in an image, in the universe. Not that the created universe is God-Man, but that it is from Him; for nothing whatever in the created universe is substance and form in itself, or life in itself, or love and wisdom in itself, yea, neither is man a man in himself, but all is from God, who is Man, Wisdom and Love, also Form and Substance, in itself. That which has Being-in-itself is uncreate and infinite; but whatever is from Very Being, since it contains in it nothing of Being-in-itself, is created and finite, and this exhibits an image of Him from whom it has being and has form.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And the taskmasters were urgent, saying, Complete ye your works, the work of a day in its day, as when there was straw. And the officers of the sons of Israel were beaten, whom Pharaoh’s taskmasters had set over them, saying, Wherefore do ye not complete your task in making brick, as yesterday and the day before yesterday, also yesterday, also today? And the officers of the sons of Israel came and cried unto Pharaoh, saying, Wherefore doest thou so to thy servants? There is no straw given to thy servants, and they say to us, Make ye bricks; and behold thy servants are beaten; and thy people have sinned. And he said, Ye are idle, ye are idle; therefore ye say, Let us go and sacrifice to Jehovah. And now go ye, serve ye, and straw shall not be given you, and the tale of bricks shall ye give. And the officers of the sons of Israel saw that they were in evil when it was said, Ye shall not take away from your bricks on a day in its day. And they met Moses and Aaron standing to meet them as they went forth from Pharaoh. And they said unto them, Jehovah look upon you, and judge, because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hand to slay us. And Moses returned unto Jehovah, and said, Lord, wherefore hast Thou done evilly to this people? Why is this that Thou hast sent me? For since I came unto Pharaoh to speak in Thy name, he hath done evilly to this people; and liberating Thou hast not liberated Thy people.

Exodus 5: 13-23

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 3743. But they who are not in love to the Lord and toward their neighbor, consequently who are not in the life of good and truth, are not able to acknowledge that there is only one influent life, and still less that this life is from the Lord. But all such are indignant, nay, feel aversion, when it is said that they do not live from themselves. The love of self is the cause of this; and wonderful to say, although shown by living experience in the other life that they do not live from themselves, and although being at the time convinced they say that it is so, yet afterwards they persist in the same opinion, and imagine that if they lived from another, and not from themselves, all the delight of their life would perish; for they are not aware that the reverse is the truth. For this reason the wicked appropriate evil to themselves, because they do not believe that evils are from hell; and good cannot be appropriated to them, because they believe good to be from themselves, and not from the Lord. Nevertheless the wicked, and also those in hell, are forms recipient of life from the Lord, but such forms that they either reject, or suffocate, or pervert good and truth; and thus the goods and truths which are from the Lord’s life become with them evils and falsities. The case herein is like that of the light of the sun, which although single and white, is yet varied as it passes through or flows into various forms, and thereby produces beautiful and pleasing colors, as well as those which are not beautiful and not pleasing.

Arcana Coelestia 3318 [2] Man is nothing but an organ, or vessel, which receives life from the Lord; for man does not live from himself (n. 290, 1954, 2021, 2536, 2706, 2886-3001). The life which inflows with man from the Lord is from His Divine love. This love, or the life thence derived, inflows and applies itself to the vessels which are in man’s rational, and to those which are in his natural. In consequence of the hereditary evil into which man is born, and of the actual evil which he acquires, these vessels are in a contrary position within him relatively to the inflowing life, yet insofar as the life which flows in can dispose the vessels to receive it, it does so dispose them. These vessels in the rational man, and in the natural, are what are called truths, but in themselves they are merely perceptions of the variations of form of these vessels, and of the changes of state according to which in divers ways these variations come forth, being effected in the most subtle substances, by methods inexpressible (n. 2487). Good itself, which has life from the Lord, or which is life, is that which flows in and disposes.

[3] When therefore these vessels, which are to be varied as to forms, are as before said in a contrary position and direction in respect to the life, it is evident that they must be reduced to a position in accordance with the life, or into compliance with it. This cannot possibly be effected so long as the man is in that state into which he is born, and to which he has reduced himself; for the vessels are not obedient, being obstinately resistant, and hardening themselves against the heavenly order according to which the life acts; for the good which moves them, and with which they comply, is of the love of self and of the world; which good, from the gross heat that is in it, causes them to be of such a quality; and therefore before they can be rendered compliant and fit to receive anything of the life of the Lord’s love, they must be softened. This softening is effected by no other means than temptations; for temptations remove all that is of the love of self and of contempt for others in comparison with self, consequently all that is of self-glory, and also of hatred and revenge on this account. When therefore the vessels have been somewhat tempered and subdued by temptations, they begin to become yielding to, and compliant with, the life of the Lord’s love, which continually flows in with man.

[4] Hence then it is that good begins to be conjoined with truths; first in the rational man, and afterwards in the natural; for as before said truths are nothing else than perceptions of the variations of form according to states that are continually being changed; and these perceptions are from the life which flows in. This is the reason why man is regenerated, that is, made new, by temptations; or what is the same, by spiritual combats; and that he is afterwards gifted with another nature; being made mild, humble, simple, and contrite in heart. From these considerations it may now be seen what use temptations promote, namely, that good from the Lord may not only flow in, but may also dispose the vessels to obedience, and thus conjoin itself with them.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 141. Innumerable things might be said about man’s Own in describing its nature with the corporeal and worldly man, with the spiritual man, and with the celestial man. With the corporeal and worldly man, his Own is his all, he knows of nothing else than his Own, and imagines, as before said, that if he were to lose this Own he would perish.

With the spiritual man also his Own has a similar appearance, for although he knows that the Lord is the life of all, and gives wisdom and understanding, and consequently the power to think and to act, yet this knowledge is rather the profession of his lips than the belief of his heart.

But the celestial man discerns that the Lord is the life of all and gives the power to think and to act, for he perceives that it is really so. He never desires his Own, nevertheless an Own is given him by the Lord, which is conjoined with all perception of what is good and true, and with all happiness. The angels are in such an Own, and are at the same time in the highest peace and tranquility, for in their Own are those things which are the Lord’s, who governs their Own, or them by means of their Own. This Own is the veriest celestial itself, whereas that of the corporeal man is infernal.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING7303. Verses 14-24. And Jehovah said unto Moses, Pharaoh’s heart is made heavy, he refuseth to let the people go. Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard. Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river. And Jehovah said unto Moses, Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones. And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt. And the magicians of Egypt did so with their enchantments; and Pharaoh’s heart was made hard, and he heard them not, as Jehovah had spoken. And Pharaoh looked back, and came unto his house, and did not set his heart even to this. And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river. “And Jehovah said unto Moses” signifies Divine instruction; “Pharaoh’s heart is made heavy, he refuseth to let the people go,” signifies that they obstinately determined not to release those whom they infest; “go unto Pharaoh in the morning,” signifies elevation to things more confirmatory; “behold he goeth out unto the waters,” signifies that then they who were infesting would be in falsities from fallacies; “and stand thou to meet him near the bank of the river,” signifies influx according to the state; “and the rod that was turned into a serpent take in thy hand,” signifies power like the former; “and thou shalt say unto him,” signifies command; “Jehovah the God of the Hebrews hath sent me unto thee, saying,” signifies from the Divine of the church to those who were infesting; “Let My people go,” signifies that they should release; “that they may serve Me in the wilderness,” signifies worship in what is obscure; “and behold hitherto thou hast not heard,” signifies no obedience; “thus said Jehovah, In this thou shalt know that I am Jehovah,” signifies that they may be in fear of the Divine; “behold, I smite with the rod that is in my hand upon the waters which are in the river,” signifies power over the falsities which are from fallacies; “and they shall be turned into blood,” signifies that they shall falsify truths; “and the fish that is in the river shall die,” signifies that the memory-knowledge of truth shall be extinguished; “and the river shall stink,” signifies aversion for it; “and the Egyptians shall labor to drink waters from the river,” signifies that they would desire to know scarcely anything about it; “and Jehovah said unto Moses,” signifies execution; “Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt,” signifies power against the falsities of those who infest; “over their streams, over their rivers,” signifies against the things of doctrine; “and over their pools,” signifies against the memory-knowledges that were of service to them; “and over every gathering of their waters,” signifies where there is any falsity; “and they shall be blood,” signifies that they shall falsify truths; “and there shall be blood in all the land of Egypt,” signifies total falsification; “both in woods and in stones,” signifies of the good that is of charity and of the truth that is of faith; “and Moses and Aaron did so as Jehovah commanded,” signifies the effect; “and he lifted up the rod, and smote the waters that were in the river,” signifies strong power against the falsities; “unto the eyes of Pharaoh, and unto the eyes of his servants,” signifies in the notice of all who were infesting; “and all the waters that were in the river were turned into blood,” signifies the consequent falsification of all truth; “and the fish that was in the river died,” signifies the memory-knowledge of truth also extinguished; “and the river stank,” signifies aversion; “and the Egyptians could not drink water from the river,” signifies that they desired to know scarcely anything about it; “and there was blood in all the land of Egypt,” signifies total falsification; “and the magicians of Egypt did so with their enchantments,” signifies that their falsifiers fashioned the like by abusing order; “and Pharaoh’s heart was made hard,” signifies obstinacy; “and he heard them not,” signifies no reception and no obedience; “as Jehovah had spoken,” signifies according to the prediction; “and Pharaoh looked back, and came unto his house,” signifies thought and reflection from falsities; “and did not set his heart even to this,” signifies resistance from the will, and the consequent obstinacy; “and all the Egyptians digged round about the river for waters to drink,” signifies a thorough search for truth which they might apply to falsities; “for they could not drink of the waters of the river,” signifies no application from mere falsities.

1. And Jehovah said unto Moses. That this signifies Divine instruction, is evident from the signification of “saying,” when anything is commanded anew, as being instruction (see n. 7186, 7267, 7288), here Divine instruction, because “Jehovah said,” namely, instruction how to act further.

2. Pharaoh’s heart is made heavy, he refuseth to let the people go. That this signifies that they obstinately determined not to release those whom they infest, is evident from the signification of “the heart being made heavy,” as also being “made firm,” and “hardened,” as being obstinacy (as above, n. 7272, 7300); from the signification of “refusing to let go,” as being not to release; and from the representation of Pharaoh, of whom this is said, as being those who infest (of which above).

3. Go unto Pharaoh in the morning. That this signifies elevation to things more confirmatory, is evident from the signification of “going,” or “entering to Pharaoh,” as being communication (see n. 7000), here communication of things confirmatory that it is the Divine which warns them to desist from infestations; and from the signification of “morning,” as being a state of enlightenment and revelation (see n. 3458, 3723, 5097, 5740), here elevation, because predicated of those who are in falsities and who cannot be enlightened, but can be elevated in respect to attention. The reason why they who are in falsities cannot be enlightened, is that falsities reject and extinguish all the light which enlightens, which light is received solely by truths.

4. Behold he goeth out unto the waters. That this signifies that then they who were infesting would be in falsities from fallacies, is evident from the representation of Pharaoh, as being those who infest (of which above); and from the signification of “waters,” here the waters of Egypt, as being falsities from fallacies. That these falsities, or falsities from this origin, are here signified, is because by the “serpent into which the rod of Aaron was turned” these falsities are signified (see n. 7293). (That “waters” denote truths, and in the opposite sense falsities, see n. 739, 790, 2702, 3058, 3424, 4976, 5668; and that the “river of Egypt” denotes falsity, n. 6693.)

5. And stand thou to meet him near the bank of the river. That this signifies influx according to the state, is evident from the signification of “standing to meet,” as being influx, for when it is said of the law Divine which is represented by Moses, that it should “stand to meet” those who are in falsities and infest, who are represented by Pharaoh, nothing else can be signified by “standing to meet” than influx and thence reception, and thus a noticing; and from the signification of “the bank of the river,” as being the state of falsity in which they were who were infesting. That the “river of Egypt” denotes falsity (see n. 6693), here falsity from fallacies (n. 7307); but the “bank,” which is like a containant, because it surrounds and includes, denotes the state of this falsity; for everything has its state, in which and according to which it is.

6. And the rod that was turned into a serpent take in thy hand. That this signifies power like the former, is evident from the signification of a “rod,” as being power (n. 4013, 4015, 4876, 4936, 7026); that it is power like the former, is signified by his taking the rod that was turned into a serpent; and from the signification of “hand,” as also being power, but spiritual power, from which comes the natural power signified by a “rod” (n. 6947, 7011).

7. And thou shalt say unto him. That this signifies a command, is evident from the signification of “saying,” when by the law Divine that is represented by Moses to those who are in falsities who are represented by Pharaoh, as being a command.

8. Jehovah the God of the Hebrews hath sent me unto thee, saying. That this signifies from the Divine of the church to those who were infesting, is evident from the signification of “the Hebrews,” as being the things of the church (see n. 5136, 6675, 6684, 6738); the Divine of the church is “Jehovah the God of the Hebrews,” and “Jehovah God” is the Lord, “Jehovah” as to Divine good, and “God” as to Divine truth; and from the signification of “hath sent me unto thee,” as being to those who infest. That by Pharaoh to whom Jehovah sent are represented those who infest, has often been shown above.

9. Let My people go. That this signifies that they should release, is evident without explication.

10. That they may serve Me in the wilderness. That this signifies worship in what is obscure, is evident from the signification of “serving Jehovah,” as being worship; and from the signification of a “wilderness,” as being that which is not inhabited and cultivated (see n. 2708, 3900); in the spiritual sense that which is obscure in respect to the good and truth of faith. That “wilderness” here denotes such obscurity is because in general they of the spiritual church, who are represented by the sons of Israel, are in obscurity in respect to the truths of faith (n. 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3833, 4402, 6289, 6500, 6865, 6945, 7233); specifically because they are in obscurity when they emerge from a state of infestations and temptations. For they who are in infestations are surrounded by falsities, and are shaken like a reed by the wind, thus from doubt to affirmative, and from affirmative to doubt; and therefore when they newly ascend out of this state they are in obscurity, but this obscurity is then gradually enlightened. As there is such a state with those who are being infested, therefore the sons of Israel were brought into the wilderness in order that they might represent this state, in which were those of the spiritual church before the Lord’s coming; and also the state in which they who are of that church are at this day, and are being vastated in respect to falsities.

11. And behold hitherto thou hast not heard. That this signifies no obedience, is evident from the signification of “to hear,” as being obedience (see n. 2542, 3869, 5017, 5471, 5475, 7216); thus “not to hear” denotes no obedience.

12. Thus said Jehovah, In this thou shalt know that I am Jehovah. That this signifies that they should be in fear of the Divine, is evident from what was said above (n. 7280), where are the like words.

13. Behold I smite with the rod that is in my hand upon the waters which are in the river. That this signifies power over the falsities which are from fallacies, is evident from the signification of “the rod,” as being power (see above, n. 7309); and from the signification of “the waters which are in the river,” as being falsities from fallacies (of which also above, n. 7307).

14. And they shall be turned into blood. That this signifies that they shall falsify truths, is evident from the signification of “blood,” as being truth falsified (see n. 4735, 6978); for “blood” in the genuine sense denotes the truth proceeding from the Lord, thus the holy of faith; this is signified by “blood” in the Holy Supper; but in the opposite sense “blood” denotes violence done to Divine truth, and as this violence is done by means of falsifications, “blood” denotes the falsification of truth. From what is here said, and from what follows, it can be seen who are specifically represented by Pharaoh, that is, who are specifically meant by those who infest, namely, those within the church who have made a profession of faith, and have also persuaded themselves that faith saves, and yet have lived contrary to the precepts of faith; in a word, those who have been in persuasive faith and in a life of evil.
    [2] When these come into the other life they bring with them the principles that they are to be introduced into heaven because they have been born within the church, have been baptized, have had the Word and doctrine therefrom which they have professed, and especially because they have professed the Lord, and because He suffered for their sins, and thus saved those within the church who have from doctrine professed Him. When these persons come fresh from the world into the other life they do not desire to know anything about the life of faith and of charity, but make it of no account, saying that because they have had faith, all evils of life have been wiped off and washed away by the blood of the Lamb. When they are told that these things are contrary to the Lord’s words in Matthew, where He says, “Many will say to Me in that day, Lord, Lord, have we not prophesied through Thy name, and through Thy name have cast out devils, and in Thy name have done many mighty deeds? But then will I confess, I know you not; depart from Me ye workers of iniquity; everyone that heareth My words and doeth them, I will liken to a prudent man, and everyone that heareth My words, and doeth them not, I will liken unto a foolish man” (Matt. 7:22-26); and in Luke, “Then shall ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; but He answering shall say to them, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets; but He shall say, I say unto you, I know you not whence ye are; depart from Me all ye workers of iniquity” (Luke 13:25-27), they reply that by these are meant no others than such as have been in miraculous faith, but not in the faith of the church.
    [3] Yet the same after some time begin to know that no others are let into heaven than they who have lived the life of faith, thus who have had charity toward the neighbor; and when they begin to know this, then they begin to despise the teachings of their faith, and also their faith itself; for their faith was not faith, but only the knowledge of such things as are of faith; and was not for the sake of life, but for the sake of gain and honors. Consequently what they have had of the knowledge of faith they then despise, and also reject; and presently they cast themselves into falsities that are contrary to the truths of faith. Into this state the life of those is turned who have confessed faith, and have lived a life contrary to faith. These are they who in the other life infest the upright by means of falsities, thus who are specifically meant by “Pharaoh.”

15. And the fish that is in the river shall die. That this signifies that the memory-knowledge of truth shall be extinguished, is evident from the signification of “the fish,” as being memory-knowledge (see n. 40, 991), here the memory-knowledge of truth, because it is said that it should die, because in waters turned into blood, by which is signified that it would be extinguished through falsification; and from the signification of “dying,” as being to be extinguished. What the falsification of truth is shall be illustrated by some examples. Truth is falsified when from reasonings it is concluded and said that because no one can do what is good from himself, therefore good effects nothing toward salvation. Truth is also falsified when it is said that all the good which a man does regards himself and is done for the sake of recompense, and this being so, works of charity are not to be done. Truth is falsified when it is said that because all good is from the Lord, therefore man ought to do nothing of good, but should await influx. Truth is falsified when it said that truth can exist in a man without the good which is of charity, thus faith without charity. Truth is falsified when it is said that no one can enter into heaven except one who is miserable and poor; also when it is said, unless he gives all he has to the poor, and reduces himself to miseries.
    [2] Truth is falsified when it is said that everyone can be admitted into heaven from mercy, no matter how he has lived. Truth is still more falsified when it is said that there has been given to man the power of admitting into heaven whomsoever he pleases. Truth is falsified when it is said that sins are wiped and washed away like filth by water; and truth is still more falsified when it is said that man has the power of remitting sins, and that when they have been remitted, they are altogether wiped away, and the man is pure. Truth is falsified when it is said that the Lord has taken all sins upon Himself, and so has taken them away, and that thus man can be saved, no matter what his life is. Truth is falsified when it is said that no one is saved except one who is within the church. The reasonings by which such falsification is effected, are that they who are within the church have been baptized, have the Word, know about the Lord, about the resurrection, life eternal, heaven, and hell, and thus they know what the faith is by which they can be justified. There are countless such things as these, for there is not a single truth which cannot be falsified, and the falsification confirmed by reasonings from fallacies.

16. And the river shall stink. That this signifies aversion for it, is evident from the signification of “stinking,” as being aversion (see n. 7161); and from the signification of “river,” here the river of Egypt turned into blood, as being truth falsified. Be it known that in the other life nothing is more abominable, and consequently nothing has a more offensive stench, than profaned truth; it is like the stench of a carcass, which arises when living flesh dies. For falsity has no bad smell unless it is applied to truth; nor evil unless it is applied to good; the quality of each being made sensible, not from itself, but from its opposite; from which it can be seen how great is the stench of profaned truth. Profaned truth is falsity conjoined with truth; and falsified truth is falsity not conjoined but adjoined to truth, and ruling over truth.

17. And the Egyptians shall labor to drink waters from the river. That this signifies that they would desire to know scarcely anything about it, is evident from the signification of “the Egyptians,” as being those who falsify truths; and from the signification of “drinking,” as being to be instructed in truths (see n. 3069, 3772, 4017, 4018), hence “to labor to drink” denotes not to desire to be instructed, thus to desire to know scarcely anything, that is, about truths; and from the signification of the “waters of the river,” as being falsities (of which above, n. 7307), here falsified truths. From all this it is evident that by “the Egyptians laboring to drink waters from the river” is signified that they who are in falsities from fallacies desire to know scarcely anything about truths, thus that they have aversion for them. The cause of the aversion is that the truths which are perverted by falsities, still fight secretly and silently, and labor to shake off the falsities, and thus cause annoyance; for if the falsities are removed a little, together with their faith, truths condemn.

18. And Jehovah said unto Moses. That this signifies execution, is evident from the things which now follow, for “Jehovah said” involves them.

19. Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt. That this signifies power against the falsities of those who infest, is evident from the signification of a “rod,” as being natural power, and from the signification of the “hand,” as being spiritual power (of which above, n. 7309), hence “to take a rod and stretch out the hand” denotes to exercise spiritual power by means of natural power; and from the signification of “the waters of Egypt,” as being the falsities which infest (of which also above, n. 7307).

20. Over their streams, over their rivers. That this signifies against the doctrinal things of falsity, is evident from the signification of “streams” and “rivers,” as being things of doctrine; for “waters” denote falsities (see n. 7307), and therefore “streams and rivers,” which are collections of water, are doctrinal things, here of falsity. That “streams” denote that which is of intelligence, thus of truth, see n. 2702, 3051; hence in the opposite sense, they denote that which is contrary to intelligence, thus that which is of falsity.

21. And over their pools. That this signifies against the memory-knowledges that were of service to them, is evident from the signification of “pools,” as being memory-knowledges that are of service to the truths of doctrine, and in the opposite sense memory-knowledges that are of service to falsities of doctrine. “Pools,” when mentioned in the Word, in the spiritual sense signify intelligence from the knowledges of good and truth, for “pools” there mean waters gathered together, or lakes; and waters gathered together, and lakes, denote in the complex the knowledges through which is intelligence, as in Isaiah:
    Out of the wilderness shall waters break out, and rivers in the plain of the wilderness, and the dry place shall become a pool, and the thirsty one springs of waters (Isa. 35:6-7).
    [2] In the same:
    I will open rivers upon the hillsides, and I will set fountains in the midst of the valleys; I will make the wilderness a pool of waters, and the dry land springs of waters (Isa. 41:18).
    where “to make the wilderness a pool of waters,” denotes to give the knowledges of good and truth, and thence intelligence, where before they were not. In the same:
    I will lay waste mountains and hills, and dry up all their herbage; and I will make the rivers islands, and will dry up the pools (Isa. 42:15);
    where “pools” have a like signification.
    [3] So in David:
    Jehovah turneth rivers into a wilderness, and watersprings into a dry place; He turneth a wilderness into a pool of waters, and a land of drought into watersprings (Ps. 107:33, 35).
    Thou travailest, O earth, from before the Lord, from before the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters (Ps. 114:7-8).
    The streams of Egypt shall be diminished and dried up, therefore the fishers shall mourn, and all that cast a hook into the stream; thence shall the foundations thereof be broken to pieces; all that make wages out of the pools of the soul (Isa. 19:6, 8, 10);
    “the pools of the soul” denote things which belong to intelligence from knowledges; but as this is said of Egypt, “the pools of the soul” denote things which belong to intelligence from the memory-knowledges of the church; for “Egypt” denotes these memory-knowledges. Memory-knowledges are knowledges, but in a lower degree.
    [4] That “pools of waters,” in the opposite sense, denotes evils from falsities, and the consequent insanity, is plain in Isaiah:
    I will cut off from Babel name and residue, and son and son’s; and I will make it an inheritance of the bittern, and pools of waters (Isa. 14:22-23).
    And as “pools” in the opposite sense denote evils from falsities, and the consequent insanities, they also signify hell, where such things reign; but in this case the pool is called a “lake of fire,” and a “lake burning with fire and brimstone” as in Rev. 19:20; 20:10, 14, 15; 21:8. “Fire and brimstone” denote the love of self and the derivative cupidities, for the love of self and its cupidities are nothing but fire-not elementary fire, but fire from spiritual fire, which spiritual fire causes man to live. That loves are vital fires is plain to him who considers the matter. These fires are what are meant by the sacred fires which are in the heavens, and by the fires of hell; elementary fire does not exist there.

22. And over every gathering of their waters. That this signifies where there is any falsity, is evident from the signification of “waters,” as being falsities (of which above, n. 7307); hence a “gathering of waters” denotes where falsities are together.

23. And they shall be blood. That this signifies that they shall falsify truths, is evident from the signification of “blood” as being the falsification of truth (see n. 7317). “Blood” in the genuine sense signifies the holy of love, thus charity and faith, for these are the holy things of love; thus “blood” signifies holy truth proceeding from the Lord (see n. 1001, 4735, 6978). But in the opposite sense “blood” signifies violence done to charity, and also to faith, thus to the holy truth proceeding from the Lord; and as violence is done to truth when it is falsified, by “blood” is signified the falsification of truth, and in a greater degree by “blood” is signified the profanation of truth. This was signified by the eating of blood, which was for this reason so severely forbidden (n. 1003).

24. And there shall be blood in all the land of Egypt. That this signifies total falsification, is evident from the signification of “blood,” as being the falsification of truth (of which just above, n. 7326); and from the signification of “in all the land of Egypt,” as being everywhere, thus total. Falsification becomes total when falsity begins to reign, for the man then lives according to the evil that is inborn and acquired, and feels delight therein. And as the truths of faith forbid such things, he then holds these truths in aversion, and when he so holds them, he rejects truths from himself wherever they are, and if he cannot reject, he falsifies them.

25. Both in woods and in stones. That this signifies of the good which is of charity, and the truth which is of faith, namely, their total falsification, is evident from the signification of “woods,” as being the goods which are of charity (see n. 2784, 2812, 3720); and from the signification of “stones,” as being the truths which are of faith (n. 1298, 3720, 6426).

26. And Moses and Aaron did so as Jehovah commanded. That this signifies the effect, is evident without explication.

27. And he lifted up the rod, and smote the waters that were in the river. That this signifies strong power against the falsities, is evident from what was said above (see n. 7316); strong is signified by his “lifting up the rod,” and thus “smiting.”

28. Unto the eyes of Pharaoh, and unto the eyes of his servants. That this signifies in the notice of all who were infesting, is evident from the signification of “eyes,” as being notice (see n. 4083, 4339); and from the representation of Pharaoh, as being those who infest by falsities (of which above). All those are signified when it is said “unto the eyes of Pharaoh and unto the eyes of his servants.”

29. And all the waters that were in the river were turned into blood. That this signifies the consequent falsification of all truth, is evident from the signification of “the waters that were in the river,” as being falsities (of which above, n. 7307); and from the signification of “blood,” as being the falsification of truth (of which also above, n. 7317, 7326). The reason why it is permitted that they who are in falsities and infest in the other life, should falsify truths, is lest through the truths which are of faith they should have communication with those who are in heaven, and through the evils which are of life; they should have communication with those who are in hell; and hence through truths should acquire something of light from heaven, and thus something of intelligence, and should make these serve the evils which are of life; for they would apply in favor of evil the things that belong to intelligence, and thus would subject the things of heaven in them to those of hell; and also lest they should seduce simple upright spirits, with whom they would have communication through the truths.
    Moreover, the evil in the other life with whom truths have not yet been falsified, know how to acquire dominion by their means, for there is irresistible power in truths (n. 3091, 6344, 6423, 6948). Thus they would also abuse the truths. Moreover, truths with the evil have not the slightest effect toward the amendment of their lives; they merely use them as means to do evil; apart from this use they cover them with ridicule. They are like those evil clergymen who ridicule the truths of doctrine, unless these can be made profitable to them. These are the reasons why the evil are permitted to falsify the truths that pertain to them.

30. And the fish that was in the river died. That this signifies the memory-knowledge of truth also extinguished, is evident from what was said above (n. 7318), where are the same words.

31. And the river stank. That this signifies aversion, is evident from what was said above (n. 7319).

32. And the Egyptians could not drink water from the river. That this signifies that they desired to know scarcely anything about it, is also evident from what was said above (n. 7320).

33. And there was blood in all the land of Egypt. That this signifies total falsification, see above (n. 7327).

34. And the magicians of Egypt did so with their enchantments. That this signifies that their falsifiers fashioned the like, is evident from the signification of the Egyptian magic and enchantments, as being abuses of Divine order (see n. 5223, 6052, 7296). As regards miracles, be it known that Divine miracles differ from magical miracles as heaven does from hell. Divine miracles proceed from Divine truth and advance according to order, the effects in ultimates being miracles when it pleases the Lord that they be presented in this form. Hence it is that all Divine miracles represent states of the Lord’s kingdom in the heavens, and of the Lord’s kingdom in the earth, that is, of the church. This is the internal form of Divine miracles. Such is the case with all the miracles done in Egypt, and also with all others that are mentioned in the Word. All miracles which the Lord Himself wrought when He was in the world signified the coming state of the church; thus that the eyes of the blind were opened and the ears of the deaf, that the tongues of the dumb were loosed, that the lame walked, and the maimed and also the lepers were healed, signified that such men as are represented by the blind, deaf, dumb, lame, maimed, and leprous, would receive the gospel and be spiritually healed, and this through the coming of the Lord into the world. Such are Divine miracles in their internal form.
    [2] But magical miracles involve nothing at all, being wrought by the evil to acquire power over others; yet they appear in the external form like Divine miracles, and this for the reason that they flow from order, and order appears alike in the ultimates where miracles are presented. For example: the Divine truth proceeding from the Lord has in it all power, and hence it is that even in truths in the ultimates of order there is power; and therefore the evil acquire power and rule over others by means of truths.
    [3] Take also as an example the fact that in the other life it is according to order that states of affection and thought cause the idea of place and distance; and that the inhabitants appear distant from one another, so far as they are in a diverse state. This order is from the Divine, to the intent that all who are in the Grand Man may be distinct from one another. Magicians in the other life abuse this order, for they induce on others changes of state, and in this way at one time transport them on high, and at another into the deep, and also cast them into societies where they may serve them as subjects; and so in countless other ways. From all this it is evident that magical miracles, although in outward form similar to Divine miracles, nevertheless have within them a contrary end, namely, that of destroying the things of the church; whereas Divine miracles have within them the end of building up the things of the church. The case herein is like that of two beautiful women, one of whom is inwardly wholly rotten from whoredom, and the other absolutely pure within from chastity or genuine conjugial love. Their outward forms are alike, but their inward forms differ as do heaven and hell.

35. And Pharaoh’s heart was made firm. That this signifies obstinacy, see above, n. 7272, 7300.

36. And he heard them not. That this signifies no reception and no obedience, see also above, n. 7224, 7275, 7301.

37. As Jehovah had spoken. That this signifies according to the prediction, also as above, n. 7302.

38. And Pharaoh looked back, and came unto his house. That this signifies thought and reflection from falsities, is evident from the signification of “looking back,” as being thought and reflection, for in the spiritual sense “to look back” is not to look with the eyes toward anything, but to look with the mind, thus to think and reflect; and from the signification of “Pharaoh’s house,” as being falsity. For when Pharaoh represents falsity, his house also represents the same; hence “to come unto his house” signifies falsities. And as by these words are signified thought and reflection from falsities, therefore it follows that he “did not set his heart to this;” for he who thinks from falsities does not set his heart to the Divine which gives warning.

39. And did not set his heart even to this. That this signifies resistance from the will and the consequent obstinacy, is evident from the signification of “not setting the heart” to anything, as being not to attend; and as with the evil no attention to Divine things comes from resistance from the will, therefore this is signified by the same words; and as “not to set the heart” to a thing involves the same as “to be made firm,” therefore obstinacy also is signified (as before, n. 7272, 7300, 7338). As regards resistance from the will, be it known that the will is that which rules the man. It is believed by some that the understanding rules, but the understanding does not rule unless the will inclines; for the understanding favors the will, because regarded in itself the understanding is nothing else than the form of the will. When the will is mentioned, there is meant the affection of love, for the will of man is nothing else. This affection is what rules man, for the affection of love is his life. If a man’s affection is that of self and the world, then his whole life is nothing else, nor can he withstand it, for this would be to withstand his very life. Principles of truth effect nothing; if the affection of these loves has dominion, it draws truth over to its side and falsifies it, and if the truth does not fully favor, it rejects it. Hence it is that principles of true faith effect nothing whatever with man unless the Lord instills the affection of spiritual love, that is, of love toward the neighbor; and insofar as the man receives this affection, so far he also receives the truths of faith. The affection of this love is what makes the new will. From all this it can now be seen that a man never sets his heart to any truth if the will resists. Hence it is that as the infernals are in the affection or cupidity of evil, they cannot receive the truths of faith, consequently cannot be amended; and from this also it is that the evil falsify the truths of faith insofar as they can.

40. And all the Egyptians digged round about the river for waters to drink. That this signifies a thorough search for truth which they might apply to falsities, is evident from the signification of “digging,” as being thorough search (of which in what follows); and from the signification of “waters about the river,” as being truths; that “waters about the river” denote truths is because they were outside the river, and were not made blood (that “waters” denote truths, see n. 739, 790, 2702, 3058, 3424, 4976, 5668); and from the signification of “drinking,” as being to apply to falsities. That “to drink” is to apply, see n. 5709; for he who drinks applies to himself; but be it known that the application is made according to the quality and state of him who applies to himself. He who is in the affection of truth applies truths to himself according to the state and quality of his affection; he who is in the affection of falsity, when he applies truths to himself, perverts and falsifies them, as can be seen from the fact that Divine truth flows in with all, but is varied with everyone according to the state and quality of his life; and hence that the infernals turn it into falsities, just as they turn Divine good into evil, heavenly loves into diabolical loves, mercy into hatred and cruelty, conjugial love into adulteries; thus into the contraries, because the quality and state of their life are contrary. Hence it is that by “all the Egyptians dug round about the river” is signified a thorough search for truth which they might apply to falsities.
    [2] That with those who are in falsities and evils truth is turned into falsity, and good into evil, and also the converse, is evident from the common maxim that “to the pure all things are pure, and to the impure all things are impure.” This can also be illustrated by things in nature; as by the light which is from the sun, which light is white, but still is varied according to the forms into which it flows, whence are colors, being beautiful in beautiful forms, and unbeautiful in unbeautiful ones. It can also be illustrated by the grafting of young shoots in trees, when the shoot engrafted on the common stock bears its own fruit, whereby the juice of the tree is altered as soon as it flows into the ingrafted shoot, and becomes the juice of the shoot fit to produce its leaves and fruits. So it is with the things that flow in with man.
    [3] That “digging” denotes to search thoroughly is because by water, a fountain, and a well, which are digged, are signified truths, which are not digged, but are searched for; and therefore by the same word in the original tongue, when it is applied to truth, is signified to investigate. But in the prophetical books, instead of truth, either “water,” or a “fountain,” is mentioned; and instead of investigating, “digging,” for such is the nature of prophetic speech, as is evident in Moses, where the “well Beer” is spoken of, concerning which Israel sang this song:
    Rise up, O spring, answer ye upon it; the spring which the princes digged, the chiefs of the people digged it through the lawgiver, with their staves (Num. 21:17-18);
    here by a “spring” is signified the doctrine of truth Divine, and by “digging,” the investigation of it.

41. For they could not drink of the waters of the river. That this signifies no application from mere falsities, is evident from the signification of “not being able to drink,” as being no application (that “to drink” is to apply, see just above, n. 7343); and from the signification of “the waters of the river,” as being falsities (of which also above, n. 7307). That by “not being able to drink of the waters of the river” is signified that truths cannot be applied to mere falsities, that is, cannot be falsified by mere falsities, follows also from the internal sense of what immediately precedes, namely, “digging waters to drink round about the river,” as being to search out truths which they might apply to falsities. That truths cannot be applied to falsities by mere falsities, is because truths and falsities are absolute opposites, and opposites cannot be applied unless there are intermediates which conjoin. The intermediates which conjoin are the fallacies of the external senses, and also the things that have been said in the Word according to the appearance. Take for example, that nothing but what is good is from the Lord, and never anything that is evil; this truth is falsified by the fallacies that the Lord can take away evil if He will, by His omnipotence, and that because He does not take it away, He is therefore the cause of it, and thus evil too is from the Lord; and by what has been said in the Word according to the appearance, that Jehovah or the Lord is angry, punishes, condemns, casts into hell; when yet it is those who are in evil who do this to themselves, and thereby bring upon themselves the evil of punishment; for in the other life the evil of punishment and the evil of guilt are conjoined. So in innumerable other cases.

View Details

And Jehovah said unto Moses, See, I have given thee a god to Pharaoh; and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land. And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt, with great judgments. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon Egypt, and lead forth the sons of Israel from the midst of them. And Moses and Aaron did so; as Jehovah commanded them, so did they. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh. Exodus 7:1-7

Arcana Coelestia 7273. And I will multiply my signs and My wonders. That this signifies warnings of every kind, nor shall anything be wanting, is evident from the signification of “signs and wonders,” as being confirmations of the truth (see n. 3900, 6870, 7012), and also means of Divine power (n. 6910); here warnings; for thereby they both saw that they were in falsities, and saw the Divine power, and in this way were warned. The reason why it is said that to those who are in falsities warnings are given of every kind, nor shall anything be wanting, is that the condemnation of those who are in evils is not effected in a moment when they come into the other life, but after they have first been visited, that is, examined. The examinations are made in order that they themselves may take notice that they cannot but be condemned, because they have not lived differently, and also in order that spirits and angels may know that they have been of such a character; so that they can no longer be excused either by themselves or by others. The order in accordance with which they are examined is the order of truth Divine, which is such that nothing whatever is wanting. The order of truth Divine, which is for the evil who are being condemned, differs from that of truth Divine for the good who are being saved. The difference is, that the order for the evil who are being condemned, is of truth Divine separated from Divine good, thus from mercy, because they have not received the Divine good, and thus have rejected mercy. But the order which is for the good who are being saved, is of truth Divine conjoined with Divine good, thus with mercy; because they have received the Divine good, thus the mercy of the Lord. By degrees, as the evil are examined in accordance with order, so also are they judged and condemned. This shows that warnings of every kind are given, in order that nothing may be wanting before they are condemned to hell. These then are the things which are signified by the signs and wonders wrought in Egypt, before the firstborn were slain, and the Egyptians perished in the sea Suph; for the sea Suph denotes hell.

AC 7265. In this chapter the subject treated of in the internal sense is the first three degrees of vastation. The first, which is that mere fallacies began to reign with them, whence came falsities, is described by the serpent into which the rod of Aaron was turned. The second, which is that truths themselves became falsities with them, and that falsities became truths, is described by the blood into which the waters were turned. The third degree, which is that from falsities they reasoned against the truths and goods of the church, is described by the frogs out of the river.

AC 7260. The names which they gave to those toward whom they were to exercise charity, were many; some they called blind, some lame, some maimed, some poor, also miserable and afflicted, some orphans, some widows; but in general they called those hungry to whom they were to give to eat, those thirsty to whom they were to give to drink, sojourners whom they were to gather in, naked whom they were to clothe, sick whom they were to visit, and in prison to whom they were to come (as to which see above, n. 4954-4959).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 4151 6] That this is the case has frequently been shown to spirits who had come recently from the world into the other life. But some of them have said that if all evil and falsity also flow in, nothing of evil and falsity can be attributed to them, and they are not in fault, because these come from another source. But they received for answer that they had appropriated evil and falsity by believing that they think and will of themselves; whereas if they had believed as the case really is, they would not then have appropriated the evil and falsity, for they would have believed all good and truth to be from the Lord; and if they had believed this, they would have suffered themselves to be led by the Lord, and therefore would have been in a different state; and then the evil which entered into their thought and will would not have affected them, because not evil but good would have gone out of them; for it is not the things that enter in, but those which go out that affect us; according to the Lord’s words in Mark 7:15.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The stirring of the pot (a parable to the rebellious house)

‘Thus says the Lord God:

“Put on a pot, set it on,
And also pour water into it.
4 Gather pieces of meat in it,
Every good piece,
The thigh and the shoulder.
Fill it with choice cuts;
5 Take the choice of the flock.
Also pile fuel bones under it,
Make it boil well,
And let the cuts simmer in it.”

6 ‘Therefore thus says the Lord God:

“Woe to the bloody city,
To the pot whose scum is in it,
And whose scum is not gone from it!
Bring it out piece by piece,
On which no lot has fallen.
7 For her blood is in her midst;
She set it on top of a rock;
She did not pour it on the ground,
To cover it with dust.
8 That it may raise up fury and take vengeance,
I have set her blood on top of a rock,
That it may not be covered.”

9 ‘Therefore thus says the Lord God:

“Woe to the bloody city!
I too will make the pyre great.
10 Heap on the wood,
Kindle the fire;
Cook the meat well,
Mix in the spices,
And let the cuts be burned up.

11 “Then set the pot empty on the coals,
That it may become hot and its bronze may burn,
That its filthiness may be melted in it,
That its scum may be consumed.
12 She has grown weary with lies,
And her great scum has not gone from her.
Let her scum be in the fire!
13 In your filthiness is lewdness.
Because I have cleansed you, and you were not cleansed,
You will not be cleansed of your filthiness anymore,
Till I have caused My fury to rest upon you.
14 I, the Lord, have spoken it;
It shall come to pass, and I will do it;
I will not hold back,
Nor will I spare,
Nor will I relent;
According to your ways
And according to your deeds
[e]They will judge you,”
Says the Lord God.’ ”

Ezekiel 24

Arcana Coelestia 3742. That there is one only life, which is from the Lord alone, and that angels, spirits, and men are only recipients of life, has been made known to me by experience so manifold as to leave not even the slightest doubt. Heaven itself is in the perception that this is the case, insomuch that the angels manifestly perceive the influx, and also how it flows in; and likewise the fullness and quality of their reception of it. When they are in a fuller state of reception they are then in their peace and happiness; otherwise they are in a state of unrest and of a certain anxiety. Nevertheless the life of the Lord is so appropriated to them as to cause them to feel that they live from themselves, but yet they know that it is not from themselves. The appropriation of the Lord’s life comes from His love and mercy toward the universal human race, in that He wills to give Himself to everyone, and all that is His, and in that He actually does give them insofar as they receive, that is to say, insofar as they are in the life of good and in the life of truth, as being likenesses and images of Him. And as such a Divine endeavor is continually proceeding from the Lord, as before said His life is appropriated.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

True Christian Religion 470. II. MAN IS NOT LIFE, BUT A FORM FOR THE RECEPTION OF LIFE 1 FROM GOD.

It is generally believed that life is in a man and is his own, and consequently that he is not only a form receptive of life, but actually is life. This general belief arises from the appearance, for he lives, that is, he feels, thinks, speaks and acts altogether as of himself. This proposition, then, that man is a form receptive of life, and not life itself, cannot but seem to be like something hitherto unheard of, or like a paradox, opposed to sensual thought, because contrary to the appearance. The cause of this fallacious belief that man actually is life, and consequently that life is inherent in him from creation and is afterwards propagated by descent, I have indicated as due to appearance. The cause, however, of this fallacy derived from appearance is that most men at this day are natural, and few are spiritual. The natural man judges from appearances, and the fallacies thence derived are diametrically opposed to this truth, that man is merely a form receptive of life and not life itself.

Real appearances

Heaven and Hell 175. As all things that correspond to interiors also represent them they are called representatives; and as they differ in each case in accordance with the state of the interiors they are called appearances. Nevertheless, the things that appear before the eyes of angels in heaven and are perceived by their senses appear to their eyes and senses as fully living as things on earth appear to man, and even much more clearly, distinctly and perceptibly. Appearances from this source in heaven are called real appearances, because they have real existence. There are appearances also that are not real, which are things that become visible, but do not correspond to interiors.

Arcana Coelestia 3485. The representations that come forth in the other life are appearances, but living ones, because they are from the light of life. The light of life is the Divine wisdom, which is from the Lord alone. Hence all things that come forth from this light are real; and are not like those things that come forth from the light of the world. Wherefore they who are in the other life have sometimes said that the things they see there are real things, and the things which man sees are in comparison not real; because the former things live, and thus immediately affect their life, while the latter things do not live, thus do not immediately affect the life, except insofar and in such a manner as the things in their minds which are of this world’s light conjoin themselves fitly and correspondently with the things of the light of heaven. From all this it is now evident what representations are, and what correspondences.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING7287. Verses 8-13. And Jehovah said unto Moses and unto Aaron, saying, When Pharaoh shall say unto you, saying, Give you a wonder, then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh; it shall become a water-serpent. And Moses and Aaron came unto Pharaoh; and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments. And they cast forth every man his rod, and they became water-serpents; and Aaron’s rod swallowed up their rods. And Pharaoh’s heart was made firm, and he heard them not; as Jehovah had spoken. “And Jehovah said unto Moses and unto Aaron, saying,” signifies instruction; “When Pharaoh shall say unto you,” signifies if they have doubt concerning the Divine; “saying, give you a wonder,” signifies and they therefore desire to be confirmed; “then thou shalt say unto Aaron,” signifies influx and communication; “Take thy rod, and cast it before Pharaoh,” signifies the power which is shown; “it shall become a water-serpent,” signifies that thereby mere fallacies and the derivative falsities will reign among them; “and Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded,” signifies the effect; “and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent,” signifies that mere fallacies and the derivative falsities would reign among them; “and Pharaoh called also the wise men and the sorcerers,” signifies abuse of Divine order; “and they also, the magicians of Egypt, did so with their enchantments,” signifies thus to appearance the same by perverting the ends of order; “and they cast forth every man his rod, and they became water-serpents,” signifies power from order that they became dull in respect to the noticing of truth; “and Aaron’s rod swallowed up their rods,” signifies that this power was taken away from them; “and Pharaoh’s heart was made firm,” signifies obstinacy; “and he heard them not,” signifies that they who were in evils from falsities did not receive; “as Jehovah had spoken,” signifies prediction.

1. And Jehovah said unto Moses and unto Aaron, saying. That this signifies instruction, is evident from the signification of “Jehovah said,” as being instruction (n. 6879, 6881, 6883, 6891).

2. When Pharaoh shall say unto you. That this signifies if they have doubt concerning the Divine, is evident from what now follows, namely, “if Pharaoh shall say, Give you a wonder,” which words plainly imply doubt concerning the Divine; for to desire a wonder is to doubt until it is confirmed to the senses.

3. Saying, Give you a wonder. That this signifies, and they therefore desire to be confirmed, is evident from the signification of “wonders and signs,” as being confirmations of truths (see n. 3900, 6870). As regards the wonders and signs treated of in what follows, be it known that they were done among such as were in external worship, and did not desire to know anything about internal worship, for they who were in such worship had to be driven by external means. This is the reason why miracles were done among the Israelitish and Jewish people, for they were in external worship only. In the absence of their desire for internal worship they had to be in external, in order that they might represent holy things in outward ones, and that in this way there might be communication with heaven as by something of a church, for correspondences, representatives, and significatives conjoin the natural world with the spiritual. This is the reason why so many miracles were done in that nation.
   [2] But miracles are not done among those who are in internal worship, that is, in charity and faith, because to these they are hurtful, for miracles compel belief, and what is compelled does not remain, but is dissipated. The inward things of worship, which are faith and charity, must be implanted in freedom, for then they are appropriated, and what is so appropriated remains; whereas that which is implanted in compulsion, remains outside the internal man in the external, because nothing enters into the internal man except by means of intellectual ideas, which are reasons; for the ground which there receives is an enlightened rational. Hence it is that no miracles are wrought at this day. That they would be hurtful, can be seen from what has been said; for they drive men to believe, and fix their ideas in the external man that the case is so; and if the internal man afterward denies that which the miracles have confirmed, there results an opposition and collision of the internal and external man; and finally when the ideas derived from miracles are dissipated, there is effected a conjunction of falsity and truth, and thus a profanation. From this it is evident how injurious at the present day are miracles in a church in which the inward things of worship have been disclosed. These moreover are the things signified by the Lord’s words to Thomas:
   Because thou hast seen Me, Thomas, thou hast believed; blessed are they who see not, and believe (John 20:29);
   thus they are blessed who do not believe through miracles.
   [3] But miracles are not injurious to those who are in external worship without internal, for with such there can be no opposition of the internal and external man, thus no collision, consequently no profanation. That miracles do not contribute anything to faith, may be sufficiently evident from the miracles wrought among the people of Israel in Egypt, and in the wilderness, in that they had no effect at all upon them. Although that people had recently seen so many miracles in Egypt, and afterward the sea Suph divided, and the Egyptians sunk therein; the pillar of a cloud going before them by day, and the pillar of fire by night; the manna daily raining down from heaven and although they saw Mount Sinai smoking, and heard Jehovah speaking thence, besides other miracles, nevertheless in the midst of such things they fell away from all faith, and from the worship of Jehovah to the worship of a calf (Exod. 32); from which it is plain what is the effect of miracles.
   [4] Still less would be their effect at this day, when it is not acknowledged that there is anything from the spiritual world, and when everything of the kind which takes place, and which is not attributed to nature, is denied; for denial universally reigns against the Divine influx and government in the earth. And therefore if the man of the church were at this day to see the veriest Divine miracles, he would first bring them down into nature, and there defile them, and afterward would reject them as phantasms, and finally would laugh at all who attributed them to the Divine, and not to nature. That miracles are of no effect is also evident from the Lord’s words in Luke:
   If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead (Luke 16:31).

4. And thou shalt say unto Aaron. That this signifies influx and communication, namely, of the law Divine which Moses represents, with the doctrine which Aaron represents, is evident from the signification of “saying,” when by Moses to Aaron, as being influx and communication (see n. 6291). “Saying” here signifies the same as “speaking,” namely, both influx and communication (that “speaking” has this signification, see n. 7270). This influx and communication cannot be expressed in the historical part of the Word except by “saying,” and “speaking.” That the law Divine which Moses represents flowed into the doctrine which Aaron represents, is because the law Divine is internal truth, and doctrine is external truth; and it is a general rule that internal things flow into external things, and not vice versa, because internal things are purer and simple in comparison, while external things are gross, for they are the generals of internal things.

5. Take thy rod, and cast it before Pharaoh. That this signifies the power which is shown, is evident from the signification of a “rod,” as being power (n. 4013, 4015, 4876, 4936, 6947, 7011, 7026); and from the signification of “casting before Pharaoh,” as being to show; for that which is cast before the eyes is shown.

6. It shall become a water-serpent. That this signifies that thereby mere fallacies and the derivative falsities will reign among them, is evident from the signification of a “serpent,” as being the sensuous and bodily (see n. 6949), thence fallacies, for the sensuous and bodily, separated from the rational, that is, not subordinate to it, is full of fallacies, so that it is scarcely anything but fallacies (see n. 6948, 6949). It is a water-serpent that is here signified, for in the original, “serpent” is here expressed by the same term as “whale,” which is the largest fish of the sea, and a “whale” signifies memory-knowledges in general. As therefore by the “Egyptians” are signified falsities from fallacies, this word signifies a serpent, that is, a water- serpent, because it stands for the whale that is in the waters, and because the waters of Egypt are falsities.
   [2] That Pharaoh or Egypt is called a “whale” is evident in Ezekiel:
   Speak and say, Thus said the Lord Jehovih, Behold I am against thee, Pharaoh king of Egypt, the great whale that lieth in the midst of his rivers (Ezek. 29:3).
   Son of man, take up a lamentation upon Pharaoh king of Egypt, and say unto him, Thou art become like a young lion of the nations; and thou art as whales in the seas; and thou hast come forth with thy streams, thou hast troubled thy streams (Ezek. 32:2).
   In these passages by a “whale” are signified memory-knowledges in general, by which, because they are from the sensuous man, the things that belong to faith are perverted. That a “whale” denotes memory-knowledge in general, is because a “fish” denotes memory-knowledge in particular (see n. 40, 991). And as “whales” signify memory-knowledges perverting the truths of faith, by them are also signified reasonings from fallacies, whence come falsities.
   [3] Such things are signified by “whales” in David:
   Thou didst break through the sea by thy strength; Thou hast broken the heads of the whales upon the waters (Ps. 74:13).
   Like things are signified also by “leviathan” in Isaiah:
   In that day Jehovah with His hard and great and strong sword will visit upon leviathan the long serpent, and upon leviathan the crooked serpent, and will slay the whales that are in the sea (Isa. 27:1).
   And in David:
   Thou hast broken in pieces the heads of leviathan, Thou gavest him to be meat to the people Ziim (Ps. 74:14).
   “Leviathan” in a good sense denotes reason from truths, in Job 41; reason from truths is opposite to reasonings from falsities.
   [4] And as by “whales” are signified reasonings from fallacies perverting truths, by “water-serpents,” which are expressed by the same word in the original, are signified the falsities themselves from the fallacies from which come reasonings, and by means of which come perversions. Falsities are signified by these serpents in the following passages:
   Iim shall answer in her palaces, and serpents in the palaces of delights (Isa. 13:22).
   Thorns shall come up in her palaces, the thistle and the brier in the fortresses thereof; that it may be a habitation of serpents, a court for the daughters of the owl (Isa. 34:13).
   In the inhabitation of serpents, her couch, shall be grass for reed and rush (Isa. 35:7).
   I will make Jerusalem heaps, a dwelling-place of serpents (Jer. 9:11).
   I made the mountains of Esau a waste, and his heritage for the serpents of the wilderness (Mal. 1:3).
   [5] In these passages “serpents” denote falsities from which are reasonings. The same are also signified by “dragons;” but “dragons” denote reasonings from the loves of self and of the world, thus from the cupidities of evil, which pervert not only truths, but also goods. These reasonings come forth from those who in heart deny the truths and goods of faith, but in mouth confess them for the sake of the lust of exercising command and of making profit, thus also from those who profane truths and goods. Both are meant by “the dragon, the old serpent, which is called the Devil and Satan, which seduceth the whole world” (Rev. 12:9); and also by the same dragon, which persecuted the woman who brought forth a son that was caught up unto God and unto His throne (Rev. 12:5); and which cast out of his mouth water as a river, that he might swallow up the woman (verse 15).
   [6] The “son” that the woman brought forth is the Divine truth at this day unfolded; the “woman” is the church; “the dragon, the serpent,” denotes those who will persecute; “the water as a river which the dragon would cast out,” denotes the falsities from evil and the reasonings thence, by which they will attempt to destroy the woman, that is, the church; but that they will effect nothing, is described by, “the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out” (verse 16).

7. And Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded. That this signifies the effect, can be seen without explication.

8. And Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent. That this signifies that mere fallacies and the derivative falsities would reign among them, is evident from the signification of “casting a rod,” as being to show power (of which just above, n. 7292); from the representation of Pharaoh and his servants, as being those who infest by falsities; and from the signification of “water-serpents,” as being fallacies and the consequent falsities (of which also just above, n. 7293).
   [2] This prophetic sign signifies the first warning to desist given to those who infest. For when the evil who in the other life infest the upright, first come there from the world, they have good spirits and angels adjoined to them, as when they lived as men in the body; for even evil men have also angels with them, in order that they may be able, if they will, to turn themselves to heaven, and to receive influx thence and be reformed. It is for this reason (everything of the life following them) that at first they are associated with angels. But when from their life in the world they are such that they cannot receive the influx of truth and good from heaven, then the angels and good spirits gradually recede from them; and as these recede, they become less and less rational; for to be rational comes through heaven from the Lord.
   [3] The first degree of the taking away and deprivation of the influx of truth and good is here described by the rod of Aaron being turned into a serpent, whereby is signified that mere fallacies would reign, and the falsities thence derived. The second degree is described by the waters of Egypt being turned into blood, whereby is signified that truths themselves were falsified. The third degree is that from the waters there crept forth frogs, whereby are signified reasonings from mere falsities; and so on. By such degrees also are the evil in the other life deprived of the understanding of truth and good.

9. And Pharaoh called also the wise men and the sorcerers. That this signifies abuse of Divine order, is evident from the signification of “the wise men,” as being those who are in the knowledge of spiritual things, and of their correspondence with natural things; they who investigated and taught such things were called “wise” among them, for they were things mystical. And because the Egyptians paid great attention to such things, they called themselves “son of the wise,” and “of the kings of old,” as is plain in Isaiah:
   How say ye unto Pharaoh, A son of the wise am I, a son of kings of old (Isa. 19:11).
   The Egyptians called the knowledges of things “wisdom,” as also did the Chaldeans (Jer. 50:35). And from the signification of “sorcerers,” as being those who pervert Divine order, thus who pervert the laws of order. That sorcery and magic are nothing else, can be seen from sorcerers, especially in the other life where they abound. For they who in the life of the body have practiced cunning, and have devised various arts for defrauding others, and at last from their success have attributed all things to their own prudence, in the other life learn magic, which is nothing but abuse of Divine order, especially of correspondences. For it is according to Divine order that each and all things correspond; as for example, the hands, arms, and shoulders correspond to power, and from this so does a rod; and therefore they form for themselves rods, and also representatively present shoulders, arms, and hands, and in this way exercise magical power; and so in thousands of other things. There is abuse of order and of correspondences when things of order are not applied to good ends, but to evil ones, as to that of exercising command over others, and to that of destroying; for the end of order is salvation, thus to do good to all. From this then it is evident what is meant by the abuse of order which is signified by “sorcerers.”

10. And they also, the magicians of Egypt, did so with their enchantments. That this signifies the same in appearance by perverting the ends of order, is evident from the signification of “they also did,” when said of the magicians of Egypt, as being to present the like in appearance, for things that flow from order are not altered by abuse, but appear the same as to the external form, yet not as to the internal form, for they are contrary to the ends of order; and from the signification of “enchantments,” as being the very arts of perverting order. By “sorcerers,” and “enchantments,” when mentioned in the Word, is signified the art of presenting falsities so that they appear as truths, and of presenting truths so that they appear as falsities, which is especially done by means of fallacies.
    [2] Such is the signification of “sorceries,” and “enchantments,” in the following passages:
    Yet these two things shall come to thee in a moment in one day, the loss of children, and widowhood; in their completeness shall they come upon thee, by reason of the multitude of thy sorceries, and for the exceeding greatness of thine enchantments. Stand firm in thine enchantments, and in the multitude of thy sorceries, wherein thou hast labored from thy youth (Isa. 47:9, 12);
    speaking of Babel and the Chaldeans.
    Draw near hither, ye sons of the sorceress, the seed of an adulterer and a harlot (Isa. 57:3).
    Woe to the city of bloods, for the multitude of the whoredoms of the well-favored* harlot, the mistress of sorceries, that selleth nations through her whoredoms, and families through her sorceries (Nah. 3:1, 4).
    “the city of bloods” denotes the falsification of truth; “whoredoms,” the falsified good of truth; “sorceries,” the arts of presenting falsities as truths, and truths as falsities.
    [3] In Malachi:
    I will come near to you to judgment, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers (Mal. 3:5).
    With thine enchantment were all the nations seduced (Rev. 18:23).
    speaking of Babylon. In Micah:
    I will cut off thy horses out of the midst of thee, and will destroy thy chariots; and I will cut off the cities of thy land, and will destroy all thy strongholds; and I will cut off sorceries out of thy hand (Micah 5:10-12).
    From all these passages it is evident that by “sorceries” are signified the arts of presenting truths as falsities, and falsities as truths; for by “the horses that were to be cut off” are signified intellectual things (see n. 2761, 2762, 3217, 5321, 6125, 6534); by “the chariots that were to be destroyed” are signified doctrinal things of truth (n. 2760, 5321); by “the cities of the land that were also to be cut off” are signified the truths of the church (that “cities” are truths, see n. 2268, 2451, 2712, 2943, 4492, 4493; and that “land” is the church, n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 5577); by “strongholds” are signified truths insofar as they defend goods. From all this then it can be known what is signified by the “sorceries that were to be cut off from the hand,” namely, the arts of presenting truths as falsities, and falsities as truths; these arts also correspond to the phantasies whereby the evil in the other life present before the eyes beautiful things as ugly, and ugly things as beautiful; which phantasies are also a species of sorceries, for they also are abuses and perversions of Divine order.

11. The Latin here is boni causa, “for the sake of good,” and the same reading is found in Arcana Coelestia n. 9188:5. But in n. 6978, Swedenborg writes boni grotia, which would make the phrase read in English “the harlot good in favor,” or “the well-favored harlot,” as in the English Bible.

12. And they cast every man his rod, and they became water-serpents. That this signifies power from order that they became dull in respect to the noticing of truth, is evident from the signification of “casting a rod,” as being the exhibition of power (see n. 7292); and from the signification of “water-serpents,” as being falsities from fallacies (see n. 7293), here dullness in respect to the noticing of truth, for in proportion as fallacies cause truths not to be noticed, so is dullness induced. Such dullness is also induced by magicians in the other life, and this by the abuse and perversion of order, for they know how to take away the influx of heaven, and when this is taken away there is dullness in the noticing of truth; and they also know how to induce fallacies, and to present them in a light like the light of truth, and at the same time to obscure the real truths; they likewise know how to inject what is persuasive, and thus to dull the noticing of truth; not to mention other methods. When there is dullness, falsities appear as truths, such falsities being signified by “sorceries” and “enchantments.” From all this it is evident how magicians can present what is in appearance the same.
    [2] Be it further known that it is according to the laws of order that no one ought to be persuaded about truth in a moment, that is to say, that truth should be so confirmed in a moment as to leave no doubt whatever about it; because the truth which is so impressed becomes persuasive truth, and is devoid of any extension, and also of any yielding quality. Such truth is represented in the other life as hard, and as such that it does not admit good into it so as to become applicable. Hence it is that as soon as in the other life any truth is presented before good spirits by a manifest experience, there is soon afterward presented something opposite which causes doubt. In this way it is given them to think about it, and to consider whether it be so, and to collect reasons, and thus to bring that truth into their minds rationally. By this there is effected an extension in the spiritual sight in respect to that truth, even to its opposites; and thence it sees and perceives in the understanding all the quality of the truth, and thence can admit influx from heaven according to the states of the objects, for truths receive various forms according to the circumstances. This is the reason why the magicians were allowed to do as Aaron did; for thereby doubt was excited among the sons of Israel about the miracle, whether it was Divine; and thus an opportunity was given them of thinking and considering whether it was Divine, and of finally confirming themselves that it was so.

13. And Aaron’s rod swallowed up their rods. That this signifies that this power was taken away from them, is evident from the signification of “swallowing up,” as being to take away; and from the signification of a “rod,” as being power (see above, n. 7292). Moreover from the magicians in the other life there is taken away the power to abuse order and to pervert its laws. This is done in two ways, one being that by the Lord’s Divine power the angels annihilate their magical productions, and this when they employ them to do evil to the upright (the angelic power from the Lord being so great that it instantly dissipates all such things); and the other is that the magic is altogether taken away from them, so that they can no longer exhibit anything of the kind.

14. And Pharaoh’s heart was made firm. That this signifies obstinacy, is evident from the signification of the “heart being made firm,” as being obstinacy (as above, n. 7272).

15. And he heard them not. That this signifies that they who were in evils from falsities did not receive, is evident from what was said above (n. 7224, 7275); for by Pharaoh, of whom it is here said that “he did not hear,” are represented those who are in falsities and infest; and insofar as they infest, so far they are in evil from falsities; for infestation is from evil, and is effected by means of falsities.

16. As Jehovah had spoken. That this signifies according to the prediction, is evident without explication.

View Details

And Moses spoke thus unto the sons of Israel; and they heard not Moses for distress of spirit, and for hard service. And Jehovah spoke unto Moses, saying, Come, speak unto Pharaoh king of Egypt, and let him send the sons of Israel out of his land. And Moses spoke before Jehovah, saying, Behold the sons of Israel have not heard me; and how shall Pharaoh hear me, and I am uncircumcised in lips? And Jehovah spoke unto Moses and unto Aaron, and gave them a command unto the sons of Israel, and unto Pharaoh king of Egypt, to lead forth the sons of Israel out of the land of Egypt. These are the heads of their fathers’ houses: the sons of Reuben the firstborn of Israel; Hanoch and Pallu, Hezron and Carmi; these are the families of Reuben. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman; these are the families of Simeon. And these are the names of the sons of Leviticus according to their births; Gershon, and Kohath, and Merari; and the years of the life of Leviticus were a hundred and thirty and seven years. The sons of Gershon; Libni and Shimei, according to their families. And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were a hundred and thirty and three years. And the sons of Merari; Mahli and Mushi. These are the families of Leviticus according to their births. And Amram took Jochebed his father’s sister for a woman; and she bare him Aaron and Moses; and the years of the life of Amram were a hundred and thirty and seven years. And the sons of Izhar; Korah and Nepheg, and Zichri. And the sons of Uzziel; Mishael and Elzaphan, and Sithri. And Aaron took him Elisheba, the daughter of Aminadab, the sister of Nahshon, for a woman; and she bare him Nadab and Abihu, Eleazar and Ithamar. And the sons of Korah; Assir and Elkanah, and Abiasaph; these are the families of the Korahites. And Eleazar Aaron’s son took him one of the daughters of Putiel for a woman; and she bare him Phinehas. These are the heads of the fathers of the Levites according to their families. This is the Aaron and Moses to whom Jehovah said, Lead forth the sons of Israel from the land of Egypt according to their armies. These are those who spoke to Pharaoh king of Egypt, to lead forth the sons of Israel from Egypt. This is the Moses and Aaron. And it was in the day that Jehovah spoke unto Moses in the land of Egypt, And Jehovah spoke unto Moses, saying, I am Jehovah; speak thou unto Pharaoh king of Egypt all that I speak unto thee. And Moses said before Jehovah, Behold I am uncircumcised in lips, and how shall Pharaoh hear me?

Exodus 6:9-30

Stammering

Arcana Coelestia 7225. [2] From these passages it is evident that “to be uncircumcised” denotes to be impure; and as everything impure is from impure loves, which are the love of the world and the love of self, therefore by “uncircumcised” is signified that which impedes the influx of good and truth. Where these loves are, the inflowing good and truth are extinguished, for they are contraries, like heaven and hell. Hence by the “uncircumcised ear” is signified disobedience, and by the “uncircumcised heart” the rejection of good and truth, which is especially the case when these loves have fortified themselves with falsity as with a wall. [3] That Moses, because he stammered, calls himself “uncircumcised in lips,” is for the sake of the internal sense, that thereby might be signified that they who are in falsities, who are represented by Pharaoh, would not hearken to the things that would be said to them from the law Divine, because they who are in falsities call the truths which are of the law Divine, falsities; and the falsities which are contrary to the truths of the law Divine they call truths, for they are wholly in the opposite. Hence by them the truths of doctrine are not perceived otherwise than as impure; even heavenly loves appear to them impure. Moreover, when they approach any heavenly society, they have an offensive smell, and when they are sensible of it, they suppose that it emanates from the heavenly society, although it is from themselves; for an offensive smell is not perceived except near its opposite.

The spirits of Venus section describes the same thing as what is in the chapter

AC 7250. Being of this character, when they come into the other life they are very much infested by falsities and evils. Their hells appear around that earth, and do not communicate with the hells of the evil of our earth, because they are of a wholly different genius and disposition; hence also their evils and falsities are of quite another kind. But they who are such that they can be saved are in places of vastation, and are there reduced to the extremity of despair; for evils and falsities of that kind cannot be removed in any other way. When they are in a state of despair, they cry out that they are beasts, brutes, abominations, hatreds, and thus that they are damned. Some of them when in such a state cry out also against heaven, but for this they are excused, because it is from despair. The Lord moderates it, lest they should break out into reproaches beyond certain fixed limits. When they have suffered to the utmost, as their bodily things are then as it were dead, they are at last saved.

AC 7248. I have been told that the inhabitants of that planet who, when they die and become spirits, appear on this side, are very much delighted with plunder, and especially with eating of their plunder; their delight when they think about eating of their plunder was communicated to me, and I noticed that it was intense. That there have been inhabitants on this earth also of such a ferine nature, is plain from the histories of various nations, also from the inhabitants of the land of Canaan (1 Samuel 30:16), and likewise from the Jewish and Israelitish nation even in the time of David, in that they made yearly raids, and plundered the nations, and rejoiced over their prey. As regards these inhabitants of the planet Venus, they are indeed delighted with plunder, but yet are not cruel. They cast the men whom they rob into the water, and so put them to death, but they save as many as they can; and those whom they so put to death they afterward bury, a sign that they have some humanity. In this they differ from the Jews, who took delight in casting out those whom they slew, and exposing them to be devoured by the beasts of the forest and by the birds, and sometimes in putting them to death in a savage and cruel manner (2 Samuel 12:31). How much delight the Jews had in such things, it was also given me to perceive from the sphere of many of them communicated to me, who approached quickly and then fled away.

Anxiety and weakness

AC 7217. That the deprivation of spiritual truth and good gives birth to such anxiety, and consequently to such distress, cannot be believed by those who are not in faith and charity; for these suppose that to be in distress on this account is weakness and sickliness of mind. The reason is that they do not place anything real in faith and charity, nor therefore in those things which belong to their souls and to heaven, but only in wealth and eminence, thus in the things of the body and the world. They also think, “What are faith and charity but mere words? What is conscience even? To feel distressed by these things is the same as being distressed by such things as a man sees within him from the silly creations of his fancy, and which he imagines to have some existence, although they have not any. Wealth and high position we can see with our eyes, and we know that they exist by the pleasure they afford, for they excite in our whole bodies an expansion and a fullness of joy.” So think merely natural men, and so do they speak among themselves. But spiritual men think differently, for these have their chief life in their spirit, thus in the things that belong to their spirit, that is, in faith and charity; and therefore when they believe themselves deprived of the truths and goods of faith and charity, they are affected with anguish, as are they who are in the anguish of death, for they see before them spiritual death, that is, damnation. As before said, to the merely natural these persons appear weak and sickly in spirit, but they are strong and healthy; whereas they who are merely natural appear to themselves strong and healthy, and also are so as to the body, but as to the spirit they are quite weakly, because spiritually dead. If they could see what kind of a spirit they have, they would acknowledge it to be so; but they do not see the spirit until the body has died.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And the officers of the sons of Israel were beaten, whom Pharaoh’s taskmasters had set over them, saying, Wherefore do ye not complete your task in making brick, as yesterday and the day before yesterday, also yesterday, also today? And the officers of the sons of Israel came and cried unto Pharaoh, saying, Wherefore doest thou so to thy servants? There is no straw given to thy servants, and they say to us, Make ye bricks; and behold thy servants are beaten; and thy people have sinned. And he said, Ye are idle, ye are idle; therefore ye say, Let us go and sacrifice to Jehovah. And now go ye, serve ye, and straw shall not be given you, and the tale of bricks shall ye give. And the officers of the sons of Israel saw that they were in evil when it was said, Ye shall not take away from your bricks on a day in its day. And they met Moses and Aaron standing to meet them as they went forth from Pharaoh. And they said unto them, Jehovah look upon you, and judge, because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hand to slay us.

Exodus 5: 14-21

The “I” is always new and fresh

Arcana Coelestia 10076(5)…from the Divine good of the Divine love He operates in heaven and in the world, and gives life to angels and men; which is effected by means of the Divine truth that proceeds from the Divine good of the Divine love of His Divine Human; for from this the heavens have come forth, and from it they perpetually come forth, that is, subsist; or what is the same, from it the heavens have been created and from it they are perpetually being created, that is, preserved; for preservation is perpetual creation, as subsistence is perpetual coming-forth.

The appearance of damnation is part of the process

1. And the officers of the sons of Israel saw that they were in evil. That this signifies that they saw themselves near damnation, is evident from the signification of “seeing,” as being to perceive (n. 2150, 3764, 4567, 4723, 5400); from the signification of the “officers,” as being those who most closely receive and communicate the infestations (n. 7111, 7136); and from the signification of “evil,” as being damnation for regarded in itself evil is hell (n. 6279), thus damnation. That “to be in evil” denotes to be near damnation, is because those who most closely received and communicated the infestations were injured, which is signified by their being beaten by the taskmasters (n. 7136), and because through the falsities that were continually injected they were infested even to despair (n. 7147). Hence it is that by “they saw that they were in evil” is signified that they perceived themselves to be near damnation. For as those who are in despair suppose that they can no longer endure the assaults, they think that they must needs deliver themselves up as captives to falsities, such being the state of despair; but then they begin to be relieved, and to be led as it were out of thick darkness into light.

The anxiety that we feel comes from the spirits experiencing a challenge to their beliefs

Earths in the Universe 148… for spiritual spheres encompass all spirits and societies of spirits; and because they flow forth from the life of the affections and of the thoughts therefrom, therefore where there are opposing affections there arises collision, and thence anxiety.

AC 5881. For they were in consternation before him. That this signifies commotion among them, is evident from the signification of “being in consternation,” as being commotion, consternation being nothing else. By commotion is meant a new disposition and setting in order of truths in the natural, concerning which setting in order be it known that the order in which memory-knowledges and truths are arranged in man’s memory is unknown to man, but when it pleases the Lord it is known to angels. For it is a wonderful order. They cohere as in little bundles, and the little bundles themselves cohere together, and this according to the connection of things which the man had conceived. These coherences are more wonderful than any man can ever believe. In the other life they are sometimes presented to view, for in the light of heaven which is spiritual such things can be exhibited to the sight of the eye, but not at all in the light of the world. The memory-knowledges and truths are arranged into these fascicular forms solely by the man’s loves-into infernal forms by the loves of self and of the world, but into heavenly forms by love toward the neighbor and love to God. Wherefore while the man is being regenerated, and conjunction is being effected of the good of the internal man with the truths of the external, a commotion takes place among the truths, for they then undergo a different arrangement. It is this commotion which is here meant, and is signified by their “being in consternation.” The commotion then made, manifests itself by an anxiety arising from the change of the former state, namely, from a privation of the delight which had been in that state. This commotion also manifests itself by anxiety concerning the past life-that internal good and the internal itself had been relegated to the lowest place-which anxiety is treated of in what follows.

The New Jerusalem and its Heavenly Doctrine 187. Those only who are being regenerated, undergo spiritual temptations; for spiritual temptations are pains of mind induced by evil spirits, with those who are in goods and truths. While those spirits excite the evils which are with them, there arises the anxiety of temptation. Man does not know whence this anxiety comes, because he does not know his 1 origin.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 1175. Internal worship, which springs from love and charity, is worship itself, and that external worship without that internal is not worship at all. Making internal worship external however consists in making external worship essential instead of internal, which is the reverse of worship itself. It is like saying that internal worship without external is no worship, when in reality external worship without internal is no worship at all. Such is the religion of people who separate faith from charity. That is to say, they make matters of faith more important than matters of charity, or rather, they make things which constitute cognitions of faith more important than the things which constitute life, and so make outward forms more important than inner essentials. All external worship is the outward form of internal worship, for internal worship is the inner essential itself.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And Pharaoh said, Behold the people of the land are now many, and ye have made them cease from their burdens. And Pharaoh commanded in that day the taskmasters in the people, and their officers, saying, Ye shall no more give the people straw to make bricks, as yesterday and the day before yesterday; let them go and gather straw for themselves. And the tale of the bricks which they made yesterday and the day before yesterday, ye shall lay upon them; ye shall not take away from it; for they are idle; therefore they cry, saying, Let us go and sacrifice to our God. Let the service be made heavier upon the men, and let them do it; and let them not regard the words of a lie. And the taskmasters of the people went out, and their officers, and they spoke to the people, saying, Thus said Pharaoh, I will by no means give you straw. Go ye yourselves, get you straw where ye can find it; for nothing whatever shall be taken away from your service. And the people scattered into all the land of Egypt to gather stubble for straw. And the taskmasters were urgent, saying, Complete ye your works, the work of a day in its day, as when there was straw.

Exodus 5: 5-13

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING7255. Exodus 7

THE DOCTRINE OF CHARITY

Inasmuch as good makes heaven with man, and evil makes hell, it is of the utmost importance to know what good is, and what evil is. It has already been said that good is that which belongs to love to the Lord, and to charity toward the neighbor; and that evil is that which belongs to the love of self and the love of the world. Hence it follows that it is from the loves, and from these alone, that it can be known what good is, and what evil is.

1. All things in the universe which are according to Divine order have relation to good and truth; and all things in the universe which are contrary to Divine order have relation to evil and falsity. The reason is that the good and truth which proceed from the Divine make order, insomuch that they are order.

2. The good which is of love to the Lord is called “celestial good,” and the good which is of charity toward the neighbor is called “spiritual good.” What the difference is, and how great, between the celestial good which belongs to love to the Lord, and the spiritual good which belongs to charity toward the neighbor, will be told in what follows.

3. The doctrine of celestial good, which is that of love to the Lord, is the most ample and at the same time the most secret; but the doctrine of spiritual good, which is that of charity toward the neighbor, is also ample and secret, but less so than the doctrine of celestial good, which is the doctrine of love to the Lord. That the doctrine of charity is ample can be seen from the fact that charity is not the same with one as with another, and that one is not the neighbor the same as another.

4. As the doctrine of charity was so ample, the ancients, with whom the doctrine of charity was the very doctrine of the church, distinguished charity toward the neighbor into many classes, which they also subdivided, and gave a name to each class, and taught how charity was to be exercised toward those who are in one class, and how toward those in another; and in this way they reduced the doctrine of charity into order, and also the exercises of charity, that these might fall distinctly under the view of the understanding.

5. The names which they gave to those toward whom they were to exercise charity, were many; some they called blind, some lame, some maimed, some poor, also miserable and afflicted, some orphans, some widows; but in general they called those hungry to whom they were to give to eat, those thirsty to whom they were to give to drink, sojourners whom they were to gather in, naked whom they were to clothe, sick whom they were to visit, and in prison to whom they were to come (as to which see above, n. 4954-4959).

6. These names were given from heaven to the ancients who were of the church, and by those who were so named they understood those who were spiritually such. Their doctrine of charity taught who these were, and what kind of charity there was to be toward each.

7. Hence it is that these same names are in the Word, and signify those who are such in the spiritual sense. In itself the Word is nothing but the doctrine of love to the Lord and of charity toward the neighbor, as the Lord also teaches:

Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and in all thy mind. This is the first and great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. In these two commandments hang the law and the prophets (Matt. 22:37-40);
“the law and the prophets” denote the whole Word.

1. The reason why these same names are in the Word, is that they who were in external worship were to exercise charity toward such as were so named; and they who were in internal worship, toward such spiritually understood; thus that the simple might understand and do the Word simply, and the wise wisely; also in order that the simple might be initiated by means of the externals of charity into its internals.

EXODUS 7

1. And Jehovah said unto Moses, See, I have given thee a god to Pharaoh; and Aaron thy brother shall be thy prophet.
2. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land.
3. And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt.
4. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt, with great judgments.
5. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon Egypt, and lead forth the sons of Israel from the midst of them.
6. And Moses and Aaron did so; as Jehovah commanded them, so did they.
7. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh.
8. And Jehovah said unto Moses and unto Aaron, saying,
9. When Pharaoh shall say unto you, saying, Give you a wonder, and thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, it shall become a water-serpent.
10. And Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent.
11. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments.
12. And they cast forth every man his rod, and they became water-serpents; and Aaron’s rod swallowed up their rods.
13. And Pharaoh’s heart was made firm, and he heard them not; as Jehovah had spoken.
14. And Jehovah said unto Moses, Pharaoh’s heart is made heavy, he refuseth to let the people go.
15. Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand.
16. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard.
17. Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood.
18. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river.
19. And Jehovah said unto Moses, Say unto Aaron, Take thy rod, and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones.
20. And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood.
21. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt.
22. And the magicians of Egypt did so with their enchantments; and Pharaoh’s heart was made firm, and he heard them not, as Jehovah had spoken.
23. And Pharaoh looked back, and came unto his house, and did not set his heart even to this.
24. And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river.
25. And seven days were fulfilled after that Jehovah had smitten the river.
    26.* And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, and let them serve Me.
26. And if thou refuse to let them go, behold I will smite all thy border with frogs.
27. And the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and into that of thy people, and into thine ovens, and into thy kneading-troughs.
28. And on thee, and on thy people, and on all thy servants, shall the frogs go up.

29. Numbered as in the Hebrew; in the English text Chapter VIII. begins with this verse.

30. THE CONTENTS.

The subject treated of in the internal sense in what follows is the vastation, and at last the damnation, of those who are in falsities and evils. The process of their devastation is described by the eleven plagues brought on the Egyptians and their land.

1. In this chapter the subject treated of in the internal sense is the first three degrees of vastation. The first, which is that mere fallacies began to reign with them, whence came falsities, is described by the serpent into which the rod of Aaron was turned. The second, which is that truths themselves became falsities with them, and that falsities became truths, is described by the blood into which the waters were turned. The third degree, which is that from falsities they reasoned against the truths and goods of the church, is described by the frogs out of the river.

2. THE INTERNAL SENSE.
   Verses 1-7. And Jehovah said unto Moses, See, I have given thee a god to Pharaoh, and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land. And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt with great judgments. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon the Egyptians, and lead forth the sons of Israel from the midst of them. And Moses and Aaron did so; as Jehovah commanded them, so did they. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh. “And Jehovah said unto Moses,” signifies instruction; “See, I have given thee a god to Pharaoh,” signifies the law Divine and its power over those who are in falsities; “and Aaron thy brother shall be thy prophet,” signifies the doctrine thence derived; “thou shalt speak all that I command thee,” signifies reception of the influx of the Divine, and communication; “and Aaron thy brother shall speak unto Pharaoh,” signifies the reception of the influx thence, and its communication with those who are in falsities; “and let him send the sons of Israel out of his land,” signifies that they should desist from infestation; “and I will harden Pharaoh’s heart,” signifies obstinacy from the evil of falsity; “and multiply My signs and My wonders,” signifies warnings of every kind, nor shall anything be wanting; “in the land of Egypt,” signifies where are they who infest; “and Pharaoh will not hear you,” signifies that they who are in falsities will not receive; “and I will give My hand upon the Egyptians,” signifies that therefore they shall be driven by the Divine power; “and lead forth My armies, My people, the sons of Israel,” signifies that they would be liberated who are in goods and truths; “out of the land of Egypt,” signifies from infestations; “with great judgments,” signifies according to the laws of order; “and the Egyptians shall know that I am Jehovah,” signifies that they shall be in fear of the Divine; “when I stretch forth My hand upon the Egyptians,” signifies when they observe the Divine power in themselves; “and lead forth the sons of Israel from the midst of them,” signifies and when they shall see those liberated who are of the spiritual church; “and Moses and Aaron did so; as Jehovah commanded them, so did they,” signifies that what things were said were also done; “and Moses was a son of eighty years,” signifies the state and quality of the law from the Divine; “and Aaron a son of three and eighty years,” signifies the state and quality of doctrine; “when they spoke unto Pharaoh,” signifies when these things were commanded.

3. And Jehovah said unto Moses. That this signifies instruction, here what would be the procedure with those who are in falsities and infest, is evident from the signification of “Jehovah said,” as being instruction (see n. 7186).

4. See, I have given thee a god to Pharaoh. That this signifies the law Divine, and its power over those who are in falsities, is evident from the signification of “giving thee a god,” as being the Divine truth, or what is the same, the Divine law, and also its power (for in the Word where truth is treated of, and also the power of truth, the name “God” is used, but where good is treated of, the name “Jehovah,” see n. 300, 2586, 2769, 2807, 2822, 3910, 3921, 4287, 4295, 4402, 7010); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 6651, 6679, 6683). As to what further regards the signification of “God,” be it known that in the supreme sense “God” denotes the Divine which is above the heavens, but in the internal sense “God” denotes the Divine which is in the heavens. The Divine which is above the heavens is the Divine good, but the Divine in the heavens is the Divine truth; for from the Divine good proceeds the Divine truth, and makes heaven, and disposes it. For that which is properly called “heaven” is nothing else than the Divine formed there, because the angels who are in heaven are human forms recipient of the Divine, and constituting a common form, which is that of man.
   [2] And because the Divine truth in the heavens is that which in the Word of the Old Testament is meant by “God,” in the original language God is called Elohim in the plural; and as the angels who are in the heavens are recipient of the Divine truth, they also are called “gods,” as in the following passages:
   Who in heaven shall compare himself to Jehovah? or shall be likened to Jehovah among the sons of the gods? (Ps. 89:6).
   Give to Jehovah, O ye sons of the gods, give to Jehovah glory and strength (Ps. 29:1).
   I said, Ye are gods, and all of you sons of the Most High (Ps. 82:6).
   Jesus said, Is it not written in your law, I said, Ye are gods? So He called them gods to whom the Word came (John 10:34-35).
   And also in the passages where the Lord is called God of gods, and Lord of lords (Gen. 46:2-3; Deut. 10:17; Num. 16:22; Dan. 11:36; Ps. 136:2-3).
   From all this it can be seen in what sense Moses is called a “god,” here a “god to Pharaoh,” and a “god to Aaron” (Exod. 4:16), namely, because Moses represented the Divine law, which is the Divine truth, and is called the “Word.” Hence also it is that Aaron is here called his “prophet,” and in a former passage his “mouth,” that is, one who utters in a form adapted to the understanding the Divine truth which proceeds immediately from the Lord, and which transcends all understanding. And as a “prophet” denotes one who teaches and utters Divine truth in a form adapted to the understanding, a “prophet” also denotes the doctrine of the church; of which in what now follows.

5. Also Aaron thy brother shall be thy prophet. That this signifies the doctrine thence derived, is evident from the signification of a “prophet,” as being the truth of doctrine, thus doctrine from the Word (see n. 2534). (That Aaron represents the doctrine of the church, or the doctrine of good and truth which is from the Word, see n. 6998, 7009, 7089.) As a “prophet” signifies doctrine, in a determinate sense it signifies one who teaches, according to what was said just above (see n. 7268e).

6. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh. That this signifies the reception of the influx of the Divine and its communication, is evident from the representation of Moses, who was to speak, as being Divine truth; and from the representation of Aaron, as being the doctrine thence derived (see n. 7089); from the signification of “speaking,” as being influx and its reception (see n. 5797); and from the signification of “commanding” as also being influx (n. 5486, 5732), here the reception of influx. From all this it is evident that by “speaking” is signified the mediate influx of Divine truth into doctrine, that is, with one who teaches (for the meaning is that Moses – who denotes Divine truth – should speak to Aaron who denotes doctrine or one who teaches – that which Jehovah commanded, thus should speak to him who was to communicate it); and that by “commanding” is signified the immediate Divine influx into the Divine law which is represented by Moses.
   [2] How these things are to be understood can be seen from what was said above (n. 7009, 7010), namely, that Moses represents the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately. He who does not know how the case is with order in successive things, cannot know how it is with influx; wherefore it must be briefly told. The truth which proceeds immediately from the Lord, being from the infinite Divine Itself, cannot possibly be received by any living substance which is finite, thus not by any angel; and therefore the Lord created successive things by which as media the Divine truth that proceeds immediately can be communicated. But the first in succession from this is more full of the Divine than can as yet be received by any living substance which is finite, thus by any angel, and therefore the Lord created another successive through which the Divine truth that proceeds immediately might be in part received; this successive is the truth Divine which is in heaven. The first two are above the heavens, and are as it were radiant belts of flame which encompass the sun, which is the Lord. Such is the successive order down to the heaven nearest the Lord, which is the third heaven, where are those who are innocent and wise. From this the successives are continued down to the ultimate heaven, and from the ultimate heaven down to the sensuous and bodily of man, which receives the influx last.
   [3] From all this it is evident that there are continued successions from the First, that is, from the Lord, down to the ultimate things that are in man, nay, to the ultimate things that are in nature. The ultimate things in man, as also those in nature, are relatively inert, and thence cold, and are relatively general, and thence obscure. From this it is also evident that by means of these successions there is a continuous connection of all things with the First being. Influx is according to these successions, for the Divine truth which proceeds immediately from the Divine good, flows in successively; and in the way, or in connection with each new successive, it becomes more general, thus grosser and more obscure; and it becomes more slow, thus more inert and cold. From this it is clear what is the Divine order of successives, and thence of influxes.
   [4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act. But these things are said for the intelligent.

7. And let him let the sons of Israel go out of his land. That this signifies that they should desist from infestation, is evident from the representation of Pharaoh, to whom those things were to be said, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142); from the signification of “letting go,” as being that they should desist; and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198).

8. And I will harden Pharaoh’s heart. That this signifies obstinacy from the evil of falsity, is evident from the signification of “hardening,” as being obstinacy; that it denotes from the evil of falsity, is signified by the “heart of Pharaoh,” for by “heart” in the genuine sense is signified the good of celestial love (see n. 3313, 3887, 3889), and therefore in the opposite sense it denotes infernal evil; that it denotes the evil of falsity is because by Pharaoh are represented those who are in falsity. The evil of falsity is that which takes its origin from principles of falsity, such as, for example, that men would become holy through external things, as in the case of the Israelites and Jews through sacrifices, washings, sprinkling of blood; and that they would not become holy through charity and faith; and thus that they would be holy although they lived in hatred, revenge, robbery, cruelty, and the like. These evils are called “evils of falsity,” because they take their origin from principles of falsity.
   [2] Take also as an example one who believes that faith alone saves, and that works of charity effect nothing for salvation; and also of one who believes that he may be saved even in the hour of death, howsoever he had lived during the whole course of his life, and from these principles lives without any charity, in contempt of others, in enmity and hatred against everyone who does not treat him with honor, in the desire of revenge, in the lust of depriving others of their goods, in unmercifulness, cunning, and deceit. These evils also are evils of falsity, because from falsity he has persuaded himself either that they are not evils, or that if they were evils, they would nevertheless be wiped away, provided that before breathing his last he should confess from apparent confidence the mediation of the Lord, and the wiping away of sins through the passion of His cross.
   [3] Take also as an example those who in supplication approach dead men as saints, and thus adore them, and also their images; the evil of this worship is evil of falsity. They who do the evil of falsity, all believe that falsity is truth, and consequently that evil is either not evil, or is not condemnatory. In like manner those who believe that sins can be pardoned by men; and also those who believe that they can be introduced into heaven, in whatsoever sins they have been, that is, in whatsoever spiritual foulness and rottenness. In a word, the evils of falsity are as many as are the falsities of faith and of worship. These evils condemn, yet not so much as do the evils which originate in evil. The evils which originate in evil are those which are from cupidity rising up from the love of self and of the world.

9. And I will multiply my signs and My wonders. That this signifies warnings of every kind, nor shall anything be wanting, is evident from the signification of “signs and wonders,” as being confirmations of the truth (see n. 3900, 6870, 7012), and also means of Divine power (n. 6910); here warnings; for thereby they both saw that they were in falsities, and saw the Divine power, and in this way were warned. The reason why it is said that to those who are in falsities warnings are given of every kind, nor shall anything be wanting, is that the condemnation of those who are in evils is not effected in a moment when they come into the other life, but after they have first been visited, that is, examined. The examinations are made in order that they themselves may take notice that they cannot but be condemned, because they have not lived differently, and also in order that spirits and angels may know that they have been of such a character; so that they can no longer be excused either by themselves or by others. The order in accordance with which they are examined is the order of truth Divine, which is such that nothing whatever is wanting. The order of truth Divine, which is for the evil who are being condemned, differs from that of truth Divine for the good who are being saved. The difference is, that the order for the evil who are being condemned, is of truth Divine separated from Divine good, thus from mercy, because they have not received the Divine good, and thus have rejected mercy. But the order which is for the good who are being saved, is of truth Divine conjoined with Divine good, thus with mercy; because they have received the Divine good, thus the mercy of the Lord. By degrees, as the evil are examined in accordance with order, so also are they judged and condemned. This shows that warnings of every kind are given, in order that nothing may be wanting before they are condemned to hell. These then are the things which are signified by the signs and wonders wrought in Egypt, before the firstborn were slain, and the Egyptians perished in the sea Suph; for the sea Suph denotes hell.

10. In the land of Egypt. That this signifies where are they who infest, is evident from the signification of “the land of Egypt,” as being where they are who are in falsities, and infest (see n. 7240).

11. And Pharaoh will not hear you. That this signifies that they who are in falsities will not receive, is evident from what was said above (n. 7224), where are the same words.

12. And I will give My hand upon the Egyptians. That this signifies that therefore they shall be driven by the Divine power, is evident from the signification of “hand,” as being power (see n. 878, 4931-4937, 5327, 5328, 7011, 7188, 7189), and when Jehovah speaks of Himself and says “My hand,” as being Divine power; and from the signification of “the Egyptians,” as being those who are in falsities and infest (of which above). Hence it is plain that by “I will give My hand upon the Egyptians” is signified that those who are in falsities will be driven by the Divine power.

13. And I will lead forth My armies, My people, the sons of Israel. That this signifies that they were to be liberated who are in goods and truths, is evident from the signification of “leading forth,” as being to liberate; from the signification of “army,” as being all kinds of good in truths; from the signification of “people,” as being said of those who are in spiritual truth and good (see n. 1259, 1260, 3295, 3581, 4619), thus of those who are of the spiritual church (n. 2928, 7207); and from the representation of the sons of Israel, as being those who are of the spiritual church (of which above, n. 7271), thus who are in goods and truths.

14. Out of the land of Egypt. That this signifies from infestations, is evident from the signification of “the land of Egypt,” as being where they are who are in falsities and infest (see n. 7240, 7274), thus also infestations; for by “the land” is signified the nation itself, and by “nation,” in the internal sense, that which is of the nation, here therefore infestation.

15. By great judgments. That this signifies according to the laws of order, is evident from what was said above (n. 7206).

16. And the Egyptians shall know that I am Jehovah. That this signifies that they shall be in fear of the Divine, is evident from the signification of “knowing that I am Jehovah,” as being to be in fear of the Divine (of which below); and from the signification of “the Egyptians,” as being those who are in falsities and infest. As regards the fear of the Divine in which they who are in falsities and infest will be, be it known that fear is the only means of restraining the infernals and holding them in bonds. For fear is a common bond, both for those who are upright, and for those who are evil; but for those who are upright the fear is internal, which is fear for the sake of salvation, namely, lest they should perish as to their souls, and so lest they should do anything contrary to conscience, that is, contrary to the truth and good which are of conscience; consequently they have fear lest they should do anything contrary to what is just and fair, thus contrary to the neighbor; but this is holy fear insofar as it is conjoined with the affection of charity, and still more as it is conjoined with love to the Lord. Fear then becomes like that of little children toward the parents whom they love. Then, insofar as they are in the good of love, so far the fear does not show itself; but insofar as they are not in good, so far it shows itself, and becomes anxiety. Such is the “fear of God,” so frequently spoken of in the Word.
    [2] But with those who are evil there is no internal fear, namely, for the sake of salvation, and thence for the sake of conscience; for such fear they have utterly rejected in the world, both by their life, and by principles of falsity favoring their life; but instead of internal fear they have external fear, namely, lest they should be deprived of honors, of gain, or of reputation for the sake of these, lest they should be punished according to the laws, or be deprived of life. These are what are feared by men who are in evil, while they are in the world. As, when such men come into the other life, they cannot be restrained and held in bonds by internal fear, they are held by external fear, which is impressed on them by punishments. From this they are in fear of doing evil; and at last they are in fear of the Divine, but as before said, external fear, which is devoid of any desire to desist from doing evil from the affection of good, but only from dread of the penalties, which they at last feel horror at.
    [3] From all this it can now be seen that fear is the only means of holding in bonds; and that external fear, which is fear of punishments, is the only means of restraining the evil; and that this is the cause of the torment of the evil in hell. For when the evil come into the other life, and when the external bonds which they had in the world are taken away from them, and they are left to their cupidities, they are then like wild beasts, and desire nothing more than to have dominion and to destroy everyone who does not favor them. This is the greatest delight of their life, for insofar as anyone loves himself, so far he hates others who do not favor him; and insofar as anyone is in hatred, so far he is in the delight of destroying; but in the world this is hidden.

17. When I stretch forth My hand upon the Egyptians. That this signifies when they observe the Divine power in themselves, is evident from the signification of “hand,” when said of the Divine, as being Divine power (of which above, n. 7276), whence it is plain what it is “to sit on the right hand of God,” namely, omnipotence; and from the signification of “the Egyptians,” as being those who are in falsities and infest (of which above).

18. And lead forth the sons of Israel from the midst of them. That this signifies and when they shall see those liberated who are of the spiritual church, is evident from the signification of “leading forth,” as being to be liberated (as above, n. 7277); and from the signification of “the sons of Israel,” as being those who are of the spiritual church (see above, n. 7271).

19. And Moses and Aaron did so; as Jehovah commanded them, so did they. That this signifies that what things were said were also done, can be seen without explication.

20. And Moses was a son of eighty years. That this signifies the state and quality of the law from the Divine, is evident from the representation of Moses, as being the law from the Divine (see n. 6771, 6827); and from the signification of “eighty years,” as being the state and quality of the law from the Divine, namely, with those who are of the spiritual church at the first time of visitation. What “eighty” specifically signifies cannot be told, because it involves every state and quality of the law from the Divine then with them. That “eighty” denotes states of temptation, see n. 1963, but in this case “eighty” involves the same as “forty;” but as it is also composed of ten and eight multiplied together, the signification of this number must be sought from this fact also. (What “ten” signifies, see n. 576, 1906, 1988, 2284, 3107, 4638; and what “eight,” n. 2044, 2866; in general that all numbers signify things, and in fact the state and quality of these, n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175.)

21. And Aaron was a son of three and eighty years. That this signifies the state and quality of doctrine, is evident from the representation of Aaron, as being the doctrine of the church (see n. 6998, 7009, 7089); and from the signification of the number “three and eighty,” as being the state and quality, namely, of this doctrine. But the specific state and quality cannot be known except from the reduction of this number into its simple numbers, and afterward from its application to those with whom doctrine is. (As to numbers in the Word further, see just above, n. 7284.)

22. When they spoke unto Pharaoh. That this signifies when those things were commanded, is evident from the signification of “speaking,” as being a command (see n. 7240); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 7107, 7110, 7126, 7142).

View Details

Arcana Coelestia 7122… Infestation is permitted to the end that falsities may be removed, and truths be instilled, which cannot possibly be done without infestation; for after death there clings to a man, and there is in his memories, everything of his thought in the world, of his intention, of his will, of his speech, and of his action, for nothing is obliterated. That these things have been impressed on his memories, especially on the interior memory, which is properly the memory of his spirit, see n. 2469, 2470, 2474, 2475. And this being so, it must needs be that there cling to him things foul and filthy, and also evil and false, from his life in the world; and which cause the truths which the man has also learned, and the goods which he has imbued, to be hidden. For truths and goods cannot come forth among such things; and therefore before truths and goods can appear, and the man be thus associated with those who are in heaven, it is necessary that these evils and falsities be uncovered, so that he may see them and know them, and thus learn what is true and what is good. This cannot possibly be done without combat with the evils and falsities in himself; which combat takes place actually, the evil spirits exciting falsities and evils, and the angels excusing if the end has been good, and instilling truths. This is perceived as if it were in himself, as is the case with temptation in man, which is felt no otherwise than as being in him, when yet it is the combat of angels with evil spirits outside of him (see n. 3927, 4249, 4307, 5036, 6657). That this is so has been granted me to know with certainty from much experience. These things have been said in order that it may be known why infestation by falsities takes place with those who are of the spiritual church, which infestation has been treated of in the above verses, and is treated of also in those which follow.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And Jehovah said unto Moses, Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land. And God spoke unto Moses, and said unto him, I am Jehovah. And I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai; and by my name Jehovah I was not known to them. And I also set up My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned. And moreover I have heard the groaning of the sons of Israel, in that the Egyptians make them to serve; and I have remembered My covenant. Wherefore say to the sons of Israel, I am Jehovah, and I will lead you out from under the burdens of the Egyptians, and I will liberate you from their service; and I will redeem you with a stretched-out arm, and with great judgments. And I will take you to Me for a people, and I will be to you for God, and ye shall know that I am Jehovah your God, who leadeth you out from under the burdens of Egypt. And I will bring you unto the land where I lifted up my hand to give it to Abraham, to Isaac, and to Jacob, and I will give it you for a heritage: I am Jehovah.

Exodus 6:1-8

1. Arcana Coelestia. No one can know what good is, as understood in the spiritual sense, unless he knows what love toward the neighbor and love to God are; and no one can know what evil is, unless he knows what the love of self and the love of the world are. Nor can anyone know from inward acknowledgment what the truth is which is of faith, unless he knows what good is, and unless he is in good; nor can anyone know what falsity is, unless he knows what evil is. Consequently no one can examine himself unless he knows what good from its two loves is, and what truth from good is; and unless he knows what evil from its two loves is, and what falsity from evil is.

2. Nothing is more necessary to man than to know whether heaven be in him, or hell; for in one or the other he must live to eternity. In order that he may know this, it is necessary that he should know what good is, and what evil, for good makes heaven, and evil makes hell; the doctrine of charity teaches about both.

The shift between seeing Jehovah and seeing God Shaddai

1. And by My name Jehovah I was not known to them. That this signifies that they of the spiritual church in a state of temptations did not think of the Divine things of the church, is evident from the signification of the “name Jehovah,” as being everything in one complex by which God is worshiped (see n. 2724, 3006, 6674), thus everything Divine in the church. By the “name Jehovah” is properly meant the Divine Human of the Lord (see n. 26258, 6887), and because by this and from it proceeds everything of faith and everything of love, which are the Divine things in the church, this is, in one complex, everything of Divine worship. And from the signification of “not being known,” as being not to be known, or not to be thought of, that is to say, the Divine things of the church in the state of temptations which are signified by “God Shaddai” and therefore it is said that He was known to Abraham, Isaac, and Jacob, but not by His name Jehovah.

Without praxis a state of heaven cannot be accessed

1. The case herein is this. In the other life heaven is given to everyone in accordance with the things of faith and charity in him, for charity and faith make heaven with everyone; but when it is said that charity and faith make heaven, there is meant the life of charity and faith. But note well that the life which has heaven in it, is a life according to the truths and goods of faith about which the man has been instructed. Unless these are the rules and principles of his life, in vain does he look for heaven, no matter how he has lived; for without these truths and goods a man is like a reed which is shaken by every wind; for he is bent by evils equally as by goods, because he has nothing of truth and good made firm within him, whereby he may be kept by the angels in truths and goods, and be withdrawn from the falsities and evils which the infernals are continually injecting. In a word, the life of Christian good is what makes heaven; not a life of natural good.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7112. Ye shall no more give the people straw. That this signifies the lowest memory-knowledges and the most general of all, is evident from the signification of “chaff” or “straw,” as being truths of memory-knowledge (see n. 3114), and indeed memory-knowledges the lowest and most general of all, for the lowest food in a spiritual sense is straw or chaff, because it is the food of beasts. Those knowledges are called lowest which are full of fallacies of the senses, which the evil abuse to pervert goods and truths, and thus to defend evils and falsities; for on account of fallacies these knowledges can be turned in favor of principles of falsity and of cupidities of evil. Moreover such knowledges are the most general of all, and unless they are filled with truths less general and more particular, they may be of service to falsities and evils, but in proportion as they are filled with truths, they are of less service to them. Such are the knowledges whereby they who in the world have professed faith alone, and yet have lived a life of evil, infest the upright in the other life; but as these knowledges are dispelled by the angels, it is now said that they should not give straw to make brick, that is, that they did not add these to the fictitious and false things that would be injected. Such is the internal sense of these words, which indeed appears remote from the sense of the letter; but be it known that there is nothing in the natural world which does not correspond to something in the spiritual world; and the angels with a man understand all things spiritually which the man understands naturally; they do not know what straw is, nor bricks; such things were known to them when they were in the world, but were forgotten when they came into heaven, because there they put on spiritual things. Hence it is that when the angels perceive the ideas of such things with a man, they turn them into corresponding spiritual things. That “straw” or “grass” denotes the lowest memory-knowledge, and that “bricks” denote things fictitious and false, can be seen from many considerations; for all herbage and straw have no other signification; but seeds, barley, wheat, and the like denote interior truths and goods; and stones not artificial denote truths.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Knowledge is nothing but an instrument for what is spiritual, on its own is natural

Arcana Coelestia 1472… The memory-knowledge of knowledges is attended with this, and it is something natural in it, as is manifested in children when they first begin to learn, namely, that the higher things are, the more they desire them; and still more when they hear that they are celestial and Divine. But this delight is natural, and arises from a desire that is of the external man. With other men this desire causes them to feel delight in the mere memory-knowledge of knowledges, without any further end; when yet the memory-knowledge of knowledges is nothing but an instrumental agency having for its end a use, namely, that the knowledges may serve celestial and spiritual things as vessels; and when they are thus serving, they are then for the first time in their use, and receive from the use their delight. Anyone can see, if he pays attention, that in itself the memory-knowledge of knowledges is nothing but a means whereby a man may become rational, and thence spiritual, and at last celestial; and that by means of the knowledges his external man may be adjoined to his internal; and when this is done, he is in the use itself.

AC 7131… The memory-knowledges of faith and charity are indeed truths, but general truths, thus are the recipient vessels of particular and singular truths, as can also be seen by everyone. For example: it is a truth of memory-knowledge that charity toward the neighbor is the essential of the church; also that faith cannot be except where charity is; and likewise that truth and good can be conjoined, but not truth and evil, nor good and falsity; besides many similar truths, which are truths of memory-knowledge. That these can be enriched with innumerable things, can be seen from the fact that volumes can be written about them, and yet the singular truths, which are the interior things of faith, can never be described, for these can only be seen in the light of heaven, and do not fall into natural words. These truths are like charity, which is spiritual affection, and which for the most part cannot be expressed by words, except its most general things, namely, those which put on a natural dress, and which can be compared with such things as are in the world.

White Horse 12… The reason why each and all of those things which are in the spiritual world are represented in the natural world, is that the internal clothes itself with concordant forms in the external, by means of which it renders itself visible and is seen, (6275, 6284, 6299).Thus the end adopts a suitable guise, that it may present itself as the cause in a lower sphere, and then that it may present itself as the effect in a sphere still lower. And when the end, by means of the cause, becomes the effect, it then becomes visible or appears before the eyes.

Straw and bricks

AC 7112… That “straw” or “grass” denotes the lowest memory-knowledge, and that “bricks” denote things fictitious and false, can be seen from many considerations; for all herbage and straw have no other signification; but seeds, barley, wheat, and the like denote interior truths and goods; and stones not artificial denote truths.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Freedom and rationality go hand in hand

Divine Providence 97. To act from freedom according to reason, and to act from liberty and rationality are the same thing; and so also is to act from the will and the understanding; but it is one thing to act from freedom according to reason or from liberty and rationality, and another thing to act from freedom itself according to reason itself or from liberty itself and rationality itself. For a man who does evil from the love of evil and who confirms that evil in himself acts indeed from freedom according to reason; nevertheless, his freedom is not freedom in itself or freedom itself, but it is infernal freedom, which in itself is slavery; and his reason is not reason in itself, but it is either a spurious or a false reason, or what by confirmation appears to be reason. Still, however, they are both of the Divine Providence; for if freedom to will evil, and by confirmation to make it appear in harmony with reason, were taken away from the natural man, there would perish liberty and rationality, and with them will and understanding; and it would not be possible for him to be withdrawn from evils and reformed, and consequently to be conjoined to the Lord and live to eternity. Therefore the Lord guards freedom in man as man guards the pupil of his eye. Still, however, the Lord continually withdraws man from evils by means of his freedom; and as far as He can withdraw him by means of freedom He implants by means of freedomwhat is good. Thus in the place of infernal freedom the Lord successively endows man with heavenly freedom.

The human begins in the rational

Arcana Coelestia 2626(5)… The celestial things of love and the spiritual things of faith are not at once implanted in them by the Lord, but successively; and when by means of them the man’s rational has become such that it can receive, then for the first time is he becoming regenerate, for the most part by means of temptations in which he conquers. When these things take place, the days are fulfilled for him to put off the old man, and to put on the new.

AC 2106… the human begins in the inmost of the rational, and extends itself thence to man’s external.

The two rationals – the one that belongs to the natural and spiritual mind/man

True Christian Religion 464(2,5) … the understanding, heart and will of an unregenerate man, in spiritual and Divine things, are of their own natural powers utterly incapable of understanding, believing, embracing, thinking, willing, beginning, finishing, acting, operating and co-operating in any respect; but that man is altogether corrupt and dead to what is good… a man struggles in his will with God, until he is converted to God; and yet it is true that a man, before conversion, is a rational creature, having understanding, although not in Divine things, and having a will, although not disposed to any saving good…The whole of conversion is the operation, gift and work of the Holy Spirit alone, who effects and produces it by His own virtue and power through the Word in the man’s understanding, heart and will.

AC 2657. [2] With every man who is being regenerated there are two rationals, one before regeneration, the other after regeneration. The first, which is before regeneration, is procured through the experience of the senses, by reflections upon things of civic life and of moral life, and by means of the sciences and the reasonings derived from them and by means of them, also by means of the knowledges of spiritual things from the doctrine of faith or from the Word. But these go no further at that time than a little above the ideas of the corporeal memory, which comparatively are quite material. Whatever therefore it then thinks is from such things; or, in order that what it thinks may be comprehended at the same time by interior or intellectual sight, the semblances of such things are presented by comparison, or analogically. Of this kind is the first rational, or that which is before regeneration.

[3] But the rational after regeneration is formed by the Lord through the affections of spiritual truth and good, which affections are implanted by the Lord in a wonderful manner in the truths of the former rational; and those things in it which are in agreement and which favor are thus vivified; but the rest are separated from it as of no use; until at length spiritual goods and truths are collected together as it were into bundles, the incongruous things which cannot be vivified being rejected to the circumference, and this by successive steps, as spiritual goods and truths grow, together with the life of the affections of them. From this it appears what the second rational is.

[4] How the case is with these things may be illustrated by comparison with the fruit of trees. The first rational, in the beginning, is like unripe fruit, which gradually matures till it forms seeds within itself, and when it is of such age as to begin to separate itself from the tree, its state is then full (see above, (2636) n. 2636). But the second rational, with which one is gifted by the Lord when he is being regenerated, is like the same fruit in good ground, in which those things which are round about the seeds decay, and the seeds push forth from their inmost parts, and send out a root, and then a shoot above the ground, which grows into a new tree, and unfolds itself at length even into new fruits, and then into gardens and paradises, according to the affections of good and truth which it receives (see Matthew 13:31-32; John 12:24).

[5] But as examples aid conviction, take as an example that which is man’s own(proprium) before regeneration, and that which is his own(proprium) after it. From the first rational, which he has procured to himself by the means described above, the man believes that he thinks truth and does good from himself, and thus from what is his own. This first rational cannot apprehend otherwise, even if it has been instructed that all the good of love and all the truth of faith are from the Lord. But when man is being regenerated, which takes place in adult age, then from the other rational with which he is gifted by the Lord he begins to think that the good and truth are not from himself, or from what is his own, but from the Lord (but that nevertheless he does good and thinks truth as from himself, may be seen above, n. 1937, 1947). The more he is then confirmed in this, the more is he led into the light of truth respecting these things, till at last he believes that all good and all truth are from the Lord. The Own(proprium) that belongs to the former rational is then successively separated, and the man is gifted by the Lord with a heavenly Own(proprium), which becomes that of his new rational.

[6] Take another example. The first rational, in the beginning, knows no other love than that of self and the world; and although it hears that heavenly love is altogether of another character, it nevertheless does not comprehend it. But then, when the man does any good, he perceives no other delight from it than that he may seem to himself to merit the favor of another, or may hear himself called a Christian, or may obtain from it the joy of eternal life. The second rational, however, with which he is gifted by the Lord through regeneration, begins to feel some delight in good and truth itself, and to be affected by this, not for the sake of anything of his own, but for the sake of the good and truth; and when he is led by this delight, he disclaims merit, till at length he rejects it as an enormity. This delight grows with him step by step, and becomes blessed; and in the other life it becomes happiness, and is itself his heaven. Hence it is now evident how it is with each rational in the man who is being regenerated.

[7] But be it known that although a man is being regenerated, still each and all things of the first rational remain with him, and are merely separated from the second rational, and this in a most wonderful manner by the Lord.

The New Jerusalem and its Heavenly Doctrine 27 …In what manner the rational is conceived and born with man (n. 2094, 2524, 2557, 3030, 5126). This is effected by an influx of the Lord through heaven into the knowledges and sciences which are with man, and thence is elevation (n. 1895, 1899-1901). Elevation is according to uses, and the love of them (n. 3074, 3085-3086). The rational is born through truths, hence such as they are, such is the rational (n. 2094, 2524, 2557). The rational is opened and formed by truths from good; and it is shut and destroyed by falsities from evil (n. 3108, 5126). Man is not rational by this that he can reason on any subject, but that he can see and perceive whether a thing be true or not (n. 1944). Man is not born into any truth, because not born into good; but he is to learn and imbibe both (n. 3175). It is with difficulty that man can receive genuine truths, and thence become wise, on account of the fallacies of the senses, the persuasions of falsity, and the reasonings and doubts thence (n. 3175). Man first begins to be wise, when he begins to be averse to reasonings against truths, and to reject doubts (n. 3175). The unenlightened human rational laughs at interior truths, from examples (n. 2654). Truths with man are called interior when they are implanted in his life, and not in consequence of his knowing them, although they may be truths which are called interior (n. 10199).

The Lord alone is Life, we are receivers

Divine Love and Wisdom 4​. The Lord, who is the God of the universe, is uncreate and infinite, whereas man and angel are created and finite. And because the Lord is uncreate and infinite, He is Being [Esse] itself, which is called “Jehovah,” and Life itself, or Life in itself. From the uncreate, the infinite, Being itself and Life itself, no one can be created immediately, because the Divine is one and indivisible; but their creation must be out of things created and finited, and so formed that the Divine can be in them. Because men and angels are such, they are recipients of life. Consequently, if any man suffers himself to be so far misled as to think that he is not a recipient of life but is Life, he cannot be withheld from the thought that he is God.

Real appearances

AC 4882… It does indeed appear to spirits and angels that they advance and move from place to place, just as it appears to men; but still it is changes of the state of life that produce this appearance; just as it appears to them, as well as to men, that they live from themselves, when yet they do not live from themselves, but from the Divine of the Lord from whom is the all of life. These appearances with the angels are called real, because they appear as if they really were.

AC 3485. The representations that come forth in the other life are appearances, but living ones, because they are from the light of life. The light of life is the Divine wisdom, which is from the Lord alone. Hence all things that come forth from this light are real; and are not like those things that come forth from the light of the world. Wherefore they who are in the other life have sometimes said that the things they see there are real things, and the things which man sees are in comparison not real; because the former things live, and thus immediately affect their life, while the latter things do not live, thus do not immediately affect the life, except insofar and in such a manner as the things in their minds which are of this world’s light conjoin themselves fitly and correspondently with the things of the light of heaven. From all this it is now evident what representations are, and what correspondences.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING7214. Verses 9-13. And Moses spoke thus unto the sons of Israel; and they heard not Moses for distress of spirit, and for hard service. And Jehovah spoke unto Moses, saying, Come, speak unto Pharaoh king of Egypt, and let him send the sons of Israel out of his land. And Moses spoke before Jehovah, saying, Behold the sons of Israel have not heard me; and how shall Pharaoh hear me, and I uncircumcised in lips? And Jehovah spoke unto Moses and unto Aaron, and gave them a command unto the sons of Israel, and unto Pharaoh king of Egypt, to bring the sons of Israel out of the land of Egypt. “And Moses spoke thus unto the sons of Israel,” signifies exhortation from the law Divine to those who are of the Lord’s spiritual kingdom; “and they heard not Moses,” signifies that they did not receive from faith and obedience; “for distress of spirit,” signifies by reason of a state near to despair; “and for hard service,” signifies by infestations from mere falsities; “and Jehovah spoke unto Moses, saying,” signifies a continuation; “Come, speak unto Pharaoh king of Egypt,” signifies a warning to those who infest by mere falsities; “and let him send the sons of Israel out of his land,” signifies that they may go away and leave them; “and Moses spoke before Jehovah, saying,” signifies the law from the Divine, and the thought thence derived; “Behold the sons of Israel have not heard me,” signifies that the spiritual have not received the things announced to them; “and how shall Pharaoh hear me?” signifies that they who are in falsities will not receive; “and I uncircumcised in lips,” signifies that to these I am impure; “and Jehovah spoke unto Moses and unto Aaron,” signifies instruction anew from the law Divine, and at the same time from doctrine; “and gave them a command unto the sons of Israel,” signifies concerning the mandate to those who are of the Lord’s spiritual kingdom; “and unto Pharaoh king of Egypt,” signifies a warning to those who infest by mere falsities; “to bring the sons of Israel out of the land of Egypt,” signifies that they are to be liberated.

1. And Moses spoke thus unto the sons of Israel. That this signifies exhortation from the law Divine to those who are of the Lord’s spiritual kingdom, is evident from the signification of “speaking,” as being exhortation, for he spoke to them what was commanded him by Jehovah; from the representation of Moses, as being the law Divine (see n. 6723, 6752); and from the representation of the sons of Israel, as being the Lord’s spiritual kingdom (n. 6426, 6637).

2. And they heard not Moses. That this signifies that they did not receive from faith and obedience, is evident from the signification of “hearing,” as being to receive from faith and obedience. (That “to hear” denotes faith in the will and act, and obedience, see n. 2542, 3869, 4652-4660, 5017.)

3. For distress of spirit.* That this signifies by reason of a state near to despair, is evident from the signification of “distress of spirit,” as being a state near to despair, for they who are in this state, are in distress of spirit. That this state is signified by the burden laid on the sons of Israel by Pharaoh, that they should search for themselves straw to make brick, was shown at the end of the preceding chapter. That distress of spirit denotes a state near to despair, can be seen from the fact that they who are in a state near to despair are in internal anxiety, and are then actually in shortness of breath. In the external sense this condition is a compression of the breast, and from this as it were a difficulty of breathing; but in the internal sense it is anxiety on account of the deprivation of the truth which is of faith, and of the good which is of charity, and from this is a state near to despair. (That a state of compression in respect to the breathing, and anxiety on account of the deprivation of the truth of faith and the good of charity, correspond to each other, as a natural effect in the body from a spiritual cause in the mind, can be seen from what has been shown above, n. 97, 1119, 3886, 3887, 3889, 3892, 3893.) That the deprivation of spiritual truth and good gives birth to such anxiety, and consequently to such distress, cannot be believed by those who are not in faith and charity; for these suppose that to be in distress on this account is weakness and sickliness of mind. The reason is that they do not place anything real in faith and charity, nor therefore in those things which belong to their souls and to heaven, but only in wealth and eminence, thus in the things of the body and the world. They also think, “What are faith and charity but mere words? What is conscience even? To feel distressed by these things is the same as being distressed by such things as a man sees within him from the silly creations of his fancy, and which he imagines to have some existence, although they have not any. Wealth and high position we can see with our eyes, and we know that they exist by the pleasure they afford, for they excite in our whole bodies an expansion and a fullness of joy.” So think merely natural men, and so do they speak among themselves. But spiritual men think differently, for these have their chief life in their spirit, thus in the things that belong to their spirit, that is, in faith and charity; and therefore when they believe themselves deprived of the truths and goods of faith and charity, they are affected with anguish, as are they who are in the anguish of death, for they see before them spiritual death, that is, damnation. As before said, to the merely natural these persons appear weak and sickly in spirit, but they are strong and healthy; whereas they who are merely natural appear to themselves strong and healthy, and also are so as to the body, but as to the spirit they are quite weakly, because spiritually dead. If they could see what kind of a spirit they have, they would acknowledge it to be so; but they do not see the spirit until the body has died.

4. Or “shortness of breath.”

5. And for hard service. That this signifies by infestations from mere falsities, is evident from the signification of “service,” as being infestation by falsities (see n. 7120, 7129); thus “hard service” denotes infestation by mere falsities; for they who are infested by mere falsities, and are not revived by truths whereby the falsities may be shaken off (and yet their life is the life of the truth which is of faith and of the good which is of charity), are in the greatest anguish, and so long as they are in this state, they are as it were in hard service. Hence it is that such infestations are signified by “hard service.” Be it known that everything of thought flows in, but when spirits are in a state of evening and night, their thought is then in a forced state, they being then compelled to think of the falsities which are being injected, and not being able to at all loose themselves from this compulsion. But when it is the state of morning and midday with them, their thought is in a free state, for then they are allowed to think of things which they love, thus of the truths and goods of faith and charity, for these belong to their love. (That this freedom is that which belongs to the love, see n. 2870-2893.)

6. And Jehovah spoke unto Moses, saying. That this signifies a continuation, is evident from what was said above (n. 7191).

7. Come, speak unto Pharaoh king of Egypt. That this signifies a warning to those who infest by mere falsities, is evident from the signification of “speaking,” when from Divine command, as being a warning; and from the representation of Pharaoh, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142); and because by mere falsities, it is said, “Pharaoh king of Egypt,” for by “king” is signified in the genuine sense truth, and in the opposite sense, falsity (n. 2015, 2069).

8. And let him send the sons of Israel out of his land. That this signifies that they may go away and leave them, is evident from the signification of “sending,” as being to go away and leave; from the representation of the sons of Israel, as being those of the spiritual church (of which frequently above); and from the signification of the “land of Egypt,” as being a state of infestations: from all which it is evident that by “sending the sons of Israel out of his land” is signified that they should leave those who are of the spiritual church, and not infest them.

9. And Moses spoke before Jehovah, saying. That this signifies the law from the Divine, and the thought thence derived, is evident from the signification of “speaking,” as being thought (see n. 2271, 2287, 2619); and from the representation of Moses, as being the law from the Divine (n. 6771, 6827).

10. Behold the sons of Israel have not heard me. That this signifies that the spiritual did not receive the things announced to them, is evident from the representation of the sons of Israel, as being the spiritual, that is, those who are of the Lord’s spiritual church (see n. 6426, 6637); and from the signification of “not hearing,” as being not to receive from faith and obedience (of which above, n. 7216); that it denotes the things announced to them, that is, about liberation, is evident.

11. And how shall Pharaoh hear me? That this signifies that they who are in falsities will not receive, is evident from the signification of “not hearing,” as being not to receive, (see just above, n. 7223); and from the representation of Pharaoh, as being those who are in falsities (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142). That by Pharaoh are represented those who are in falsities and infest, thus many, is because the king is the head of the people, and therefore by the king is signified the same as by the people (n. 4789).

12. And I uncircumcised in lips. That this signifies that to these I am impure, is evident from the consideration of “being uncircumcised,” as being to be impure, for by circumcision was represented purification from filthy loves, that is, from the loves of self and of the world (n. 2039, 2632, 2799, 4462, 7045), and hence they who were not circumcised and were called “uncircumcised,” represented those not purified from these loves, thus the impure (n. 3412, 3413, 4462, 7045); and from the signification of “lips,” as being things of doctrine (n. 1286, 1288). Thus by “uncircumcised in lips” is signified to be impure in respect to the things which belong to doctrine, for “uncircumcised” is said both of doctrine and of life. Hence the ear is called “uncircumcised” in Jeremiah:
    Upon whom shall I speak and testify, and they will hear? Behold their ear is uncircumcised, and they cannot hearken; behold the Word of Jehovah is become a reproach, they do not want it (Jer. 6:10).
    And the heart is called “uncircumcised” in the following passages:
    All the house of Israel are uncircumcised in heart (Jer. 9:26).
    Ye bring in the sons of the stranger, uncircumcised in heart and uncircumcised in flesh, that they may be in My sanctuary (Ezek. 44:7).
    Then their uncircumcised heart shall be humbled (Lev. 26:41).
    [2] From these passages it is evident that “to be uncircumcised” denotes to be impure; and as everything impure is from impure loves, which are the love of the world and the love of self, therefore by “uncircumcised” is signified that which impedes the influx of good and truth. Where these loves are, the inflowing good and truth are extinguished, for they are contraries, like heaven and hell. Hence by the “uncircumcised ear” is signified disobedience, and by the “uncircumcised heart” the rejection of good and truth, which is especially the case when these loves have fortified themselves with falsity as with a wall.
    [3] That Moses, because he stammered, calls himself “uncircumcised in lips,” is for the sake of the internal sense, that thereby might be signified that they who are in falsities, who are represented by Pharaoh, would not hearken to the things that would be said to them from the law Divine, because they who are in falsities call the truths which are of the law Divine, falsities; and the falsities which are contrary to the truths of the law Divine they call truths, for they are wholly in the opposite. Hence by them the truths of doctrine are not perceived otherwise than as impure; even heavenly loves appear to them impure. Moreover, when they approach any heavenly society, they have an offensive smell, and when they are sensible of it, they suppose that it emanates from the heavenly society, although it is from themselves; for an offensive smell is not perceived except near its opposite.

13. And Jehovah spoke unto Moses and unto Aaron. That this signifies instruction anew from the law Divine, and at the same time from doctrine, is evident from the signification of “speaking,” as being instruction anew, for in what now follows they are instructed what they shall do; from the representation of Moses, as being the law Divine (n. 6723, 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998). The distinction between the law Divine and doctrine may be seen above (n. 7009, 7010, 7089).

14. And gave then a command unto the sons of Israel. That this signifies concerning the mandate to those who are of the Lord’s spiritual kingdom, is evident from the signification of “to command,” as being a mandate; and from the representation of the sons of Israel, as being those who are of the Lord’s spiritual kingdom (of which frequently above).

15. And unto Pharaoh king of Egypt. That this signifies a warning to those who infest by mere falsities, is evident from the signification of “speaking,” when from Divine command to those who are in falsities, as being a warning (see n. 7220); and from the representation of Pharaoh, when he is also called “king of Egypt,” as being those who infest by mere falsities (of which above, n. 7220).

16. To bring the sons of Israel out of the land of Egypt. That this signifies that they are to be liberated, is evident without explication.

17. Verses 14-25. These are the heads of their fathers’ houses; the sons of Reuben the firstborn of Israel; Hanoch and Pallu, Hezron and Carmi; these are the families of Reuben. And the sons of Simeon; Jemuel and Jamin, and Ohad and Jachin, and Zohar, and Saul the son of a Canaanitish woman; these are the families of Simeon. And these are the names of the sons of Levi according to their births; Gershon, and Kohath, and Merari; and the years of the life of Levi were a hundred thirty and seven years. The sons of Gershon; Libni and Shimei, according to their families. And the sons of Kohath; Amram and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were a hundred thirty and three years. And the sons of Merari; Mahli and Mushi. These are the families of Levi according to their births. And Amram took him Jochebed his father’s sister for a woman; and she bare him Aaron and Moses; and the years of the life of Amram were a hundred and thirty and seven years. And the sons of Izhar; Korah, and Nepheg, and Zichri. And the sons of Uzziel; Mishael, and Elzaphan, and Sithri. And Aaron took him Elisheba, the daughter of Amminadab, the sister of Nahshon, for a woman; and she bare him Nadab, and Abihu, and Eleazar, and Ithamar. And the sons of Korah; Assir and Elkanah, and Abiasaph; these are the families of the Korahites. And Eleazar Aaron’s son took him one of the daughters of Putiel for a woman; and she bare him Phinehas. These are the heads of the fathers of the Levites according to their families.
    [2] “These are the heads of their father’s houses” signifies the chief things of the church; “the sons of Reuben the firstborn of Israel; Hanoch and Pallu, Hezron and Carmi” signifies the things that are of faith in the understanding; “these are the families of Reuben” signifies the truths thereof; “and the sons of Simeon; Jemuel and Jamin, and Ohad and Jachin, and Zohar” signifies the things that are of faith in act; “and Shaul the son of a Canaanitish woman” signifies the things that are of truth in act outside the church; “these are the families of Simeon” signifies the truths and goods thereof; “and these are the names of the sons of Levi according to their births; Gershon, and Kohath, and Merari” signifies the things that are of charity; “and the years of the life of Levi were a hundred thirty and seven years” signifies the quality and state.
    [3] “The sons of Gershon; Libni and Shimei, according to their families” signifies the first class of the derivations of good and of the derivative truth; “and the sons of Kohath; Amram and Izhar, and Hebron, and Uzziel” signifies the second class of the derivations of good and of the derivative truth; “and the years of the life of Kohath were a hundred thirty and three years” signifies the quality and state; “and the sons of Merari; Mahli and Mushi” signifies the third class of the derivations of good and of truth; “these are the families of Levi according to their births” signifies that these are goods and truths from charity; “and Amram took him Jochebed his father’s sister for a woman” signifies the conjunction of derived good with kindred truth; “and she bare him Aaron and Moses” signifies that hence they had the doctrine of the church and the law from the Divine; “and the years of the life of Amram were a hundred and thirty and seven years” signifies the quality and state.
    [4] “And the sons of Izhar; Korah, and Nepheg, and Zichri” signifies a successive derivation from the second class, in respect to good and the derivative truth; “and the sons of Uzziel; Mishael, and Elzaphan, and Sithri” signifies the second successive derivation from the same class in respect to good in truth; “and Aaron took him Elisheba, the daughter of Amminadab, the sister of Nahshon, for a woman” signifies the doctrine of the church, and how good and truth were there conjoined; “and she bare him Nadab, and Abihu, and Eleazar, and Ithamar” signifies the derivations of faith and charity, and their quality.
    [5] “And the sons of Korah; Assir and Elkanah, and Abiasaph” signifies a repeated derivation from the second class; “these are the families of the Korahites” signifies the quality of the goods and truths, “and Eleazar Aaron’s son” signifies doctrinal things derived from the very doctrine of charity; “took him one of the daughters of Putiel for a woman” signifies the conjunction of good and truth in these doctrinal things; “and she bare him Phinehas” signifies the derivation thence; “these are the heads of the fathers of the Levites according to their families” signifies the chief things of the church in respect to charity, and the faith thence derived.

18. As these are mere names it is needless to unfold them in detail; and besides it has been already shown what is represented by Reuben, Simeon, Levi, Aaron, and Moses; their sons and grandsons, who are here named, being merely the derivations therefrom. (That Reuben represents faith in the understanding, see n. 3861, 3866, 4731, 4734, 4761; that Simeon represents faith in the will and in act, n. 3769-3872, 4497, 4502, 4503, 5482, 5626, 5630; Levi, charity, n. 3875, 3877, 4497, 4502, 4503; Aaron, the doctrine of the church, n. 6998, 7009, 7089; and Moses, the law from the Divine, n. 6771, 6827.) The reason why mention is here made of Reuben, Simeon, Levi, and their sons, and not the rest of the fathers of the tribes with their sons in order, cannot be known except from the internal sense. That this enumeration was made in this chapter to make known the nativity of Aaron and Moses is evident; but for this the genealogy of Levi would have sufficed, for the genealogy of Reuben, Simeon, and their sons contributes nothing thereto. But the reason (which is seen from the internal sense alone) is that the subject treated of is the spiritual church, which is represented by the sons of Israel, which church begins with man by means of faith in knowledge and next in understanding, which faith is represented by Reuben and his sons afterward, when the church grows with man, this faith passes into the will, and from the will into act, and then the man wills the truth which is of faith and does it because it has been so commanded in the Word; this stage of faith is represented by Simeon; lastly, in his will, which is new, there is perceived the affection of charity, so that he wills to do what is good, not as before from faith, but from charity toward the neighbor; for when the man is being regenerated thus far, he is then a man of the spiritual church, for the church is then in him; this charity with its affection is what is represented by Levi. Hence then it is that the families of Reuben and also of Simeon are enumerated, and lastly the family of Levi, by whom as before said is represented charity, which is the very spiritual of the church. Aaron represents the external of this church, and Moses the internal; the internal of the church is called the law from the Divine, and the external is called the derivative doctrine. The law from the divine, which is the internal of the church, is also the Word in the internal sense; and the derivative doctrine is the Word in the external sense. (That these are represented by Moses and Aaron, see n. 7089.)

19. Verses 26-30. This is the Aaron and Moses to whom Jehovah said, Lead forth the sons of Israel from the land of Egypt according to their armies. These are they who spoke to Pharaoh king of Egypt, to lead forth the sons of Israel from Egypt. This is the Moses and Aaron. And it was in the day that Jehovah spoke unto Moses in the land of Egypt. And Jehovah spoke unto Moses, saying, I am Jehovah; speak thou unto Pharaoh king of Egypt all that I speak unto thee. And Moses said before Jehovah, Behold I am uncircumcised in lips, and how shall Pharaoh hear me? “This is the Aaron and Moses,” signifies that from them was doctrine and the law Divine with that church; “to whom Jehovah said,” signifies from whom was the command; “Lead forth the sons of Israel from the land of Egypt,” signifies that those who are of the Lord’s spiritual kingdom should be liberated; “according to their armies,” signifies according to the genera and species of good in truths; “these are they who spoke to Pharaoh king of Egypt,” signifies a warning from them to those who infest by mere falsities; “to lead forth the sons of Israel from Egypt,” signifies that they should leave, and not infest them; “this is the Moses and Aaron,” signifies that this was from the law from the Divine, and from the doctrine thence derived; “and it was in the day that Jehovah spoke unto Moses in the land of Egypt,” signifies the state of the church then when command was given through the law from the Divine to those who are of the Lord’s spiritual kingdom, when as yet they were in proximity to those who are in the hells; “and Jehovah spoke unto Moses, saying,” signifies instruction from the Divine; “I am Jehovah,” signifies Divine confirmation; “speak thou unto Pharaoh king of Egypt all that I speak unto thee,” signifies warnings to those who infest by mere falsities given by the things that flow in from the Divine; “and Moses said before Jehovah,” signifies thought about the law Divine among those who are in falsities; “Behold I am uncircumcised in lips,” signifies that it is impure; “and how shall Pharaoh hear me?” signifies that thus they who are in falsities will not receive.

20. This is the Aaron and Moses. That this signifies that from them is doctrine and the law Divine with that church, is evident from the representation of Aaron, as being the doctrine of the church (see n. 6998, 7009, 7089); and from the representation of Moses, as being the law Divine (see n. 6723, 6752). These, namely, the law Divine and doctrine, with those of the spiritual church, arise chiefly from the Word, but still with reference to the faith and charity that had existed with its founders. It is said “from them,” but it is not meant from Aaron and Moses, but from the charity and faith which are represented by Levi, Simeon, and Reuben (of whom just above).
    [2] In respect to this matter, be it known further that the doctrine of the spiritual church is not that of truth Divine itself, because those who are of the spiritual church have no perception of truth Divine, as have those who are of the celestial church; but instead of this perception they have conscience, which is formed from the truth and good which they have acknowledged within their own church, of whatever kind these may be. (That those who are of the spiritual church are relatively in obscurity in respect to the truths of faith, see n. 86, 2708, 2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6865, 6945.) Hence it is that everyone within the spiritual church acknowledges as the truth of faith that which its founders have dictated, nor do they search further from the Word whether it be the very truth; and moreover if they did search they would not find it unless they had been regenerated and at the same time enlightened in an especial manner; and this for the reason that their intellectual can indeed be enlightened, but the new will cannot be affected with any other good than that which has been formed by means of conjunction with the truth received within the church. For their own will has been destroyed, and a new will has been formed in the intellectual part (see n. 863, 875, 1023, 1043, 1044, 1555, 2256, 4328, 5113); and when their own will has been separated from the new will which is in the intellectual part, the light in this is feeble, such as is the nocturnal light from the moon and stars compared with the diurnal light from the sun. Hence also it is that by the “moon” in the Word, in the internal sense, is meant the good of spiritual love, and by the “sun” the good of celestial love (n. 30-38, 1529-1531, 2495, 4060).
    [3] The case being so with the spiritual church, it is not to be wondered at that with most persons faith is the essential of the church, and not charity, and also that they have no doctrine of charity. Their doctrinal things being from the Word does not make them Divine truths, for from the sense of the letter of the Word any doctrinal thing whatever can be hatched, and that which favors the concupiscences can be readily learned; thus also what is false can be taken for what is true, as is the case with the doctrinal things of the Jews, of the Socinians, and of many others; but not so if doctrine is formed from the internal sense. The internal sense is not only that sense which lies concealed in the external sense, as has heretofore been shown, but is also that which results from a number of passages of the sense of the letter rightly collated, and which is discerned by those who are enlightened by the Lord in respect to their intellectual. For the enlightened intellectual discriminates between apparent truths and real truths, especially between falsities and truths, although it does not judge about real truths in themselves. But the intellectual cannot be enlightened unless it is believed that love to the Lord and charity toward the neighbor are the principal and essential things of the church. He who proceeds from the acknowledgment of these, provided he himself is in them, sees innumerable truths; nay, he sees very many secrets disclosed to him, and this from interior acknowledgment, according to the degree of the enlightenment from the Lord.

21. To whom Jehovah said. That this signifies a command, is evident from the signification of “Jehovah said,” as being a command (see n. 7036).

22. Lead forth the sons of Israel from the land of Egypt. That this signifies that those who are of the Lord’s spiritual kingdom should be liberated, namely, from the proximity of those who are in falsities, is evident from the signification of “leading forth,” as being to liberate; from the representation of the sons of Israel, as being those who are of the Lord’s spiritual kingdom (see n. 6426, 6637, and also n. 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “the land of Egypt,” as being where the falsities are from which come the infestations.

23. According to their armies. That this signifies according to the genera and species of good in truths, is evident from the signification of “armies,” as being the truths which are of faith (see n. 3448). But the goods of the spiritual church are in their essence nothing else than truths, for these are called goods when the life is according to them. Hence by “armies,” when said of the regenerate within the spiritual church, are signified the goods of truth, or goods in truths. The reason why it is said that the sons of Israel were to be “led forth according to their armies,” is that it is said of them when going out of Egypt; in the internal sense when they come out of combats with falsities, thus after they have waged spiritual warfare. By their being “led forth according to their armies” is properly meant that they were to be classified as to goods in truths, thus into classes according to the qualities of good, and this in order that they might represent the Lord’s kingdom in the heavens, where all have been classified and allotted a place in the Grand Man according to the quality of the good, both generically and specifically.
    [2] From the heavens (as all there have been classified according to goods) it can be seen how manifold and various good is, for it is so various that one is never in the like good with another; nay, if myriads of myriads were multiplied to eternity, the good of one would not be like that of another; just as one person has not the like face as another; moreover, in the heavens good forms the faces of the angels. That there is perpetual variety is because every form consists of various distinct things, for if two things were exactly alike, they could not be two things, but one. Hence also it is that in nature there is never one thing in every respect like another.
    [3] That which makes good so various is truth; for when truth is conjoined with good it qualifies it. The reason why truth is so manifold and various that it can so greatly vary good, is that truths are countless, and interior truths are in a different form from exterior truths, and because the fallacies which are of the external senses adjoin themselves, and also falsities which are of concupiscences. Seeing then that truths are so countless, it can be seen that by means of the conjunctions so many varieties arise that one thing can never be the same as another. This is clear to him who knows that from only twenty-three letters, put together in different ways, there can arise the words of all languages, and even with a perpetual variety if there were thousands of languages. What then may not arise from thousands and myriads of various things such us truths. And this is confirmed by the common maxim, “many men, many minds,” that is, there are as many diversities of ideas as there are men.

24. These are they who spoke to Pharaoh king of Egypt. That this signifies a warning from them to those who infest by mere falsities, is evident from what was said above (n. 7228), where are the like words.

25. To lead forth the sons of Israel from Egypt. That this signifies that they should leave and not infest them, is evident from the signification of “to be led forth,” as being to be liberated (as above, n. 7235), thus that they should leave and not infest; from the representation of the sons of Israel, as being those of the spiritual church (of which just above, n. 7235); and from the signification of “Egypt,” as being falsity from which comes infestation (of which also above).

26. This is the Moses and Aaron. That this signifies that this was from the law from the Divine, and from the doctrine thence derived, is evident from the representation of Moses, as being the law from the Divine (see n. 6771, 6827); and from the representation of Aaron, as being the doctrine thence derived (n. 6998, 7009, 7089).

27. And it was in the day that Jehovah spoke unto Moses in the land of Egypt. That this signifies the state of the church then, when commandment was given through the law from the Divine to those who were of the Lord’s spiritual kingdom, when yet they were in proximity to those who are in the hells, is evident from the signification of “day,” as being state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 6110), here the state of the church, because this is the subject treated of; from the signification of “Jehovah spoke,” as being a command, here to those of the Lord’s spiritual kingdom; from the representation of Moses, as being the law from the Divine (n. 6771, 6827); and from the signification of “the land of Egypt,” as being where they who were of the Lord’s spiritual kingdom were infested by falsities; that this was in the lower earth, which is near the hells, may be seen above (n. 7090). The land of Egypt, where the sons of Israel were, and which was called “Goshen,” signifies that lower earth; but where the Egyptians were, signifies the hells around, from which came the infestations by falsities.

28. And Jehovah spoke unto Moses, saying. That this signifies instruction from the Divine, is evident from the signification of “Jehovah speaking,” as being instruction anew (see n. 7226); and from the representation of Moses, as being the law from the Divine (n. 6771, 6827).

29. I am Jehovah. That this signifies Divine confirmation, is evident from what was said above (n. 7192, 7202).

30. Speak thou unto Pharaoh king of Egypt all that I speak unto thee. That this signifies warnings given from the things that flow in from the Divine, to those who infest by mere falsities, is evident from the signification of “speaking,” when it is to those who are in falsities, as being a warning (as above, n. 7220); from the representation of Pharaoh king of Egypt, as being those who infest by mere falsities (n. 7220, 7228); and from the signification of “all that I speak unto thee,” as being the things which flow in from the Divine.

31. And Moses said before Jehovah. That this signifies thought about the law Divine with those who are in falsities, is evident from the signification of “saying,” as being thought (see n. 7094); and from the representation of Moses, as being the law Divine (n. 6723, 6752). That it denotes thought about the law Divine with those who are in falsities, is plain from the series as continued in what follows; for when the word “said” is used, and thereby is signified thought, that which follows is involved, here that the law Divine is impure to those who are in falsities.

32. Behold, I am uncircumcised in lips. That this signifies that it is impure, namely, the law Divine to those who are in falsities, and that and how shall Pharaoh hear me, signifies that thus they who are in falsities will not receive, is evident from what was said above (n. 7224, 7225), where are the same words. Moses calling himself “uncircumcised in lips,” in the internal sense signifies that the law Divine appears impure to those who are in falsities (according to what was shown above, n. 7225); but in the historic sense, in which Moses as the head represents the posterity from Jacob, and that which is of the church with them (as above, n. 7041), “uncircumcised in lips” signifies that the Divine worship with that nation was such. For the worship with that nation was impure, because they worshiped external things, and utterly rejected internal ones, which are faith and charity; nay, they spat out the very knowledges of internal things, just as they did all those things which the rituals signified and represented. And as they were of this nature, their worship was impure, for they worshiped Jehovah from the love of self and the love of the world, but not from love to Him and from love toward the neighbor. In the historic sense, this worship is signified by Moses calling himself “uncircumcised in lips,” but in the internal sense the signification has been unfolded above (n. 7225).

33. ON THE INHABITANTS AND SPIRITS OF THE PLANET VENUS.
    In the planet Venus there are two kinds of men, of contrary disposition, one kind savage and almost like wild beasts, and the other gentle and humane. They who are savage and almost like wild beasts appear on the side of the planet looking our way; but they who are gentle and humane, on the opposite side. Be it known, however, that they so appear according to the states of their life, for the state of life makes all the appearance of place and space.

34. In the idea of spirits the planet Venus appears to the left, a little behind, at some distance from this earth. It is said “in the idea of spirits” because neither the sun of the world nor any planet appears to any spirit; but spirits merely have an idea that they exist, and according to this idea they appear-the sun of the world behind them as something very dark, the planets not moving about, as in the world, but constant in their places (see n. 7171).

35. I have been told that the inhabitants of that planet who, when they die and become spirits, appear on this side, are very much delighted with plunder, and especially with eating of their plunder; their delight when they think about eating of their plunder was communicated to me, and I noticed that it was intense. That there have been inhabitants on this earth also of such a ferine nature, is plain from the histories of various nations, also from the inhabitants of the land of Canaan (1 Sam. 30:16), and likewise from the Jewish and Israelitish nation even in the time of David, in that they made yearly raids, and plundered the nations, and rejoiced over their prey. As regards these inhabitants of the planet Venus, they are indeed delighted with plunder, but yet are not cruel. They cast the men whom they rob into the water, and so put them to death, but they save as many as they can; and those whom they so put to death they afterward bury, a sign that they have some humanity. In this they differ from the Jews, who took delight in casting out those whom they slew, and exposing them to be devoured by the beasts of the forest and by the birds, and sometimes in putting them to death in a savage and cruel manner (2 Sam. 12:31). How much delight the Jews had in such things, it was also given me to perceive from the sphere of many of them communicated to me, who approached quickly and then fled away.

36. I was also told that the inhabitants of that earth are for the most part giants, the inhabitants of our earth reaching only to their navel; and also that those who appear on this side of that earth are stupid, making no inquiry about heaven, or about eternal life, but caring only for what concerns their land and their cattle.

37. Being of this character, when they come into the other life they are very much infested by falsities and evils. Their hells appear around that earth, and do not communicate with the hells of the evil of our earth, because they are of a wholly different genius and disposition; hence also their evils and falsities are of quite another kind. But they who are such that they can be saved are in places of vastation, and are there reduced to the extremity of despair; for evils and falsities of that kind cannot be removed in any other way. When they are in a state of despair, they cry out that they are beasts, brutes, abominations, hatreds, and thus that they are damned. Some of them when in such a state cry out also against heaven, but for this they are excused, because it is from despair. The Lord moderates it, lest they should break out into reproaches beyond certain fixed limits. When they have suffered to the utmost, as their bodily things are then as it were dead, they are at last saved.

38. I have also been told about them that when they lived on their earth they believed in a Supreme Creator, without a Mediator. These are they who are so vastated, and finally saved, when they have first been instructed and have received the instruction that the Lord is the only God, Savior, and Mediator. I have heard them confess that without a Mediator it would be impossible for them to be saved, because they are filthy and unworthy. I have also seen some of them, after suffering to the utmost, taken up into heaven, and when they were received there, I observed from them such a tenderness of gladness as drew tears from my eyes.

39. The inhabitants and spirits of Venus who appear on the other side of that earth, are of an almost contrary disposition, being gentle and humane. It was granted of the Lord that some of these spirits should come thence to me, and then they appeared near above the head. In talking with me they said that when they were in the world they acknowledged, and now more fully acknowledge, our Lord as their only God. They said that in their earth they had seen Him, walking among them, and they also represented in what manner they had seen Him.

40. These spirits have relation in the Grand Man to the memory of material things that corresponds to the memory of immaterial things which the spirits of the planet Mercury constitute (see the description of the spirits of Mercury, n. 7170).

41. At the end of the following chapter I will speak of the inhabitants and spirits of the planet Mars.

View Details

Dark and light side of Venus in relation to the spirits of Mercury vs the straw and stubble

Arcana Coelestia 7170. The spirits of Mercury appeared at the left in a ball, and afterward in a roll stretching a long way, and next in a mass extending in length; and I wondered whither they desired to go, whether to this earth or elsewhere, and presently I observed that they bent themselves back to the right, and by unrolling themselves approached the earth Venus, on the side that is turned away from the sun. But when they came there, they said that they did not desire to be there, because the inhabitants were evil; therefore they bent themselves round to the other side of that earth, which looks to the sun, and then said that they desired to stay there, because the inhabitants were good. When this had taken place, I felt in the brain a remarkable change, and a strong operation from there. From this it was given to conclude that the spirits of Venus who are on that side of the planet were in accord with the spirits of the planet Mercury, and that they have relation to the memory of material things, which agrees with the memory of immaterial things, which the spirits of Mercury constitute; and therefore a stronger operation was felt from them when they were there.

1. To gather stubble for straw. That this signifies to find some truth of memory-knowledge, 1 is evident from the signification of “stubble for straw,” as being the truth of memory-knowledge, for “stubble” denotes such truth as is accommodated to the memory-knowledge that is signified by “straw.” That “stubble” denotes such truth is because it is the stalk in the top of which is the seed, and by “seeds” in the word are signified truths and goods; thus by the stalk which is beneath them is signified the general vessel of truth, consequently the truth of memory-knowledge; for the memory-knowledges of faith and charity are indeed truths, but general truths, thus are the recipient vessels of particular and singular truths, as can also be seen by everyone. For example: it is a truth of memory-knowledge that charity toward the neighbor is the essential of the church; also that faith cannot be except where charity is; and likewise that truth and good can be conjoined, but not truth and evil, nor good and falsity; besides many similar truths, which are truths of memory-knowledge. That these can be enriched with innumerable things, can be seen from the fact that volumes can be written about them, and yet the singular truths, which are the interior things of faith, can never be described, for these can only be seen in the light of heaven, and do not fall into natural words. These truths are like charity, which is spiritual affection, and which for the most part cannot be expressed by words, except its most general things, namely, those which put on a natural dress, and which can be compared with such things as are in the world. These things have been said in order that it may be known what general memory-knowledges are.

The planets in relation to the spiritual sun vs the spirits in relation to the head

1. Be it known that the sun of this world does not at all appear to any spirit, nor anything of its light; for to spirits the light of our sun is like thick darkness. This sun remains in perception with spirits solely from having been seen while they were in the world, and it is presented to them in idea as something that is intensely dark, and this behind them, at a considerable distance, in altitude a little above the plane of the head. The planets within our solar system appear in a fixed position relative to the sun: Mercury behind and a little toward the right; the planet Venus to the left, a little behind; the planet Mars to the left in front; the planet Jupiter in like manner to the left in front, but at a greater distance; the planet Saturn wholly in front at a considerable distance; the Moon to the left rather high up; the satellites also to the left, each relatively to its own planet. Such is the situation of these planets in the ideas of spirits and angels; and the spirits also appear near their own planet, but outside of it.

2. The taskmasters in the people, and their officers, saying. That this signifies those who most closely infest, and those who most closely receive, is evident from the signification of “taskmasters,” as being those who compel to serve (see n. 6852), and as this is effected by means of infestations, by “taskmasters” are also signified those who infest, but who most closely infest (of whom below); and from the signification of “officers,” as being those who most closely receive; for the officers were of the sons of Israel, and the taskmasters were of the Egyptians, as is evident from what follows. Thus in the internal sense the “officers” are they who most closely receive, and the “taskmasters” those who most closely infest. [2] Who these are can be known from those in the other life who infest and inject falsities and evils, and from those who receive and communicate them. They who infest and inject falsities and evils are the hells, but in order that they may effect their purpose, they send forth from themselves emissaries, through whom they act. These appear not far from those who are being infested; and this is done in order that the thoughts and intentions of many may be concentrated, for otherwise they would be dispersed. These emissaries appear in certain fixed places of their own in the world of spirits, and from the very places where they appear it can be known from what hell they are; some appear above the head at various altitudes and in various directions; some near the head to the right or to the left, and also behind it; some below the head in various situations relatively to the body, in planes from the head down to the soles of the feet. They flow in with such things as are ejected from hell, and the spirit or the man does not perceive or know otherwise than that the things which flow in are in himself; that is, that he himself thinks and intends them. These emissaries are called “subjects” (of whom see what was shown above, from experience, n (5983-5989). 4403, 5856, 5983-5989). As these infest the most closely, they are signified by the “taskmasters;” but they who receive from them and communicate are the “officers,” and are intermediate spirits; for as before said the officers were of the sons of Israel, but the taskmasters were of the Egyptians.

All is connected when the Text is read in terms of states of life

AC 7153. And the tale of bricks ye shall give. That this signifies the falsities which were to be injected in abundance, is evident from what was said above (n. 7116), where are the like words. These then are the things contained in these verses in the internal sense, and which to men may perhaps appear as of but little moment, and also disconnected; nevertheless they are each of them essential to the subject treated of, and cohere most beautifully. That this is so is perceived by the angels, for they see the series and connection of things in the light of heaven, together with countless secret things that are shaped from interior truths, giving rise to a form that is most beautiful and pleasing; which cannot possibly be done by man, because interior truths have been hidden from him, and consequently he cannot connect them together; but they appear to him disconnected, and therefore, as just said, of little moment.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges. 

View Details

1. That they may hold a feast to Me in the wilderness. That this signifies that from a glad mind they may worship the Lord in the obscurity of faith in which they are, is evident from the signification of “holding a feast,” as being worship from a glad mind (of which presently), that it is the Lord to whom they were to hold the feast, and who is here meant by “Me,” or by “Jehovah,” may be seen above, n. 7091; and from the signification of a “wilderness,” as being the obscurity of faith (n. 2708, 7055). (That they who are of the spiritual church are relatively in obscurity of faith, see n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6945)

Heaven and Hell 498. This first state of man after death continues with some for days, with some for months, and with some for a year; but seldom with any one beyond a year; for a shorter or longer time with each one according to the agreement or disagreement of his interiors with his exteriors. For with everyone the exteriors and interior must make one and correspond. In the spiritual world no one is permitted to think and will in one way and speak and act in another. Everyone there must be an image of his own affection or his own love, and therefore such as he is inwardly such he must be outwardly… and for this reason a spirit’s exteriors are first disclosed and reduced to order that they may serve the interiors as a corresponding plane.

To read the Awakening Series paper visit Awakening To Spiritual Life

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The Lord alone is Proprium

Arcana Coelestia 149 [2] Man’s proprium when viewed from heaven looks just like something bony, lifeless, and utterly misshapen, and so in itself something dead. But once it has received life from the Lord it appears as something having flesh. For man’s proprium is something altogether dead, though it has the appearance to him of being something; indeed it appears to be everything. Whatever is living within him comes from the Lord‘s life; and if this were to leave him, he would fall down dead as a stone. For he is purely an organ of life, though the nature of the organ determines that of the life-affection. The Lord alone possesses Proprium. By His Proprium He has redeemed man and by His Proprium saves him. The Lord‘s Proprium is Life, and from His Proprium man’s proprium, which in itself is dead, is given life. The Lord‘s Proprium was also meant by His words in Luke, A spirit does not have flesh and bones as you see Me have. Luke 24:39-40. It was also meant by the requirement that no bone of the Paschal lamb be broken, Exodus 12:46.

The ancient heavens

Apocalypse Revealed 612 [2] The heaven here treated of, is the heaven collected from Christians, from the time the Lord was in the world, and from such of them as approached the Lord alone, and lived according to His precepts in the Word, by shunning evils as sins against God. This heaven is the New Heaven, from which the Holy Jerusalem, that is, the New Church upon earth, will descend, (Revelation 21:1-2). But the heavens which were formed before the Lord’s coming are above this heaven, and are called the ancient heavens; in which likewise all acknowledge the Lord alone to be the God of heaven and earth. These heavens communicate with this New Heaven by influx.

New Jerusalem and its Heavenly Doctrine 4. 4. Moreover, with respect to this New Heaven, it is to be known, that it is distinct from the ancient heavens which were formed before the coming of the Lord; but still they together with this are so arranged that they form one heaven. The reason why this NewHeaven is distinct from the ancient heavens, is because in the ancient churches there was no other doctrine than the doctrine of love and charity; and then they did not know of any doctrine of faith separated from love and charity. Hence also it is that the ancient heavens constitute higher expanses, while the New Heaven constitutes an expanse beneath them; for the heavens are expanses one above another. In the highest expanse those dwell who are called celestial angels, many of whom were of the Most Ancient Church; they who are there are called celestial angels from celestial love, which is love to the Lord. In the expanse beneath them are those who are called spiritual angels, most of whom were of the Ancient Church; they are called spiritual angels from spiritual love, which is charity towards the neighbor. Below these are the angels who are in the good of faith; these are they who have lived the life of faith. To live the life of faith, is to live according to the doctrine of their church; and to live is to will and to do. All these heavens, however, form a one, by mediate and immediate influx from the Lord.

Apocalypse Revealed 876 [2] This new heaven has been treated of several times in the Apocalypse, especially in chapters 14 and 15. It is called the Christian heaven because it is distinct from the ancient heavens, which came into existence from the men of the Church before the Lord’s coming. These ancient heavens are above the Christian heaven; for the heavens are like expanses, one above another. The case is similar with each heaven, for each heaven by itself is distinguished into three heavens, an inmost or third, a middle or second, and a lowest or first. Likewise in the case of this New Heaven. I have seen them and I have spoken with them. In this new Christian heaven are all those who from the first establishment of the Christian Church have worshipped the Lord and lived in accordance with His precepts in the Word, and who consequently have been in charity and faith together from the Lord by means of the Word, thus who are not in a dead but a living faith.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7090 …Here and in what follows are treated of those of the spiritual church who were saved by the coming of the Lord into the world, and who before His coming were detained in the lower earth, and there agitated by falsities, that is, by the infernals who are in falsities from evil. That earth is beneath the soles of the feet, surrounded by the hells; in front by those who have falsified truths and adulterated goods; on the right by those who pervert Divine order, and from this study to acquire to themselves power; at the back by evil genii, who from the love of self have secretly plotted evil against the neighbor; deep under these are they who have utterly spurned the Divine, and have worshiped nature, and consequently have put away from them everything spiritual. With such are they surrounded who are in the lower earth, where before the coming of the Lord they who were of the spiritual church were reserved, and were there infested; nevertheless they were protected by the Lord, and were carried up into heaven with the Lord when He rose again…

[3] At this day also, they who are of the church and have filled their ideas with worldly and also with earthly things, and have caused the truths of faith to be joined to such things, are let down to the lower earth, and are also in combats there; and this until these worldly and earthly things have been separated from the truths of faith, and such things have been implanted as will prevent their being further joined together. When this is over, they are lifted up from thence into heaven; for until such things have been removed, they cannot possibly be with the angels, because these worldly and earthly things are darkness and defilements, which do not accord with the light and purity of heaven. These worldly and earthly things cannot be separated and removed except by means of combats against falsities. These combats take place in this way: they who are in the lower earth are infested by the fallacies and derivative falsities which are sent forth from the infernals round about, but are refuted by the Lord through heaven; and at the same time truths are instilled, and these truths appear as if they were in those who are in the combats.

AC 7091… He is called “the God of Israel,” because by “Israel” is signified the Lord’s spiritual kingdom (n. 6426, 6637), and because the Lord by His coming into the world saved those who were of that kingdom or church (n. 6854, 6914, 7035). The reason why “the God of Israel” is the Lord as to the Divine Human, is that they who are of that church have natural ideas about everything spiritual and heavenly, and also about the Divine; and therefore unless they thought of the Divine as of a natural man, they could not be conjoined with the Divine by anything of affection; for if they thought of the Divine not as of a natural man, they would either have no ideas, or extravagant ones, about the Divine, and would thereby defile the Divine.

Every coming of the Lord is insight

AC 4712. And he said to him, Go I pray see the peace of thy brethren. That this signifies every coming of the Lord, and perception how it was with those who taught, is evident from the signification of “saying,” as being perception (of which just above, n. 4708); and from the signification of “peace,” as being safety (n. 4681), thus how it was with them; and from the representation of brethren, as here being those who teach from faith (n. 4705). From this it is plain that by these words is signified perception how it was with those who taught. That every coming of the Lord is also signified, is because by Joseph is represented the Lord as to the Divine spiritual (n. 4669, 4708, 4710); and therefore when it is said that Joseph should go and see the peace of his brethren, the coming of the Lord is signified. By every coming is meant whenever truth from the Word flows into the thought.

Matthew 6:5-14. And Jesus answered and said to them: “Take heed that no one deceives you. For many will come in My name, saying, ‘I am the Christ,’ and will deceive many. And you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences, and earthquakes in various places. All these are the beginning of sorrows.“Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake. And then many will be offended, will betray one another, and will hate one another. Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold. But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7093. That they may hold a feast to Me in the wilderness. That this signifies that from a glad mind they may worship the Lord in the obscurity of faith in which they are, is evident from the signification of “holding a feast,” as being worship from a glad mind (of which presently), that it is the Lord to whom they were to hold the feast, and who is here meant by “Me,” or by “Jehovah,” may be seen above, n. 7091; and from the signification of a “wilderness,” as being the obscurity of faith (That they who are of the spiritual church are relatively in obscurity of faith, [2] The reason why “holding a feast” signifies worship from a glad mind, is that the feast was to be held at a way of three days from Egypt, thus in a state of no infestation by falsities, that is, in a state of liberty; for he who is being liberated from falsities and from the distress in which he then is, from a glad mind gives thanks to God; thus “holds a feast.” Moreover, the feasts which were instituted with that people, and which were three every year, are likewise said to have been instituted in memory of their liberation from slavery in Egypt; that is, in the spiritual sense, in memory of liberation from infestation by falsities, through the Lord’s coming into the world. Therefore it was also commanded that on those occasions they should be glad.

[5] That there was to be gladness in the feasts, and thus that “to hold a feast” is to worship from a glad mind, is also plain from the following passages.

In Isaiah: Ye shall have a song as in the nights when a feast is hallowed (Isaiah 30:29).

In Nahum: Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! Keep thy feasts, O Judah, render thy vows; for Belial shall no longer pass through thee; he is wholly cut off (Nah. 1:15).

In Zechariah: The fasts shall be to the house of Judah for joy and for gladness, and for good feasts; only love ye truth and peace (Zech. 8:19).

In Hosea: I will cause all her joy to cease, her feast, her new moon (Hos. 2:11).

And in Amos: I will turn your feasts into mourning, and all your songs into a lament (Amos 8:10).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING7178. Exodus 6

THE DOCTRINE OF CHARITY

No one can know what good is, as understood in the spiritual sense, unless he knows what love toward the neighbor and love to God are; and no one can know what evil is, unless he knows what the love of self and the love of the world are. Nor can anyone know from inward acknowledgment what the truth is which is of faith, unless he knows what good is, and unless he is in good; nor can anyone know what falsity is, unless he knows what evil is. Consequently no one can examine himself unless he knows what good from its two loves is, and what truth from good is; and unless he knows what evil from its two loves is, and what falsity from evil is.

1. There are two faculties in man, one is called the understanding, and the other the will; the will has been given man for the sake of the good which is of love, and the understanding for the sake of the truth which is of faith; for the good which is of love has relation to the will, and the truth which is of faith has relation to the understanding; the one faculty communicates in a wonderful way with the other. They join themselves together in those who are in good and thence in truth; and they also join themselves together in those who are in evil and thence in falsity; with both classes these two faculties make one mind. But it is otherwise with those who are in truth as to faith, and in evil as to life; and also with those who are in falsity as to faith, and in apparent good as to life.

2. Man is not allowed to divide his mind, and to sunder these two faculties from each other; that is, to understand and speak truth, and to will and do evil; for then one faculty would look upward or toward heaven, and the other downward or toward hell, and thus the man would hang between the two. But let him know that the will carries him away, and the understanding favors. From all this it is evident how the case is with faith and with love, and how with the state of man if they are separated.

3. Nothing is more necessary to man than to know whether heaven be in him, or hell; for in one or the other he must live to eternity. In order that he may know this, it is necessary that he should know what good is, and what evil, for good makes heaven, and evil makes hell; the doctrine of charity teaches about both.

4. Love to God is said, and by this is meant love to the Lord, for there is no other God; the Father is in Him (John 14:9-11), and the Holy of the Spirit is from Him (John 16:13-15).

EXODUS 6

1. And Jehovah said unto Moses, Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land.
2. And God spoke unto Moses, and said unto him, I am Jehovah.
3. And I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai; and by my name Jehovah I was not known to them.
4. And I also set up My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned.
5. And moreover I have heard the groaning of the sons of Israel, in that the Egyptians make them to serve; and I have remembered My covenant.
6. Wherefore say to the sons of Israel, I am Jehovah, and I will lead you out from under the burdens of the Egyptians, and I will liberate you from their service; and I will redeem you with a stretched-out arm, and with great judgments.
7. And I will take you to Me for a people, and I will be to you for God, and ye shall know that I am Jehovah your God, who leadeth you out from under the burdens of Egypt.
8. And I will bring you unto the land where I lifted up my hand to give it to Abraham, to Isaac, and to Jacob, and I will give it you for a heritage: I am Jehovah.
9. And Moses spoke thus unto the sons of Israel; and they heard not Moses for distress of spirit, and for hard service.
10. And Jehovah spoke unto Moses, saying,
11. Come, speak unto Pharaoh king of Egypt, and let him send the sons of Israel out of his land.
12. And Moses spoke before Jehovah, saying, Behold the sons of Israel have not heard me; and how shall Pharaoh hear me, and I am uncircumcised in lips?
13. And Jehovah spoke unto Moses and unto Aaron, and gave them a command unto the sons of Israel, and unto Pharaoh king of Egypt, to lead forth the sons of Israel out of the land of Egypt.
14. These are the heads of their fathers’ houses: the sons of Reuben the firstborn of Israel; Hanoch and Pallu, Hezron and Carmi; these are the families of Reuben.
15. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman; these are the families of Simeon.
16. And these are the names of the sons of Levi according to their births; Gershon, and Kohath, and Merari; and the years of the life of Levi were a hundred and thirty and seven years.
17. The sons of Gershon; Libni and Shimei, according to their families.
18. And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were a hundred and thirty and three years.
19. And the sons of Merari; Mahli and Mushi. These are the families of Levi according to their births.
20. And Amram took Jochebed his father’s sister for a woman; and she bare him Aaron and Moses; and the years of the life of Amram were a hundred and thirty and seven years.
21. And the sons of Izhar; Korah and Nepheg, and Zichri.
22. And the sons of Uzziel; Mishael and Elzaphan, and Sithri.
23. And Aaron took him Elisheba, the daughter of Aminadab, the sister of Nahshon, for a woman; and she bare him Nadab and Abihu, Eleazar and Ithamar.
24. And the sons of Korah; Assir and Elkanah, and Abiasaph; these are the families of the Korahites.
25. And Eleazar Aaron’s son took him one of the daughters of Putiel for a woman; and she bare him Phinehas. These are the heads of the fathers of the Levites according to their families.
26. This is the Aaron and Moses to whom Jehovah said, Lead forth the sons of Israel from the land of Egypt according to their armies.
27. These are those who spoke to Pharaoh king of Egypt, to lead forth the sons of Israel from Egypt. This is the Moses and Aaron.
28. And it was in the day that Jehovah spoke unto Moses in the land of Egypt,
29. And Jehovah spoke unto Moses, saying, I am Jehovah; speak thou unto Pharaoh king of Egypt all that I speak unto thee.

30. And Moses said before Jehovah, Behold I am uncircumcised in lips, and how shall Pharaoh hear me?

31. THE CONTENTS.
    The subject treated of in the preceding chapter was that those who are of the Lord’s spiritual kingdom were infested by falsities, and at last because of these infestations were near despair. Now they are encouraged with hope, and with the promise that they are certainly to be liberated; this is the subject treated of in the internal sense in the present chapter; and this is signified by the words which Jehovah spoke unto Moses.

32. Afterward is described the Lord’s spiritual kingdom as to faith and as to charity, and next as to doctrine, also as to the reception of the law Divine. Reuben and Simeon and their families represent the things of faith; Levi and his families those of charity; Aaron and his families the things of doctrine; and Moses those of the law Divine.

33. THE INTERNAL SENSE.
    Verse 1. And Jehovah said unto Moses, Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land. “And Jehovah said unto Moses,” signifies instruction about the law Divine; “Now shalt thou see what I will do to Pharaoh,” signifies manifest perception as to what shall befall those who infest; “for by a strong hand shall he let them go,” signifies that with all force and power they shall flee from them; “and by a strong hand shall he drive them out of his land,” signifies that with all force and power they shall make them flee from their neighborhood.

34. And Jehovah said unto Moses. That this signifies instruction about the law Divine, is evident from the signification of “Jehovah said,” as being instruction from the Divine (of which below); and from the representation of Moses, as being the law Divine (see n. 6723, 6752, 7014). That “Jehovah said unto Moses,” signifies instruction about the law Divine, is because at the end of the preceding chapter it was believed from the law Divine, that it would come to pass that those who are of the spiritual church would be immediately liberated from infestations; when yet it is according to order that the evil who infest should be removed by degrees, and that they who are of the spiritual church should be liberated by degrees; for such is the Divine order; and therefore such is the law Divine; for all law Divine is of order, insomuch that whether we say the law Divine, or the law of Divine order, it is the same.
    [2] Concerning this law they who are of the spiritual church are now instructed, and that it is from this law that they are certain to be liberated when the time and state according to order arrives. That Moses (by whom is here represented the law Divine, such as it is with those of the spiritual church when they are in a state of infestations) believed from the law Divine that it would come to pass that they would be immediately liberated from infestations, is plain from what he said at the close of the preceding chapter, namely, “Wherefore hast Thou done evil unto this people? Why is this that Thou hast sent me? And liberating Thou hast not liberated Thy people;” by which words is signified that they were too much infested by falsities, when yet the law proceeding from the Divine seems to say otherwise, and that in this way they have not been released from a state of infestations (n. 7165, 7166, 7169).
    [3] That those who are of the spiritual church, and who are in the lower earth, would be gradually liberated from infestations, and not immediately, is because the evils and falsities that cling to them cannot otherwise be removed, and goods and truths be instilled in their place; for this is effected by many changes of state, thus successively by degrees. They who believe that man can be immediately introduced into heaven, and that this is solely of the Lord’s mercy, are very much mistaken. If this were possible, all whatsoever who are in hell would be raised into heaven, for the Lord’s mercy extends to all. But it is according to order that everyone carries with him his life which he had lived in the world, and his state in the other life is according to this, and that the mercy of the Lord flows in with all, but is diversely received, and by those who are in evil, is rejected; and as in the world they have imbued themselves with evil, they also retain it in the other life, nor is amendment possible in the other life, for the tree lies where it has fallen. From all this it is evident that it is according to order that those who have lived in good, and with whom there are also gross and impure things which pertain to the love of the world and the love of self, cannot be associated with those who are in the heavens until these things have been removed. From all this it is evident that liberation from infestations is effected successively by degrees.

35. Now shalt thou see what I will do to Pharaoh. That this signifies manifest perception as to what shall befall those who infest, is evident from the signification of “seeing,” as being perception (see n. 2150, 3764, 4567, 4723, 5400), here manifest perception, because it is said of instruction from the Divine; from the signification of “what I will do,” as being what shall befall; and from the representation of Pharaoh, as being those who infest by means of injected falsities (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142).

36. For by a strong hand shall he let them go. That this signifies that with all force and power they shall flee from them, is evident from the signification of a “strong hand,” as being all force and power (that “hand” denotes power, see n. 878, 3387, 4931, 5327, 5328, 6947, 7011); and from the signification of “letting them go,” as being to flee from them. The case herein is this. When the infernals are deterred by punishments from doing evils, they at last abstain from infestation, and desire to leave those who are being infested, and to flee away; but as it is the sole delight of their life to do evil and to infest, they therefore cannot abstain unless they employ all force and power to remove themselves; for as the delight of anyone’s life is of his love, it is of his life, and carries him away, nor can it be resisted unless the undelight of punishment prevails over the delight of doing evil; hence come the punishments of the evil in the other life.

37. And by a strong hand shall he drive them out of his land. That this signifies that with all force and power they shall make them flee from their neighborhood, is evident from the signification, of a “strong hand,” as being with all force and power (of which just above, n. 7188); from the signification of “driving them out,” as being to put to flight; and from the signification of “their land,” as being their neighborhood. (That the land where they of the spiritual church are infested by falsities is near the hells which infest, and is called the “lower earth,” see n. 7090.) Hence “from their land” denotes from their neighborhood.

38. Verses 2-8. And God spoke unto Moses, and said unto him, I am Jehovah; and I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai; and by My name Jehovah I was not known to them. And I also set up My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned. And moreover I have heard the groaning of the sons of Israel, in that the Egyptians make them to serve; and I have remembered My covenant. Wherefore say to the sons of Israel, I am Jehovah, and I will lead you out from under the burdens of the Egyptians, and I will liberate you from their service; and I will redeem you with a stretched-out arm, and with great judgments; and I will take you to Me for a people, and I will be to you for God, and ye shall know that I am Jehovah your God, who leadeth you out from under the burdens of Egypt. And I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob, and I will give it you for a heritage: I am Jehovah.
    “And God spoke unto Moses” signifies what is new but continuous with what was before; “and said unto him, I am Jehovah” signifies confirmation from the Divine which is irrevocable; and “I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai” signifies the temptations of the Lord as to the Human, and the temptations of the faithful, and afterward consolations; “and by My name Jehovah I was not known to them” signifies that they of the spiritual church in a state of temptations did not think of the Divine things of the church; “and I also set up My covenant with them” signifies even then conjunction through the Divine Human of the Lord; “to give them the land of Canaan” signifies by means of which conjunction they would be uplifted into heaven; “the land of their sojournings, wherein they sojourned” signifies where the things of faith and charity are, concerning which they have been instructed, and according to which they have lived; “and moreover I have heard the groaning of the sons of Israel” signifies their grief from the combat; “in that the Egyptians make them to serve” signifies with those who are in falsities, who are endeavoring to subjugate; “and I have remembered My covenant” signifies release from them because of conjunction; “wherefore say to the sons of Israel” signifies that the law Divine shall give to those who are of the Lord’s spiritual kingdom to notice; “I am Jehovah” signifies confirmation from the Divine; “and I will lead you out from under the burdens of the Egyptians” signifies that the Lord will release them from the infestations of those who are in falsities; “and I will liberate you from their service” signifies fully from the endeavor to subjugate them; “and I will redeem you with a stretched-out arm” signifies leading forth from hell by virtue of Divine power; “and with great judgments” signifies according to the laws of order from the Divine Human of the Lord; “and I will take you to Me for a people” signifies that they shall be added to those in heaven who serve the Lord there; “and I will be to you for God” signifies that they shall also receive the Divine; “and ye shall know that I am Jehovah your God” signifies a noticing then that the Lord alone is God; “who leadeth you out from under the burdens of Egypt” signifies who has liberated from infestations by falsities; “and I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob” signifies an uplifting by the Divine power to heaven, where the Divine Human of the Lord is all; “and I will give it you for a heritage” signifies the Lord’s life there to eternity; “I am Jehovah” signifies confirmation from the Divine.

39. And God spoke unto Moses. That this signifies what is new but continuous with what was before, is evident from the fact that we often read in continuation of the text, “Jehovah said,” and “Jehovah spoke,” as also in this chapter, verse 1, “Jehovah said unto Moses,” in this verse, “God spoke unto Moses,” and similarly in verses 10, 13, 28, 29, and also in other places, which repetition signifies nothing else than something new that begins there, which, however, is to be connected with what goes before. (That “Jehovah said” denotes newness of perception, see n. 2061, 2238, 2260.) Be it known that the Word in its original tongue is devoid of stops, and therefore instead of them there were such phrases; and instead of the lesser stops or distinctions there was “and,” which is the reason why this occurs so frequently. Angelic speech also is continuous, with stops indeed, but such that what precedes is wonderfully connected with what follows; for angelic ideas are very full of realities, and of countless things that are unutterable, and to man, while in the world, incomprehensible; and therefore the endings of the preceding periods can be fully connected with the beginnings of the following ones; and in this way one series can be formed out of many. Astonishing and incredible to say, the form of heaven is represented in the angelic discourse, and therefore in all angelic discourse there is a harmony like that of songs, which at every stop closes in a word of one syllable, thus in a unity; and I have been told that the reason of this is that each and all things in heaven have relation to the one God as to their end. From all this also it was evident that everything of thought and of the consequent discourse flows in through heaven from the Lord, and that from this there is such a harmony in discourse closing in a unity.

40. And said unto him, I am Jehovah. That this signifies confirmation from the Divine which is irrevocable, can be seen without explication; for nothing can be confirmed by Jehovah, that is, by the Lord, except by Himself: it cannot be confirmed by heaven, because this is far beneath Him, still less by anything in the world; but in order that there may be Divine confirmation which is eternal and irrevocable, it must be by the Divine Itself. Such confirmation, namely, “I am Jehovah,” occurs frequently in Moses (as in Exod. 12:12; Lev. 18:5, 6; 19:12, 14, 18, 28, 30, 32, 37; 20:8; 21:12; 22:2-3, 8, 30-33; 26:2, 45; Num. 3:13, 41, 45). And in the prophets we read, “said Jehovah,” by which likewise is meant confirmation by the Divine (as in Isa. 3:15; 14:22, 23; 17:6; 22:14, 25; 43:12; 52:5; Jer. 2:22; 3:1, 10, 13, 20; 8:12; 12:17; 13:25; 25:7, 29; 16:16; 23:7, 24, 29, 31; and many other places). Confirmation by the Divine is also made by the Divine Human, thus also by Himself, in Isaiah:
    God sware by His right hand and by the arm of His strength (Isa. 42:8).

41. And I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai. That this signifies the temptations of the Lord as to the Human, and the temptations of the faithful, and afterward consolations, is evident from the signification of “appearing,” or “being seen,” when said of Jehovah, as being perception from the Divine (see n. 2150, 3764, 4567, 5400); and from the representation of Abraham, of Isaac, and of Jacob, as being the Lord as to the Divine Itself, and as to the Divine Human (n. 6804, 6847); but here, as Jehovah speaks and says that “He appeared to them,” the Lord is signified as to the human, that is, the human before it was made Divine. By “Abraham” is signified the celestial in this human; by “Isaac,” the spiritual; and by “Jacob,” the natural.
    [2] That the Lord as to the human is here meant by these, not as to the Divine Itself, nor as to the Divine Human, is because the subject is temptations, and the Lord as to the human before it was made Divine could be tempted, but not as to the Divine Human, and still less as to the Divine Itself; for the Divine is beyond all temptations. The infernals who tempt cannot approach even the celestial angels, for when they approach them, they are seized with horror and anguish, and become as if half dead; and as they cannot approach the celestial angels, and this by reason of the Divine with them, much less can they approach the Divine which is infinitely above the angelic. From all this it can be seen that the Lord assumed an infirm human from the mother in order that He might be tempted, and by temptations reduce into order all things in heaven and in hell, and then at the same time glorify His Human, that is, make it Divine.
    [3] (That by “God Shaddai” are signified temptations, and afterward consolations, see n. 1992, 3667, 4572, 5628.) It is said “afterward consolations,” because it is from Divine order that comfortings follow the pains of temptations, just as morning and dawn follow evening and night. There is also a correspondence between them, for there are alternations of states in the other life, as there are of the seasons in the world. States of temptations and of infestations, and also states of desolations, are in the other life evening and night; and states of consolations and festivities are morning and dawn. That by the same words, namely, “I appeared to Abraham, to Isaac, and to Jacob, in God Shaddai,” are also signified the temptations of the faithful, and afterward consolations, is because the regeneration of man, which is effected by means of temptations, is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4402, 5688); therefore the things in the Word which are understood of the Lord in the supreme sense, are understood of the faithful in the relative internal sense.

42. And by My name Jehovah I was not known to them. That this signifies that they of the spiritual church in a state of temptations did not think of the Divine things of the church, is evident from the signification of the “name Jehovah,” as being everything in one complex by which God is worshiped (see n. 2724, 3006, 6674), thus everything Divine in the church. By the “name Jehovah” is properly meant the Divine Human of the Lord (see n. 2628, 6887), and because by this and from it proceeds everything of faith and everything of love, which are the Divine things in the church, this is, in one complex, everything of Divine worship. And from the signification of “not being known,” as being not to be known, or not to be thought of, that is to say, the Divine things of the church in the state of temptations which are signified by “God Shaddai”‘ and therefore it is said that He was known to Abraham, Isaac, and Jacob, but not by His name Jehovah. This is the internal sense of these words; but the external or historic sense is different, and from this latter sense it is evident that Abraham, Isaac, and Jacob did not worship Jehovah, but God Shaddai (n. 1992, 3667, 5628), and that Abraham knew not Jehovah (see n. 1356, 2559). But that “Jehovah” is named in the historicals concerning Abraham, Isaac, and Jacob, is because that Word was written by Moses, to whom the name “Jehovah” was made known, and in these historicals “Jehovah” is named for the sake of the internal sense; for everywhere in the Word “Jehovah” is named when the subject treated of is the good of love, whereas “God” is named when it is the truth of faith (n. 709, 732, 1096, 2586, 2769, 2807, 2822, 3921, 4402).

43. And I have also set up My covenant with them. That this signifies even then conjunction through the Divine Human, is evident from the signification of “covenant,” as being conjunction (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804); and from the representation of Abraham, Isaac, and Jacob, who here are those with whom is the covenant, as being the Divine Human of the Lord (n. 6804, 6847). From all this it is evident what is the internal sense of these words; the proximate, that the union of the Divine Itself is with the Divine Human; and from this the sense which follows that there is a conjunction through the Divine Human of the Divine Itself with those who are of the spiritual church. For, as sometimes previously shown, they who were of the spiritual church were saved through the Divine Human of the Lord (n. 6854, 6914, 7035, 7091). It is said “even then,” in order that this may be joined with what immediately precedes, namely, that there was conjunction then, when in a state of temptations they did not think about the Divine things in the church; for the Lord is more present in a state of temptations than out of this state, although it appears otherwise (n. 840).

44. To give them the land of Canaan. That this signifies by means of which conjunction they would be uplifted into heaven, is evident from the signification of “the land of Canaan,” as being the Lord’s kingdom in the heavens, and as being the church (see n. 1607, 3038, 3481, 3705, 4447, 6516). That to be uplifted into heaven is signified by “giving that land,” is plain, for they to whom heaven is given are lifted up.

45. The land of their sojournings, wherein they sojourned. That this signifies where the things of faith and charity are, about which they have been instructed, and according to which they have lived, is evident from the signification of “land,” as being the Lord’s kingdom in the heavens and on earth (of which just above, n. 7196), thus also the things of the Lord’s kingdom, which, it is known, are faith and charity, and therefore these also are signified by the “land of Canaan” where the subject treated of is the instruction and life which are signified by “sojourning;” and from the signification of “sojourning,” as being instruction and life (n. 1463, 2025, 3672). From this it is evident that by “the land of their sojournings wherein they sojourned” is signified where the things of faith and charity are, about which they have been instructed and according to which they have lived. The case herein is this. In the other life heaven is given to everyone in accordance with the things of faith and charity in him, for charity and faith make heaven with everyone; but when it is said that charity and faith make heaven, there is meant the life of charity and faith. But note well that the life which has heaven in it, is a life according to the truths and goods of faith about which the man has been instructed. Unless these are the rules and principles of his life, in vain does he look for heaven, no matter how he has lived; for without these truths and goods a man is like a reed which is shaken by every wind; for he is bent by evils equally as by goods, because he has nothing of truth and good made firm within him, whereby he may be kept by the angels in truths and goods, and be withdrawn from the falsities and evils which the infernals are continually injecting. In a word, the life of Christian good is what makes heaven; not a life of natural good.

46. And moreover I have heard the groaning of the sons of Israel. That this signifies their grief from the combat, is evident from the signification of “groaning,” as being grief from combat; and from the representation of the sons of Israel, as being those of the spiritual church who are infested by falsities and are thence in combat.

47. Because the Egyptians make them to serve. That this signifies with those who are in falsities, who are endeavoring to subjugate, is evident from the signification of “the Egyptians,” as being those who are in falsities (see n. 6692, 7097, 7107, 7110, 7126, 7142); and from the signification of “making to serve,” as being to endeavor to subjugate (n. 6666, 6670, 6671).

48. And I have remembered my covenant. That this signifies that there was release from them because of conjunction, is evident from the signification of “remembering the covenant,” namely, with Abraham, Isaac, and Jacob, to give them the land of Canaan, as being liberation or release from the infestations signified by the servitudes in Egypt, and an uplifting to heaven; and from the signification of “covenant,” as being conjunction (see n. 7195). It is said that because of the conjunction they were to be liberated and uplifted into heaven; for conjunction with the Lord is effected through faith and love, because the truths of faith and the goods of love proceed from the Lord, and the things which proceed from Him are His, insomuch that they are Himself; and therefore they who receive these things are conjoined with Him; and they who are conjoined with Him cannot but be uplifted to Him, that is, into heaven.

49. Wherefore say to the sons of Israel. That this signifies that the law Divine shall give to those who are of the Lord’s spiritual kingdom to notice, is evident from the representation of Moses, to whom it is said that he “should say to the sons of Israel,” as being the law Divine (see n. 6723, 6752); from the signification of “saying” as being to notice (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2619, 2862, 3509, 5877), here to give to notice, because it is said of the law Divine that it should “say;” and from the representation of the sons of Israel, as being those who are of the Lord’s spiritual kingdom (n. 6426, 6637).

50. I am Jehovah. That this signifies confirmation from the Divine, is evident from what was said above (n. 7192).

51. And I will lead you out from under the burdens of the Egyptians. That this signifies that the Lord will release them from the infestations of those who are in falsities, is evident from the signification of “leading out,” as being to release; from the signification of “burdens,” as being infestations by falsities, thus combats (see n. 6757, 7104, 7105); and from the signification of “the Egyptians,” as being those who infest by means of injected falsities (of which just above, n. 7199).

52. And I will liberate you from their service. That this signifies fully from the endeavor to subjugate, is evident from the signification of “service,” as being an endeavor to subjugate (see n. 6666, 6670, 6671).

53. And I will redeem you with a stretched out arm. That this signifies leading forth from hell by virtue of Divine power, is evident from the signification of “redeeming,” as being to bring forth from hell (that “redemption” is said of bondage, of evil, and of death – that men are released from these – thus that it is said of hell, and that the Lord as to the Divine Human is called the “Redeemer,” see n. 6281) and from the signification of a “stretched out arm,” as being Divine power. That “arm” denotes power, see n. 478, 4931, 4932, 4934, 4935; but that a “stretched out arm” denotes omnipotence or Divine power, is because when an arm appears stretched out in the heavens, there is represented power from the Divine; and when not stretched out, but bent, there is represented power in a general sense. Hence then it is, that in the Word, Divine power is very often expressed by a “stretched out arm,” and by a “strong hand,” as in these passages:
    I have made the earth, the man, and the beast, that are upon the faces of the earth, by My great power and by My stretched-out arm (Jer. 27:5)
    Ah, Lord Jehovih! Behold Thou hast made the heaven and the earth by Thy great power, and by Thy stretched-out arm; no word is too wonderful for Thee; and Thou hast led forth Thy people Israel out of the land of Egypt by signs and miracles, and by a strong hand, and by a stretched-out arm (Jer. 32:17, 21).
    I will lead you out from the peoples, and will gather you out of the lands wherein ye are scattered, by a strong hand and by a stretched-out arm (Ezek. 20:34).
    He led forth Israel from the midst of the Egyptians by a strong hand, and a stretched-out arm (Ps. 136:11, 12; see also Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36).

54. And with great judgments. That this signifies according to the laws of order from the Divine Human of the Lord, is evident from the signification of “judgments,” as being truths (see n. 2235, 6397), and in the supreme sense, where it is said of the Lord, as being truths Divine; which truths are nothing but the laws of order from the Divine Human of the Lord, for all order is from Him, thus all the laws of order. The whole heaven, consequently also the universe, is in accordance with these laws. The laws of order, or the truths which proceed from the Lord, in accordance with which is the whole heaven, and the universe, are what are called “the Word by which all things were made” (John 1:1-3); for the “Word” denotes Divine truth proceeding from the Divine good of the Divine Human of the Lord; and hence it is that all things in the spiritual world and also in the natural world have relation to truth, as can be seen by him who reflects.
    [2] By “great judgments,” in the proximate sense, are here meant the truths according to which they shall be judged who have infested by means of injected falsities, and who are signified by the “Egyptians” and by “Pharaoh;” and there are also meant the truths according to which they shall be judged who will be released from the infestations, and who are signified by the “sons of Israel.” By these judgments they are condemned who are in falsities from evil, and by these judgments they are saved who are in truths from good. Not that the truths which proceed from the Lord condemn anyone, for all the truths which proceed from the Lord are from His Divine good, thus are nothing but mercies. But as men do not receive the mercy of the Lord, they expose themselves to condemnation, because they are then in evils, and evils condemn. Neither do the truths which proceed from the Lord save, if the man believes that he is saved by virtue of the truths of faith with him, and not by virtue of mercy; for man is in evils, and from himself is in hell, but by virtue of the mercy of the Lord he is withheld from evil and kept in good, and this by a strong force. That by “judgments” both are signified, namely, the condemnation of the evil and the salvation of the good, is plain from those passages in the Word where the Last Judgment is treated of, as in Matt. 25:31-45, and elsewhere.

55. And I will take you to Me for a people. That this signifies that they shall be added to those in heaven who serve the Lord there, is evident from the signification of “taking for a people,” when said by Jehovah or the Lord, as being to receive among those who are in heaven; for they who are in heaven are called the “people of the Lord,” and the same also when they are in the world, because as to their souls they are then also in heaven (see n. 687, 697, 3255, 4067, 4073, 4077). That by these words is signified that they who are of the spiritual church shall be added to those in heaven who there serve the Lord, is because before the Lord’s coming they had been detained in the lower earth, and were uplifted into heaven when the Lord rose again, and were then added to those who serve the Lord (n. 6854, 6914, 7090).

56. And I will be to you for God. That this signifies that they shall also receive the Divine, is evident from the signification of “being to them for God,” when this is said by Jehovah or the Lord, as being to receive the Divine; for to all those who are in heaven it is given to receive the Divine, that is, Divine good and truth, thus wisdom and intelligence, consequently the happiness of a life from uses, which are the exercises of charity. These things are signified by “I will be to you for God.”

57. And ye shall know that I am Jehovah your God. That this signifies a noticing then that the Lord alone is God, is evident from the signification of “knowing,” as being to notice. That “I am Jehovah your God” denotes that the Lord alone is God, is because by “Jehovah” in the Word no other is meant than the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6905); and also because in heaven they know and perceive that the Lord is the Lord of heaven, and thus is the Lord of the universe, as He Himself says in Matthew that He “has all power in the heavens and on earth” (Matt. 28:18); and that Jehovah “does not give His glory to any other than Himself” (Isa. 42:8); also that He is “one with the Father” (John 14:9-11); and that the “Holy Spirit” is the holy which proceeds from Him (John 16:13-15); thus that the Lord is the only God.

58. Who bringeth you out from under the burdens of Egypt. That this signifies who has liberated from infestations by falsities, is evident from what was said above (n. 7203), where are the like words.

59. And I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob. That this signifies an uplifting by the Divine power to heaven, where the Divine Human of the Lord is all, is evident from the signification of “bringing to the land,” namely, to Canaan, as being to uplift to heaven (that the “land of Canaan” denotes the Lord’s kingdom or heaven, see n. 7196); from the signification of “lifting up the hand,” when said of Jehovah or the Lord, as being by Divine power (that “hand” denotes power, see n. 878, 4931-4937, 5327, 5328, 6947, 7011); and from the representation of Abraham, Isaac, and Jacob, as being the Lord as to the Divine Itself and as to the Divine Human (n. 6804, 6847); here the Lord as to the Divine Human, because this is the all in heaven. The reason why the Divine Human is the all in heaven, is that no one there, not even an angel of the inmost or third heaven, can have any idea about the Divine Itself, according to the Lord’s words in John: “No one hath ever seen God” (John 1:18); “Ye have neither heard the voice of the Father at any time, nor seen His shape” (John 5:37). For the angels are finite, and what is finite cannot have an idea of the Infinite; and therefore unless in heaven they had in respect to God the idea of a human shape, they would have no idea, or an unbecoming one; and thus they could not be conjoined with the Divine either by faith or by love; and this being the case, in heaven they perceive the Divine in a human form; whence it is that the Divine Human in the heavens is the all in their regards, and hence is the all in their faith and love; whence comes the conjunction through which is salvation (n. 6700).

60. And I will give it you for an inheritance. That this signifies the Lord’s life there to eternity, is evident from the signification of “inheritance,” when predicated of heaven, as being the Lord’s life (see n. 2658); and because everything given as an inheritance is the perpetual, and in heaven the eternal, possession of him to whom it is given, because there they live to eternity, the Lord’s life there to eternity is signified. That the Lord’s life is in heaven, consequently that those who are there are in His life, is because they are in the truth and good which proceed from the Lord, and the good which is in the truth is the Lord Himself, and the truth in which is the good is the life from the Lord from which all live. From all this it is evident that they who are in good and thence in truth, as are all in the heavens, are in the Lord’s life.

61. I am Jehovah. That this signifies confirmation from the Divine, is evident from what was said above (see n. 7192, 7202).

View Details

And Pharaoh said, Behold the people of the land are now many, and ye have made them cease from their burdens. And Pharaoh commanded in that day the taskmasters in the people, and their officers, saying, Ye shall no more give the people straw to make bricks, as yesterday and the day before yesterday; let them go and gather straw for themselves. And the tale of the bricks which they made yesterday and the day before yesterday, ye shall lay upon them; ye shall not take away from it; for they are idle; therefore they cry, saying, Let us go and sacrifice to our God. Let the service be made heavier upon the men, and let them do it; and let them not regard the words of a lie. And the taskmasters of the people went out, and their officers, and they spoke to the people, saying, Thus said Pharaoh, I will by no means give you straw. Go ye yourselves, get you straw where ye can find it; for nothing whatever shall be taken away from your service. And the people scattered into all the land of Egypt to gather stubble for straw. And the taskmasters were urgent, saying, Complete ye your works, the work of a day in its day, as when there was straw. Exodus 5: 5-13

Arcana Coelestia 7106… “And Pharaoh said,” signifies the will of those who infest the truths of the church; “Behold the people of the land are now many,” signifies the multitude of those who are of the spiritual church; “and ye have made them cease from their burdens,” signifies that they have not infested enough; “and Pharaoh commanded in that day,” signifies the cupidity of infesting the truths of the church while in that state; “the taskmasters in the people, and their officers, saying,” signifies those who most closely infest and most closely receive; “Ye shall no more give the people straw,” signifies the lowest memory-knowledges which are the most general of all; “to make bricks,” signifies for the things fictitious and false that will be injected; “as yesterday and the day before yesterday,” signifies not as in the former state “let them go and gather straw for themselves,” signifies that they should procure for themselves these lowest memory-knowledges; “and the tale of bricks, which they made yesterday and the day before yesterday, ye shall lay upon them,” signifies that the things fictitious and false must be injected in abundance as before; “ye shall not take away from it,” signifies without diminution; “for they are idle,” signifies that they are not assaulted enough; “therefore they cry, saying, Let us go and sacrifice to our God,” signifies that consequently they have so much thought about such worship; “let the service be made heavier upon the men,” signifies that the assault should be increased; “and let them do it,” signifies to obtain the effect; “and let them not regard the words of a lie,” signifies lest they turn to truths.

AC 7123… “And the taskmasters of the people went out, and their officers,” signifies the sending forth and presence of those who most closely infest, and of those who most closely receive; “and they spoke to the people, saying,” signifies perception; “Thus said Pharaoh,” signifies about the infestations; “I will by no means give you straw,” signifies no longer thence the most general memory-knowledges; “Go ye yourselves, get you straw where ye can find it,” signifies that they should procure these for themselves elsewhere, wherever they could; “for nothing whatever shall be taken away from your service,” signifies injections of falsities without diminution; “and the people scattered into all the land of Egypt,” signifies that they overspread the natural mind on every side; “to gather stubble for straw,” signifies to find some truth of memory-knowledge; “and the taskmasters were urgent,” signifies that they who most closely infested were insistent; “saying, Complete ye your works, the work of a day in its day,” signifies that they should serve falsities so called in every state; “as when there was straw,” signifies just as they served their truths so called.

The straw

AC 7112. Ye shall no more give the people straw. That this signifies the lowest memory-knowledges and the most general of all, is evident from the signification of “chaff” or “straw,” as being truths of memory-knowledge (see n. 3114), and indeed memory-knowledges the lowest and most general of all, for the lowest food in a spiritual sense is straw or chaff, because it is the food of beasts. Those knowledges are called lowest which are full of fallacies of the senses, which the evil abuse to pervert goods and truths, and thus to defend evils and falsities; for on account of fallacies these knowledges can be turned in favor of principles of falsity and of cupidities of evil. Moreover such knowledges are the most general of all, and unless they are filled with truths less general and more particular, they may be of service to falsities and evils, but in proportion as they are filled with truths, they are of less service to them. Such are the knowledges whereby they who in the world have professed faith alone, and yet have lived a life of evil, infest the upright in the other life; but as these knowledges are dispelled by the angels, it is now said that they should not give straw to make brick, that is, that they did not add these to the fictitious and false things that would be injected… That “straw” or “grass” denotes the lowest memory-knowledge, and that “bricks” denote things fictitious and false, can be seen from many considerations; for all herbage and straw have no other signification; but seeds, barley, wheat, and the like denote interior truths and goods; and stones not artificial denote truths.

The faith that used to serve us

AC 7122…Such infestation is permitted to the end that falsities may be removed, and truths be instilled, which cannot possibly be done without infestation; for after death there clings to a man, and there is in his memories, everything of his thought in the world, of his intention, of his will, of his speech, and of his action, for nothing is obliterated. That these things have been impressed on his memories, especially on the interior memory, which is properly the memory of his spirit, see n. 2469, 2470, 2474, 2475. And this being so, it must needs be that there cling to him things foul and filthy, and also evil and false, from his life in the world; and which cause the truths which the man has also learned, and the goods which he has imbued, to be hidden. For truths and goods cannot come forth among such things; and therefore before truths and goods can appear, and the man be thus associated with those who are in heaven, it is necessary that these evils and falsities be uncovered, so that he may see them and know them, and thus learn what is true and what is good. This cannot possibly be done without combat with the evils and falsities in himself; which combat takes place actually, the evil spirits exciting falsities and evils, and the angels excusing if the end has been good, and instilling truths. This is perceived as if it were in himself, as is the case with temptation in man, which is felt no otherwise than as being in him, when yet it is the combat of angels with evil spirits outside of him (see n. 3927, 4249, 4307, 5036, 6657). That this is so has been granted me to know with certainty from much experience. These things have been said in order that it may be known why infestation by falsities takes place with those who are of the spiritual church, which infestation has been treated of in the above verses, and is treated of also in those which follow.

AC 7127. I will by no means give you straw. That this signifies no longer thence the most general memory-knowledges, is evident from the signification of “by no means giving,” as being no longer to furnish; and from the signification of “straw,” as being the most general memory-knowledges of all (see n. 7112). How the case herein is has already been told. But it must be told further, that in the other life those who have been of the church, and have persuaded themselves that faith alone saves, yet have not lived the life of faith, but a life of evil, especially put straw (that is, the most general memory-knowledges of all) before the upright whom they are infesting. These men are of the same character there as they had been in the world; they are acquainted with confirming arguments in favor of faith alone, by which they say that man is saved no matter how he had lived; but these confirming arguments are nothing but reasonings that agree with the given proposition; for everything, even what is most false, can be confirmed by reasonings, and can also be presented to the simple as true, by means of the arts of eloquence and of inference. [2] For this purpose they especially employ such things from the Word as are the most general of all, and which without the internal sense of the word can be drawn to favor any opinion whatever. Such are the things which they put before those who are of the spiritual church; and by means of which they infest them; although they are nothing but chaff or straw for making bricks, for they exclude the most essential thing of all, namely, charity. They indeed say that works of charity are the fruits of faith, but still they make these works of no account, and persuade their hearers that man is saved by faith alone no matter what his life has been, even in life’s last moments; thus by faith without its fruits, consequently without the life of faith and charity. [3] So long as such things are put before the upright in the other life, these wield fighting arguments, and are able to defend themselves, for they see that reasonings are fallacious when the essential, which is charity, is thus excluded, and also when they see that no regard is paid to the life. From everything in the other life, both in general and in particular, they see these things as in clear day. Such then is what is meant by the memory-knowledges the lowest and most general of all, which are signified by “straw.” They who have persuaded themselves that faith alone saves, and yet have lived a life of evil, are in hell at a considerable depth toward the right, a little in front; and I have heard them from thence infesting the upright with reasonings; but these, being led of the Lord by the angels, rejected the reasonings as being empty, and they also exposed the fallacies which were in the confirmations and arguments from the general things of the Word.

To gather stubble, to search for spiritual principles in scientifics/memory knowledge ‘as if of self’

AC 7131. To gather stubble for straw. That this signifies to find some truth of memory-knowledge, is evident from the signification of “stubble for straw,” as being the truth of memory-knowledge, for “stubble” denotes such truth as is accommodated to the memory-knowledge that is signified by “straw.” That “stubble” denotes such truth is because it is the stalk in the top of which is the seed, and by “seeds” in the word are signified truths and goods; thus by the stalk which is beneath them is signified the general vessel of truth, consequently the truth of memory-knowledge; for the memory-knowledges of faith and charity are indeed truths, but general truths, thus are the recipient vessels of particular and singular truths, as can also be seen by everyone. For example: it is a truth of memory-knowledge that charity toward the neighbor is the essential of the church; also that faith cannot be except where charity is; and likewise that truth and good can be conjoined, but not truth and evil, nor good and falsity; besides many similar truths, which are truths of memory-knowledge. That these can be enriched with innumerable things, can be seen from the fact that volumes can be written about them, and yet the singular truths, which are the interior things of faith, can never be described, for these can only be seen in the light of heaven, and do not fall into natural words. These truths are like charity, which is spiritual affection, and which for the most part cannot be expressed by words, except its most general things, namely, those which put on a natural dress, and which can be compared with such things as are in the world. These things have been said in order that it may be known what general memory-knowledges are.

We come to see what good and truth is by seeing what it is not

AC 7118…They who infest, as far as possible hinder the upright whom they infest from thinking about the Lord; as soon as any thought of the Lord openly occurs, they at once take it away, which they know how to do in a skillful manner. But as with those who are being infested, thought about the Lord is nevertheless universal, thus too interior to be in plain view (for it flows in through heaven), therefore as soon as they cease to be infested, they come into thought about the Lord, for that which flows in from heaven and reigns universally, reveals itself in every free state.

AC 926. When the verb ‘says’ is used of Jehovah, nothing else is meant than ‘is so’ or ‘is not so’, or ‘happens’ or ‘does not happen’; for no other verb can be used of Jehovah than Is. The things which are said of Jehovah throughout the Word are there for the benefit of people who cannot grasp anything apart from that which comes within man’s actual experience. That is why the sense of the letter takes the form it does. The simple in heart are able to be taught from appearances as they belong to man’s actual experience, for their knowledge of things goes scarcely any further than that based on sensory experience; therefore it is their mental grasp of things that determines the way anything is said in the Word.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING7135. Verses 14-18. And the officers of the sons of Israel were beaten, whom Pharaoh’s taskmasters had set over them, saying, Wherefore do ye not complete your task in making brick, as yesterday and the day before yesterday, also yesterday, also today? And the officers of the sons of Israel came and cried unto Pharaoh, saying, Wherefore doest thou so to thy servants? There is no straw given to thy servants, and they say to us, Make ye bricks; and behold thy servants are beaten; and thy people have sinned. And he said, Ye are idle, ye are idle; therefore ye say, Let us go, let us sacrifice to Jehovah. And now go, serve ye, and straw shall not be given you, and the tale of bricks shall ye give. “And the officers of the sons of Israel were beaten,” signifies that they who most closely received and communicated the infestations were injured by the injected falsities; “whom Pharaoh’s taskmasters had set over them,” signifies those who were injected by the infesters; “saying, Wherefore do ye not complete your task in making bricks?” signifies that they do not receive and communicate the injections of falsities as had been enjoined; “as yesterday and the day before yesterday,” signifies as in the former state; “also yesterday also today,” signifies the state that will be therefrom; “and the officers of the sons of Israel came,” signifies those who most closely received and communicated; “and cried unto Pharaoh,” signifies indignation testified before those who were infesting; “saying, wherefore doest thou thus to thy servants?” signifies that thus they could not perform the duty enjoined; “there is no straw given to thy servants,” signifies that memory-knowledges containing truth are no longer furnished; “and they say to us, Make ye bricks,” signifies that they must nevertheless endure the injected falsities; “and behold thy servants are beaten,” signifies that in this way the falsities inflict injury; “and thy people have sinned,” signifies that thus they are guilty in having done evil; “and he said,” signifies the answer; “Ye are idle, ye are idle,” signifies that they have not been sufficiently assaulted; “therefore ye say, Let us go, let us sacrifice to Jehovah,” signifies that from this comes the thought about such worship; “and now go, serve ye,” signifies continuation of the infestation; “and straw shall not be given you,” signifies without such memory-knowledges; “and the tale of bricks ye shall give,” signifies the falsities which were to be injected in abundance.

1. And the officers of the sons of Israel were beaten. That this signifies that they who most closely received and communicated the infestations were injured by the injected falsities, is evident from the signification of “being beaten,” as being to be injured by falsities, because by the taskmasters, by whom are signified the infesters, for in the spiritual sense “to be beaten” is not to be beaten, but to be injured in respect to truth and good, that is, in respect to the things of spiritual life; just as “to die” in the spiritual sense is not to die, but to be deprived of truth and good, and to be in falsity and evil, and therefore damned; from the signification of “the officers,” as being those who most closely receive and communicate the infestations (see n. 7111); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637), with whom they who are signified by the “officers” were in communication.

2. Whom Pharaoh’s taskmasters had set over them. That this signifies those who were injected by the infesters, is evident from the signification of “being set over them,” as being to be injected, because done by injection (of which in what follows); and from the signification of “taskmasters,” as being those who infest (see n. 7111). How this is cannot be known except from experience with such in the other life. It was said above that by “taskmasters” are signified those who most closely infest, and by “officers” those who most closely receive and communicate (n. 7111); they who thus receive and communicate are simple, upright spirits, who are of especial service for such a use; these spirits, by means of arts known only in the other life, are injected by the infesters toward the society with which they thus procure for themselves communication; and this is effected by those who infest and are signified by the “taskmasters;” thus the hells have communication on their side, and they who are being infested on theirs. That this is the case, I have seen a hundred times, if not a thousand, and have also experienced. From all this it is evident that what is signified by these words in the internal sense cannot be known except from experience concerning such things in the other life.

3. Saying, Wherefore do ye not complete your task in making bricks? That this signifies that they do not receive and communicate the injections of falsities as had been enjoined, is evident from the signification of the “officers” to whom these things are said, as being those who most closely receive and communicate (see n. 7111); from the signification of “completing the task,” as being to do as had been enjoined; and from the signification of “making bricks,” as being to receive things fictitious and false (n. 7113).

4. As yesterday and the day before yesterday. That this signifies as in the former state, is evident from the signification of “yesterday and the day before” as being a former state (see n. 6983, 7114).

5. Also yesterday, also today. That this signifies the state that will be therefrom, is evident from the signification of “yesterday,” as being the former state (as just above); and from the signification of “today,” as being what is perpetual (see n. 2838, 3998, 4304, 6165), consequently what is everlasting, and thus that will be as before.

6. And the officers of the sons of Israel came. That this signifies those who most closely received and communicated, is evident from the signification of “the officers of the sons of Israel,” as being those who most closely receive and communicate the infestations (of which just above, n. 7136).

7. And cried unto Pharaoh. That this signifies indignation testified before those who were infesting, is evident from the signification of “crying,” as here being to attest indignation, namely, because they had been beaten, that is, injured by the injected falsities; and because straw was not given to make brick, that is, that they were receiving and injecting only things fictitious and false; and from the representation of Pharaoh, as being those who infest (see n. 6651, 6679, 6683, 7126).

8. Saying, Wherefore doest thou this to thy servants? That this signifies that thus they could not perform the duty enjoined, is evident from the signification of a “servant,” as being one who ministers, and performs a duty; he is called a “servant” because he is of service, as occasionally occurs in the Word. That he is called a “servant” who obeys, see n. 1713; and that to “serve” denotes study, n. 3824, 3846; and as what now follows involves that they could not endure that service, it is plain that by “wherefore doest thou thus to thy servants?” is signified that thus they could not perform the duty enjoined.

9. There is no straw given to thy servants. That this signifies that memory-knowledges containing truth are no longer furnished, is evident from the signification of ” straw,” as being memory-knowledges the most general of all (see n. 7112), which, being like vessels that can be filled with truths (n. 4345, 4383, 5208, 7131), are called memory-knowledges, the containers of truth; from the signification of “not being given,” as being not to be furnished; and from the signification of “servants,” as being those who minister and perform a duty (of which just above, n. 7143).

10. And they say to us, Make ye bricks. That this signifies that they must nevertheless endure the injected falsities, is evident from the signification of “making bricks,” as being to receive things fictitious and false which are injected by the evil (n. 7113), here to endure them.

11. And behold thy servants are beaten. That this signifies that in this way the falsities inflict injury, is evident from the signification of “being beaten,” as being to be injured by falsities (see n. 7136).

12. And thy people have sinned. That this signifies that thus they are guilty in that they have done evil, is evident from the signification of “sinning,” as being to become guilty of evil, and in this case that they would deserve to be punished. How the case is in general with what is contained in this and the preceding verse must be told. They who are in the lower earth are infested by falsities and evils injected from the hells round about, in order that evils and falsities may be removed, and truths and goods be instilled, and that in this way they may be brought into a state in which they can be raised up into heaven (see n. 7090, 7122). But near the end they are more severely infested than before; for then truths are taken from them, and mere falsities are permitted to infest them, and this even to despair; for it is of Divine order that the last of infestation and of temptation should be despair (see n. 1787, 2694, 5279, 5280). This was done by Pharaoh in order that this state of those who are of the spiritual church might be represented by the sons of Israel, and this when the infestations were near to the end, that is, when the people were to be liberated and conducted into the land of Canaan. Be it known that infestations are effected in this manner, namely, that falsities and evils from the hells are injected into the thoughts, and also truths and goods from heaven, that is, through heaven from the Lord; this is done because a man and a spirit do not think from themselves, but all things flow in, which although it is quite foreign to our feeling, and therefore seems to be incredible, is nevertheless most true (on this matter see what has already been adduced and shown from experience, n. 2886, 4151, 4249, 5846, 5854, 6189-6215, 6307-6327, 6466-6495, 6598-6626). From all this it can be known how it is to be understood that infestations are effected by means of the injection of falsities, and that this is increased even to despair.

13. And he said. That this signifies the answer, is evident from the signification of “saying,” as being answer (n. 7103).

14. Ye are idle, ye are idle. That this signifies that they have not been sufficiently assaulted, is evident from the signification of “being idle,” as being not to be sufficiently assaulted, namely, by falsities (see n. 7118).

15. Therefore ye say, Let us go, let us sacrifice to Jehovah. That this signifies that from this comes the thought about such worship, is evident from what was said above (n. 7119), where are the like words.

16. And now go, serve ye. That this signifies the continuation of infestation, is evident from the signification of “serving,” as being to be infested by falsities (see n. 7120, 7129); hence, “go, serve ye” denotes the continuation of the infestation; for they had complained of the service, but the answer was that it should be continued.

17. And straw shall not be given you. That this signifies without such memory-knowledges, is evident from the signification of “straw,” as being the most general memory-knowledges, and consequently the containants of truth (see n. 7112, 7144). That they must be without them is signified by “it shall not be given.”

18. And the tale of bricks ye shall give. That this signifies the falsities which were to be injected in abundance, is evident from what was said above (n. 7116), where are the like words. These then are the things contained in these verses in the internal sense, and which to men may perhaps appear as of but little moment, and also disconnected; nevertheless they are each of them essential to the subject treated of, and cohere most beautifully. That this is so is perceived by the angels, for they see the series and connection of things in the light of heaven, together with countless secret things that are shaped from interior truths, giving rise to a form that is most beautiful and pleasing; which cannot possibly be done by man, because interior truths have been hidden from him, and consequently he cannot connect them together; but they appear to him disconnected, and therefore, as just said, of little moment.

19. Verses 19-21. And the officers of the sons of Israel saw that they were in evil when it was said, Ye shall not take anything away from your bricks on a day in its day. And they met Moses and Aaron standing to meet them as they went forth from Pharaoh; and they said unto them, Jehovah look upon you, and judge, because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hand to slay us. “And the officers of the sons of Israel saw that they were in evil,” signifies that they saw themselves near damnation; “when it was said, Ye shall not take anything away from your bricks,” signifies because nothing of the injection of falsities was diminished; “on a day in its day,” signifies in every state whatever; “and they met Moses and Aaron,” signifies thought about the law Divine and the doctrine thence derived; “standing to meet them as they went forth from Pharaoh,” signifies manifestation at a time when falsities did not so much infest; “and they said unto them,” signifies perception; “Jehovah look upon you, and judge,” signifies the Divine disposal; “because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants,” signifies that by reason of these things all who are in falsities have so great an aversion to our compliance; “to put a sword into their hand to slay us,” signifies that hence they have so great an ardor to destroy the truths of the church by means of falsities.

20. And the officers of the sons of Israel saw that they were in evil. That this signifies that they saw themselves near damnation, is evident from the signification of “seeing,” as being to perceive (n. 2150, 3764, 4567, 4723, 5400); from the signification of the “officers,” as being those who most closely receive and communicate the infestations (n. 7111, 7136); and from the signification of “evil,” as being damnation for regarded in itself evil is hell (n. 6279), thus damnation. That “to be in evil” denotes to be near damnation, is because those who most closely received and communicated the infestations were injured, which is signified by their being beaten by the taskmasters (n. 7136), and because through the falsities that were continually injected they were infested even to despair (n. 7147). Hence it is that by “they saw that they were in evil” is signified that they perceived themselves to be near damnation. For as those who are in despair suppose that they can no longer endure the assaults, they think that they must needs deliver themselves up as captives to falsities, such being the state of despair; but then they begin to be relieved, and to be led as it were out of thick darkness into light.

21. When it was said, Ye shall not take anything away from your bricks. That this signifies because nothing of the injection of falsities was diminished, is evident from the signification of “not taking anything away,” as being that nothing was to be diminished (as also above, n. 7129); and from the signification of “making bricks,” as being to endure the injected falsities (n. 7113, 7145).

22. On a day in its day. That this signifies in every state whatever, is evident from the signification of “day by day,” as being in every state whatever (as above, see n. 7133).

23. And they met Moses and Aaron. That this signifies thought about the Divine law and the doctrine thence derived, is evident from the signification of “meeting,” as being thought, for by their meeting is here meant that they encountered them and spoke with them, which in the internal sense denotes to think about the things which they represent (that “to speak” denotes to think, see n. 2271, 2287, 2619); from the representation of Moses, as being the Divine law (n. 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998, 7009, 7089).

24. Standing to meet them as they went forth from Pharaoh. That this signifies manifestation at a time when falsities did not so much infest, is evident from the signification of “standing to meet,” when said of the Divine law and doctrine thence derived, as being manifestation; and from the signification of “going forth from Pharaoh,” as being when falsities did not so much infest. (That “Pharaoh” denotes the infesting falsity, see n. 7107, 7110, 7126, 7142.)

7159a. And they said unto them. That this signifies perception, is evident from the signification of “saying,” in the historicals of the Word, as being to perceive (of which frequently above).

1. Jehovah look upon you, and judge. That this signifies the Divine disposal, is evident from the signification of “let Jehovah look and judge,” as being the Divine disposal, for that which Jehovah sees and judges, He disposes. By “looking” is signified the Divine perception, properly foresight; and by “judging” is signified the Divine ordering, properly providence. Because these things are signified by these words in the internal sense, it was customary to say, when evil happened by anyone’s fault, “Let Jehovah look and judge.”

2. Because ye have made odor to stink in the eyes of Pharaoh, and in the eyes of his servants. That this signifies that by reason of these things all they who are in falsities have so great an aversion to our compliance, is evident from the signification of “making to stink,” as being aversion, of which in what follows; and from the signification of “odor,” as being the perceptivity of what is grateful (see n. 925, 1514, 1517-1519, 3577, 4626, 4628, 4748); and as “odor” denotes the perceptivity of what is grateful, it denotes the perceptivity of faith and charity, for these are grateful (see n. 1519, 4628, 4748); and because these are grateful, compliance is most grateful, for compliance is the very good itself of faith and charity; hence it is that by “odor” is here signified compliance.
   [2] As “odor” denotes all that which is grateful to the Lord, so “stink” denotes that which is ungrateful to the Lord, consequently “stink” denotes aversion, and also abomination. Moreover, “stink” actually corresponds to the aversion and abomination which are of falsity and evil. As “stink” denotes that which belongs to aversion, it is used in the Word to denote aversion, as in Samuel:
   Israel had become stinking with the Philistines (1 Sam. 13:4).
   Achish says of David, that he had made himself utterly stinking in his people, in Israel (1 Sam. 27:12).
   When the sons of Ammon saw that they had become stinking with David (2 Sam. 10:6).
   Ahithophel said unto Absalom, That all Israel may hear that thou hast become stinking with thy father (2 Sam. 16:21).
   In these passages “stinking” denotes aversion. In Isaiah:
   Let the pierced of the nations be cast out, and the stink of their carcasses go up, and the mountains melt with blood (Isa.34:3);
   where “stink” denotes evil that is abominable. In like manner in Amos 4:10, and in David, Ps. 38:5-6.
   [3] That “in the eyes of Pharaoh and in the eyes of his servants” denotes in the perception of all those who are in falsities, is evident from the signification of “eyes,” as being perception (n. 4339); and from the representation of Pharaoh, as being those who are in falsities (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142). That their odor is said “to stink in their eyes” is because all who are in falsities and evils feel aversion for goods, and truths stink to them.
   [4] That they who are in evils and thence in falsities have a stink, is very evident from the hells which are called the cadaverous hells, where are assassins and those who are most tenacious of revenge; and from the hells which are called excremental, where are adulterers and those who have filthy pleasures as the end. When these hells are opened, intolerable stenches exhale from them (n. 4631); but these stenches are not so perceived except by those who have the interiors, which are of the spirit, open. Nevertheless those who are in these hells perceive these stinks as grateful, and therefore love to live in them (n. 4628); for they are like those animals which live in dead bodies and excrements, and find there the delight of their life. When they come out of the sphere of these stenches, sweet and grateful odors are foul and most ungrateful to them. From all this it can be seen how it is to be understood that they who are in falsities feel such an aversion for the things of the law Divine and of the doctrine thence derived, which are represented by Moses and Aaron, of whom it is said that “they had made their odor to stink in the eyes of Pharaoh, and in the eyes of his servants.”

3. To put a sword into their hand to slay us. That this signifies that hence they have so great an ardor to destroy the truths of the church by means of falsities, is evident from the signification of a “sword,” as being falsity combating and vastating (see n. 2799, 6353, 7102); and from the signification of “slaying,” as being to destroy the things of faith and charity n. 6767). The things of faith and charity are signified by the “sons of Israel,” of whom it is said that they should be “slain;” for the essentials of the spiritual church, which is signified by the “sons of Israel” (n. 6637), are charity and faith.

4. Verses 22, 23. And Moses returned unto Jehovah, and said, Lord, wherefore hast Thou done evilly to this people? Why is this that Thou hast sent me? For since I came unto Pharaoh to speak in Thy name, he hath done evilly to this people; and liberating Thou hast not liberated Thy people. “And Moses returned unto Jehovah, and said,” signifies complaint from the law Divine; “Lord, wherefore hast Thou done evilly to this people?” signifies that they who are in truths and goods are too much infested by falsities; “why is this that Thou hast sent me?” signifies when yet the law proceeding from the Divine seems to say otherwise; “for since I came unto Pharaoh to speak in Thy name, “thy name” signifies when the command from the things of the law Divine appeared to those who are in falsities; “he hath done evilly to this people,” signifies that then through the injected falsities those who are in the truths and goods of the church seemed to be injured; “and liberating Thou hast not liberated Thy people,” signifies that they were not released from a state of infestations by falsities.

5. And Moses returned unto Jehovah, and said. That this signifies complaint from the law Divine, is evident from the signification of “returning unto Jehovah,” as being to prefer a complaint to the Divine about the infestation of those who are in truths and goods by those who are in falsities and evils; that “to return to Jehovah” denotes a complaint, is plain from what follows; and from the representation of Moses, as being the law Divine (see n. 6723, 6752, 6771, 6827, 7014); hence the complaint is from the truth which is of the law Divine, that they who are in falsities have such dominion over those who are in truths.

6. Lord, wherefore hast Thou done evilly to this people? That this signifies that they who are in truths and goods are too much infested by falsities, is evident from the signification of “doing evilly,” as being to permit them to be too much infested by falsities, for in the spiritual sense this is “to do evilly” when said of those who are in truths and goods; and from the representation of the sons of Israel, who are here the “people,” as being those who are of the spiritual church, thus who are in the truths of the church and in its goods (as just above, n. 7162).

7. Why is this that Thou hast sent me? That this signifies when yet the law proceeding from the Divine seems to say otherwise, is evident from the signification of “why is this?” as being why is it so when it is said otherwise; from the representation of Moses, who says these things of himself, as being the law from the Divine (of which just above, see n. 7164); and from the signification of “being sent,” as being to proceed (n. 4710, 6831). Hence by “Why is this that Thou hast sent me?” is signified that the law proceeding from the Divine seems to say otherwise. As this is said by him who complains of infestation by falsities, it appears as if the law from the Divine said otherwise, and therefore it is said that it seems to say otherwise, when yet it does not say otherwise. For the law from the Divine is the law of order, and the law of order concerning those who are in a state of infestations from falsities is that they must be infested even to despair, and unless they are infested to despair, the uttermost of the use of the infestation is lacking. That temptation is increased even to despair is very evident from the Lord’s temptation in Gethsemane (Matt. 26:38, 39; Mark 14:33-36; Luke 22:44), and also afterward upon the cross (Matt. 27:46), in that it was carried even to a state of despair; and the temptation of the Lord is a pattern of the temptation of the faithful; wherefore the Lord says that whosoever would follow Him must take up his cross (Matt. 10:38; 16:24); for the glorification of the Lord is a pattern of the regeneration of man (n. 3138, 3212, 3296, 3490, 4402, 5688), and regeneration is effected chiefly by means of temptation.

8. For since I came unto Pharaoh to speak in Thy name. That this signifies when the command from the things which are of the law Divine appeared to those who are in falsities, is evident from the signification of “coming to speak,” as being to convey a command, here to appear; for a command from the Divine is not conveyed openly to those who are in the hells, but exhortation is made to them through spirits, and hence it appears to them as a command from the Divine; from the representation of Pharaoh, as being those who are in falsities and infest (see n. 6651, 6679, 6683, 7107, 7110, 7126, 7142); and from the signification of the “name of Jehovah,” as being everything of faith and charity by which the Lord is worshiped (n. 2724, 3006, 6674), thus everything that is of the law Divine, for the law Divine is nothing else than that which is of charity and faith. For the law Divine is truth Divine proceeding from the Lord, and that which proceeds from the Lord is Divine good and truth; and Divine good is love and charity, and Divine truth is faith.

9. He hath done evilly to this people. That this signifies that then through the injected falsities those who are in the truths and goods of the church seemed to be injured, is evident from the signification of “doing evil,” as being to injure by means of the injected falsities, here to seem to be injured; for they who are in infestation and in temptation cannot be injured by injected falsities, because the Lord protects them; and from the representation of the sons of Israel, who are here “the people,” as being those who are in the truths of the church and its goods (as above, n. 7162).

10. And liberating thou hast not liberated Thy people. That this signifies that they were not released from a state of infestations by falsities, is evident from the signification of “to be liberated,” as being to be released from a state of infestation by falsities; for in what goes before, the subject treated of is infestations by falsities; hence “to be liberated” here denotes to be released from them. (That “Thy people” denotes those who are in the truths and goods of the church, and are being infested see n. 7165, 7168.)

11. CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE EARTH MERCURY.
    The spirits of Mercury appeared at the left in a ball, and afterward in a roll stretching a long way, and next in a mass extending in length; and I wondered whither they desired to go, whether to this earth or elsewhere, and presently I observed that they bent themselves back to the right, and by unrolling themselves approached the earth Venus, on the side that is turned away from the sun. But when they came there, they said that they did not desire to be there, because the inhabitants were evil; therefore they bent themselves round to the other side of that earth, which looks to the sun, and then said that they desired to stay there, because the inhabitants were good. When this had taken place, I felt in the brain a remarkable change, and a strong operation from there. From this it was given to conclude that the spirits of Venus who are on that side of the planet were in accord with the spirits of the planet Mercury, and that they have relation to the memory of material things, which agrees with the memory of immaterial things, which the spirits of Mercury constitute; and therefore a stronger operation was felt from them when they were there.

12. Be it known that the sun of this world does not at all appear to any spirit, nor anything of its light; for to spirits the light of our sun is like thick darkness. This sun remains in perception with spirits solely from having been seen while they were in the world, and it is presented to them in idea as something that is intensely dark, and this behind them, at a considerable distance, in altitude a little above the plane of the head. The planets within our solar system appear in a fixed position relative to the sun: Mercury behind and a little toward the right; the planet Venus to the left, a little behind; the planet Mars to the left in front; the planet Jupiter in like manner to the left in front, but at a greater distance; the planet Saturn wholly in front at a considerable distance; the Moon to the left rather high up; the satellites also to the left, each relatively to its own planet. Such is the situation of these planets in the ideas of spirits and angels; and the spirits also appear near their own planet, but outside of it.

13. I once saw that spirits of our earth were with spirits of the earth Mercury, and I heard them talking together; and then among other things the spirits of our earth asked them in whom they believed. They answered that they believed in God; but when further questioned about the God in whom they believed, they were unwilling to say, because it is their custom not to answer questions directly. But then in their turn the spirits from the earth Mercury asked the spirits from our earth in whom they believed. They said that they believed in the Lord God. The spirits of Mercury then said that they perceived that they believed in no God, and that they have the custom of saying with the mouth that they believe, and yet they do not believe. (The spirits of Mercury have an exquisite perception from the fact that by means of perception they are continually exploring what others know.) The spirits of our earth were among those who, in the world, had made a confession of faith from the doctrine of the church, but yet had not lived the life of faith. When the spirits from our earth heard these things, they were silent, because from a perception then given them they acknowledged that it was so.

14. Certain spirits knew from heaven that a promise had once been made to the spirits of the earth Mercury that they should see the Lord, and therefore they were asked by the spirits about me whether they remembered this promise. They said that they remembered it, but that they did not know whether the promise was of such a nature that they should have no doubt about it. While they were thus talking together, the sun of heaven appeared to them. (The sun of heaven, which is the Lord, is seen only by those who are in the inmost or third heaven; all others see the light from it, and also the moon, n. 1529-1531, 4060.) When the sun was seen, they said that this was not the Lord God, because they saw no face. Meanwhile the spirits were talking together, but I do not know what they said. Then suddenly the sun appeared again, and in the midst of it the Lord encompassed with a solar circle. On seeing this, the spirits of Mercury humbled themselves profoundly, and settled down. Then also the Lord from the sun was seen by spirits of this earth who when they were men had seen Him in the world; and they all one after another, and thus many in order, confessed that it was the Lord Himself; and this they confessed before all the company. Then also the Lord from the sun was seen by the spirits of the planet Jupiter, who said in a plain voice, that it was He Himself whom they had seen on their earth when the God of the universe appeared to them.

15. After the Lord had been seen, certain ones were brought toward the front to the right, and as they advanced they said that they saw a light much clearer and purer than they had ever seen before, and that no greater light was possible; and it was then eventide here. Those who said this were many.

16. After some time there was shown me a woman of the inhabitants of the earth Mercury; she had a beautiful face, but it was smaller than that of a woman of our earth; she was also more slender, but of equal height. She wore linen on her head, put on without art, yet becomingly. I also saw a man from that earth, who likewise was more slender in body than the men of our earth; he who appeared was clad in a garment of dark blue, closely fitted to his body, without folds or prominences on either side. But that the inhabitants of that earth think little about their bodies, was evident to me from the fact that when they come into the other life, and become spirits, they do not wish to appear as men, like the spirits of our earth, but as crystal balls. The reason they desire so to appear is that they may remove from themselves material ideas; moreover the knowledges of things immaterial are represented in the other life by crystals.

17. There were also shown me their species of oxen and cows, which did not indeed differ much from those on our earth, but were smaller and in some respects resembled a kind of deer.

18. Being asked also about the sun of the world, how it appears from their earth, they said that it appears large, and that it appears larger there than from other earths: they said that they can know this from the idea of other spirits about the sun. They said further that they have a medium temperature, neither too hot nor too cold. I was then allowed to tell them that it has been so provided of the Lord in order that they may not be exposed to too much heat, by reason of their earth being nearer the sun than other earths; for heat does not come from nearness to the sun, but from the height and consequent density of the aerial atmosphere, as is evident from the cold on high mountains, even in hot climates. Moreover, heat varies according to the direct or oblique incidence of the sun’s rays, as is evident from the seasons of winter and summer in every region.
    These are the things that have been granted me to know about the spirits and inhabitants of the earth Mercury. At the end of the following chapter I will speak of the spirits of the planet Venus.

View Details

On the distinction between Esse and Essence

True Christian Religion 18. THE DIVINE ESSE, WHICH IS JEHOVAH. Let us first consider the Divine Esse, and afterwards the Divine essence. In appearance the two are one and the same; but esse is more universal than essence; for essence implies esse, and is derived from esse. The Esse of God (or the DivineEsse) it is impossible to define, because it transcends every idea of human thought, since this can take in only what is created and finite, and not what is uncreate and infinite, and therefore not the Divine Esse. The Divine Esse is Esse itself, from which all things are, and which must be in all things in order that they may have being.

TCR 21 …God is not only Esse [Being] in itself, but also Existere [Manifestation] in itself, because Esse without Existere is nothing, equally so Existere unless it is from Esse; therefore where the one is the other must needs be. The same is true of substance and form. Unless a substance is also a form nothing can be predicated of it, and for the reason that having no quality it is in itself nothing. The terms esse and existere are here used, and not essence and existence, because a distinction must be made between esse and essence, and between existere and existence, like that between the prior and the posterior, the prior being more universal than the posterior. To the Divine Esse infinity and eternity are applicable; while to the Divine Essence and Existence, Divine love and wisdom are applicable, and through these two omnipotence and omnipresence, which will be considered in their order.

TCR 36. THE DIVINE ESSENCE, WHICH IS DIVINE LOVE AND DIVINE WISDOM. A distinction has been made between the Esse of God and the essence of God, because there is a distinction between the infinity of God and the love of God, infinity being applicable to the Esse of God, and love to the essence of God, since the Esse of God, as has just been said, is more universal than His essence; just as the infinity of God is more universal than His love; and for this reason the word infinite is an adjective that is applicable to the essentials and attributes of God, which are all called infinite; as we say of the Divine love that it is infinite, of the Divine wisdom that it is infinite, also of the Divine power; not because of any pre-existence of the Esse of God, but because it enters into the essence as joined to it, cohering with it, determining and forming and also exalting it.

On Divine Truth and truth Divine and coming out to meet him

1. Verses 13-17. And he said, In me, my Lord, send I pray by the hand of him whom Thou wilt send. And the anger of Jehovah was kindled against Moses, and He said, Is there not Aaron, thy brother, the Levite? I know that speaking he will speak. And also behold he goeth forth to meet thee; and he will see thee, and he will be glad in his heart. And thou shalt speak unto him, and shalt put the words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall speak for thee unto the people; and it shall be that he shall be to thee for a mouth, and thou shalt be to him for God. And thou shalt take in thy hand this rod, wherewith thou shalt do the signs. “And he said, In me, my Lord,” signifies asseveration; “send I pray by the hand of him whom Thou wilt send,” signifies that the Divine truth proceeding from the Divine Human will be mediately uttered; “and the anger of Jehovah was kindled against Moses,” signifies clemency; “and He said, Is there not Aaron thy brother the Levite?” signifies the doctrine of good and truth; “I know that he will speak,” signifies preaching; “and also behold he goeth forth to meet thee,” signifies reception; “and he will see thee,” signifies perception; “and he will be glad in his heart,” signifies the affection of love; “and thou shalt speak unto him,” signifies influx; “and shalt put the words in his mouth,” signifies that what he utters will proceed from the Divine Human; “and I will be with thy mouth,” signifies that truth Divine will proceed through the Divine Human from the Divine Itself; “and with his mouth,” signifies thus with the things thence derived; “and will teach you what ye shall do,” signifies thus the Divine in each and all things which shall be done; “and he shall speak for thee unto the people,” signifies that he will be doctrine to the spiritual church; “and it shall be that he shall be to thee for a mouth,” signifies truth Divine, which also proceeds mediately from the Lord; “and thou shalt be to him for God,” signifies the Divine truth which proceeds immediately from the Lord; “and thou shalt take in thy hand this rod,” signifies Divine power therein; “wherewith thou shalt do the signs,” signifies the consequent enlightenment and confirmation of truths.

Third Round posts are short audio clips taken from the Third Rounds of online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to our inner life, along with reinforcing any key Logopraxis principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING7106. Verses 5-9. And Pharaoh said, Behold the people of the land are now many, and ye have made them cease from their burdens. And Pharaoh commanded in that day the taskmasters in the people, and their officers, saying, Ye shall no more give the people straw to make bricks, as yesterday and the day before yesterday; let them go and gather straw for themselves. And the tale of the bricks which they made yesterday and the day before yesterday, ye shall lay upon, them; ye shall not take away from it; for they are idle; therefore they cry, saying, Let us go and sacrifice to our God. Let the service be made heavier upon the men, and let them do it; and let them not regard the words of a lie. “And Pharaoh said,” signifies the will of those who infest the truths of the church; “Behold the people of the land are now many,” signifies the multitude of those who are of the spiritual church; “and ye have made them cease from their burdens,” signifies that they have not infested enough; “and Pharaoh commanded in that day,” signifies the cupidity of infesting the truths of the church while in that state; “the taskmasters in the people, and their officers, saying,” signifies those who most closely infest and most closely receive; “Ye shall no more give the people straw,” signifies the lowest memory-knowledges which are the most general of all; “to make bricks,” signifies for the things fictitious and false that will be injected; “as yesterday and the day before yesterday,” signifies not as in the former state “let them go and gather straw for themselves,” signifies that they should procure for themselves these lowest memory-knowledges; “and the tale of bricks, which they made yesterday and the day before yesterday, ye shall lay upon them,” signifies that the things fictitious and false must be injected in abundance as before; “ye shall not take away from it,” signifies without diminution; “for they are idle,” signifies that they are not assaulted enough; “therefore they cry, saying, Let us go and sacrifice to our God,” signifies that consequently they have so much thought about such worship; “let the service be made heavier upon the men,” signifies that the assault should be increased; “and let them do it,” signifies to obtain the effect; “and let them not regard the words of a lie,” signifies lest they turn to truths.

1. And Pharaoh said. That this signifies the will of those who infest the truths of the church, is evident from the signification of “saying,” as being will (of which in what follows); and from the representation of Pharaoh, as being those who infest the truths of the church (see n. 6651, 6679, 6683), thus who infest those who are of the spiritual church, for these are said to be in the truths of the church. That “saying” signifies to will, or the will, is because it involves the things which follow it; for when anyone wills anything, he utters it. As “he saith” involves the things which follow, it consequently signifies various things, as command (n. 7036); exhortation (n. 5012, 7033, 7090); communication (n. 3060, 4131, 6228); thought (n. 7094); properly, perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2862, 3509, 5687).

2. Behold the people of the land are now many. That this signifies the multitude of those who are of the spiritual church, is evident from the signification of “the people of the land,” as being those who are of the spiritual church (see n. 2928) for by “people” are signified those who are in the truths of faith (n. 1259, 1260, 3581), and by “land” is signified the church (n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 4577).

3. And ye have made them cease from their burdens. That this signifies that they have not infested enough, is evident from the signification of “burdens,” as being infestations by falsities and the consequent combats (see n. 6757, 7104, 7105); hence “to make them cease from their burdens” denotes that they have not infested enough.

4. And Pharaoh commanded in that day. That this signifies the cupidity of infesting the truths of the church while in that state, is evident from the signification of “commanding,” as being a mandate, and as in a mandate of the evil there is the cupidity of doing evil (for this is the source of the mandate that comes from them), therefore here by “he commanded” is also signified cupidity from the representation of Pharaoh, as being those who infest the truths of the church (see n. 6651, 6679, 6683); and from the signification of “day,” as being state (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850).

5. The taskmasters in the people, and their officers, saying. That this signifies those who most closely infest, and those who most closely receive, is evident from the signification of “taskmasters,” as being those who compel to serve (see n. 6852), and as this is effected by means of infestations, by “taskmasters” are also signified those who infest, but who most closely infest (of whom below); and from the signification of “officers,” as being those who most closely receive; for the officers were of the sons of Israel, and the taskmasters were of the Egyptians, as is evident from what follows. Thus in the internal sense the “officers” are they who most closely receive, and the “taskmasters” those who most closely infest.
   [2] Who these are can be known from those in the other life who infest and inject falsities and evils, and from those who receive and communicate them. They who infest and inject falsities and evils are the hells, but in order that they may effect their purpose, they send forth from themselves emissaries, through whom they act. These appear not far from those who are being infested; and this is done in order that the thoughts and intentions of many may be concentrated, for otherwise they would be dispersed. These emissaries appear in certain fixed places of their own in the world of spirits, and from the very places where they appear it can be known from what hell they are; some appear above the head at various altitudes and in various directions; some near the head to the right or to the left, and also behind it; some below the head in various situations relatively to the body, in planes from the head down to the soles of the feet. They flow in with such things as are ejected from hell, and the spirit or the man does not perceive or know otherwise than that the things which flow in are in himself; that is, that he himself thinks and intends them. These emissaries are called “subjects” (of whom see what was shown above, from experience, n. 4403, 5856, 5983-5989). As these infest the most closely, they are signified by the “taskmasters;” but they who receive from them and communicate are the “officers,” and are intermediate spirits; for as before said the officers were of the sons of Israel, but the taskmasters were of the Egyptians.
   [3] Those were called “officers” among the Israelitish and Jewish people, who said what was to be done, and who gave commandment; wherefore they also sat in the gates with the judges and elders, and spoke to the people the sentences of judgment, and also the things commanded by the leader, as can be seen from the following passages in Moses:
   Judges and officers shalt thou make thee in all thy gates, according to thy tribes, who shall judge the people with the judgment of justice (Deut. 16:18).
   When they shall go forth to war, the priest shall speak to the people, and shall admonish them not to be afraid; afterward the officers shall say that he who has built a house shall return, and also the fearful (Deut. 20:3, 5, 8).
   In Joshua:
   Joshua commanded the officers to say to the people that they should prepare provision for the journey, before they passed over Jordan (Josh. 1:10-11).
   At the end of three days it came to pass, when the officers passed through the midst of the camp, they gave commandment that when they saw the ark of the covenant of Jehovah, they should also go forward (Josh. 3:2-3).
   That the officers were governors of the people, distinct from their princes, see Deut. 1:15; also that they were distinct from the elders, Deut. 31:28; and from the judges, Joshua 8:33.

6. Ye shall no more give the people straw. That this signifies the lowest memory-knowledges and the most general of all, is evident from the signification of “chaff” or “straw,” as being truths of memory-knowledge (see n. 3114), and indeed memory-knowledges the lowest and most general of all, for the lowest food in a spiritual sense is straw or chaff, because it is the food of beasts. Those knowledges are called lowest which are full of fallacies of the senses, which the evil abuse to pervert goods and truths, and thus to defend evils and falsities; for on account of fallacies these knowledges can be turned in favor of principles of falsity and of cupidities of evil. Moreover such knowledges are the most general of all, and unless they are filled with truths less general and more particular, they may be of service to falsities and evils, but in proportion as they are filled with truths, they are of less service to them. Such are the knowledges whereby they who in the world have professed faith alone, and yet have lived a life of evil, infest the upright in the other life; but as these knowledges are dispelled by the angels, it is now said that they should not give straw to make brick, that is, that they did not add these to the fictitious and false things that would be injected. Such is the internal sense of these words, which indeed appears remote from the sense of the letter; but be it known that there is nothing in the natural world which does not correspond to something in the spiritual world; and the angels with a man understand all things spiritually which the man understands naturally; they do not know what straw is, nor bricks; such things were known to them when they were in the world, but were forgotten when they came into heaven, because there they put on spiritual things. Hence it is that when the angels perceive the ideas of such things with a man, they turn them into corresponding spiritual things. That “straw” or “grass” denotes the lowest memory-knowledge, and that “bricks” denote things fictitious and false, can be seen from many considerations; for all herbage and straw have no other signification; but seeds, barley, wheat, and the like denote interior truths and goods; and stones not artificial denote truths.

7. To make bricks. That this signifies to make things fictitious and false that will be injected, is evident from the signification of “making bricks,” as being to invent falsities (see n. 1296, 6669). In the historic sense of the letter it is said that the sons of Israel made bricks, and thus as it were that they invented falsities; but in the internal sense it is signified that the infernals who are in falsities injected them And since – as before said – such things appear to pertain to those who receive them, the sense of the letter is according to the appearance, which, however, is explained by the internal sense. (That there are very many such things in the sense of the letter, see n. 5094, 6400, 6948.)

8. As yesterday and the day before yesterday. That this signifies not as in the former state, is evident from the signification of “yesterday and the day before yesterday,” as being what is past (see n. 6983); and as all times signify states (n. 2625, 2788, 2837, 3254, 3356, 4814, 4882, 4901, 4916), therefore “yesterday and the day before yesterday” signifies the former state.

9. Let them go and gather straw for themselves. That this signifies that they should procure for themselves these lowest memory-knowledges, is evident from the signification of “gathering” as being to procure; and from the signification of “straw,” as being the lowest memory-knowledges (of which just above, n. 7112).

10. And the tale of the bricks which they made yesterday and the day before yesterday, ye shall lay upon them. That this signifies that things fictitious and false must be injected in abundance as in the former state, is clear from the signification of “the tale,” as being abundance, here the same abundance; from the signification of “bricks,” as being things fictitious and false (of which just above, n. 7113); from the signification of “yesterday and the day before yesterday,” as being the former state (of which also just above, n. 7114); and from the signification of “laying upon them,” as being to inject, because it is said of things fictitious and false. From all this it is evident that by “laying upon them the tale of the bricks which they made yesterday and the day before yesterday” is signified that things fictitious and false were to be injected in the same abundance as in the former state.

11. Ye shall not take away from it. That this signifies without diminution, is evident without explication.

12. For they are idle. That this signifies that they are not assaulted enough, is evident from the signification of “being idle,” as being not to be sufficiently infested by falsities, thus not to be assaulted enough. How the case herein is can also be known from those who are being infested by falsities in the other life. They who infest, as far as possible hinder the upright whom they infest from thinking about the Lord; as soon as any thought of the Lord openly occurs, they at once take it away, which they know how to do in a skillful manner. But as with those who are being infested, thought about the Lord is nevertheless universal, thus too interior to be in plain view (for it flows in through heaven), therefore as soon as they cease to be infested, they come into thought about the Lord, for that which flows in from heaven and reigns universally, reveals itself in every free state. From all this it is evident what is the internal sense of the words “for they are idle, therefore they cry, saying Let us go and sacrifice to our God.”

13. Therefore they cry, saying, Let us go and sacrifice unto our God. That this signifies that consequently they have so much thought about such worship, is evident from the signification of “crying,” as here being thought; for by “saying” and “speaking” is signified thought (see n. 2271, 2287, 7094), and therefore also by “crying,” but by “crying” is signified strong thought and with full intention of doing, hence it is said “so much thought;” and from the signification of “sacrificing to their God,” as being the worship of the Lord (n. 6905, 7101). But because Pharaoh said that he did not know Jehovah (n. 7095, 7097), and because the Egyptians were averse to sacrifices (n. 1343), and because Moses said that they would go a way of three days into the wilderness (n. 6904, 7100), therefore it is said, “such worship.”

14. Let the service be made heavier upon the men. That this signifies that the assault should be increased, is evident from the signification of “making heavier,” as being to be increased; from the signification of “service,” when said by those who infest by means of falsities, as being the intention to subjugate (n. 6666, 6670, 6671), thus assault, for they intend to subjugate by means of this assault; and from the signification of “the men,” as being those who are of the spiritual church. There are two words in the original language which signify man; the one is “Adam,” and the other “Enosh.” By the man called “Adam” is meant the man of the celestial church; but by the man called “Enosh” is meant the man of the spiritual church. Here “the men” are expressed by “Enosh,” because the subject treated of is those who are of the spiritual church.

15. And let them do it. That this signifies to obtain the effect, is evident without explication.

16. And let them not regard the words of a lie. That this signifies lest they turn to truths, is evident from the signification of “regarding,” as being to turn one’s self; and from the signification of “the words of a lie,” when said by those who are in falsities, as being truths; for they who are in falsities call truths falsities, thus “the words of a lie;” and falsities they call truths, for they are in what is opposite.
    In these verses, in the internal sense, there has now been described the infestation by falsities of the upright in the other life; and there has also been set forth the way in which they are infested. Such infestation is permitted to the end that falsities may be removed, and truths be instilled, which cannot possibly be done without infestation; for after death there clings to a man, and there is in his memories, everything of his thought in the world, of his intention, of his will, of his speech, and of his action, for nothing is obliterated. That these things have been impressed on his memories, especially on the interior memory, which is properly the memory of his spirit, see n. 2469, 2470, 2474, 2475. And this being so, it must needs be that there cling to him things foul and filthy, and also evil and false, from his life in the world; and which cause the truths which the man has also learned, and the goods which he has imbued, to be hidden. For truths and goods cannot come forth among such things; and therefore before truths and goods can appear, and the man be thus associated with those who are in heaven, it is necessary that these evils and falsities be uncovered, so that he may see them and know them, and thus learn what is true and what is good. This cannot possibly be done without combat with the evils and falsities in himself; which combat takes place actually, the evil spirits exciting falsities and evils, and the angels excusing if the end has been good, and instilling truths. This is perceived as if it were in himself, as is the case with temptation in man, which is felt no otherwise than as being in him, when yet it is the combat of angels with evil spirits outside of him (see n. 3927, 4249, 4307, 5036, 6657). That this is so has been granted me to know with certainty from much experience. These things have been said in order that it may be known why infestation by falsities takes place with those who are of the spiritual church, which infestation has been treated of in the above verses, and is treated of also in those which follow.

17. Verses 10-13. And the taskmasters of the people went out, and their officers, and they spoke to the people, saying, Thus said Pharaoh, I will by no means give you straw. Go ye yourselves, get you straw where ye can find it; for nothing whatever shall be taken away from your service. And the people scattered into all the land of Egypt to gather stubble for straw. And the taskmasters were urgent, saying, Complete ye your works, the work of a day in its day, as when there was straw. “And the taskmasters of the people went out, and their officers,” signifies the sending forth and presence of those who most closely infest, and of those who most closely receive; “and they spoke to the people, saying,” signifies perception; “Thus said Pharaoh,” signifies about the infestations; “I will by no means give you straw,” signifies no longer thence the most general memory-knowledges; “Go ye yourselves, get you straw where ye can find it,” signifies that they should procure these for themselves elsewhere, wherever they could; “for nothing whatever shall be taken away from your service,” signifies injections of falsities without diminution; “and the people scattered into all the land of Egypt,” signifies that they overspread the natural mind on every side; “to gather stubble for straw,” signifies to find some truth of memory-knowledge; “and the taskmasters were urgent,” signifies that they who most closely infested were insistent; “saying, Complete ye your works, the work of a day in its day,” signifies that they should serve falsities so called in every state; “as when there was straw,” signifies just as they served their truths so called.

18. And the taskmasters of the people went out, and their officers. That this signifies the sending forth and presence of those who most closely infest, and of those who most closely receive, is evident from the signification of “going out,” as being a sending forth, because they who are signified by “taskmasters” are sent forth in order to serve as a means of communication, as can be seen from what was said above (n. 7111); moreover, that “to go out” denotes to present oneself before another in a form accommodated to him, see n. 5337; therefore it also denotes presence; from the signification of “taskmasters,” as being those who most closely infest; and from the signification of “officers,” as being those who most closely receive and communicate the infestations (n. 7111).

19. And they spoke to the people, saying. That this signifies perception, is evident from the signification of “saying,” in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2862, 3509, 5687).

20. Thus said Pharaoh. That this signifies about the infestations, is evident from the representation of Pharaoh, as being those who infest such as are of the spiritual church (see what has been said above), thus it denotes infestation.

21. I will by no means give you straw. That this signifies no longer thence the most general memory-knowledges, is evident from the signification of “by no means giving,” as being no longer to furnish; and from the signification of “straw,” as being the most general memory-knowledges of all (see n. 7112). How the case herein is has already been told. But it must be told further, that in the other life those who have been of the church, and have persuaded themselves that faith alone saves, yet have not lived the life of faith, but a life of evil, especially put straw (that is, the most general memory-knowledges of all) before the upright whom they are infesting. These men are of the same character there as they had been in the world; they are acquainted with confirming arguments in favor of faith alone, by which they say that man is saved no matter how he had lived; but these confirming arguments are nothing but reasonings that agree with the given proposition; for everything, even what is most false, can be confirmed by reasonings, and can also be presented to the simple as true, by means of the arts of eloquence and of inference.
    [2] For this purpose they especially employ such things from the Word as are the most general of all, and which without the internal sense of the word can be drawn to favor any opinion whatever. Such are the things which they put before those who are of the spiritual church; and by means of which they infest them; although they are nothing but chaff or straw for making bricks, for they exclude the most essential thing of all, namely, charity.
    They indeed say that works of charity are the fruits of faith, but still they make these works of no account, and persuade their hearers that man is saved by faith alone no matter what his life has been, even in life’s last moments; thus by faith without its fruits, consequently without the life of faith and charity.
    [3] So long as such things are put before the upright in the other life, these wield fighting arguments, and are able to defend themselves, for they see that reasonings are fallacious when the essential, which is charity, is thus excluded, and also when they see that no regard is paid to the life. From everything in the other life, both in general and in particular, they see these things as in clear day. Such then is what is meant by the memory-knowledges the lowest and most general of all, which are signified by “straw.” They who have persuaded themselves that faith alone saves, and yet have lived a life of evil, are in hell at a considerable depth toward the right, a little in front; and I have heard them from thence infesting the upright with reasonings; but these, being led of the Lord by the angels, rejected the reasonings as being empty, and they also exposed the fallacies which were in the confirmations and arguments from the general things of the Word.

22. Go ye yourselves, get you straw where ye can find it. That this signifies that they should procure these for themselves elsewhere, wherever they could, is evident from the signification of “getting wherever they could find,” as being to procure for themselves elsewhere, wherever they could; and from the signification of “straw,” as being memory-knowledges, the lowest and most general of all (n. 7112, 7127).

23. For nothing whatever shall be taken away from your service. That this signifies injections of falsities without diminution, is evident from the signification of “nothing whatever being taken away,” as being without diminution; and from the signification of “service,” as being an assault by falsities (see above, n. 7120), thus also infestation.

24. And the people scattered into all the land of Egypt. That this signifies that they overspread the natural mind on every side, is evident from the signification of “scattering themselves,” as being to overspread; and from the signification of the “land of Egypt,” as being the natural mind (n. 5276, 5278, 5280, 5288, 5301). There are two minds in man; one is the natural, and the other the rational mind; the natural mind is the mind of the external man, but the rational mind is the mind of the internal man. The things of the natural mind are called memory-knowledges, but those of the rational mind are called intellectual reasons; they are also distinguished from each other by the fact that the things of the natural mind are for the most part in the light of the world, which is called the light of nature; whereas the things of the rational mind are in the light of heaven, which light is spiritual light.

25. To gather stubble for straw. That this signifies to find some truth of memory-knowledge,* is evident from the signification of “stubble for straw,” as being the truth of memory-knowledge, for “stubble” denotes such truth as is accommodated to the memory-knowledge that is signified by “straw.” That “stubble” denotes such truth is because it is the stalk in the top of which is the seed, and by “seeds” in the word are signified truths and goods; thus by the stalk which is beneath them is signified the general vessel of truth, consequently the truth of memory-knowledge; for the memory-knowledges of faith and charity are indeed truths, but general truths, thus are the recipient vessels of particular and singular truths, as can also be seen by everyone. For example: it is a truth of memory-knowledge that charity toward the neighbor is the essential of the church; also that faith cannot be except where charity is; and likewise that truth and good can be conjoined, but not truth and evil, nor good and falsity; besides many similar truths, which are truths of memory-knowledge. That these can be enriched with innumerable things, can be seen from the fact that volumes can be written about them, and yet the singular truths, which are the interior things of faith, can never be described, for these can only be seen in the light of heaven, and do not fall into natural words. These truths are like charity, which is spiritual affection, and which for the most part cannot be expressed by words, except its most general things, namely, those which put on a natural dress, and which can be compared with such things as are in the world. These things have been said in order that it may be known what general memory-knowledges are.

26. Latin verum scientificum. This, as here defined, is such truth as is accommodated to, or is fitted into memory- knowledge, and which is “a general vessel of truth.” Such is the verum scientificum, or truth of memory-knowledge.–Reviser.

27. And the taskmasters were urgent. That this signifies that they who most closely infest were insistent, is evident from the signification of “taskmasters,” as being those who most closely infest (see n. 7111); and from the signification of “urging,” as being to insist.

28. Saying, Complete ye your works, the work of a day in its day. That this signifies that they should serve falsities so called in every state, is evident from the signification of “completing your works,” as being to serve falsities; for by “making bricks” are signified things fictitious and false that are injected (see n. 7113), and as these are the works which they were to complete, it signifies that they should serve these; it is said “falsities so called,” because the evil do not acknowledge the falsities which they speak as being falsities, but as being truths; and from the signification of “the work of a day in its day,” as being in every state (that a “day” denotes state, see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850).

29. As when there was straw. That this signifies just as they served their truths so called, is evident from the signification of “straw;” as being general memory-knowledge, which is the vessel of truth (see n. 7112, 7131). It is said “truths so called,” because these words are spoken by the evil, who do not acknowledge truths to be truths.

View Details

And Jehovah said unto Aaron, Go to meet Moses, into the wilderness. And he went and met him in the mountain of God, and kissed him. And Moses told Aaron all the words of Jehovah, wherewith He had sent him, and all the signs which He had commanded him. And Moses went, and Aaron, and gathered together all the elders of the sons of Israel; and Aaron spoke all the words which Jehovah had spoken unto Moses, and did the signs before the eyes of the people. And the people believed; and they heard that Jehovah had visited the sons of Israel, and that He had seen their affliction, and they bent themselves, and bowed themselves down.

Exodus 4:27-31

Arcana Coelestia 7052: “And Jehovah said unto Aaron,” signifies the truth of doctrine, and perception therein from the Divine; “Go to meet Moses,” signifies that it should be conjoined with the truth proceeding immediately from the Divine; “into the wilderness,” signifies where previously it is not so; “and he went, and met him in the mountain of God,” signifies conjunction in the good of love therein; “and kissed him,” signifies the affection of conjunction; “and Moses told Aaron all the words of Jehovah,” signifies the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine; “wherewith He had sent him,” signifies which proceed; “and all the signs which He had commanded him,” signifies enlightenment and from this at the same time confirmation; “and Moses went, and Aaron,” signifies the life of the conjunction of both; “and gathered together all the elders of the sons of Israel,” signifies the chief things of wisdom pertaining to the spiritual church; “and Aaron spoke all the words which Jehovah had spoken unto Moses,” signifies doctrine thence from the Divine; “and did the signs before the eyes of the people,” signifies confirmation to apprehension; “and the people believed, and they heard,” signifies faith and hope; “that Jehovah had visited the sons of Israel,” signifies that those who are of the spiritual church would be liberated and saved by the coming of the Lord; “and that He had seen their affliction,” signifies after temptations so great; “and they bent themselves and bowed themselves down,” signifies humiliation.

Obscurity serves the process in leading us forward

1. At another time I also spoke with them about the same thing, and because I knew that they spoke with the men of their earth, I asked how they instruct its inhabitants. They said that they do not instruct them how the matter stands, but still they instill some perception of it, in order that the desire to know may thereby be fed, and may increase, which desire would perish if they answered all questions. They added that they present opposites for the additional reason that the truth may afterward the better appear; for all truth appears relatively to its opposites.

The literal text is still needed but to be held in its proper order

1. As the spirits from Mercury bear relation in the Grand Man to the memory of things abstracted from what is material (see n. 6808), therefore when anyone speaks with them about earthly, bodily, and merely worldly things, they are quite unwilling to hear; and when forced to hear about them they at once change them into other things, and for the most part into contrary ones, in order to escape from them.

2. As the spirits of Mercury are of this character, and moreover abound in knowledges, they are in a kind of conceit (see n. 6813), supposing that they know so many things that it is scarcely possible to know more. But they have been told by the spirits of our earth that they do not know many things, but only a few, and that the things which they do not know are relatively infinite; and that the things which they do not know relatively to those which they do know are like the waters of the greatest ocean as compared with those of a tiny spring. In order that they might know that such is the case it was granted that a certain angelic spirit should speak with them, and should tell them in general what they do know and what they do not know; and that there are infinite things which they do not know; and also that to eternity they cannot know even the generals of things. He spoke by means of angelic ideas much more readily than they, and as he disclosed what they know, and what they do not know, they were struck with amazement. I afterward saw another angel speaking with them, who appeared at some elevation to the right; he enumerated very many things which they do not know; and afterward spoke with them by means of changes of state, which they said they do not understand. He then told them that every change of state contains infinite things, and so also does every least thing of it.

[2] When they heard this, as they had been in conceit on account of knowledges, they began to humble themselves. The humiliation was represented by the sinking of their roll downward, for that company then appeared like a roll, in front toward the left at a distance, in the plane of the region below the navel; but the roll appeared as it were hollowed out in the middle, and elevated at the sides; a reciprocal movement was also observed therein. They were also told what this signified, namely, what they were thinking in their humiliation, and that they who appeared elevated at the sides were not as yet in any humiliation. And I saw that the roll was separated, and that they who were not in humiliation were relegated toward their own globe; the rest remaining. As the spirits of the planet Mercury shun the spirits of our earth, on account of the material things in which the latter are, and as they had asked whether such can become angels (n. 6929), they now received the reply, that the angel who had spoken with them was from this earth.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Heaven and Hell 156 … The states of various things outside them appearing before their eyes are changed. For the things outside them take on an appearance in accordance with the things within them.
Arcana Coelestia 3721(2). It appears to man that the objects of the world enter through his bodily or external senses, and affect the interiors; and thus that there is an entrance from the ultimate of order into what is within; but that this is a mere appearance and fallacy is manifest from the general rule that posterior things cannot flow into prior; or what is the same, lower things into higher; or what is the same, exterior things into interior; or what is still the same, the things which are of the world and of nature into those which are of heaven and of spirit; for the former are of a grosser nature, and the latter of a purer one; and those grosser things which are of the external or natural man come forth and subsist from those which are of the internal or rational man; and they cannot affect the purer things, but are affected by the purer things. How the case is with this influx, inasmuch as the very appearance and fallacy persuade altogether contrary to it, will of the Lord’s Divine mercy be told hereafter when treating on the subject of influx. From this then it is said that through the ultimate in which order closes, there is apparently as it were an entrance from nature.​For further exploration you might like to watch the short 4 minute video The Spiritual Shapes The Sensory and perhaps consider the material offered there which is part of a short 11 modules course on Heaven.

Third Round posts are short audio clips taken from the Third Rounds of online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to our inner life, along with reinforcing any key Logopraxis principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 7012. Wherewith thou shalt do the signs. That this signifies the consequent enlightenment and confirmation of truths, is evident from the signification of a “sign,” as being the confirmation of truths (see n. 6870); that it also denotes enlightenment, is because the confirmation of truths is effected by means of enlightenment from the Lord when a man studies the Word with the end of knowing truths. As regards enlightenment and the consequent confirmation of truths, be it known that they who are in externals without an internal (as were the Jews and the Israelites) cannot be enlightened; thus neither can they be confirmed in truths, whereas when they who are in externals and at the same time in internals read the Word, they are enlightened, and in their enlightenment see truths, in which they are afterward more and more confirmed; and, wonderful to say, everyone has such enlightenment as is his affection of truth; and such affection of truth as is his good of life. Hence also it is that they who are in no affection of truth for the sake of truth, but for the sake of their own advantage, are not at all enlightened when they read the Word, but are only confirmed in doctrinal things, no matter of what kind, whether false, as heresies are, or entirely contrary to truths, as are the Jewish ones; for they do not seek the kingdom of the Lord, but the world; not faith, but fame; thus not heavenly riches, but only earthly; and if perchance they are seized with a desire of knowing truths from the Word, falsities present themselves instead of truths, and at last there is denial of all things. These things have been said in order that it may be known what enlightenment is, and the consequent confirmation of truth.

AC7017. And I shall see whether they yet live. That this signifies the perception of that life, is evident from the signification of “seeing,” as being to understand and perceive (see n. 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400); and from the signification of “living,” as being spiritual life (n. 5407). By the perception of that life is meant the perception which precedes; for when anyone proposes anything to himself, he perceives it as present, because he puts his mind into the state of that thing; and from this there are longings and consequent delight as if the thing were present. Thus the mediate ends conjoin themselves with the ultimate end, and make as it were one end.

The state of Man is in a different state of reception/spiritual development than the Spirit and Angel states of mind

AC 6997…For when fear is instilled in love, it becomes holy from the holy of love; and then it is not fear of the Lord’s being angry and punishing, but lest they should act against good itself … man( STATES) is such that what he sees and apprehends from his sensuous, he believes; and what he does not see nor apprehend from his sensuous, he does not believe; thus does not receive.

AC 6996…It was shown above (n. 6982, 6985), that the Divine truth proceeding immediately from the Lord’s Divine Human cannot be heard and perceived by any man, nor even by an angel. Therefore in order that it may be heard and perceived, there must be mediation, which mediation is effected through heaven, and afterward through the angels and spirits with the man.

[2] This can be plainly known from the fact that man(STATES) cannot even hear the spirits(STATES) who are with him speaking with one another; and if he heard he could not perceive, because the speech of spirits(STATES) is without human words, and is the universal speech of all languages. Moreover spirits(STATES) cannot hear angels(STATES); and if they heard they could not perceive, because the angelic speech(STATE) is still more universal. Nay, the angels(STATES) of the inmost heaven can be still less heard and perceived, because their speech is not a speech of ideas, but of affections which are of celestial love.

Third Round posts are short audio clips taken from the Third Rounds of online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to our inner life, along with reinforcing any key Logopraxis principles that have been highlighted in the exchanges.

View Details

And he said, In me, my Lord, send I pray by the hand Thou wilt send. And the anger of Jehovah was kindled against Moses, and He said, Is there not Aaron, thy brother, the Levite? I know that speaking he will speak. And also behold he goeth forth to meet thee; and he will see thee, and he will be glad in his heart. And thou shalt speak unto him, and shalt put the words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall speak for thee unto the people; and it shall be that he shall be to thee for a mouth, and thou shalt be to him for God. And thou shalt take in thy hand this rod, wherewith thou shalt do the signs. And Moses went, and returned to Jethro his father-in-law, and said to him, Let me go, I pray, and return unto my brethren who are in Egypt, and I shall see whether they yet live. And Jethro said to Moses, Go in peace. And Jehovah said unto Moses in Midian, Go, return into Egypt; because all the men seeking thy soul are dead. And Moses took his wife and his sons, and made them ride upon the ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand.

Exodus 4:13-20

Arcana Coelestia 7016. And said to him, Let me go, I pray, and return unto my brethren who are in Egypt. That this signifies elevation to more interior and more spiritual life in the natural, is evident from the signification of “going and returning,” as being what is successive of life, and here the successive of life is elevation to interior and more spiritual life, thus nearer to the Divine, for when “going and returning” are said of the Lord, who is represented by Moses, there is meant elevation to the Divine being or Jehovah who is in Him, and from whom He is; from the representation of the sons of Israel, who are here the “brethren,” as being the Lord’s spiritual kingdom, and thence the spiritual church (see n. 6426, 6637); and from the signification of “Egypt” as being the natural (n. 6147, 6252). Hence it is plain that by “let me go and return unto my brethren who are in Egypt,” is signified elevation to more interior and more spiritual life in the natural. For as the dwelling of Moses in Midian signified life with those who are in the truth of simple good, thus in simple good (see n. 7015), so now dwelling with the sons of Israel signifies life with those who are in the truth and good of the spiritual church, which life is more interior and spiritual than the former. (That the good and truth of this church are in the natural, see n. 4286, 4402)

Third Round posts are short audio clips taken from the Third Rounds of online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to our inner life, along with reinforcing any key Logopraxis principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING7080. Exodus 5

THE DOCTRINE OF CHARITY

In what precedes it has been told what the neighbor is: it is now to be told what the charity or love is which there must be toward the neighbor.

1. The very life of man is his love; and such as his love is, such is his life; nay, such is the whole man. But it is the ruling or reigning love, that is, the love of that which he has as the end, which makes the man. This love has subordinate to itself many particular and singular loves, which are derivations, and appear under a different shape; but still the ruling love is in each one of them, and directs them, and through them, as through mediate ends, looks to and aims at its end, which is the first and last of them all; and this both directly and indirectly.

2. There are two things in the natural world which make the life there, namely, heat and light; and there are two things in the spiritual world which make the life there, namely, love and faith. Heat in the natural world corresponds to love in the spiritual world, and light in the natural world corresponds to faith in the spiritual world. Hence it is that when spiritual heat or fire is mentioned, love is meant; and when spiritual light is mentioned, faith is meant. Moreover, love is actually the vital heat of man, for it is known that man grows warm from love; and faith is actually the light of man, for it can be known that man is illumined from faith.

3. The heat and light in the natural world arise from the sun of the world; but spiritual heat and light, or love and faith, arise from the sun of heaven. The sun of heaven is the Lord; the heat which comes from Him as a sun is love, and the light which comes from Him as a sun is faith. That the Lord is light is evident from these words in John:
   Jesus said, I am the light of the world, he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12);
   and that the Lord is a sun is evident in Matthew:
   When Jesus was transfigured, His face shone as the sun, and His garments became white as the light (Matt. 17:2).

4. From this correspondence it can also be known how the case is with faith and with love. Faith without love is like light without heat, as is the light of winter; and faith with love is like light with heat, as is the light of spring. That in the light of spring each and all things grow and flower, is known; and also that in the light of winter all things become torpid and die. It is similar with faith and love.

5. Now as love is the source of man’s life, and as the whole man is such as is his love, and also as love is spiritual conjunction, it follows that all in the other life are consociated according to the loves; for everyone’s life, that is, his love, follows him. They who are in love toward the neighbor, and in love to God, are consociate in heaven; but they who are in the love of self and the love of the world are consociate in hell; for the love of self is opposite to love to God, and the love of the world is opposite to love toward the neighbor.

6. It is said “love to God,” and there is meant love to the Lord, because in Him is the Trinity, and He is the Lord of heaven, for He has “all power in heaven and on earth” (Matt. 28:18).

EXODUS 5

1. And afterward Moses and Aaron came, and said unto Pharaoh, Thus said Jehovah the God of Israel, Let My people go, that they may hold a feast to Me in the wilderness.
2. And Pharaoh said, Who is Jehovah, whose voice I should hear, to let Israel go? I know not Jehovah, and also I will not let Israel go.
3. And they said, The God of the Hebrews hath met with us; let us go, we pray, a way of three days into the wilderness, and let us sacrifice to Jehovah our God; lest He fall upon us with pestilence, or with the sword.
4. And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, draw away the people from their works? Go ye unto your burdens.
5. And Pharaoh said, Behold the people of the land are now many, and ye have made them cease from their burdens.
6. And Pharaoh commanded in that day the taskmasters in the people, and their officers, saying,
7. Ye shall no more give the people straw to make bricks, as yesterday, and the day before yesterday; let them go and gather straw for themselves.
8. And the tale of the bricks which they made yesterday and the day before yesterday, ye shall lay upon them; ye shall not take away from it; for they are idle; therefore they cry, saying, Let us go and sacrifice to our God.
9. Let the service be made heavier upon the men, and let them do it; and let them not regard the words of a lie.
10. And the taskmasters of the people went out, and their officers, and they spoke to the people, saying, Thus said Pharaoh, I will by no means give you straw.
11. Go ye yourselves, get you straw where ye can find it; for nothing whatever shall be taken away from your service.
12. And the people scattered into all the land of Egypt to gather stubble for straw.
13. And the taskmasters were urgent, saying, Complete ye your works, the work of a day in its day, as when there was straw.
14. And the officers of the sons of Israel were beaten, whom Pharaoh’s taskmasters had set over them, saying, Wherefore do ye not complete your task in making brick, as yesterday and the day before yesterday, also yesterday, also today?
15. And the officers of the sons of Israel came and cried unto Pharaoh, saying, Wherefore doest thou so to thy servants?
16. There is no straw given to thy servants, and they say to us, Make ye bricks; and behold thy servants are beaten; and thy people have sinned.
17. And he said, Ye are idle, ye are idle; therefore ye say, Let us go and sacrifice to Jehovah.
18. And now go ye, serve ye, and straw shall not be given you, and the tale of bricks shall ye give.
19. And the officers of the sons of Israel saw that they were in evil when it was said, Ye shall not take away from your bricks on a day in its day.
20. And they met Moses and Aaron standing to meet them as they went forth from Pharaoh.
21. And they said unto them, Jehovah look upon you, and judge, because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hand to slay us.
22. And Moses returned unto Jehovah, and said, Lord, wherefore hast Thou done evilly to this people? Why is this that Thou hast sent me?

23. For since I came unto Pharaoh to speak in Thy name, he hath done evilly to this people; and liberating Thou hast not liberated Thy people.

24. THE CONTENTS.
    In this chapter in the internal sense the subject of the infestation by falsities of those who are of the spiritual church is continued. First those who were infesting are treated of-that they paid no attention whatever to the Divine exhortation; and next that afterward they infested still more, by injecting fallacies and fictitious falsities, which those who belonged to the spiritual church could not shake off; and as in this condition they could not remove from themselves those who were infesting, they lamented before the Divine.

25. THE INTERNAL SENSE.
    Verses 1-4. And afterward Moses and Aaron came, and said unto Pharaoh, Thus said Jehovah the God of Israel, Let My people go, that they may hold a feast to Me in the wilderness. And Pharaoh said, Who is Jehovah whose voice I should hear, to let Israel go? I know not Jehovah, and also I will not let Israel go. And they said, The God of the Hebrews hath met with us; let us go we pray, a way of three days into the wilderness, and let us sacrifice to Jehovah our God; lest He fall upon us with pestilence, or with the sword. And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, draw away the people from their works? Go ye unto your burdens. “And afterward Moses and Aaron came,” signifies the Divine law and doctrine thence derived; “and said unto Pharaoh,” signifies exhortation thence to those who are against the truths of the church; “Thus said Jehovah the God of Israel,” signifies that it was from the Divine Human of the Lord; “Let My people go,” signifies that they should desist from infesting them; “that they may hold a feast to Me in the wilderness,” signifies that from a glad mind they may worship the Lord in the obscurity of faith in which they are; “and Pharaoh said,” signifies contrary thought; “who is Jehovah, whose voice I should hear?” signifies concerning the Lord, to whose exhortation they should hearken; “to let Israel go,” signifies that they should desist; “I know not Jehovah,” signifies that they care not for the Lord; “and also I will not let Israel go,” signifies that neither will they desist from infesting; “and they said, The God of the Hebrews hath met with us,” signifies that the God Himself of the church has commanded; “let us go we pray a way of three days into the wilderness,” signifies that they must be in a state quite removed from falsities, although in the obscurity of faith; “and let us sacrifice to Jehovah our God,” signifies that they may worship the Lord; “lest He fall upon us with pestilence, or with the sword,” signifies to avoid damnation of evil and falsity; “and the king of Egypt said unto them,” signifies the answer from those who are in falsities; “wherefore do ye, Moses and Aaron, draw away the people from their works?” signifies that their Divine law and doctrine will not release them from sufferings; “go ye unto your burdens,” signifies that they must live in combats.

26. And afterward Moses and Aaron came. That this signifies the Divine law and the doctrine thence derived, is evident from the representation of Moses, as being the Lord as to the Divine law (see n. 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998). By the Divine law which Moses represents is meant the Word such as it is in its internal sense, thus such as it is in the heavens; but by doctrine is meant the Word such as it is in its literal sense, thus as it is on the earth; how much these differ, can be seen from what has been thus far unfolded in respect to the internal sense of the Word. Take as an illustration the ten commandments, which specifically are called the “Law.” The literal sense of these is that parents are to be honored, that murder is not to be committed, nor adultery, nor theft, and so on; but the internal sense is that the Lord is to be worshiped; that hatred must not be felt; that truth must not be falsified; and that we must not claim for ourselves that which belongs to the Lord. So are these four commandments of the Decalogue understood in heaven, and the rest also in their own way. For in the heavens they know no other Father than the Lord; therefore by that parents are to be honored, they understand that the Lord is to be worshiped: neither do they know in the heavens what killing is, for they live to eternity; but instead of killing they understand feeling hatred, and injuring the spiritual life of anyone; neither do they know in the heavens what it is to commit adultery, and therefore instead thereof they perceive that which corresponds, namely, not to falsify truth; and instead of stealing they perceive not to take anything away from the Lord, and claim it to themselves, as for instance good and truth.
    [2] Such is this law, and the whole Word too, in the heavens; thus such it is in the internal sense; nay, it is still deeper, for most things that are thought and said in the heavens do not fall into words of human speech, because in the heavens is a spiritual world and not a natural; and the things of the spiritual world transcend those of the natural world, as immaterial things transcend those which are material. Yet as material things correspond to immaterial, the latter can be set forth by means of material things, thus by natural speech, but not by spiritual speech. For spiritual speech is not a speech of material words, but of spiritual words, which are ideas modified into words in the spiritual aura, and represented by variegations of heavenly light, which light in itself is nothing but Divine intelligence and wisdom proceeding from the Lord. From all this it can be seen what is meant in its genuine sense by the Divine law which Moses represents, and what by the doctrine thence derived, which Aaron represents.

27. And they said unto Pharaoh. That this signifies exhortation to those who are against the truths of the church, is evident from the signification of “saying,” because it was by Moses and Aaron from Divine command, as being exhortation (see n. 7033); and from the representation of Pharaoh, as being memory-knowledge that is against the truths of the church (n. 6651, 6673, 6683), thus those who are of such a character. Here and in what follows are treated of those of the spiritual church who were saved by the coming of the Lord into the world, and who before His coming were detained in the lower earth, and there agitated by falsities, that is, by the infernals who are in falsities from evil. That earth is beneath the soles of the feet, surrounded by the hells; in front by those who have falsified truths and adulterated goods; on the right by those who pervert Divine order, and from this study to acquire to themselves power; at the back by evil genii, who from the love of self have secretly plotted evil against the neighbor; deep under these are they who have utterly spurned the Divine, and have worshiped nature, and consequently have put away from them everything spiritual. With such are they surrounded who are in the lower earth, where before the coming of the Lord they who were of the spiritual church were reserved, and were there infested; nevertheless they were protected by the Lord, and were carried up into heaven with the Lord when He rose again (about this see what has been said and shown above, n. 6854, 6855, 6914, 6945, 7035).
    [2] The lower earth, where were reserved those who were of the spiritual church till the Lord’s coming, is sometimes mentioned in the Word, as in Isaiah:
    Sing, ye heavens, for Jehovah hath done it; shout ye lower parts of the earth; resound with singing, ye mountains, O forest, and every tree therein; because Jehovah hath redeemed Jacob, and hath rendered Himself glorious in Israel (Isa. 44:23);
    speaking of those who are in the lower earth, that they were saved by the Lord; “Jacob” and “Israel” are the spiritual church, “Jacob” the external church, “Israel” the internal (see n. 3305, 4286, 6426). In Ezekiel:
    I will make thee come down with them that descend into the pit, to the people of eternity, and I will make thee dwell in the earth of lower things, in the desolations (Ezek. 26:20).
    Again:
    To the earth of lower things, in the midst of the sons of man, to them that go down to the pit; whence all the trees of Eden shall be comforted in the lower earth, the choice and the chief of Lebanon, all that drink water (Ezek. 31:14, 16);
    here the “lower earth” is where were those who had been of the spiritual church.
    [3] At this day also, they who are of the church and have filled their ideas with worldly and also with earthly things, and have caused the truths of faith to be joined to such things, are let down to the lower earth, and are also in combats there; and this until these worldly and earthly things have been separated from the truths of faith, and such things have been implanted as will prevent their being further joined together. When this is over, they are lifted up from thence into heaven; for until such things have been removed, they cannot possibly be with the angels, because these worldly and earthly things are darkness and defilements, which do not accord with the light and purity of heaven. These worldly and earthly things cannot be separated and removed except by means of combats against falsities. These combats take place in this way: they who are in the lower earth are infested by the fallacies and derivative falsities which are sent forth from the infernals round about, but are refuted by the Lord through heaven; and at the same time truths are instilled, and these truths appear as if they were in those who are in the combats.
    [4] Hence it is that the spiritual church is to be called “militant.” But at this day it is rarely a militant church with anyone in the world, for while the man of the church lives in the world he cannot endure combat, because of the crowd of evil ones in the midst of whom he is; and because of the flesh in which he is, which is weak. In the other life a man can be kept firmly in the bonds of conscience, but not so in the world; for if in the world he is brought into anything of despair, as those are wont to be who are in combats, he forthwith bursts these bonds; and if he bursts them, he then yields; and if he so yields, it is all over with his salvation. Hence it is that few within the church at this day are admitted by the Lord into combats for truths against falsities. These combats are spiritual temptations. (See also what has been before shown concerning the lower earth and vastations there, n. 4728, 4940-4951, 6854.)

28. Thus said Jehovah the God of Israel. That this signifies from the Divine Human of the Lord, namely, exhortation to those who are against the truths of the church, is evident from the fact that by “Jehovah the God of Israel” is meant the Lord as to the Divine Human. (That in the Word the Lord is “Jehovah,” see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905.) He is called “the God of Israel,” because by “Israel” is signified the Lord’s spiritual kingdom (n. 6426, 6637), and because the Lord by His coming into the world saved those who were of that kingdom or church (n. 6854, 6914, 7035). The reason why “the God of Israel” is the Lord as to the Divine Human, is that they who are of that church have natural ideas about everything spiritual and heavenly, and also about the Divine; and therefore unless they thought of the Divine as of a natural man, they could not be conjoined with the Divine by anything of affection; for if they thought of the Divine not as of a natural man, they would either have no ideas, or extravagant ones, about the Divine, and would thereby defile the Divine.
    Hence it is that by “the God of Israel” is meant the Lord as to the Divine Human, and indeed as to the Divine natural. (That by “Israel” and “Jacob” in the supreme sense is meant the Lord as to the Divine natural; by “Israel,” as to the internal Divine natural; and by “Jacob,” as to the external Divine natural, see n. 4570; also that they who are of the spiritual church were and are saved by the Divine Human of the Lord, n. 2833, 2834; and also that the man of the spiritual church, who is “Israel,” is interior natural, n. 4286, 4402.)
    [2] From all this then it is evident why the Lord in the Word is called “Jehovah the God of Israel,” and “Jehovah the Holy One of Israel.” Everyone can know that the Divine must be so named in agreement with something holy not apparent in the sense of the letter. That the Lord as to the Divine natural is meant by “the God of Israel” is plain from many passages in the Word; manifestly from the following:
    That Moses and Aaron, Nadab and Abihu, and seventy elders of Israel saw the God of Israel, under whose feet was as it were a work of a sapphire stone, and as it were the substance of heaven for cleanness (Exod. 24:9-10).
    [3] That it was the Lord and not Jehovah who is called the “Father” is evident from the Lord’s words in John:
    No one hath ever seen God (John 1:18). Ye have neither ever heard His voice, nor seen His shape (John 5:37).
    In Isaiah:
    I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am Jehovah, who have called thee by thy name, the God of Israel (Isa. 45:3).
    In Ezekiel:
    Over the head of the cherubs was as it were the appearance of a sapphire stone, the likeness of a throne; and over the likeness of a throne a likeness as the appearance of a man upon it above; and he had the appearance of fire and a rainbow, and of brightness round about (Ezek. 1:26-28).
    These are called “the glory of Jehovah,” and “of the God of Israel,” in the same (Ezek. 1:28; 8:4; 9:3; 10:19, 20), and also where the new temple is described (Ezek. 43:2; 44:2); as also in many other passages (Isa. 17:6; 21:10, 17; 24:15; 41:17; Ps. 41:13; 59:5; 68:8, 35; 69:6; 72:18, and elsewhere). So also He is called “the Holy One of Israel” (Isa. 1:4; 5:19; 10:20; 17:7; 30:11, 12, 15; 49:7; 60:9, 14; Ezek. 39:7).
    [4] That the “God of Israel” and the “Holy One of Israel” are the Lord as to the Divine Human is also evident from the fact that He is called the “REDEEMER,” the “SAVIOR,” the “MAKER”-the Redeemer, in Isaiah:
    Our Redeemer, Jehovah Zebaoth; His name the Holy One of Israel (Isa. 47:4; also Isa. 41:14; 43:14; 48:17; 54:5); also the SAVIOR (Isa. 43:3); and the MAKER (Isa. 45:11).
    From all this it is also evident that by “Jehovah” in the Word of the Old Testament, no other is meant than the Lord, for He is called JEHOVAH GOD and the HOLY ONE of Israel, the REDEEMER, the SAVIOR, the MAKER-“Jehovah the Redeemer and Savior” in Isaiah:
    That all flesh may know that I Jehovah am thy Savior, and thy Redeemer, the Mighty One of Jacob (Isa. 49:26).
    That thou mayest know that I Jehovah am thy Savior and thy Redeemer, the Mighty One of Jacob (Isa. 60:16; as also Isa. 43:14; 44:6, 24; 54:8; 63:16; Ps. 19:14).
    [5] That the Lord saved Israel, that is, those who are of the spiritual church, is said in Isaiah:
    I will make mention of the mercies of Jehovah, the praises of Jehovah, according to all that Jehovah hath recompensed to us; abundant in goodness to the house of Israel. He said, Surely they are My people; sons who do not lie; and therefore He became their Savior; in all their distress He had distress; and the angel of His faces liberated them; because of His love, and His indulgence, He redeemed them; and He took them up, and carried them all the days of eternity (Isa. 63:7-9).

29. Let My people go. That this signifies that they should desist from infesting them is evident from the signification of “letting go,” when said to Pharaoh, by whom is represented the falsity which infests the truths of the church, as being to desist from infestation; and from the representation of the sons of Israel, who are here “My people,” as being those who are of the spiritual church (see n. 6426, 6637).

30. That they may hold a feast to Me in the wilderness. That this signifies that from a glad mind they may worship the Lord in the obscurity of faith in which they are, is evident from the signification of “holding a feast,” as being worship from a glad mind (of which presently), that it is the Lord to whom they were to hold the feast, and who is here meant by “Me,” or by “Jehovah,” may be seen above, n. 7091; and from the signification of a “wilderness,” as being the obscurity of faith (n. 2708, 7055). (That they who are of the spiritual church are relatively in obscurity of faith, see n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6945.)
    [2] The reason why “holding a feast” signifies worship from a glad mind, is that the feast was to be held at a way of three days from Egypt, thus in a state of no infestation by falsities, that is, in a state of liberty; for he who is being liberated from falsities and from the distress in which he then is, from a glad mind gives thanks to God; thus “holds a feast.” Moreover, the feasts which were instituted with that people, and which were three every year, are likewise said to have been instituted in memory of their liberation from slavery in Egypt; that is, in the spiritual sense, in memory of liberation from infestation by falsities, through the Lord’s coming into the world. Therefore it was also commanded that on those occasions they should be glad, as is manifest in Moses in regard to the feast of tabernacles:
    In the feast of tabernacles, they shall take on the first day the fruit of the tree of honor, spathes of palm-trees, and a branch of a dense tree, and willows of the torrent; and ye shall be glad before Jehovah your God seven days (Lev. 23:40);
    [3] by “the fruit of the tree of honor, spathes of palm-trees, a branch of a dense tree, and willows of the torrent,” is signified joy from good and truth from man’s inmost to his external. The good of love, which is inmost, is signified by the “fruit of the tree of honor;” the good of faith by the “spathes* of palm trees;” the truth of memory-knowledge, by the “branch of a dense tree;” and sensuous truth, which is most external, by the “willows of the torrent.” These things could not have been ordered to be taken without a reason from the spiritual world, which reason cannot possibly appear to anyone except from the internal sense.
    [4] That they were to be glad in the feast of weeks is also evident in Moses:
    Thou shalt make the feast of weeks to Jehovah thy God, and thou shalt be glad before Jehovah thy God, thou and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite who is in thy gates (Deut. 16:10-11);
    by these words also, in the internal sense, is signified gladness from good and truth from the inmost to the external.
    [5] That there was to be gladness in the feasts, and thus that “to hold a feast” is to worship from a glad mind, is also plain from the following passages. In Isaiah:
    Ye shall have a song as in the nights when a feast is hallowed (Isa. 30:29).
    In Nahum:
    Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! Keep thy feasts, O Judah, render thy vows; for Belial shall no longer pass through thee; he is wholly cut off (Nah. 1:15).
    In Zechariah:
    The fasts shall be to the house of Judah for joy and for gladness, and for good feasts; only love ye truth and peace (Zech. 8:19).
    In Hosea:
    I will cause all her joy to cease, her feast, her new moon (Hos. 2:11).
    And in Amos:
    I will turn your feasts into mourning, and all your songs into a lament (Amos 8:10).
    [6] That “to hold a feast” denotes worship from a glad mind, because they had been liberated from servitude in Egypt, that is, in the spiritual sense, because they had been liberated from infestation by falsities, is manifest from the feast of the passover. This was commanded to be celebrated yearly on the day when they went forth out of Egypt, and this on account of the liberation of the sons of Israel from servitude, that is, on account of the liberation of those who are of the spiritual church from falsities, thus from damnation; and as the Lord liberated them by His coming, and lifted them up with Him into heaven when He rose again, therefore this was also done at the passover. This is likewise signified by the Lord’s words in John:
    Now is the judgment of this world, now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all unto Me (John 12:31-32).

31. fronds

32. And Pharaoh said. That this signifies contrary thought, is evident from the signification of “saying,” as being to think (see n. 3395); that it denotes contrary thought by those who infest, who are represented by Pharaoh, is plain from what now follows, for Pharaoh did not at all desist, but still more oppressed the sons of Israel.

33. Who is Jehovah, whose voice I should hear? That this signifies concerning the Lord, to whose exhortation they should hearken (that is, that the contrary thought should do so), is evident from the signification of “voice,” as here being exhortation, because meaning what Moses and Aaron said to Pharaoh (see n. 7090); and from the signification of “to hear,” as being to obey (n. 2542, 3869, 5017); thus “to hear a voice” denotes to obey or hearken to exhortation. That it is the Lord to whose exhortation he was unwilling to hearken, is because by “Jehovah” in the Word no other than the Lord is meant, as may be seen above (n. 7091).

34. To let Israel go. That this signifies that they should desist, is evident from the signification of “letting go,” as being to desist (see n. 7092), namely, from infesting those of the spiritual church, who here are “Israel.” (That the “sons of Israel” denote those who are of the spiritual church, see n. 6426.)

35. I know not Jehovah. That this signifies that they do not care for the Lord, is evident from the signification of “not knowing,” as being not to care, for he who does not care, says that he does not know. (That by “Jehovah” is meant the Lord, see n. 7091.) As to Pharaoh’s saying that “he did not know Jehovah,” the case is this. The Egyptians from ancient time knew Jehovah, because in Egypt also there had been the Ancient Church, as can be plainly seen from the fact that they had among them the representatives and significatives of that church. The hieroglyphics of the Egyptians are nothing else; for by these were signified spiritual things, and they also knew that they actually corresponded; and as they began to employ such things in their sacred worship, and to worship them, and at last also to turn them into magic, and in this way to be associated with the devilish crew in hell, they therefore utterly destroyed the Ancient Church among them. Hence it is that by the “Egyptians” in the Word are signified the memory-knowledges of the church perverted, and also falsities contrary to the truths of the church.
    [2] When Divine worship had been thus perverted in Egypt, then also they were no longer allowed to worship Jehovah, and finally not even to know that Jehovah was the God of the Ancient Church, and this in order that they might not profane the name of Jehovah. That the name of Jehovah was known at that time also, and this before it was again told to the posterity of Abraham through Moses in Mount Horeb, is very plain from the fact that Balaam, who was of Syria, not only knew Jehovah, but also adored Him, and likewise sacrificed to Him (Num. 22, 23, 24). From all this it can be known why Pharaoh said “Who is Jehovah, whose voice I should hear to let the people go? I know not Jehovah.”
    [3] But as by Pharaoh are represented those in the hells who are in falsities, and who infest those of the spiritual church, therefore it must be told how the case is with these. They who are in the hells, and infest those who are of the spiritual church, are for the most part from such as have said that faith alone saves, and yet have lived a life contrary to faith; and as after the death of the body the life remains, thus the evil which they have thought, plotted, and done, therefore they either apply those things which they have said to be of faith to defend the evils of their life, or they altogether reject them. But lest they should abuse the truths of faith, they are deprived of them, and when they are deprived of them, they seize upon falsities, which are quite contrary to the truths of faith, and afterward by means of falsities infest those who are in truths. This is then the delight of their life. Moreover, some of them, in order to acquire power, learn magical arts. This is done by those who by various arts which they devised in the world have deceived the neighbor, and in consequence of their success have afterward attributed all things to their own prudence.
    [4] They who have become such, acknowledge the Father the Creator of the universe, but not the Lord. Of the Lord they say as Pharaoh here says of Jehovah, “Who is Jehovah? I know not Jehovah.” Nay, as the universal sphere of heaven is full of the acknowledgment and love of the Lord, so is the universal sphere of the hells full of the denial of the Lord and of hatred against Him; neither can they endure that He should be named. The infernals are such that they do not desist on account of exhortations and threats, so great is the delight of their life in infesting the upright, and turning them from the acknowledgment of the Lord, and from faith in Him. This very delight of their life is increased by exhortations to desist, for this leads them to believe that it will shortly be all over with those whom they are infesting. These then are they who are specifically meant by “Pharaoh and the Egyptians.”

36. And also I will not let Israel go. That this signifies that neither will they desist from infesting, is evident from what has been said above (n. 7092, 7096).

37. And they said, The God of the Hebrews hath met with us. That this signifies that the God Himself of the church has commanded, is evident from the signification of “the Hebrews,” as being those who are of the church (see n. 6675, 6684, 6738); and from the signification of “meeting,” as being to command (n. 6903).

38. Let us go we pray a way of three days into the wilderness. That this signifies that they must be in a state quite removed from falsity, although in the obscurity of faith, see n. 6904, where are the like words.

39. And let us sacrifice to Jehovah our God. That this signifies that they may worship the Lord, see n. 6905, where also are the like words.

40. Lest He fall upon us with pestilence, or with the sword. That this signifies to avoid the damnation of evil and falsity, is evident from the signification of “lest He fall upon us,” as being lest they should incur damnation; from the signification of “pestilence,” as being the damnation of evil (of which below); and from the signification of “the sword,” as being the vastation of truth, and also the punishment of falsity (see n. 2799), thus also damnation, for the punishment of falsity when truth is devastated, is damnation. [2] Mention is made in the Word of four kinds of vastations and punishments; namely, the Sword, Famine, the Evil Beast, and Pestilence; and by the “sword” is signified the vastation of truth and the punishment of falsity; by “famine,” the vastation of good and the punishment of evil; by the “evil beast,” the punishment of the evil from falsity; by “pestilence,” the punishment of the evil not from falsity but from evil. And as punishment is signified, damnation is also signified, for this is the punishment of those who persevere in evil. Of these four kinds of punishments it is thus written in Ezekiel:
    When I send upon Jerusalem My four evil judgments, the sword, and the famine, and the evil beast, and the pestilence, to cut off from it man and beast (Ezek. 14:21).
    Again:
    I will send upon you famine, and the evil beast, and will make thee bereaved; and pestilence and blood shall pass through thee; especially will I bring the sword upon thee (Ezek. 5:17).
    [3] That by “pestilence” is signified the punishment of evil, and its damnation, is evident from the following passages. In Ezekiel:
    They who are in the waste places shall die by the sword, and he who is upon the faces of the field I will give to the wild beast to devour him, and they who are in the strongholds and caverns shall die with the pestilence (Ezek. 33:27);
    “to die by the sword in waste places” denotes to be in the vastation of truth, and thence in the damnation of falsity; “he who is upon the faces of the field being given to the wild beast to devour” denotes the damnation of those who are in evil from falsity; “they who are in strongholds and caverns dying with the pestilence” denotes the damnation of evil which fortifies itself by falsity.
    [4] Again:
    The sword is without, and the pestilence and famine within; he that is in the field shall die by the sword; and he that is in the city, famine and pestilence shall devour him (Ezek. 7:15);
    the “sword” here denotes the vastation of truth and the damnation of falsity; “famine and pestilence,” the vastation of good and the damnation of evil. The sword is said to be “without,” and famine and pestilence “within,” because the vastation of truth is without, but the vastation of good within; but when a man lives in accordance with falsity, damnation is signified by “him who is in the field dying by the sword;” and when he lives in evil which is defended by falsity, damnation is signified by “famine and pestilence devouring him who is in the city.”
    [5] In Leviticus:
    I will bring upon you a sword avenging the vengeance of the covenant; where, if ye shall be gathered together into your cities, I will send the pestilence into the midst of you, and I will deliver you into the hand of the enemy, when I shall break the staff of your bread (Lev. 26:25-26);
    where in like manner the “sword” denotes the vastation of truth and the damnation of falsity; the “pestilence” the damnation of evil; the vastation of good, which is signified by “famine,” is described by “breaking the staff of their bread;” by “the cities into which they were to be gathered together,” in like manner as above, are signified the falsities by which they defend evils (that “cities” are truths, thus in the opposite sense falsities, see n. 402, 2268, 2712, 2943, 3216, 4492, 4493).
    [6] In Ezekiel:
    In that thou hast defiled My sanctuary with all thine abominations, a third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; a third part shall fall by the sword round about thee; and a third part I will scatter to every wind, and will draw out a sword after them (Ezek. 5:11-12);
    where “famine” denotes the damnation of evil; “sword,” the damnation of falsity; “to scatter to every wind, and to draw out the sword after them” denotes to dissipate truths and seize on falsities.
    [7] In Jeremiah:
    If they shall offer burnt-offering or meat-offering, I will not approve them; but I will consume them with sword, and with famine, and with pestilence (Jer. 14:12).
    Again:
    I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence; afterward I will give Zedekiah king of Judah, and his servants, and the people, and those who are left in this city from the pestilence, and from the sword, and from the famine, into the hand of Nebuchadnezzar. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence; but he that goeth out and falleth away to the Chaldeans that besiege you, he shall live, and his soul shall be unto him for a spoil (Jer. 21:6-7, 9).
    Again:
    I will send upon them the sword, the famine, and the pestilence, till they be consumed from upon the earth (Jer. 24:10);
    where also by the “sword” is signified the vastation of truth, by the “famine” the vastation of good, by the “pestilence” damnation. The like is signified by “the sword, the famine, and the pestilence” in the following passages, Jer. 27:8; 29:17, 18; 32:24, 36; 34:17; 38:2; 42:17, 22; 44:13; Ezek. 12:16.
    [8] As these three follow in their order, therefore these three were proposed to David by the prophet Gad, namely, whether there should come seven years of famine; or he should flee three months before his enemies; or whether there should be three days’ pestilence in the land (2 Sam. 24:13); “to flee before his enemies” stands for “the sword.” In Amos:
    I have sent among you the pestilence in the way of Egypt; I have slain your young men with the sword, with the captivity of your horses (Amos 4:10);
    “the pestilence in the way of Egypt” denotes the vastation of good by means of falsities, which are “the way of Egypt;” “I have slain your young men with the sword, with the captivity of the horses,” denotes the vastation of truth. (By “young men” are signified truths, and by “horses” things of the intellect, see n. 2761, 2762, 3217, 5321, 6534.)
    [9] In Ezekiel:
    Pestilence and blood shall pass through thee (Ezek. 5:17).
    Again:
    I will send unto her pestilence and blood in her streets (Ezek. 28:23);
    where “pestilence” denotes adulterated good; and “blood,” falsified truth. (That “blood” denotes falsified truth, see n. 4735, 6978).
    [10] In David:
    Thou shalt not be afraid for the dread of night, nor for the arrow that flieth by day; for the pestilence that creepeth in thick darkness, nor for the death that wasteth at noonday (Ps. 91:5-6).
    Here the “dread of night” denotes the falsity which is in secret; the “arrow that flieth by day,” the falsity which is in the open; the “pestilence that creepeth in thick darkness,” the evil which is in secret; the “death that wasteth at noonday,” the evil which is in the open. That “pestilence” denotes evil and the damnation of evil, is plain from death’s being spoken of also, which is here distinguished from the pestilence merely by its being said of death that “it wasteth at noonday,” and of the pestilence that “it creepeth in thick darkness.” Again:
    He directed the way of His anger; He forbade not their soul from death, and closed their life with the pestilence (Ps. 78:50);
    speaking of the Egyptians; the “pestilence” denotes every kind of evil and its damnation.

41. And the king of Egypt said unto them. That this signifies the answer from those who are in falsities, is evident from the signification of “saying,” when by Pharaoh to Moses and Aaron, as being contrary thought (as above, n. 7094); thus the thought which is for the answer; and from the representation of Pharaoh, or the king of Egypt, as being false memory-knowledge (n. 6651, 6679, 6683, 6692), thus those who are in falsities.

42. Wherefore do ye, Moses and Aaron, draw away the people from their works? That this signifies that their Divine law and doctrine will not release them from sufferings, is evident from the representation of Moses, as being the Lord as to the Divine law (see n. 6723, 6752); from the representation of Aaron, as being the Lord as to the doctrine thence derived (n. 6998, 7009); from the signification of “drawing away,” as being to release; and from the signification of “works,” as being sufferings; for the works were labors, and also burdens (as follows), thus sufferings from combats, which are signified by “works” and “burdens” in the internal sense.

43. Go ye unto your burdens. That this signifies that they must live in combats, is evident from the signification of “going,” as being to live (see n. 3335, 4882, 5493, 5605); and from the signification of “burdens,” as being infestations by falsities (n. 6757), thus combats against them.

View Details

And Jehovah said unto Moses, When thou goest to return into Egypt, see all the wonders which I have put in thy hand, and thou shalt do them before Pharaoh; and I will harden his heart, and he will not send away the people. And thou shalt say unto Pharaoh, Thus saith Jehovah, My son, My firstborn, is Israel, and I say unto thee, Send My son away, that he may serve Me; and if thou refuse to send him away, behold I will slay thy son, thy firstborn.

And it came to pass in the way, in the inn, that Jehovah met him, and sought to kill him. And Zipporah took a stone, and cut off the foreskin of her son, and made it touch his feet; and she said, Because a bridegroom of bloods art thou to me. And He ceased from him. Then she said, A bridegroom of bloods as to circumcisions.

Exodus 4: 21-26

Arcana Coelestia 7040… “And it came to pass in the way, in the inn,” signifies that the posterity of Jacob were in externals without an internal; “that Jehovah met him,” signifies opposition; “and sought to kill him,” signifies that a representative church could not be instituted with that posterity; “and Zipporah took a stone,” signifies the quality shown by the representative church by means of truth; “and cut off the foreskin of her son,” signifies the removal of filthy loves, and thereby the laying bare of the internal; “and made it touch his feet,” signifies that the quality of the natural was then shown; “and she said, Because a bridegroom of bloods art thou to me,” signifies that it was full of all violence and hostility against truth and good; “and He ceased from him,” signifies that it was permitted that they should represent; “then she said, A bridegroom of bloods as to circumcisions,” signifies that although the internal was full of violence and hostility against truth and good, still circumcision was to be received as a sign representative of purification from filthy loves.

Angels have alternating states and are perfected by this continual movement

Heaven and Hell 158. I have been informed from heaven why there are such changes of state there. The angels said that there are many reasons. First, the delight of life and of heaven which they have from the love and wisdom that are from the Lord, would gradually become worthless if they were in it continually, as is the case with those who are in delights and pleasures without variety. A second reason is that angels as well as men, have a proprium, and this consists in loving self. All in heaven are withheld from their proprium, and in so far as they are withheld from it by the Lord, to that extent they are in love and wisdom. But so far as they are not withheld they are in the love of self, and because everyone loves his proprium and it draws him, they have changes of state or successive alternations. A third reason is that they are in this way perfected, for they thus establish a habit of being held in love to the Lord and of being withheld from the love of self. Also by alternations between delight and lack of delight, the perception and sensation of good becomes more exquisite. The angels added that the Lord does not bring about their changes of state, since He, as a Sun is unceasingly flowing in with heat and light, that is, with love and wisdom. But the cause is in themselves in that they love what is their proprium and this continually leads them away. This was illustrated by comparison with the sun of the world, showing that the cause of the changes of state of heat and cold, and of light and shade, year by year and day by day, is not in that sun which remains stationary, but the cause is in the earth.

The house built on the rock

Matthew 7:24-27. Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. “But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.”

In Him we live, and move, and have our being

Arcana Coelestia (Potts) 2892. The state of one who leads a good life and who believes that the Lord governs the universe, and that He alone is the source of everything good that flows from love and charity, and of everything true that is a matter of faith, and indeed that He is the source of all life – thus the state of one who believes that ‘in Him we live, and move, and have our being’ – is such that he can have heavenly freedom conferred on him, and with that freedom peace as well. For he trusts solely in the Lord and has no anxious cares about all else; he is quite sure that all things work for his good, blessedness, and happiness for ever. But one who believes that he governs himself is constantly agitated, being carried along into evil desires, into anxious cares about things of the future, and thus into a vast number of anxieties. And such being his belief, evil desires and false persuasions also cling to him.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges

View Details

And Jehovah said unto Moses, When thou goest to return into Egypt, see all the wonders which I have put in thy hand, and thou shalt do them before Pharaoh; and I will harden his heart, and he will not send away the people. And thou shalt say unto Pharaoh, Thus saith Jehovah, My son, My firstborn, is Israel, and I say unto thee, Send My son away, that he may serve Me; and if thou refuse to send him away, behold I will slay thy son, thy firstborn.

And it came to pass in the way, in the inn, that Jehovah met him, and sought to kill him. And Zipporah took a stone, and cut off the foreskin of her son, and made it touch his feet; and she said, Because a bridegroom of bloods art thou to me. And He ceased from him. Then she said, A bridegroom of bloods as to circumcisions.

Exodus 4: 21-26

Arcana Coelestia 7027…“And Jehovah said unto Moses,” signifies perception from the Divine; “When thou goest to return into Egypt,” signifies spiritual life in the natural; “see all the wonders which I have put in thy hand,” signifies means of power from the spiritual then; “and thou shalt do them before Pharaoh,” signifies against infesting falsities; “and I will harden his heart, and he will not send away the people,” signifies obstinacy, and thus not yet liberation; “and thou shalt say unto Pharaoh,” signifies exhortation; “Thus said Jehovah,” signifies from the Divine; “My son, My firstborn, is Israel,” signifies that they who are in spiritual truth and good have been adopted; “and I say unto thee,” signifies command; “Send My son away,” signifies that they should abstain from infesting the truths of the church; “that he may serve Me,” signifies elevation into heaven in order to perform uses therefrom; “and if thou refuse to send him away,” signifies obstinacy even to the last; “behold I will slay thy son, thy firstborn,” signifies the extinction of faith without charity, and the consequent devastation of truth with them.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

From the Logopraxis Workbook: Step 2 – Creating a Task

When Struggling to Engage with the Text

If coming to the Text is a struggle, or staying with it is a struggle, or finding a principle or task is a struggle – then take the opportunity to step back and use the struggle as the basis for your work. Observe what the struggle brings up for you. For instance:

• What is your response to the struggle?

• What kind of self-talk arises?

• What is the quality of this dialogue?

• Where does this come from?

Working with the Text in this way allows the Lord to build what is of Himself in us, as the basis for new ways of thinking and feeling.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 1838. .. for the Lord appears according to the state of each person… take as an example, vastation, punishment, and condemnation, which are attributed to the Lord in many passages of the Word; when nevertheless they belong to the man of the church, who vastates, punishes, and condemns himself. It appears before man as if the Lord vastated, punished, and condemned; and because it appears so, it is so expressed according to the appearances; for if man were not instructed by appearances, he would not suffer himself to be instructed at all. What is contrary to the appearance he does not believe or comprehend, except at a later period, when he possesses judgment and has been gifted with the faith of charity.

Doctrine of Sacred Scripture 38…The celestial, the spiritual, and the natural proceed from the Lord in successive order, and in the ultimate are in simultaneous order; and it is in this way that the celestial and spiritual senses of the Word are simultaneous in its natural sense. When this is comprehended, it may be seen how the natural sense of the Word, which is the sense of the letter, is the basis, containant, and support of its spiritual and celestial senses; and how in the sense of the letter of the Word Divine good and Divine truth are in their fullness, in their holiness, and in their power.

DSS 39…the sense of the letter the Word is the very Word itself, for within this sense there are spirit and life, the spiritual sense being its spirit, and the celestial sense its life.

DSS 40. The truths of the sense of the letter of the Word are in part not naked truths, but appearances of truth, and are as it were likenesses and comparisons taken from things such as exist in nature, and thus accommodated and adapted to the apprehension of the simple and of little children. But being correspondences they are receptacles and abodes of genuine truth; and are like enclosing and containing vessels, as a crystal cup encloses noble wine, and as a silver plate holds palatable food. They are also like garments which clothe, as swathings do an infant, and a pretty dress a maiden. They are also like the memory-knowledges [scientifica] of the natural man which contain within them perceptions and affections of truth of the spiritual man. The naked truths themselves which are enclosed, held, clothed, and contained, are in the spiritual sense of the Word; and the naked goods are in its celestial sense.

DSS 41. Such being the Word in the sense of the letter, it follows that they who are in Divine truths, and in the faith that the Word within, in its bosom, is Divine holiness – and much more they who are in the faith that it is from its spiritual and celestial senses that the Word is Divine holiness – see Divine truths in natural light while reading the Word in enlightenment from the Lord. For the light of heaven (in which is the spiritual sense of the Word) flows into the natural light in which is its sense of the letter, and illumines man’s intellectual called the rational, and causes him to see and recognize Divine truths, both where they stand in plain view, and where they lie concealed. With some these Divine truths flow in along with the light of heaven; sometimes even when they are not aware of it.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING7052. Verses 27-31. And Jehovah said unto Aaron, Go to meet Moses, into the wilderness. And he went and met him in the mountain of God, and kissed him. And Moses told Aaron all the words of Jehovah, wherewith He had sent him, and all the signs which He had commanded him. And Moses went, and Aaron, and gathered together all the elders of the sons of Israel; and Aaron spoke all the words which Jehovah had spoken unto Moses, and did the signs before the eyes of the people. And the people believed; and they heard that Jehovah had visited the sons of Israel, and that He had seen their affliction, and they bent themselves, and bowed themselves down. “And Jehovah said unto Aaron,” signifies the truth of doctrine, and perception therein from the Divine; “Go to meet Moses,” signifies that it should be conjoined with the truth proceeding immediately from the Divine; “into the wilderness,” signifies where previously it is not so; “and he went, and met him in the mountain of God,” signifies conjunction in the good of love therein; “and kissed him,” signifies the affection of conjunction; “and Moses told Aaron all the words of Jehovah,” signifies the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine; “wherewith He had sent him,” signifies which proceed; “and all the signs which He had commanded him,” signifies enlightenment and from this at the same time confirmation; “and Moses went, and Aaron,” signifies the life of the conjunction of both; “and gathered together all the elders of the sons of Israel,” signifies the chief things of wisdom pertaining to the spiritual church; “and Aaron spoke all the words which Jehovah had spoken unto Moses,” signifies doctrine thence from the Divine; “and did the signs before the eyes of the people,” signifies confirmation to apprehension; “and the people believed, and they heard,” signifies faith and hope; “that Jehovah had visited the sons of Israel,” signifies that those who are of the spiritual church would be liberated and saved by the coming of the Lord; “and that He had seen their affliction,” signifies after temptations so great; “and they bent themselves and bowed themselves down,” signifies humiliation.

1. And Jehovah said unto Aaron. That this signifies the truth of doctrine, and perception therein from the Divine, is evident from the signification of “saying,” as being perception (of which frequently above), hence “Jehovah said,” denotes perception from the Divine and from the representation of Aaron, as being the doctrine of truth and good (see n. 6998, 7009), thus its truth. For all doctrine is of truth, because doctrine treats of truth and the good thence derived, which is called the doctrine of faith; and of good and the truth thence derived, which is called the doctrine of charity; but both are of truth.

2. Go to meet Moses. That this signifies that it should be conjoined with the truth proceeding immediately from the Divine, is evident from the signification of “going to meet,” as being to be conjoined; and from the representation of Moses, as being the truth proceeding immediately from the Divine (see above, n. 7010).

3. Into the wilderness. That this signifies where previously it is not so, namely, conjunction, is evident from the signification of “wilderness,” as being where as yet there is little vitality (see n. 1927), thus where there is no good and the derivative truth (n. 4736), for thence is vitality; here, where there is no conjunction of the truth proceeding immediately from the Divine with the truth proceeding immediately. That conjunction was to be effected there, is signified by “Aaron went to meet Moses in the wilderness.” As to this conjunction, be it known that there may be with a man truth proceeding mediately from the Divine, and yet it may not be conjoined with the truth which proceeds immediately from the Divine.
   [2] But as this matter is secret, it shall be illustrated by examples. With those who think and teach according to the doctrine of their church confirmed in themselves, and do not know whether they are truths from any other ground than the fact that they are from the doctrine of the church, and that they have been delivered by learned and enlightened men, there can be truth proceeding mediately from the Divine; but still it is not conjoined with the truth that proceeds immediately from the Divine; for if it were conjoined, they would then have the affection of knowing truth for the sake of truth, and especially for the sake of life, whence they would also be endowed with a perception whether the doctrinal things of their church are truths before they confirm them in themselves; and would see in each whether the things confirming are in agreement with the truth itself.
   [3] Take as another example the prophets, through whom the Word was written. They wrote as the spirit from the Divine dictated, for the very words which they wrote were uttered in their ears. With them there was truth proceeding mediately from the Divine, that is, through heaven, but not for this reason the truth which proceeded immediately from the Divine; because they had no perception of what all the details signified in the internal sense. For when these two kinds of truth have been conjoined, then, as already said, there is perception. Such conjunction rarely exists with man, but it does so with all who are in heaven, especially with those who are in the inmost or third heaven; nor does it exist with a man unless he has been so far regenerated as to be capable of being elevated from the sensuous even toward his rational, and thus of being set in the light of heaven, where angels are. There is indeed with every man Divine influx both immediate and mediate (see n. 6063, 7004), but not conjunction, except with those who have perception of truth from good; for they with whom immediate Divine influx has been conjoined with mediate suffer themselves to be led by the Lord; but they with whom these influxes have not been conjoined, lead themselves, and this they love. From all this it can now be seen what is here meant by the “wilderness”-that it denotes where there is no conjunction.

4. And he went, and met him in the mountain of God. That this signifies conjunction in the good of love there, is evident from the signification of “meeting,” or “coming to meet,” as being conjunction (of which just above, n. 7054); and from the signification of “the mountain of God,” as being the good of Divine love (see n. 6829). The case herein is this. The conjunction of the truth proceeding immediately from the Divine with the truth which proceeds mediately, is not possible except in good, for good is the very soil. Truths are seeds, which do not grow elsewhere than in good as in their soil. Moreover, good is the very soul of truth; from this, truth comes forth, in order to be truth, and from this it lives.
   [2] The truth which proceeds immediately from the Divine is called truth, but in itself it is good, because it proceeds from the Divine good; but it is the good to which all truth Divine has been united. It is called truth because in heaven it appears as light, but it is a light like that in spring, to which has been united the warmth that vivifies all things of the earth. From all this it can also be seen that the conjunction of the truth proceeding immediately from the Divine with the truth which proceeds immediately, is not possible except in good, consequently not unless the man is affected with truth for the sake of truth, especially for the sake of good, thus for the sake of life, for then the man is in good.
   [3] From the following considerations it may be further known how the case is with the conjunction in question. The truth proceeding immediately from the Divine enters into the will of man, this is its way; but the truth which proceeds mediately from the Divine enters into the understanding of man; and therefore conjunction cannot be effected unless the will and the understanding act as a one, that is, unless the will wills good, and the understanding confirms it by truth. When therefore there is conjunction, then the Lord appears as present, and His presence is perceived; but when there is no conjunction, then the Lord is as it were absent; yet His absence is not perceived, unless it is known from some perception what His presence is.

5. And kissed him. That this signifies the affection of conjunction, is evident from the signification of “kissing,” as being conjunction from affection (see n. 3573, 3574, 4353, 5929, 6260).

6. And Moses told Aaron all the words of Jehovah. That this signifies the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine, is evident from the signification of “telling,” as being influx (see n. 5966); from the representation of Moses, as being the truth proceeding immediately from the Divine of the Lord (see n. 7010, 7054); from the representation of Aaron, as being the truth proceeding mediately from the Divine of the Lord (see n. 7009); and from the signification of “all the words of Jehovah,” as being the details of doctrine. Instruction is signified by “Moses told the words to Aaron,” for instruction from the Divine is effected by means of influx, which influx is signified by “telling.” From all this it is evident that by “Moses told Aaron all the words of Jehovah” is signified the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine.
   [2] There is instruction in the details of doctrine, when the truth proceeding immediately from the Divine of the Lord is conjoined with the truth which proceeds mediately, for then there is perception (of which above, n. 7055). There is this conjunction especially among the angels who are in the third or inmost heaven, and are called celestial. These angels have an exquisite perception of the truth of both kinds, and from this of the Lord’s presence. The reason is that they are in good more than others, for they have the good of innocence; consequently they are nearest to the Lord, and in an intensely bright and as it were flaming light, for they see the Lord as a sun, the rays of whose light are such from the nearness.
   [3] It is said truth proceeding immediately from the Divine of the Lord, although in the internal sense the subject here treated of is the Lord when He was in the world, and when He called upon His Father as separate from Himself. But how the case herein is, has been occasionally told before, namely, that the Divine Itself, or Jehovah, was in Him, for He was conceived of Jehovah; and therefore He also calls Him His “Father,” and Himself His “Son.” But the Lord was then in the human that was infirm by heredity from the mother, and insofar as He was in this, so far Jehovah or the Divine Itself which was in Him appeared to be absent; but insofar as the Lord was in the Human glorified, or made Divine, so far Jehovah or the Divine Itself was present, and in the very Human. From this then it can be known how it is to be understood that the truth which had proceeded immediately from the Divine was from the Divine of the Lord.

7. Wherewith he had sent him. That this signifies which proceed, namely, the details of doctrine, is evident from the signification of “being sent,” as being to proceed (n. 2397, 4710).

8. And all the signs which He had commanded him. That this signifies enlightenment, and from this at the same time confirmation, is evident from the signification of “signs,” as being enlightenment and the confirmation of truths (see n. 7012).

9. And Moses went, and Aaron. That this signifies the life of the conjunction of both, namely, of the truth proceeding immediately from the Divine of the Lord, and the truth which proceeds mediately, is evident from the signification of “going,” as being life (see n. 3335, 3690, 4882, 5493); from the representation of Moses, as being the truth proceeding immediately from the Divine (n. 7010, 7054); and from the representation of Aaron, as being the truth proceeding mediately from the Lord (n. 7009). From this then, because they went together, there is signified the life of the conjunction of both.

10. And gathered together all the elders of the sons of Israel. That this signifies the chief things of wisdom pertaining to the spiritual church, is evident from the signification of “elders,” as being the chief things of wisdom, thus those which agree with good (see n. 6524); and from the representation of the sons of Israel, as being the spiritual church (see n. 6426, 6637).

11. And Aaron spoke all the words which Jehovah had spoken unto Moses. That this signifies doctrine thence from the Divine, is evident from the signification of “speaking,” when said of the doctrine which is represented by Aaron, as being utterance and preaching (see n. 6987, 6999); from the representation of Aaron, as being the truth proceeding mediately from the Divine of the Lord, thus the doctrine of truth and good (n. 6998, 7009); and from the signification of “the words which Jehovah spoke to Moses,” as being from the Divine, that is, through the truth which proceeds immediately from the Divine of the Lord, which truth is represented by Moses (n. 7010, 7054).

12. And did the signs before the eyes of the people. That this signifies confirmation to apprehension, is evident from the signification of “signs,” as being the confirmation of truths, and thus knowledge (see n. 6870); and from the signification of “eyes,” as being the things that are of the internal sight or understanding (n. 2701, 3820, 4403-4421, 4523-4534); thus “before the eyes” denotes to the understanding or apprehension.

13. And the people believed; and they heard. That this signifies faith and hope, is evident from the signification of “believing,” as being to believe in the spiritual sense, thus faith (see n. 6956, 6970); and from the signification of “hearing,” as being to obey, and also to perceive (n. 5017), here to have hope; for when he who is in faith and obedience perceives confirmations, he has hope, for hope is thence derived.

14. That Jehovah had visited the sons of Israel. That this signifies that those of the spiritual church would be liberated and saved by the coming of the Lord, is evident from the signification of visiting,” as being liberation by the coming of the Lord into the world (see n. 6895), thus also salvation (that they who were of the spiritual church were adopted and saved by the coming of the Lord into the world, see n. 6854, 6914, 7035); and from the representation of the sons of Israel, as being the spiritual church (n. 6426, 6637). (That “Jehovah” in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6905.)

15. And that He had seen their affliction. That this signifies after temptations so great, is evident from the signification of “affliction,” as being temptation (see n. 5356); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637). As to the “affliction,” or infestation by falsities, thus the temptations of those who were of the spiritual church before the Lord’s coming, see n. 6854, 6914, 7037.

16. And they bent themselves and bowed themselves down. That this signifies humiliation, is evident from the signification of “bending themselves and bowing themselves down,” as being the effect of humiliation (see n. 2153, 6266); but that “bending themselves” denotes exterior humiliation, and is that of those who are in truth; and that “bowing themselves down” denotes interior humiliation, and is that of those who are in good, may be seen above (n. 5682). That this is so, has often been made plain from those who are in truth and those who are in good; they who are in truth are as it were rigid, and stand erect as if they were hard; and when they ought to humble themselves before the Divine, they only bend the body a little; but those who are in good are as it were soft, and when they humble themselves before the Divine, they bow themselves down to the earth. For truth without good is quite rigid, and when it looks to good as the end, this rigidity begins to soften; but good is in itself soft, and the truth which is being instilled, as it becomes good there, also grows soft. The reason is that truth cannot be ordered in the heavenly form except by good; hence it is in itself hard; for the heavenly form is most free and makes no resistance; and from this the good with which truth has been rightly ordered is like it; and as above said is soft.

17. CONTINUATION CONCERNING THE SPIRITS OF THE PLANET MERCURY.
    The nature of the genius of the spirits from the planet Mercury may still further appear from what follows. Be it known that all spirits whatever have been men, for the human race is the seminary of heaven; also that the spirits themselves are exactly such as they had been during their life in the world, for everyone’s life follows him. This being so, the genius of the men of every earth can be known from the genius of the spirits who are from it.

18. As the spirits from Mercury bear relation in the Grand Man to the memory of things abstracted from what is material (see n. 6808), therefore when anyone speaks with them about earthly, bodily, and merely worldly things, they are quite unwilling to hear; and when forced to hear about them they at once change them into other things, and for the most part into contrary ones, in order to escape from them.

19. In order that I might know for certain that such is their genius, I was allowed to represent to them meadows, fallow grounds, gardens, woods, and rivers; but they at once changed them, darkening the meadows and fallow grounds, and by representations filling them with snakes; the rivers they made black, so that the water no longer appeared limpid. Then I asked them why they did so, they said that they are unwilling to think about such things, but only about real ones, which are the knowledges of such things as are abstracted from what is earthly, especially about such as arise in the heavens.

20. Afterward I represented to them birds of different sizes, large and small, such as exist on our earth; for in the other life such may be represented as it were to the life, the very speech of spirits and angels being full of representations. When they saw those represented birds, they at first desired to change them, but afterward were delighted with them, and acquiesced. The reason was that birds signify the knowledges of things, of which fact the perception then flowed in; and therefore they abstained from changing them, and so turning them from the ideas of their memory. Afterward I was allowed to represent before them a most pleasing garden full of lights and oil-lamps. This arrested their attention, because lights together with oil-lamps signify truths which shine from good. From this it was evident that their attention could be fixed on material things, provided there was at the same time instilled the signification of them in the spiritual sense; for the things of the spiritual sense are abstracted from material things, but are represented in them.

21. I also spoke with them about sheep and lambs; but they would not hear about such things, because these were perceived by them as earthly. The reason of this was that they did not understand what innocence is, which lambs signify, which I observed from the fact that when I said that lambs do not appear represented in heaven as lambs, but that when they are mentioned, innocence is perceived in place of them, they then said that they do not know what innocence is, but that they know it by name only. The reason is that they are affected solely by knowledges, and not by uses, which are the ends of knowledges (see n. 6815); thus not being affected by the ends of knowledges, they cannot know from internal perception what innocence is.

22. Some of the spirits of the earth Mercury were sent by others to me in order to hear what was going on with me; to whom one of the spirits of our earth said that they might tell their companions not to speak anything but the truth, and not in their usual way to present to those questioning them things opposite; for if anyone of the spirits of our earth were to do so, he would be punished. But the company from which those spirits had been sent out, which was at a distance, then answered that if they were to be punished on that account, all would be punished, because, from constant use, they cannot do otherwise. They said that when they speak with the men of their own earth, they act in the same way, and this with no intention to deceive them, but in order to inspire a longing for knowledge; for when they present things opposite, and in a certain way hide the real things, the desire of knowing is excited, and in this way the memory is enriched by the study devoted to the exploration of the things in question.

23. At another time I also spoke with them about the same thing, and because I knew that they spoke with the men of their earth, I asked how they instruct its inhabitants. They said that they do not instruct them how the matter stands, but still they instill some perception of it, in order that the desire to know may thereby be fed, and may increase, which desire would perish if they answered all questions. They added that they present opposites for the additional reason that the truth may afterward the better appear; for all truth appears relatively to its opposites.

24. It is their custom not to tell another what they know, yet still to desire to know from all whatever they know; but they communicate all things to their own society, insomuch that what one knows, all know, and what all know, each one therein knows.

25. As the spirits of Mercury are of this character, and moreover abound in knowledges, they are in a kind of conceit (see n. 6813), supposing that they know so many things that it is scarcely possible to know more. But they have been told by the spirits of our earth that they do not know many things, but only a few, and that the things which they do not know are relatively infinite; and that the things which they do not know relatively to those which they do know are like the waters of the greatest ocean as compared with those of a tiny spring. In order that they might know that such is the case it was granted that a certain angelic spirit should speak with them, and should tell them in general what they do know and what they do not know; and that there are infinite things which they do not know; and also that to eternity they cannot know even the generals of things. He spoke by means of angelic ideas much more readily than they, and as he disclosed what they know, and what they do not know, they were struck with amazement. I afterward saw another angel speaking with them, who appeared at some elevation to the right; he enumerated very many things which they do not know; and afterward spoke with them by means of changes of state, which they said they do not understand. He then told them that every change of state contains infinite things, and so also does every least thing of it.
    [2] When they heard this, as they had been in conceit on account of knowledges, they began to humble themselves. The humiliation was represented by the sinking of their roll downward, for that company then appeared like a roll, in front toward the left at a distance, in the plane of the region below the navel; but the roll appeared as it were hollowed out in the middle, and elevated at the sides; a reciprocal movement was also observed therein. They were also told what this signified, namely, what they were thinking in their humiliation, and that they who appeared elevated at the sides were not as yet in any humiliation. And I saw that the roll was separated, and that they who were not in humiliation were relegated toward their own globe; the rest remaining. As the spirits of the planet Mercury shun the spirits of our earth, on account of the material things in which the latter are, and as they had asked whether such can become angels (n. 6929), they now received the reply, that the angel who had spoken with them was from this earth.

26. Be it known that the spirits of other earths do not appear within the sphere where the spirits of our earth are, but outside of it, some at greater, some at less distance, and also in different quarters. The reason is that the spirits of one earth are not of the same genius and life as those of another; also that they constitute different provinces in the Grand Man. The unlikeness of the state of life causes this appearance. But in the inmost heaven they do not appear separated from one another. The spirits of Mercury, however, do not appear in a fixed quarter, nor at a fixed distance, but appear now in front, now to the left, and now a little to the back. The reason is that they are allowed to wander through the universe to acquire knowledges, and thereby to enrich the memory. Their planet is presented to spirits at the back, as is also the sun of the world, when they are thinking about it, for nothing whatever of it appears. The reason why it is presented at the back is that to those who are in the other life the sun of the world is in complete obscurity, and is thick darkness; but the sun of heaven, or the Lord, appears in front before the right eye, because from this sun they have all their light; for the right eye not only corresponds to the intellectual sight insofar as it is illumined by truth, but also insofar as it is illumined by good (n. 4410). In this way does the Lord look at man from good, and illumine him through good.

27. A continuation concerning the spirits of the planet Mercury will be found at the end of the following chapter.

View Details

‘He would fall down dead’

Arcana Coelestia 5849. The two spirits adjoined to man cause him to be in communication with hell, and the two angels cause him to be in communication with heaven. Without communication with heaven and hell, man could not live even a moment. If these communications were taken away, the man would fall dead as a stock; for then would be taken away the connection with the First Esse, that is, with the Lord. This has also been shown me by much experience. The spirits with me were removed a little, and then as they were removed I began as it were to expire, and indeed should have expired if they had not been sent back. But I know that few will believe there is any spirit with them, nor even that there are any spirits; and this chiefly for the reason that at this day there is no faith, because no charity, and thus it is not believed that there is a hell, nor even that there is a heaven, nor consequently that there is any life after death. Another reason is that they do not see spirits with their eyes; for they say, “If I should see, I would believe; what I see, this is; but what I do not see, I do not know whether it is.”

AC 4067…Everything that a man thinks and wills is from this source, insomuch that if the societies of spirits and angels in which he is were taken away, he would that moment have no thought and no will, and would even fall down absolutely dead. Such is the state of man, although he believes that he has all things from himself, and that there is neither a hell nor a heaven; or that hell is far removed from him, and heaven also.

All are connected to each other

AC 6193. As in this way spirits possess all things of a man’s thought and will, and angels things which are still more interior, and as the man is thus most closely conjoined with them, therefore the man must necessarily perceive and feel that it is he himself who thinks and wills; for the communications in the other life are of such a nature that in a society containing similar spirits each one believes that to be his own which is another’s. And therefore when the good come into heavenly society, they at once enter into all the intelligence and wisdom of that society, insomuch that they know no otherwise than that these are in themselves. And such also is the case with a man, and with a spirit who is attendant upon him. The things which flow in from the spirits who are from hell are evils and falsities, but those which flow in from the angels who are from heaven are goods and truths. Thus by means of influxes opposite to each other the man is kept in the midst, thus in freedom. As the things which flow in from the angels, flow in through the more inward interiors, they are not so apparent to the outward sense as are those which flow in from evil spirits. Moreover the angels are of such a character that they never desire to hear that the influxes of good and truth are from themselves, but that they are from the Lord, and they are indignant if it is thought otherwise; for they are in the manifest perception that it is so, and they love nothing more than to will and think not from themselves, but from the Lord. On the other hand, evil spirits are angry if told that they do not think and will from themselves, because this is contrary to the delight of their loves; and they are more angry when told that life is not in them, but that it flows in. When this is shown them by experience to the life, which has often been done, they then indeed confess that it is so, for they cannot speak contrary to experience; but still after some delay they deny it, and then they are not willing that it should be any further confirmed by experience.

To read/listen “Its Elephants All The Way Down” visit

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The heavens occupied by evils and falsities

Arcana Coelestia 6858… Before the coming of the Lord into the world, evil genii and spirits occupied all that region of heaven to which the spiritual were afterward taken up; for before the coming of the Lord many such roamed at large and infested the good, especially the spiritual who were in the lower earth; but after the coming of the Lord they were all thrust down into their hells, and that region was set free, and was given for an inheritance to those who were of the spiritual church. It has been frequently observed that as soon as any place is left by good spirits it is occupied by evil ones; and that the evil are driven out of it, and as soon as this is done it again passes to those who are in good. The reason is that the infernals continually burn to destroy the things of heaven, especially those to which they are in opposition; and therefore when any place is left, being then without protection, it is immediately occupied by the evil.

What is man, that he could be pure?
And he who is born of a woman, that he could be righteous?
If God puts no trust in His saints,
And the heavens are not pure in His sight,
How much less man, who is abominable and filthy,
Who drinks iniquity like water!

Job 15:14-16

Twilight in states of heaven

AC 6110… in the other life they who are in desolation are soon afterward refreshed, and attain their desires. By means of such alternations are all made perfect. It is worthy of note that the alternations of the day in the natural world-morning, midday, evening, night, and again morning-perfectly represent the alternations in the spiritual world, with only this difference: that the alternations of the spiritual world flow into the understanding and the will, and sustain those things which are of the life; while the alternations in the natural world flow into those things which are of the body, and sustain them.

[4] What is still more worthy of note is that the shades of evening and the darkness of night do not come from the Lord, but from things that belong to angels, spirits, and men. For the Lord as a Sun is continually shining and flowing in, but evils and falsities from what is one’s own, being in men, spirits, and angels, turn and convert them from the Lord, and thus lead them into the shades of evening, and those who are evil into the darkness of night; in like manner as the sun of our world is continually shining and inflowing, but the earth by its rotation turns itself away from it, and brings itself into shade and darkness.

[5] The reason why these alternations take place in the natural world is that the natural world comes forth from the spiritual world, and therefore also subsists from it; and hence it is that universal nature is a theater representative of the Lord’s kingdom (see n. 3483, 4939). The reason why these alternations exist in the spiritual world is that all who are in heaven may be continually perfected. From this there are such alternations also in the natural world, for otherwise all things therein would perish with drought.

[6] Yet be it known that in heaven there is no night, but only evening, which is succeeded by the twilight that precedes the morning. But in hell there is night. There are alternations there also, but these are opposite to the alternations in heaven; for in hell morning is the heat of cupidities, noon is the itching of falsities, evening is anxiety, and night is torment. Yet through all these alternations the night dominates, and it is only the variations of shade and of the darkness of night that present these alternations.

[7] Be it further known that in the spiritual world the alternations with one person are not like those with another; and also that the alternations there are not distinguished into stated times, because it is the variations of state that present them to view; for in place of times in the natural world there are states in the spiritual world (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 4814, 4882, 4901, 4916).

For more on the internal being regenerated first, and heaven and earth being the internal and external of the natural see the Round Three: We Are Not Human – We Are Becoming Human. How?

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Apocalypse Explained 355(37)… let no one from being a spiritual man become natural, and lead himself, and trust in what is his own [proprium] instead of in the Lord, that is, let not the truths of the spiritual man serve the natural, instead of the knowledges [scientifica] of the natural man serving the spiritual; for this latter is according to order, but the former contrary to order.

Soul and Body Interaction 13 [5] Everyone knows that people who are crazed by false notions go along with the cravings associated with their type of evil and support them with reasons drawn from their understanding, whereas people who are wise see on the basis of truths the quality of the cravings in their will and hold them in check. The wise do this because they turn their faces toward God. That is, they put their trust in God and not in themselves. On the other hand, the deranged turn their faces away from God. That is, they put their trust in themselves and not in God. Trusting in ourselves is believing that we love and are wise on our own, and not from God. This is what “eating from the tree of the knowledge of good and evil” [Genesis 2:17; 3:3, 6] means. On the other hand, trusting in God is believing that we love and are wise from God and not on our own; and this is eating from the tree of life (Revelation 2:7).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

CLICK TO PRINT READING7027. Verses 21-23. And Jehovah said unto Moses, When thou goest to return into Egypt, see all the wonders which I have put in thy hand, and thou shalt do them before Pharaoh; and I will harden his heart, and he will not send away the people. And thou shalt say unto Pharaoh, Thus saith Jehovah, My son, My firstborn, is Israel, and I say unto thee, Send My son away, that he may serve Me; and if thou refuse to send him away, behold I will slay thy son, thy firstborn. “And Jehovah said unto Moses,” signifies perception from the Divine; “When thou goest to return into Egypt,” signifies spiritual life in the natural; “see all the wonders which I have put in thy hand,” signifies means of power from the spiritual then; “and thou shalt do them before Pharaoh,” signifies against infesting falsities; “and I will harden his heart, and he will not send away the people,” signifies obstinacy, and thus not yet liberation; “and thou shalt say unto Pharaoh,” signifies exhortation; “Thus said Jehovah,” signifies from the Divine; “My son, My firstborn, is Israel,” signifies that they who are in spiritual truth and good have been adopted; “and I say unto thee,” signifies command; “Send My son away,” signifies that they should abstain from infesting the truths of the church; “that he may serve Me,” signifies elevation into heaven in order to perform uses therefrom; “and if thou refuse to send him away,” signifies obstinacy even to the last; “behold I will slay thy son, thy firstborn,” signifies the extinction of faith without charity, and the consequent devastation of truth with them.

1. And Jehovah said unto Moses. That this signifies perception from the Divine, is evident from the signification of “saying,” in the historicals of the Word, as being perception (of which frequently above); that it denotes from the Divine, is signified by “Jehovah said.” The reason why it is again said, “Jehovah said unto Moses,” is that a new perception is signified (see n. 2061, 2238, 2260, 2506, 2515, 2552).

2. When thou goest to return into Egypt. That this signifies spiritual life in the natural, is evident from the signification of “going and returning,” as being elevation to a more interior and spiritual life; and from the signification of “Egypt,” as being the natural (of which above, n. 7016).

3. See all the wonders which I have put in thy hand. That this signifies means of power from the spiritual then, is evident from the signification of “wonders” or “miracles,” as being means of Divine power (see n. 6910); and from the signification of “hand,” as being spiritual power (n. 7011). From this it is evident that by “see all the wonders which I have put in thy hand” are signified means of power from the spiritual.

4. And thou shalt do them before Pharaoh. That this signifies against the infesting falsities, is evident from the representation of Pharaoh as being falsity infesting the truths of the church (see n. 6651, 6679, 6683, 6692). That “thou shalt do them before Pharaoh” denotes against these falsities, is because it follows in a series from the things that precede; for there by “See all the wonders which I have put in thy hand” is signified the means of power from the spiritual, thus against the infesting falsities; and in the internal sense those things follow in a series to which the words of the sense of the letter are applied.

5. And I will harden his heart, and he will not send away the people. That this signifies obstinacy, and thus not yet liberation, is evident from the signification of “hardening,” as being obstinacy, and from the signification of the “heart,” as being the will (see n. 2930, 3888), thus by these words is signified obstinacy from the will, consequently from the delight of doing evil, because that which is of the will is delightful, and this is from the love; and from the signification of “not sending away the people,” as being from obstinacy not to be willing to set at liberty, thus not yet liberation. It is said here and in what follows that “Jehovah hardened the heart of Pharaoh.” This is so said from the appearance, and from the common notion of the Divine as doing all things; but this is to be understood in the same way as when evil, anger, fury, devastation, and other like things are attributed to Jehovah or the Lord (see n. 2447, 6071, 6991, 6997).
   [2] As regards the obstinacy of those who are in falsities and the derivative evils, and in evils and the derivative falsities, be it known that the obstinacy is such as cannot be described; for they never desist except through grievous punishments and the consequent fears; exhortations and threats are of no avail whatever, because the delight of their life is to do evil. They contracted this delight during their life in the world, especially from the fact that they loved themselves only and not the neighbor, thus being in no Christian charity. As people of this kind do not suffer themselves to be led by the Lord, they act from their own proper will, which is evil by heredity, and also by actual life; and they who act from their own will, do evil from love; for that which is of the will is of the love; and from this they have the delight of doing evil, and so far as they are in this delight, so far they are in obstinacy.
   [3] That this is so does not appear in the world, because in the world they are withheld by the love of self and the love of the world, for they fear the loss of reputation, and of the consequent gain and honor, if they were to do evil openly. Moreover, the laws and the fear of the loss of life restrain them; but if these did not stand in the way, they would rush to destroy all who do not favor them, and would plunder them of all their property, and would mercilessly kill anyone. Such is man interiorly, that is, such is man as to his spirit, however much in this world he may appear different. This can be very plainly seen from them in the other life, for then the externals are taken away from those who have been such in the world, and they are left to their will, thus to their loves; and when they are left to these, they perceive nothing more delightful than to do evil, which also they do with such obstinacy that, as before said, they never desist except through punishments, and afterward by repeated sinkings down into hell. From all this it can be seen what a man is who is in no charity toward the neighbor; and also that everyone’s life awaits him; not the civil life which was external and apparent in the world, but the spiritual life which was internal and did not appear in the world.

6. And thou shalt say unto Pharaoh. That this signifies exhortation, is evident from the signification of “saying,” when done by Divine command, as being exhortation; and from the representation of Pharaoh, as being falsity infesting the truths of the church, thus those who are in falsity and who infest (see n. 6651, 6679, 6683, 6692).

7. Thus saith Jehovah. That this signifies from the Divine, that is, exhortation, is evident from what has been already said, and also from what follows.

8. My son, My firstborn, is Israel. That this signifies that they who are in spiritual truth and good have been adopted, is evident from the signification of “son,” when said by Jehovah, or the Lord, of those who are of the spiritual church, as being to be adopted (of which presently); from the signification of “firstborn,” as being the faith of charity, which is of the spiritual church (see n. 367, 2435, 3325, 4925, 4926, 4928, 4930); and from the representation of Israel, as being the spiritual church (n. 6637). That ” My son, My firstborn, Israel,” or those who are in spiritual truth and good, that is, who are of the spiritual church, have been adopted, and thus acknowledged as sons, is because the Lord by His coming into the world saved them (n. 6854, 6914); hence also, and likewise by virtue of faith in the Lord, they are called the “firstborn son.” These are also meant by the Lord in John:
   And other sheep I have, which are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one flock, and one Shepherd (John 10:16).

9. And I say unto thee. That this signifies command, is evident from the signification of “saying,” when by Jehovah, as being command.

10. Send My son away. That this signifies that they should abstain from infesting the truths of the church, is evident from the representation of Pharaoh, as being the falsity infesting the truths of the church (see n. 6651, 6679, 6683, 6692); from the signification of “sending away,” as being a command to abstain; and from the signification of “son,” as being those who are in spiritual truth and good, and have been adopted (of which just above, n. 7035). Hence it is plain that by “Send My son away” is signified that they should abstain from infesting those who are in the truths of the church.

11. That they may serve Me. That this signifies elevation into heaven in order to perform uses therefrom, is evident from the signification of “serving Jehovah,” or the Lord, as being to perform uses; and as this is said of those of the spiritual church who have been saved by the coming of the Lord, and who before His coming were in the lower earth, and were afterward elevated into heaven (n. 6854, 6914), and thereby came into a state of performing uses, therefore by “that they may serve Me” is signified elevation into heaven in order to perform uses therefrom. That “to serve the Lord” denotes to perform uses, is because true worship consists in the performance of uses, thus in the exercises of charity. He who believes that serving the Lord consists solely in frequenting a place of worship, in hearing preaching there, and in praying, and that this is sufficient, is much mistaken. The very worship of the Lord consists in performing uses; and during man’s life in the world uses consist in everyone’s discharging aright his duty in his station, thus from the heart being of service to his country, to societies, and to the neighbor, in dealing sincerely with his fellow, and in performing kind offices with prudence in accordance with each person’s character. These uses are chiefly the works of charity, and are those whereby the Lord is chiefly worshiped. Frequenting a place of worship, hearing sermons, and saying prayers, are also necessary; but without the above uses they avail nothing, because they are not of the life, but teach what the life must be. The angels in heaven have all happiness from uses, and according to uses, so that to them uses are heaven.
    [2] That happiness is from Divine order according to uses, can be seen from the things in man which correspond to those which are in the Grand Man; as those from the external senses, namely, from sight, hearing, taste, smell, and touch, which as has been shown at the end of many chapters, are correspondent. These senses therefore have delights exactly in accordance with the uses which they perform; the most delightful is the sense of conjugial love, on account of its greatest use, because from this comes the propagation of the human race, and from the human race, heaven; the delight of taste follows next, because it serves for the nourishment and thereby for the health of the body, in accordance with which is the sound action of the mind; the delight of smell is less, because it merely serves for recreation: and thus also for health; the delight of hearing and that of sight are in the last place, because they merely take up those things which will be of service to uses, and wait upon the intellectual part, and not so much the will part.
    [3] From these and other like facts it becomes plain that it is uses according to which happiness is given in heaven by the Lord; and that it is uses through which the Lord is mainly worshiped. From this it is that John lay on the Lord’s breast at table, and that the Lord loved him more than the rest; but this was not for his own sake, but because he represented the exercises of charity, that is, uses. (That John represented these, see the preface to Gen. 18 and 22, and n. 3934.)

7038a. And if thou refuse to send him away. That this signifies obstinacy even to the last, is evident from the signification of “refusing to send him away,” as being not to liberate in consequence of obstinacy (as above, n. 7032).

1. Behold I will slay thy son, thy firstborn. That this signifies the extinction of faith without charity, and the consequent devastation of truth with them, is evident from the signification of “slaying,” as being extinction; and from the signification of “son, the firstborn,” namely, of Pharaoh and the Egyptians, as being faith without charity (see n. 3325). For by Pharaoh and the Egyptians are represented the memory-knowledges which are of the church (n. 4749, 4964, 4966, 6004), thus which are of faith, for these are of the church. But because they turned these memory-knowledges into magic (n. 6692), and from this their works were evil, and devoid of any charity, therefore by their “firstborn” are signified such things as are of the memory-knowledge of faith, thus faith without charity. That these are signified by the “firstborn of Egypt,” is evident from the signification of the “firstborn of Israel,” as being the faith of charity (of which above n. 7035).
   [2] It is said “faith without charity,” but by “faith” is here meant the memory-knowledge of such things as are of faith, for there is no faith where there is no charity. With those who are not in charity the things of faith are merely things of memory, and are in the memory under no other form than is any other memory-knowledge; and there is not there even the memory-knowledge of truth which is of faith, because it is defiled with ideas of falsity, and also serves as a means to defend falsities. As this is the case with faith without charity, it is therefore extinguished with the evil in the other life, and they are completely devastated as to truth, in order to prevent truths from being made into means for their evils, and thus lest hell should in some way have dominion in them over such things as are of heaven, and lest they should thereby hang between heaven and hell. This extinction and this devastation of truth are what is signified by the firstborn in Egypt being slain. That the Egyptians afterward perished in the sea Suph represented the subsequent state of damnation or the spiritual death of such persons, for as soon as the things of faith or of truth are taken away from them (which had been like wings that lifted them up), they soon sink down like weights into hell.

2. Verses 24-26. And it came to pass in the way, in the inn, that Jehovah met him, and sought to kill him. And Zipporah took a stone, and cut off the foreskin of her son, and made it touch his feet; and she said, Because a bridegroom of bloods art thou to me. And He ceased from him. Then she said, A bridegroom of bloods as to circumcisions. “And it came to pass in the way, in the inn,” signifies that the posterity of Jacob were in externals without an internal; “that Jehovah met him,” signifies opposition; “and sought to kill him,” signifies that a representative church could not be instituted with that posterity; “and Zipporah took a stone,” signifies the quality shown by the representative church by means of truth; “and cut off the foreskin of her son,” signifies the removal of filthy loves, and thereby the laying bare of the internal; “and made it touch his feet,” signifies that the quality of the natural was then shown; “and she said, Because a bridegroom of bloods art thou to me,” signifies that it was full of all violence and hostility against truth and good; “and He ceased from him,” signifies that it was permitted that they should represent; “then she said, A bridegroom of bloods as to circumcisions,” signifies that although the internal was full of violence and hostility against truth and good, still circumcision was to be received as a sign representative of purification from filthy loves.

3. And it came to pass in the way, in the inn. That this signifies that the posterity of Jacob were in externals without an internal, is evident from the representation of Moses here. In what precedes, and in what follows, the subject treated of in the internal sense is the spiritual church, which is meant by the “sons of Israel;” but in these three verses it is that this church was to have been instituted among the posterity of Jacob, but that it could not be instituted among them because they were in externals without an internal. For this reason Moses here does not represent the law or the Word, but that nation or posterity from Jacob of which he was to be the leader; thus he also represents the worship of that nation, for everywhere in the Word a leader or judge, and also a king, represents the nation and people of which he is the leader, judge, or king, because he is its head (see n. 4789). This is the reason why Moses is not here named, and yet by its coming to pass in the way, in the inn, he is meant, and that Jehovah then met him, and sought to kill him, when yet He had before so expressly commanded that he should go and return to Egypt. By “being in the way” is signified what is instituted; and by the “inn” is signified the external natural or sensuous (n. 5495). And because as before said the subject treated of is the church to be instituted among that posterity, therefore that is signified which belonged to that nation, namely, an external without an internal, thus also an external natural or sensuous, but separated. (That the sensuous separated from the internal is full of fallacies and the consequent falsities, and that it is against the truths and goods of faith, see n. 6948, 6949.)
   [2] Before the things which follow are unfolded, see what has been already shown concerning that posterity, namely, that with them there was the representative of a church, but not a church (see n. 4281, 4288, 6304); that Divine worship among them was merely external separate from internal, and that to this worship they were driven by external means (n. 4281, 4433, 4844, 4847, 4865, 4899, 4903); that they were not chosen, but that they obstinately insisted upon being a church (n. 4290, 4293); that they were of such a nature that they could represent holy things, although they were in bodily and worldly loves (n. 4293, 4307); that that nation was such from its first origins (n. 4314, 4316, 4317); and many other things which have been shown concerning that nation (see n. 4444, 4459, 4503, 4750, 4815, 4818, 4820, 4825, 4832, 4837, 4868, 4874, 4911, 4913, 5057, 6877).

4. That Jehovah met him. That this signifies opposition, is evident from the signification of “meeting,” as being opposition, namely, to the possibility of any church being instituted with that nation. That it denotes opposition against the Divine, is signified by “Jehovah met him.” From the sense of the letter it appears as if Jehovah or the Divine set Himself in opposition, because it is said that “Jehovah met him;” but the internal sense is that the opposition was against the Divine. For the Divine never opposes itself to anyone, but it is the man, or the nation, which opposes itself to the Divine; and when it opposes itself, as it cannot endure the Divine, it appears as if there were resistance by the Divine. How the case herein is can be seen from those who come into the other life, and desire to come into heaven, and yet are not such as to be capable of being there. When they are permitted to attempt what they desire, even when they are in the way and near to the entrance into heaven, they appear to themselves as monsters, and begin to be in anguish and torment, because they cannot endure the truth and good which are there; and they believe that heaven and the Divine have opposed themselves to them; when yet it is they who bring this upon themselves, because they are in what is the opposite. From this also it can be seen that the Divine does not oppose itself to anyone, but that it is the man who opposes himself to the Divine.

5. And sought to kill him. That this signifies that a representative church could not be instituted with that posterity, is evident from the signification of “seeking to kill,” as being not to receive (see n. 3387, 3395); here therefore not to receive or choose that nation, in order that a representative church might be instituted with it. That in these three verses that nation is constantly meant by “Moses,” who was about to be its leader and head, may be seen above (n. 7041); and that that nation was not chosen, but that it obstinately insisted upon being a church (n. 4290, 4293); and also that no church, but only the representative of a church, was instituted with it (n. 4281, 4288, 6304); and that those things which are of the church, and are holy, can be represented even by the evil, because representation does not regard the person but the thing (n. 3670, 4208, 4281). The same is meant in the internal sense by its being said that Jehovah willed wholly to destroy that nation, and in its stead to raise up another nation from Moses (Num. 14:12); and also that Jehovah repented of bringing in that nation, and of having brought them into the land of Canaan.

6. And Zipporah took a stone. That this signifies the quality shown by the representative church by means of truth, is here evident from the representation of Zipporah, as being the representative church; and from the signification of a “stone,” as being the truth of faith. That circumcision was performed with knives of stone, signified that purification from filthy loves was effected by means of the truths of faith (n. 2039, 2046, 2799); for circumcision was representative of purification from these loves (n. 2799). The reason why purification is effected by means of the truths of faith, is that these teach what is good, and also what is evil, and thus what ought to be done, and what ought not to be done; and when man knows these truths, and wills to act according to them, he is then led by the Lord, and is purified by His Divine means. As the truths of faith teach what is evil and what is good, it is evident that by “Zipporah took a stone” is signified the quality shown by means of truth. That Zipporah represents the representative church is evident from what follows in these verses.

7. And cut off the foreskin of her son. That this signifies the removal of filthy loves, and thereby the laying bare of the internal, is evident from the signification of “cutting off,” as being to remove; from the signification of “the foreskin,” as being earthly and bodily love, which defiles spiritual and celestial love (see n. 3412, 4462); and from the signification of “son,” as being the truth of the representative church. That a “son” denotes truth may be seen above (n. 489, 491, 533, 1147, 2623, 3373); and that it denotes the truth of that church, is because Zipporah represents that church, and calls him her “son,” and by him shows the quality of that nation, and hence the quality of its worship. That by the “foreskin” are signified filthy loves, is because the loins with the genitals correspond to conjugial love (n. 5050-5062); and because they correspond to conjugial love, they correspond to all celestial and spiritual love (n. 686, 4277, 4280, 5054); and therefore the foreskin corresponds to the most external loves, which are called bodily and earthly. If these loves are devoid of internal loves, which are called spiritual and celestial, they are filthy, as was the case with that nation, which was in externals without an internal. It is said “without an internal,” and by this is meant no acknowledgment of truth, and no affection of good, thus no faith, and no charity, for these are of the internal man, and from them proceed the activities of charity, which are external goods. This internal, which is devoid of faith and charity, and yet is full of evils and falsities, is called by the Lord “empty” (Matt. 12:43-45); hence it is said, “an external without an internal.” Now as by the “foreskin” are signified loves the most external, therefore when they are removed, as is signified by Zipporah’s cutting off the foreskin, the quality of these loves appears, thus the laying bare of the internal.

8. And made it touch his feet. That this signifies that the quality of the natural was then shown, is evident from the signification of “making it touch,” as being to show, for a thing is shown by the touch; and from the signification of the “feet,” as being the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952). By the quality of the natural being shown, is meant the quality of that nation interiorly, which appears when the exterior is removed. The interior with man in the world cannot appear until the exterior has been removed; because with the evil the exterior acts quite differently from what the interior wills and thinks; for the man feigns what is honorable, what is just, and also Christian good or charity; and this in order that it may be believed that he is such inwardly. He is compelled so to act by fears of the loss of gain, of reputation, and of honor, and fears of the penalties of the law and of the loss of life. But when these fears have been removed, and he acts from his interior, then like a madman he plunders another’s property, and breathes the destruction and death even of his fellow-citizens, as is the case in civil wars. That the interiors are such is still more manifest from the evil in the other life, for the externals are then taken away from them, and the internals are laid bare (see n. 7039), and then it is discovered that many who in the world have appeared as angels, are devils.
   [2] This great disagreement between the interiors and exteriors is an indication that the state of man has been utterly perverted; for such a disagreement has no existence with a man who is in what is sincere, just, and good; he speaks as he thinks, and thinks as he speaks. But it is far otherwise with those who are not in what is sincere, not in what is just, and not in what is good; with these the interiors disagree with the exteriors. That the Jewish nation was of this character is described by the Lord in Matthew in these words:
   Woe unto you, scribes and Pharisees, hypocrites! For ye make clean the outside of the cup and of the platter, but within they are full of robbery and intemperance. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside may be clean also. Woe unto you, scribes and Pharisees, hypocrites! For ye make yourselves like unto whited sepulchers, which outwardly indeed appear beautiful, but inwardly are full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but inwardly ye are full of hypocrisy and iniquity (Matt. 23:25-28).

9. And she said, For a bridegroom of bloods art thou to me. That this signifies that it was full of all violence and hostility against truth and good, is evident from the signification of “bridegroom,” as here being a representative of the church, or its external, when the representative church itself is the “bride” (that in these three verses Moses represents that nation, and the representative of a church among them, see n. 7041; and that Zipporah represents the representative church, n. 7044). As Zipporah represents this church, and Moses its external, therefore Zipporah does not call him her “husband,” or “man,” but her “bridegroom,” for a bride and a bridegroom can represent what is diverse, but not a man, or husband, and a wife, because the conjugial makes a one. And from the signification of “blood,” as being violence done to charity, (n. 374, 1005), and as being truth falsified and profaned (n. 4735, 6978), thus hostility against truth and good.

10. And He ceased from him. That this signifies that it was permitted that they should represent, is evident from the signification of “ceasing from him,” namely, from killing him, as being permission that they should represent; for that “Jehovah sought to kill him,” signified that a representative church could not be instituted with that nation (see n. 7043); and therefore when it is now said that “He ceased from him,” it signifies that it was permitted that they should represent, that is, that there should be instituted with that nation the representative of a church, but not a church. That it is one thing to represent a church, and another to be a church, is evident from the fact that even the evil can represent a church, but none except the good can be a church; for to represent a church is merely external (n. 3670, 4208, 4281).

11. Then she said, A bridegroom of bloods as to circumcisions. That this signifies that although the internal was full of violence and hostility against truth and good, still circumcision was to be received as a sign representative of purification from filthy loves, is evident from the signification of a “bridegroom of blood,” as being what is full of all violence and hostility against truth and good (of which above, n. 7047); and from the signification of “circumcision,” as being a sign representative of purification from filthy loves (see n. 2039, 2632, 3412, 3413, 4462, 4486, 4493). This is said by Zipporah, because it was now permitted that nation to represent the church, which is signified by “ceasing from killing him” (n. 7048). Circumcision was made a sign representative of purification, because by “cutting off the foreskin” was signified the removal of filthy loves, and thereby the laying bare of the internal (n. 7045); and therefore when the internal is not at all attended to, as was the case with that nation, which was in externals without an internal, there then remains the signification of circumcision or the cutting off of the foreskin, namely, the removal of filthy loves, thus purification, for which reason it could serve as a representative sign.

12. That in these three verses there are secrets which cannot possibly be known without the internal sense, is evident from the details in them; for who would know what is signified by Jehovah, after He had commanded Moses to go to Egypt, presently, when he was in the way, meeting him, and seeking to kill him? Who would know what is signified by Zipporah, when she had cut off the foreskin of her son, making it touch his feet, and saying to Moses that he was a bridegroom of bloods to her, and also afterward by her saying that he was a bridegroom of bloods as to circumcisions? Who does not see that secrets have been stored up in these things, and that these secrets cannot possibly be disclosed except from the internal sense?

13. They who know nothing of the internal sense of the Word cannot believe otherwise than that the Israelitish and Jewish nation was chosen above every other nation, and hence was more excellent than all the rest, as also they themselves believed. And wonderful to say, this is believed not only by that nation itself, but also by Christians, in spite of the fact that the latter know that that nation is in filthy loves, in sordid avarice, in hatred, and in conceit; and that they also make light of, and even hold in aversion, the internal things which are of charity and faith, and which are of the Lord. The reason why Christians also believe that that nation was chosen above others, is that they believe that the election and salvation of man is from mercy, no matter how he lives, and thus that the wicked can be received into heaven equally with the pious and the upright; not considering that election is universal, namely, of all who live in good, and that the mercy of the Lord is toward every man who abstains from evil and is willing to live in good, and thus who suffers himself to be led of the Lord and to be regenerated, which is effected by the unbroken course of his life.
    [2] Hence also it is that most persons in the Christian world also believe that that nation will again be chosen, and will then be brought back into the land of Canaan, and this also according to the sense of the letter, as in many passages (Isa. 10:20-22; 11:11, 12; 29 at the end; 43:5, 6; 49:6-26; 46:8; 60:4; 61:3-10; 62; Jer. 3:14-19; 15:4, 14; 16:13, 15; 23:7, 8; 24:9, 10; 25:29; 29:14, 18; 30:3, 8-11; 31:8-10, 17; 33:16, 20, 26; Ezek. 5:10, 12, 15; 16:60; 20:41; 22:15, 16; 34:12, 13; 37:21, 22; 38:12; 39:23, 27, 28; Dan. 7:27; 12:7; Hosea 3:4, 5; Joel 2:32; 3; Amos 9:8, 9; and in Micah 5:7, 8). From these and also from other passages, even Christians believe that that nation will again be chosen and will be brought into the land of Canaan, although they know that that nation is waiting for a Messiah who will bring them in, and although they know that this expectation is vain, and that the kingdom of the Messiah or Christ is not of this world, and thus that the land of Canaan, into which the Messiah will bring men, is heaven.
    [3] Neither do they consider that in the Word there is a spiritual sense, and that in this sense by “Israel” is not meant Israel, nor by “Jacob” Jacob, nor by “Judah” Judah; but that by these men are meant what they represent. Neither do they consider the history of that nation, showing what its quality was in the wilderness, and afterward in the land of Canaan, that at heart it was idolatrous; and what the prophets say of it, and of its spiritual whoredom and abominations. This quality is described in the song in Moses, in these words:
    I will hide My faces from them, I will see what their posterity will be; for they are a generation of perversions, sons in whom is no faithfulness. I said, I will cast them out into the furthest corners; I will make the memory of men to cease from man; unless their foes should say, Our hand is high, and Jehovah hath not done all this. For they are a nation lost in counsels, and there is no intelligence in them. Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, clusters of bitterness are theirs. Their wine is the poison of dragons, and the cruel gall of asps. Is not this hidden with Me, sealed up in My treasuries? Vengeance is Mine, and recompense, in time their foot shall slide; for the day of their destruction is near, and the things that are to come upon them make haste (Deut. 32:20, 26-28, 32-35).
    That Jehovah dictated this song to Moses may be seen in the previous chapter (Deut. 31:19, 21). Of that nation the Lord also says in John:
    Ye are of your father the devil, and the desires of your father ye will to do. He was a murderer from the beginning, and stood not in the truth (John 8:44);
    besides in many other passages.
    [4] That although they know these things, Christians nevertheless believe that that nation will at last be converted to the Lord, and will then be brought into the land where they were before, is because, as already said, they do not know the internal sense of the Word; and because they suppose that the life of man effects nothing, and that evil, even when rooted in by repeated acts, is no hindrance to a man’s becoming spiritual, and being regenerated, and thus accepted by the Lord, through faith, even that of one short hour; also that admission into heaven is of mercy alone, and that this mercy is toward a single nation, and not so toward all in the universe who receive the mercy of the Lord. They who think thus do not know that it is quite contrary to the Divine that some should be born as the elect to salvation and heaven, and some as the nonelect to damnation and hell. To think so about the Divine would be horrible, because such conduct would be the height of unmercifulness, when yet the Divine is mercy itself. From all this it can now be seen that the Israelitish and Jewish nation was not chosen, and still less that it will be chosen; and also that there was not anything of the church with it, nor could be, but only the representative of a church; and that the reason why it has been preserved even to this day, has been for the sake of the Word of the Old Testament (n. 3479).

View Details

In order that they may believe that Jehovah hath been seen of thee, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob. And Jehovah said further to him, Bring now thy hand into thy bosom. And he brought his hand into his bosom, and brought it out, and behold his hand was leprous as snow. And He said, Bring back thine hand unto thy bosom; and he brought back his hand unto his bosom; and brought it forth out of his bosom, and behold it was turned again as his flesh.

Exodus 4:5-7

Arcana Coelestia 6956. In order that they may believe that Jehovah hath been seen of thee. That this signifies that they may have faith in respect to the Lord’s Divine Human, is evident from the signification of “believing,” as being to have faith—not faith that Jehovah or the Lord was seen with the eyes, but faith in the Lord in the spiritual sense of the term; and from the signification of “Jehovah seen,” as being the appearing of the Lord in His Divine Human (see n. 6945). Thus by “they may believe that Jehovah hath been seen of thee” is signified that they may have faith in respect to the Lord’s Divine Human.

AC 6959. And Jehovah said further to him. That this signifies foresight as to what would be the quality of those of the spiritual church if they did not have faith, is evident from the signification of “Jehovah said,” as being foresight (as above, n. 6946). The reason why these words denote what would be the quality of those of the spiritual church if they did not have faith, is that in what follows the subject treated of is what would be the further quality of those who are of the spiritual church (who are represented by the sons of Israel), if they did not have faith, namely, that they would be profaners of truth. For the first miracle of the rod becoming a serpent signifies their state, that they would become altogether sensuous and corporeal. This miracle of the hand becoming leprous signifies profanation, for this succeeds if the church persists in faithlessness. [2] In their childhood, and afterward in their youth, they of the spiritual church have faith in the doctrinal things of their church, but at that time they have faith from parents and masters, and not from themselves, and therefore if they afterward recede from faith, they profane the truth only slightly, which profanation can be removed by Divine means, and thus the man be freed from the guilt of it. But if a man has faith in the doctrine of the church, and in the Word, from himself, that is, by confirmations in himself, and if he then afterward recedes, and denies in himself what he had before believed, especially if he lives contrary to the truth which he had confirmed in himself, and either explains it in his own favor, or altogether rejects it, he profanes the truth; and this because he commingles and conjoins together within himself truth and falsity. As such persons have scarcely any remains of truth and good, in the other life they finally become like skeletons; and have as little life remaining as have the bones relatively to the organic life of the flesh. But still harder is the lot of those who profane good than that of those who profane truth, they who are of the Lord’s spiritual church can profane truth but not so much good. [3] As “leprosy” signifies the profanation of truth, and as this is the subject treated of in what follows, see first of all what has been before said and shown about profanation, namely: That they who are within the church can profane holy things, but not they who are without it (n. 2051, 3399): That holy things cannot be profaned, except by those who have previously acknowledged them (n. 1008, 1010, 1059, 3398, 3898, 4289): That it is also profanation to acknowledge and believe truths and goods, and yet to live contrary to them (n. 4601): That man is withheld from profanation as much as possible (n. 301-303vvv2, 1327-1328, 3398, 3402); that the lot of profaners is the worst of all in the other life (n. 6348).

AC 6968. And behold it was turned again as his flesh. That this signifies that then it was the good of truth, is evident from the signification of “flesh,” as denoting the voluntary proprium of man , made alive by what is the Lord’s proprium of His Divine Human, or the celestial proprium/own (see n. 3813); and because this is signified by “flesh,” it is the good of love to the Lord and toward the neighbor which is signified. But with those who are of the spiritual church, it is the good of truth, because their good is from truth, and is according to the truth of the doctrine of their church. When this truth becomes of the life it is called good.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And Moses answered, and said, And behold they will not believe me, and will not hear my voice; for they will say, Jehovah hath not been seen of thee. And Jehovah said unto him, What is that in thy hand? And he said, A rod. And He said, Cast it to the earth. And he cast it to the earth, and it became a serpent, and Moses fled from before it. And Jehovah said unto Moses, Put forth thy hand, and take hold of its tail; and he put forth his hand, and took hold of it, and it became a rod in his hand. (Exodus 4:1-4)

Arcana Coelestia 6953. And he put forth his hand, and took hold of it. That this signifies an uplifting toward the interiors, is evident from the signification of “putting forth the hand and taking hold,” when said of what lies beneath, as being to be uplifted toward higher things, or what is the same, toward the interiors (see above, n. 6952); from the signification of “hand,” as being interior power (see also n. 6952); and from the signification of a “serpent,” which is what he took hold of, as being the sensuous and reasoning thence (of which above, n. 6949); that when the sensuous is uplifted toward the interiors, power is communicated from the Divine,

AC 6954… From himself man looks downward only, that is, into the world, and to the earth, because from himself he is in evil and falsity; and when he looks thither, then the sensuous has dominion, and interior things makes no opposition, because they follow the force of the stream, and yield to it. Nevertheless not from himself but from the Lord, man looks upward, that is, to heaven and to the Lord, which is effected by means of an uplifting and when the interiors are uplifted, the sensuous also is uplifted, but its light is then obscured, because the light of heaven has dominion. When this takes place, good and truth from the Lord flow in, and are also received; and this is meant by power communicated from the Divine. Yet no others can be uplifted in this way than those who have lived in the good of faith and of charity. That the upliftings are toward the interiors, has been given me to know from living experience, for they have been observed a thousand times.

AC 6948(5) ….when man is in the sensuous and in its light, he is in thick darkness in respect to the things of the spiritual world, that is, in respect to those which are in light from the Divine; and that the sensuous light is turned into mere thick darkness when the light from heaven falls into it. The reason is, that the truths which are of the Divine light cannot be together with fallacies and the falsities thence derived; but [the falsities] extinguish [the truths] and thereby induce thick darkness.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6944. And behold they will not believe me, and will not hear my voice. That this signifies that those of the spiritual church would not have faith, thus would not receive, is evident from the representation of the sons of Israel, of whom these things are said, as being those who are of the spiritual church (see n. 6426, 6637); from the signification of “not believing,” as being not to have faith; and from the signification of “not hearing the voice,” as being not to receive (n. 5471, 5475).

1. For they will say, Jehovah hath not been seen of thee. That this signifies the Divine which is in the Lord’s Human, is evident from the signification of “saying,” as being perception (of which frequently above), here the perception of those who are of the spiritual church; and from the signification of “Jehovah seen,” as being the appearing of the Lord’s Divine in His Human. That “to be seen” denotes to appear is evident, and that “Jehovah” is the Lord as to the Divine Itself and as to the Divine Human, may be seen above (n. 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905). That “Jehovah seen” denotes the appearing of the Lord’s Divine in His Human, is evident also from the fact that His Divine cannot appear to any man, nor even to any angel, except through the Divine Human; nor the Divine Human except through the Divine truth which proceeds from Him. Here in the internal sense the subject treated of is the liberation of those who are of the spiritual church. (That these were liberated by the Lord’s coming into the world, see n. 2661, 2716, 3969, 6854, 6914; and that these specifically were saved by means of the Lord’s Divine Human, n. 2716, 2833, 2834.)

[2] As regards this statement, that the people of that church would not have faith, and would not receive what the law Divine represented by Moses (that is, what the Word) says, unless they saw signs, the case is this. These people, being of the spiritual church, have no perception of truth from good, as the celestial have, but acknowledge as truth every doctrinal matter of their church which they have confirmed in themselves, and are therefore relatively in obscurity (n. 2718, 2831, 2849, 2935, 2937, 3833, 6427, 6500, 6865), as can also be seen from the fact that they do not at all comprehend how the Lord’s Human can be Divine; nor that the Divine love in the Human can effect this; for they keep their thought in a human such as exists with man, and they do not recede from this thought when they think of the Lord, in such an entanglement are they. The same can also be seen from the fact that neither do they comprehend how man can live after death, and at the same time have senses, such as sight, hearing, touch, and smell, and be in a human form there. That such is man when he has cast away his body and its senses and members, appears to them foreign to the truth, so enwrapped are they in things of sense, and in the memory-knowledges and fallacies thence derived; and therefore unless they believed that the body will again be conjoined with the soul, they would have no belief whatever in any resurrection.

[3] From all this it is sufficiently evident in how much obscurity they are as regards the things of heaven; and hence it is that no faith can ever be implanted in them unless they are withheld by the Lord from falsities by a mighty force. And as there was no such force before the Lord’s coming, but only after His coming, when He had made the Human in Himself Divine, therefore they could not be taken out of the lower earth, where they were being infested by falsities, and be taken up into heaven, until after the Lord’s resurrection (n. 6914). From this then it is that it is said that they would not believe, thus neither would receive what the law Divine, that is, the truth Divine says, unless they saw that it is so, thus unless they saw signs (of which below).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And he said, In me, my Lord, send I pray by the hand Thou wilt send. And the anger of Jehovah was kindled against Moses, and He said, Is there not Aaron, thy brother, the Levite? I know that speaking he will speak. And also behold he goeth forth to meet thee; and he will see thee, and he will be glad in his heart. And thou shalt speak unto him, and shalt put the words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall speak for thee unto the people; and it shall be that he shall be to thee for a mouth, and thou shalt be to him for God. And thou shalt take in thy hand this rod, wherewith thou shalt do the signs. And Moses went, and returned to Jethro his father-in-law, and said to him, Let me go, I pray, and return unto my brethren who are in Egypt, and I shall see whether they yet live. And Jethro said to Moses, Go in peace. And Jehovah said unto Moses in Midian, Go, return into Egypt; because all the men seeking thy soul are dead. And Moses took his wife and his sons, and made them ride upon the ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand.

Exodus 4:13-20

Divine Truth is immediate and truth Divine is meditate

Arcana Coelestia 6998…for by Moses is represented the Lord as to the Divine truth which proceeds immediately from the Lord; consequently by Aaron, the Divine truth which proceeds mediately from the Lord, and which is the doctrine of good and truth. That truth which Moses here represents is truth which cannot be heard or perceived by man (n. 6982); but the truth which Aaron represents is truth which can be both heard and perceived by man; hence Aaron is called the “mouth,” and Moses his “God;” and hence Aaron is called a “Levite,” for by a “Levite” is signified the doctrine of good and truth of the church, which ministers to and serves the priesthood.

AC 7009… It is said the truth of doctrine which also proceeds mediately from the Lord, because the truth of doctrine, which is represented by Aaron, is such as is heard and perceived by angels and men. This truth is what proceeds mediately from the Lord; but the truth which is represented by Moses, is that which proceeds from the Lord immediately, and is not heard or perceived by men, nor even by angels (n. 6982, 6985, 6996, 7004).

6996[3] That the Divine truth proceeding immediately from the Lord cannot be heard or perceived, is also evident from the correspondences and derivative representatives; namely, that the things a man speaks are presented quite differently with spirits; and the things spirits speak, quite differently with the angels. This can be seen from the spiritual sense of the Word and its literal sense, in that the literal sense, which is adapted to man, is significative and representative of the things which are in the spiritual sense; while this latter sense is not perceptible to man except insofar as it can be presented and expressed by such things as are of the world and of nature; and still less the angelic sense. What then must be the case with the Divine truth proceeding immediately from the Divine of the Lord, which is infinitely above the angelic understanding, and which is not perceptible in heaven except insofar as it passes through heaven, and so puts on a form adapted and suited to the perception of those who are there, which is effected by means of a wonderful influx, not at all comprehensible to anyone! These things have been said in order that it may be known that the Divine truth proceeding from the Lord cannot be heard or perceived by anyone, except through mediations.

Fear of Jehovah’s anger arises from the response of the proprium to truth

AC 6997. And the anger of Jehovah was kindled against Moses. That this signifies clemency, is evident from the signification of “the anger of Jehovah,” as not being anger, but the opposite of anger, thus mercy, and here clemency. That Jehovah has not any anger is evident from the fact that He is love itself, good itself, and mercy itself; and anger is the opposite, and also is a weakness, which cannot be applicable to God; and therefore when in the Word “anger” is predicated of Jehovah or the Lord, the angels do not perceive anger, but either mercy or the removal of the evil from heaven; here clemency, because it is said to Moses, by whom is represented the Lord as to Divine truth when He was in the world.

[2] That in the Word “anger” is attributed to Jehovah or the Lord is because it is a most general truth that all things come from God, thus evil things as well as good. But this most general truth, which must be taught to children, youths, and the simple, should afterward be illustrated, that is, by showing that evils are from man, though they appear as if from God, and that it is so said in order that they may learn to fear God, lest they should perish by the evils which they themselves do; and afterward may love Him; for fear must precede love in order that in love there may be holy fear. For when fear is instilled in love, it becomes holy from the holy of love; and then it is not fear of the Lord’s being angry and punishing, but lest they should act against good itself, because this will torment the conscience.

…it is plain that by the “anger of Jehovah” are signified punishments and damnations. That by “anger” is meant clemency and mercy, is because all the punishments of the evil arise from the mercy of the Lord toward the good, lest these should be harmed by the evil; yet the Lord does not impose the punishments on them, but they do so upon themselves, for in the other life evils and punishments are conjoined together. Especially do the evil impose punishments on themselves when the Lord does mercy to the good, for then evils increase upon them, and consequently punishments. It is from this that instead of the “anger of Jehovah,” by which are signified the punishments of the evil, the angels understand mercy.

[7] From all this it can be seen what is the nature of the Word in the sense of the letter, and also what Divine truth is in its most general form, namely, that it is according to appearances; and this for the reason that man is such that what he sees and apprehends from his sensuous, he believes; and what he does not see nor apprehend from his sensuous, he does not believe; thus does not receive. Hence it is that the Word in the sense of the letter is according to things that so appear; and yet it has genuine truths stored up in its inward bosom; and in its inmost bosom, the truth Divine itself which proceeds immediately from the Lord; thus also Divine good, that is, the Lord Himself.

Finite understanding of truth is like ‘specks in the atmosphere’

AC 7004… For each and all things are from the First being, and the order has been so instituted that the First being may be present in the derivatives both mediately and immediately, thus alike in the ultimate of order and in its first; for the Divine truth itself is the one only substantial, the derivatives being nothing but successive forms thence derived. From this also it is plain that the Divine flows immediately also into each and all things, because all things have been created from the Divine truth, the Divine truth being the one only essential (n. 6880), thus that from which all things are. The Divine truth is what is called “the Word” in John: In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him, and without Him was not anything made that was made (John 1:1-2). By such influx the Lord leads man not only by providence in the universal, but also in every singular, nay, in the veriest singulars of all. For these reasons it is said that the things which are uttered proceed from the Divine Human. [3] That there is an immediate influx of the Lord where there is also a mediate, thus in the last of order equally as in the first of order, has been told me from heaven, and a living perception of it has been given; also that what is effected by mediate influx, that is, through heaven and the angels there, is relatively very little; and further, that the Lord leads heaven by means of immediate influx, and at the same time by means of it keeps all things there in their connection and order.

7007…man’s own prudence is like a few specks of dust in the atmosphere, and Providence like the whole atmosphere

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Removing the shoes

Arcana Coelestia 6844. Pull off thy shoes from upon thy feet. That this signifies that sensuous things, which are the externals of the natural, must be removed, is evident from the signification of “shoes,” as being the sensuous things which are the externals of the natural (see n. 1748); and from the signification of “feet,” as being the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952). That “to pull off” denotes to remove is evident, because it is said of sensuous things; for terms must be applied to their subject that is being treated of; thus “to pull off,” to the shoes; and “to be removed,” to sensuous things. How the case herein is, must be told. Everyone can see that shoes here represent something that was not in agreement with the holy Divine, and thus that to pull off the shoes was representative of the removal of such things; otherwise what would it matter to the Divine whether man approached in shoes or with the soles of his feet bare, provided that he was interiorly of such a character as to be able to approach the Divine in faith and love? Therefore by “shoes” are signified sensuous things, and these being the externals of the natural are of such a nature that they cannot be present when the Divine is the object of holy thought; therefore, as at that time representatives were to be observed, Moses was not allowed to approach with shoes on his feet.

[2] That sensuous things, which are the externals of the natural, are of such a nature that they cannot receive the Divine, is because they are in things worldly, bodily, and even earthly, for they proximately receive these things; hence the things that are in the memory from sensuous things derive from the light and heat of the world all that belongs to them, and but little from the light and heat of heaven, and therefore they are the last things that can be regenerated, that is, receive anything of the light of heaven. Hence it is that when a man is in these sensuous things, and is thinking from them, he thinks no otherwise of the Divine than as he thinks about earthly things, and if he is in evil he thinks from these sensuous things quite against the Divine. Therefore if when a man is thinking about such things as are of faith and love to God he is in good, he is elevated from the sensuous things which are the externals of the natural, toward interior things, consequently from earthly and worldly things nearer to heavenly and spiritual things.

[3] This a man knows not, because he does not know that the interiors in him are distinct from the exteriors, and that thought is more and more interior and also more and more exterior; and as he does not know these things, he cannot reflect upon them. But see what has been before said about thought from sensuous things, namely, that they who think from them, have very little wisdom (n. 5089, 5094, 6201, 6310, 6312, 6314, 6316, 6318, 6598, 6612, 6614, 6622, 6624); that man is elevated from sensuous things, and that when thus elevated he comes into a milder light; and that this is especially the case with those who are being regenerated (n. 6183, 6313, 6315). From all this is now plain what is meant by “putting off the shoes from upon the feet.” That the natural with man is external, middle, and internal, see n. 4570, 5118, 5126, 5497, 5649. The internal natural is signified by the “feet,” the middle natural by the “soles of the feet,” and the external by the “shoes.”

The sense of the ‘letter of the Word”

White Horse13. Of the sense of the letter, or the external sense of the Word. The sense of the letter of the Word is according to appearances in the world (584, 926, 1719, 1720, 1832, 1874, 2242 , 2520, 2533). And adapted to the conceptions of the simple (2533, 9049, 9063, 9086). The Word, in the sense of the letter, is natural (8783). Because what is natural is the ultimate, wherein spiritual and celestial things find their limits, and upon which they rest like a house upon its foundation; and that otherwise the internal sense of the Word, without the external, would be like a house without a foundation (9360, 9430, 9433, 9824, 10044, 10436). The Word because it is such contains both a spiritual and celestial sense (9407). And of consequence, that it is holy and Divine in the sense of the letter as to all and every part thereof, even to every iota (639, 680, 1319, 1870, 9198, 10321, 10637). The laws enacted for the sons of Israel, although abrogated, are yet the holy Word, on account of the internal sense in them (9210, 9259, 9349). Among the laws, judgments, and statutes, ordained in the Israelitish or Jewish Church, which was a representative church, there are some which are still in force both in their external and internal sense; which ought strictly to be observed in their external sense; some which may be of use, if one is so disposed; and some which are altogether abrogated (9349). The Word is Divine even in those statutes which are abrogated, on account of the heavenly things which lie concealed in their internal sense (10637).

What the quality of the Word is in the sense of the letter, if not understood at the same time as to the internal sense, or, what is the same thing, according to true doctrine from the Word (10402). An immense number of heresies spring up from the sense of the letter of the Word without the internal sense, or without genuine doctrine drawn from the Word (10401). They who are in externals without internals, cannot bear the interior things of the Word (10694). The Jews were of this description and they are such also at the present day (301-303, 3479, 4429, 4433, 4680, 4844, 4847, 10396, 10401, 10407, 10695, 10701, 10707).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

No one is convinced all at once

Arcana Coelestia 7298 [2] Be it further known that it is according to the laws of order that no one ought to be persuaded about truth in a moment, that is to say, that truth should be so confirmed in a moment as to leave no doubt whatever about it; because the truth which is so impressed becomes persuasive truth, and is devoid of any extension, and also of any yielding quality. Such truth is represented in the other life as hard, and as such that it does not admit good into it so as to become applicable.

Hence it is that as soon as in the other life any truth is presented before good spirits by a manifest experience, there is soon afterward presented something opposite which causes doubt. In this way it is given them to think about it, and to consider whether it be so, and to collect reasons, and thus to bring that truth into their minds rationally. By this there is effected an extension in the spiritual sight in respect to that truth, even to its opposites; and thence it sees and perceives in the understanding all the quality of the truth, and thence can admit influx from heaven according to the states of the objects, for truths receive various forms according to the circumstances. This is the reason why the magicians were allowed to do as Aaron did; for thereby doubt was excited among the sons of Israel about the miracle, whether it was Divine; and thus an opportunity was given them of thinking and considering whether it was Divine, and of finally confirming themselves that it was so.

On the idea of the our sense of who we are being broken down READ/LISTEN also to the series – Logopraxis : Awakening to Spiritual Life : Heaven and Hell 491-520

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

When goods and truths are able to penetrate

Arcana Coelestia 6829… When a man is in temptation, he is beset round by falsities and evils which impede the influx of light from the Divine, that is, the influx of truth and good, and then the man is as it were in darkness. Darkness in the other life is nothing else than this besetment by falsities, for these take away the light from the man who is in temptation, and thus the perception of consolation by truths. But when the man emerges from temptation, then the light appears with its spiritual heat, that is, truth with its good, and from this he has gladness after anxiety. This is the morning which in the other life follows the night.

The reason why good is then perceived, and truth appears, is that after temptation truth and good penetrate toward the interiors, and there take root. For when a man is in temptation, he is as it were in hunger for good, and in thirst for truth; and therefore when he emerges he draws in good as a hungry man devours food, and receives truth as a thirsty man imbibes drink. Moreover, when light from the Divine appears, falsities and evils are removed, and when these are removed, the way is opened for truth and good to penetrate more interiorly. These are the reasons why after temptations the good of love appears with its light from the Lord. That after the obscurity and anxiety of temptations, brightness and gladness appear, is known to all in the other life, because it is there a common occurrence.

Infernal/hellish proprium

AC 3812 [2] As regards man’s own(proprium) in general it is of two kinds, one infernal and the other heavenly; that which is infernal is received by man from hell, and that which is heavenly from heaven, that is, through heaven from the Lord; for all evil, as well as all the derivative falsity, flows in from hell; and all good, and the derivative truth, from the Lord. This is known to men from the doctrine of faith, but scarcely one in ten thousand believes it. For this reason man appropriates to himself or makes his own the evil which flows in from hell, and the good which flows in from the Lord does not affect him, consequently is not imputed to him. The reason why man does not believe that evil flows in from hell, and good from the Lord, is that he is in the love of self, which love carries this with it, insomuch that it is exceedingly indignant when it is said that everything inflows. This therefore is the reason why all that is man’s own is nothing but evil (see n. 210, 215, 694, 731, 874-876, 987, 1023, 1044, 1047). But that man believes that evil is from hell and good from the Lord comes from the fact that he is not in the love of self, but in love toward his neighbor and in love to the Lord, for this love is attended with such a belief. Thus it is that man receives from the Lord a heavenly own (concerning which see above n. 155, 164, 731, 1023, 1044, 1937, 1947, 2882, 2883, 2891).

The New Jerulsalem and its Heavenly Doctrine145. Because acting from freedom appears to man as if from his own proprium, therefore heavenly freedom may also be called the heavenly proprium, and infernal freedom may be called the infernal proprium. The infernal proprium is that into which man is born, and this is evil; but the heavenly proprium is that into which man is reformed, and this is good.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And Moses said unto Jehovah, In me, my Lord, I am not a man of words, even from yesterday, even from the day before yesterday, even from now in Thy speaking unto Thy servant; because heavy of mouth and heavy of tongue am I. And Jehovah said unto him, Who maketh man’s mouth? Or who hath made him dumb, or deaf, or seeing, or blind? Is it not I Jehovah? And now go, and I will be with thy mouth, and I will teach thee what thou shalt speak.

Exodus 4: (10-12)

Arcana Coelestia 6982…The truth which proceeds immediately from the Divine cannot be heard by anyone, not even by any angel; for in order to be heard the Divine must first become human; and it becomes human when it passes through the heavens; and when it has passed through the heavens it is presented in human form, and becomes speech, which speech is uttered by spirits, who when they are in this state, are called the “Holy Spirit,” and this is said to proceed from the Divine, because the holy of the spirit, or the holy truth which the spirit then speaks, proceeds from the Lord. From this it can be seen that the truth which proceeds immediately from the Divine cannot be presented to anyone as discourse or speech, except through the Holy Spirit.

AC 6993…For from the Lord’s Divine Human itself proceeds Divine truth, which is called the “Holy Spirit”; and because when the Lord was in the world He was Himself the Divine truth, He Himself taught the things that were of love and faith, and at that time not by the Holy Spirit, as He Himself teaches in John:

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

But after the Lord even as to the Human was made Jehovah, that is, Divine good, which was after the resurrection, then He was no longer Divine truth, but this proceeded from His Divine good. That the “Holy Spirit” is the Divine truth which proceeds from the Lord’s Divine Human, and not any spirit or spirits from eternity, is very evident from the Lord’s words in the passage above cited, namely, that “the Holy Spirit was not yet”; also that a spirit cannot himself proceed, but the holy of the spirit, that is, the holy which proceeds from the Lord, and which a spirit utters (see also Arcana Coelestia 6788).

[2] From all this then it follows that the whole trinity, namely, Father, Son, and Holy Spirit, is perfect in the Lord, and thus that there is one God, and not three, who being distinct as to persons are said to constitute one Divine. That in the Word mention has been made of “Father, Son, and Holy Spirit” was that men might acknowledge the Lord and also the Divine in Him.

The Word is the Divine Human

Apocalypse Revealed 256: Verse 7. “And He came and took the book out of the right hand of Him that sat upon the throne,” signifies that the Lord as to His Divine Human is the Word, and this from His Divine in Himself and that therefore He will execute judgment from His Divine Human.

AR 717 Verse 14. “These shall fight with the Lamb, but the Lamb shall overcome them; for He is the Lord of lords and King of kings,” signifies the Lord’s combat with them concerning the acknowledgment of His Divine Human, because in it the Lord is the God of heaven and earth, and is also the Word, (743).

AC 10265… In the inmost heaven all things of the Word are applied to the Divine Human of the Lord, for the angels there think immediately from the Lord, and perceive the Word in its inmost sense,

Apocalypse Explained 349 [10] In the same: In the beginning was the Word, and the Word was with God, and God was the Word. In Him was life; and the life was the light of men. And the Word became flesh, and dwelt in us (John 1:1, 4, 14). It is known that “the Word” means the Lord; His Human is evidently the Word, for it is said, “the Word became flesh, and dwelt in us;” and that His Human was equally Divine with the Divine Itself that took on the Human is evident from this, that a distinction is made between them, and that each is called God, for it is said, “the Word was with God, and God was the Word,” and “in Him was life.” That all live from Him is meant by “the life was the light of men;” “the light of men” is the life of their thought and understanding; for the Divine Proceeding, which is specially meant by “the Word,” appears in heaven as the light which enables angels not only to see, but also to think and understand, and according to its reception to be wise (See Heaven and Hell 126-140). This light proceeding from the Lord is life itself, which not only enlightens the understanding, as the sun of the world does the eye, but also vivifies it according to reception; and when this light is received in the life, it is called “the light of life” in the same: Jesus said, I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The three humans

Doctrine of the Lord 35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human. It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith.

[2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine. This is why in the Word of the Prophets the Lord even as to the Human is called Jehovah, and God; and in the Word of the Evangelists, Lord, God, Messiah or Christ, and the Son of God in whom we must believe, and by whom we are to be saved.

The human from the Father is NOT the son of Mary

True Christian Religion 94. In the Christian churches of the present day it is customary to call the Lord our Savior the son of Mary, and rarely the Son of God, except when a Son of God born from eternity is meant. This is because the Roman Catholics have made Mary the mother more holy than all others, and have exalted her as a goddess or queen over all their saints. When, however, the Lord glorified His Human He put off everything belonging to His mother, and put on everything belonging to His Father. This shall be fully shown in subsequent pages of this work. From this saying, so common with all, that the Lord is the son of Mary, many enormities have flowed into the church; especially with those who have not taken into consideration what is said of the Lord in the Word; as that the Father and He are one, that He is in the Father and the Father in Him, that all things of the Father are His, that He called Jehovah His Father, and that Jehovah the Father called Him His Son. These enormities that have flowed into the church as a result of His being called the son of Mary, and not the Son of God, are, that the idea of Divinity in respect to the Lord perishes, and with it all that is said of Him in the Word as the Son of God; also that through this, Judaism, Arianism, Socinianism, Calvinism, as it was at its beginning, gain entrance, and at length Naturalism, and with it the insane notion that He was the son of Mary by Joseph, and that His soul was from the mother; and therefore that He is not the Son of God, although He is so called. Let everyone, whether clergyman or layman, question himself whether he has conceived and cherishes any other idea of the Lord as the son of Mary than that He was merely man. Because even in the third century, when Arianism arose, such an idea had begun to prevail among Christians, the Nicene Council, for the purpose of maintaining the Divinity of the Lord, fabricated a Son of God born from eternity. By this fiction the Human of the Lord was then exalted, and with many is still exalted, to Divinity; but it is not so exalted with those who by the hypostatic union understand a union like that between two beings, one of whom is superior and the other inferior. Yet what else results from this than the destruction of the entire Christian church, which was founded solely upon the worship of Jehovah in the Human, consequently upon the God-Man? That no one can see the Father, or can know Him, or come to Him, or believe in Him, except through His Human, the Lord declares in many places. If He is not thus approached all the noble seed of the church is changed into ignoble, the seed of the olive into the seed of the pine, the seed of the orange, lemon, apple, and pear, into the seed of the willow, the elm, the linden, and the oak; the vine into the bulrush of the swamp, wheat and barley into chaff; in fact, all spiritual food becomes like dust on which serpents feed; for the spiritual light in man then becomes natural, and at length sensual-corporeal, which viewed in itself is a delusive light; man then becomes even like a bird that while flying on high, being deprived of its wings, falls to the ground, and walking there sees around it only what lies at its feet; and he then thinks about the spiritual things of the church, which should make for life eternal, no otherwise than as a soothsayer thinks. Such are the results, when man regards the Lord God, the Redeemer and Savior, as a mere son of Mary, that is, as a mere man.

TCR 92. (4) The Human whereby God sent Himself into the world is the Son of God. The Lord frequently says that the Father sent Him, and that He was sent by the Father (as in Matthew 10:40; 15:24; John 3:17, 34; John 5:23-24, 36-38; 6:29, 39-40, 44, 57; John 7:16, 18, 28-29; John 8:16, 18, 29, 42; John 9:4; and in many other places); and this He says, because “being sent into the world” means to descend and come among men; and this was done by means of a human which He took on through the virgin Mary. Moreover, the Human is actually the Son of God, because it was conceived from Jehovah God as its Father (according to Luke 1:32, 35). He is called “the Son of God,” “the Son of man,” and “the son of Mary;” “the Son of God” meaning Jehovah God in His Human; “the Son of man” the Lord in respect to the Word; while “the son of Mary” means strictly the human He took on. That this is the meaning of “Son of God” and “Son of man” will be shown in what follows. That “the son of Mary” means the mere human is clearly seen in the generation of man, in that the soul is from the father and the body from the mother; for the soul is contained in the semen of the father and is clothed with a body in the mother; or what is the same thing, all the spiritual that man has is from the father and all the material from the mother.

TCR 102. It is believed that the Lord as to His Human not only was, but still is, the son of Mary; but in this the Christian world is under a delusion. It is true that He was the son of Mary, but not true that He still is; for by the acts of redemption He put off the human from the mother and put on a Human from the Father; and this is why the Human of the Lord is Divine, and in Him God is Man, and Man is God.

Arcana Coelestia 10830. When the Lord had fully glorified His Human, He then put off the human from the mother, and put on the Human from the Father; and therefore He was then no longer the son of Mary, but the Son of God, from Whom He came forth.

When the historical sense of the letter is turned into the spiritual sense

Arcana Coelestia 6884. Jehovah, the God of your fathers. That this signifies the Divine of the Ancient Church, is evident from what was said above (n. 6876), where are like words. In the external historic sense, by “the God of their fathers” is meant the God of Abraham, Isaac, and Jacob; but in the internal sense is meant the Divine of the Ancient Church. That the latter, and not the former, is meant in the internal sense, can be seen from the fact that the historicals of the Word cannot enter into heaven; for the historical of the Word is natural and worldly, and those who are in heaven are in no ideas but what are spiritual, so that they understand the Word spiritually; and what is worldly, which is of the sense of the letter of the Word, is at the very threshold of heaven turned into the spiritual sense. That this is so, can in some measure be seen from the fact that man also frequently turns those things which are said into such as engage his whole thought; thus he who is in unclean things, into what is unclean; and he who is in clean things, into what is clean. Hence then it is that they who are in heaven, by “the God of your fathers” do not perceive the God of Abraham, of Isaac, and of Jacob (for Abraham, Isaac, and Jacob are not known in heaven), but the Lord who is represented by them

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6872. [2] What the perception and acknowledgment of the Divine from love are, must be told. Every man’s quality is known from his love; for love is the being of the life of everyone, from it springing the veriest life itself; such therefore as the love is with a man, such is the man. If there is the love of self and of the world, consequently the love of revenge, of hatred, of cruelty, of adultery, and the like, the man is a devil as to his spirit, or as to the interior man which lives after death, however he may appear in the outward form. But if there is with a man the love of God and the love of the neighbour, and consequently the love of good and truth, also of what is just and honorable, then however he may appear in the outward form, he is an angel as to his spirit which lives after death. But He with whom there is Divine love, which was with the Lord alone, is God; thus His Human was made Divine when He received in the Human the love of His Father, which was the being of His life. From all this it can be seen what is meant by the perception and acknowledgment of the Divine from love.

…[4] From all this it can be seen that man is made altogether new when he is being regenerated, for then each and all things with him are so disposed as to receive celestial loves. Nevertheless with man the prior forms are not destroyed, but only removed; but with the Lord the prior forms, which were from the maternal, were completely destroyed and extirpated, and Divine forms were received in their place. For the Divine love does not agree with any but a Divine form; all other forms it absolutely casts out; hence it is that the Lord when glorified was no longer the son of Mary.

AC 6876. And say unto them, The God of your fathers hath sent me unto you. That this signifies that the Divine of the Ancient Church will be with those of the spiritual church is evident from the signification of the “God of their fathers” as being the Divine of the Ancient Church (that “fathers” denote those who are of the Ancient Church, see n. 6050, 6075, 6846); from the representation of the sons of Israel, here meant by “you” as being those of the spiritual church (see n. 6875); and from the signification of “being sent” as being to proceed (n. 2397, 4710, 6831); here that he will be with them, for it is said of the Divine of the Ancient Church that this shall be in the spiritual church, which is represented by the sons of Israel.

[2] The Divine which was of the Ancient Church was the Lord as to the Divine Human; the Ancient Church had this from the Most Ancient, and also from the fact that Jehovah was seen by them in a human form. When therefore they thought of Jehovah, they did not think of a universal entity, of which they could have had no idea, but of the Human Divine, into which they could determine their thought; for in this way they could both think of Jehovah and be conjoined with Him by love. Those who were of the Ancient Church, and especially those of the Most Ancient, were much wiser than the men of our times, and yet they could not think otherwise of Jehovah than as of a Man, whose Human was Divine; nor did there then flow into their thought any unbecoming idea taken from the natural man, and his infirmity and evil, but that which flowed in concerning Him was all holy. The angels themselves, who so far excel men in wisdom, cannot think otherwise of the Divine, for they see the Lord in the Divine Human; they know that an angel, with whom all things are finite, can have no idea whatever of the Infinite, except by what is like the finite.

[3] That in ancient times they adored Jehovah under a human Divine is very evident from the angels seen by Abraham in human form, also afterward by Lot, and likewise by Joshua, by Gideon, and by Manoah, which angels were called “Jehovah,” and were adored as the God of the universe. At this day if Jehovah were to appear in the church as a man, men would take offence, and would think that He could not possibly be the Creator and Lord of the universe, because he was seen as a man; and moreover they would not have any other idea of Him than as of a common man. In this they believe themselves wiser than the ancients, not knowing that in this they are altogether removed from wisdom; for when the idea of the thought is directed to a universal entity altogether incomprehensible, the idea falls into nothing, and is totally dissipated; and then in its place comes the idea of nature, to which each and all things are attributed. Hence the worship of nature is at this day so common, especially in the Christian world.

AC 141. Innumerable things might be said about man’s Own in describing its nature with the corporeal and worldly man, with the spiritual man, and with the celestial man.

With the corporeal and worldly man, his Own is his all, he knows of nothing else than his Own, and imagines, as before said, that if he were to lose this Own he would perish.

With the spiritual man also his Own has a similar appearance, for although he knows that the Lord is the life of all, and gives wisdom and understanding, and consequently the power to think and to act, yet this knowledge is rather the profession of his lips than the belief of his heart.

But the celestial man discerns that the Lord is the life of all and gives the power to think and to act, for he perceives that it is really so. He never desires his Own, nevertheless an Own is given him by the Lord, which is conjoined with all perception of what is good and true, and with all happiness. The angels are in such an Own, and are at the same time in the highest peace and tranquility, for in their Own are those things which are the Lord’s, who governs their Own, or them by means of their Own. This Own is the veriest celestial itself, whereas that of the corporeal man is infernal. But concerning this Own more hereafter.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6864. And now go, and I will send thee unto Pharaoh. That this signifies the holy proceeding from the Lord’s Human, by which infesting falsities would be dispersed, is evident from the representation of Moses, who was to go, and who was sent, as being the Lord as to the law Divine (see n. 6723, 6752, 6771, 6827), thus as to the Human; for when the Lord was in the world, He first made His Human Divine truth, which is the same as the law Divine; and afterward He completely glorified His Human, and made it Divine good (between Divine truth and Divine good there is a difference such as there is between the light from the sun and the fire in the sun); and from the signification of “to be sent” as being to proceed (n. 2397, 4710, 6831), here holy truth (that holy is predicated of truth see n. 6393-6788); and from the representation of Pharaoh, as being falsity (n. 6651, 6679, 6683, 6692). It is added that infesting falsities would be dispersed, namely, by the holy proceeding from the Lord’s Human, because in what follows the subject treated of is the liberation of the sons of Israel, that is, of those who were of the Lord’s spiritual church, from falsities; from which they can in no wise be liberated except by the holy which proceeds from the Lord.

For the holy proceeding from the Lord not only disperses infesting falsities, but also reduces all things into Divine order, both those which are in the heavens, and those which are in the hells; and causes the heavens to be most distinct according to goods and the derivative truths, and the hells also to be most distinct according to evils and the derivative falsities; and likewise causes evils to be opposite to goods, and falsities to truths, in order that a spiritual equilibrium may exist, and everything be in a free state.

The internal of the natural is regenerated first

True Christian Religion 593. As to the division of the natural man into two forms, it is an actual division both of will and of thought therein; for every action of man goes forth from his will, and every word from his thought; consequently another will is formed by man beneath the first, and likewise another thought; but the two still constitute the natural man. This will which is being formed by the man, may be called a bodily will, because it impels the body to make a show of moral activities, and that thought may be called pulmonary thought, because it impels the tongue and lips to utter such things as belong to the understanding. This outer thought and will taken together may be likened to the inner bark that adheres to the outer bark of a tree, or to the membrane that adheres to the shell of an egg. Within these is the internal natural man, who, if evil, may be likened to a tree the wood of which is rotten, but about which the aforesaid outer and inner barks seem sound; as also to a rotten egg in a white shell.

But something shall also be said about what the internal natural man is by birth. Its will inclines to evils of every kind and the thought therefrom is inclined to falsities of every kind. This then is the internal man that is to be regenerated, for unless it is regenerated it is nothing but hatred against everything that belongs to charity, and consequent rage against all things belonging to faith. From this it follows that this natural internal man must first be regenerated, and by means of it the external; for this is according to order; while to regenerate the internal by means of the external would be contrary to order; for the internal is like a soul in the external, not only in general but also in every particular, consequently it is in every least word one speaks; it is present in these beyond what man knows. Because of this the angels, from a single action of a man, can perceive what his will is, and from a single word what his thought is, whether infernal or heavenly. Thus they know the entire man; from the tone of his voice they have a perception of his thought’s affection, and from the gesture or the form of his action they have a perception of his will’s love. And this they have, however he may simulate a Christian or a moral citizen.

Heaven and Earth as Internal and External

AC 10373. For in six days Jehovah made heaven and earth. That this signifies a state of combat and of labor while the church is being set up, is evident from the signification of “six days,” when the subject treated of is the setting up of the church and the regeneration of man, as being a state of combat against evils and falsities, thus the state which precedes and prepares for the conjunction of good and truth (see above, n. 10366, 10367); and from the signification of “heaven and earth;” as being the church. [2] By “making heaven and earth” in the Word is not meant the very first creation of the visible heaven and earth; but the setting up of the church and the regeneration of man therein; by “heaven” is meant his internal, and by “earth” his external.

AC 10396… For man has an internal and an external; his internal is for heaven, and his external is for the world. When the external reigns, then worldly, bodily, and earthly things reign; and when the internal reigns, then heavenly things reign. But man has been so created that the external in him may be subordinated to the internal, thus the world to heaven; for as before said, the external is for the world and the internal for heaven. When therefore the external reigns, the internal is closed, for the reason that the man then turns himself from heaven and from the Lord to the world and to himself, and his heart is where he turns himself, consequently his love, and with his love the whole of his life, because the life of man is his love.

TCR 784. It is in accordance with Divine order that a new heaven should be formed before a new church is established on earth, for the church is both internal and external, and the internal church makes one with the church in heaven, thus with heaven itself; and what is internal must be formed before its external, what is external being formed afterwards by means of its internal. This is well known in the world among the clergy. Just so far as this new heaven, which constitutes the internal of the church with man, increases, does the New Jerusalem, that is, the New Church, descend from it; consequently this cannot take place in a moment, but it takes place to the extent that the falsities of the former church are set aside. For where falsities have already been implanted what is new cannot enter until the falsities have been rooted out, and this will take place with the clergy, and so with the laity; for the Lord said: No one puts new wine into old wineskins, else the skins burst and the wine is spilled, but they put new wine into fresh wineskins, and both are preserved (Matthew 9:17; Mark 2:22; Luke 5:37-38).

Infernal/Hellish Freedom

The New Jerusalem and its Heavenly Doctrine 148. FROM THE ARCANA COELESTIA. All freedom is of love or affection, for what a man loves, he does freely (n. 2870, 3158, 8987, 8990, 9585, 9591). As freedom is of love, it is the life of everyone (n. 2873). There is heavenly freedom and infernal freedom (n. 2870, 2873-2874, 9589-9590). Heavenly freedom is of the love of good and truth (n. 1947, 2870, 2872). And because the love of good and truth is from the Lord, that being led by the Lord is true freedom (n. 892, 905, 2872, 2886, 2890-2892, 9096, 9586, 9587-9591). Man by regeneration is introduced into heavenly freedom by the Lord (n. 2874-2875, 2882, 2892). Man ought to be in freedom, that he may be regenerated (n. 1937, 1947, 2876, 2881, 3145, 3158, 4031, 8700). Otherwise the love of good and truth cannot be implanted in and appropriated to man, so as to appear his own (n. 2877, 2879-2880, 2888). Nothing is conjoined to man which is done in compulsion (n. 2875, 8700). If man could be reformed by compulsion, all would be saved (n. 2881). Compulsion is hurtful in reformation (n. 4031).

…infernal freedom consists in being led by the loves of self and of the world, and their lusts (n. 2870, 2873). They who are in hell do not know any other freedom (n. 2871). Heavenly freedom is as far from infernal freedom as heaven is from hell (n. 2873-2874). Infernal freedom in itself regarded is slavery (n. 2884, 2890). Because it is slavery to be led by hell (n. 9586, 9589-9591).

All freedom is as the proprium, and according to it (n. 2880). Man receives a heavenly proprium from the Lord by regeneration (n. 1937, 1947, 2882-2883, 2891). The nature of the heavenly proprium (n. 164, 5660, 8480). This proprium appears to man as his own, but it is not his, but the Lord’s with him (n. 8497). They who are in this proprium are in true liberty, because true liberty consists in being led by the Lord and His proprium (n. 892, 905, 2872, 2886, 2890-2892, 4096, 9586-9587, 9589-9591).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

In order that they may believe that Jehovah hath been seen of thee, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob. And Jehovah said further to him, Bring now thy hand into thy bosom. And he brought his hand into his bosom, and brought it out, and behold his hand was leprous as snow. And He said, Bring back thine hand unto thy bosom; and he brought back his hand unto his bosom; and brought it forth out of his bosom, and behold it was turned again as his flesh. And it shall be, if they do not believe thee, and hear the voice of the former sign, that they will believe the voice of the latter sign. And it shall be, if they do not believe also these two signs, and do not hear thy voice, that thou shalt take of the waters of the river, and pour out on the dry land, and the waters which thou hast taken out of the river, they shall become blood in the dry land.

Exodus 4:5-9

The spiritual states are in an intellectual faith and so have to have signs (from experience in life) to believe and so that they can move into an ‘as of self’

Arcana Coelestia 6956. In order that they may believe that Jehovah hath been seen of thee. That this signifies that they may have faith in respect to the Lord’s Divine Human, is evident from the signification of “believing,” as being to have faith—not faith that Jehovah or the Lord was seen with the eyes, but faith in the Lord in the spiritual sense of the term; and from the signification of “Jehovah seen,” as being the appearing of the Lord in His Divine Human (see n. 6945). Thus by “they may believe that Jehovah hath been seen of thee” is signified that they may have faith in respect to the Lord’s Divine Human.

AC 6959. And Jehovah said further to him. That this signifies foresight as to what would be the quality of those of the spiritual church if they did not have faith, is evident from the signification of “Jehovah said,” as being foresight (as above, n. 6946). The reason why these words denote what would be the quality of those of the spiritual church if they did not have faith, is that in what follows the subject treated of is what would be the further quality of those who are of the spiritual church (who are represented by the sons of Israel), if they did not have faith, namely, that they would be profaners of truth. For the first miracle of the rod becoming a serpent signifies their state, that they would become altogether sensuous and corporeal. This miracle of the hand becoming leprous signifies profanation, for this succeeds if the church persists in faithlessness. [2] In their childhood, and afterward in their youth, they of the spiritual church have faith in the doctrinal things of their church, but at that time they have faith from parents and masters, and not from themselves, and therefore if they afterward recede from faith, they profane the truth only slightly, which profanation can be removed by Divine means, and thus the man be freed from the guilt of it. But if a man has faith in the doctrine of the church, and in the Word, from himself, that is, by confirmations in himself, and if he then afterward recedes, and denies in himself what he had before believed, especially if he lives contrary to the truth which he had confirmed in himself, and either explains it in his own favor, or altogether rejects it, he profanes the truth; and this because he commingles and conjoins together within himself truth and falsity. As such persons have scarcely any remains of truth and good, in the other life they finally become like skeletons; and have as little life remaining as have the bones relatively to the organic life of the flesh. But still harder is the lot of those who profane good than that of those who profane truth, they who are of the Lord’s spiritual church can profane truth but not so much good. [3] As “leprosy” signifies the profanation of truth, and as this is the subject treated of in what follows, see first of all what has been before said and shown about profanation, namely: That they who are within the church can profane holy things, but not they who are without it (n. 2051, 3399): That holy things cannot be profaned, except by those who have previously acknowledged them (n. 1008, 1010, 1059, 3398, 3898, 4289): That it is also profanation to acknowledge and believe truths and goods, and yet to live contrary to them (n. 4601): That man is withheld from profanation as much as possible (n. 301-303vvv2, 1327-1328, 3398, 3402); that the lot of profaners is the worst of all in the other life (n. 6348).

The attachment of the spiritual states to the native proprium(own) versus the celestial states – moving from a ‘self’ to an ‘as of self’

AC 141. Innumerable things might be said about man’s Own in describing its nature with the corporeal and worldly man, with the spiritual man, and with the celestial man. With the corporeal and worldly man, his Own is his all, he knows of nothing else than his Own, and imagines, as before said, that if he were to lose this Own he would perish. With the spiritual man also his Own has a similar appearance, for although he knows that the Lord is the life of all, and gives wisdom and understanding, and consequently the power to think and to act, yet this knowledge is rather the profession of his lips than the belief of his heart. But the celestial man discerns that the Lord is the life of all and gives the power to think and to act, for he perceives that it is really so. He never desires his Own, nevertheless an Own is given him by the Lord, which is conjoined with all perception of what is good and true, and with all happiness. The angels are in such an Own, and are at the same time in the highest peace and tranquility, for in their Own are those things which are the Lord’s, who governs their Own, or them by means of their Own. This Own is the veriest celestial itself, whereas that of the corporeal man is infernal. But concerning this Own more hereafter.

AC 6963…If the leprosy effloresce fully in the skin, and the leprosy cover the whole skin of him that hath the plague, from his head even to his heel, under every look of the priest’s eyes; and the priest see, and behold the leprosy hath covered all his flesh, then he shall pronounce the plague clean; it is all turned white, he is clean. But in the day that there shall appear in him living flesh, he shall be unclean (Leviticus 13:12-14). Unless it is known from the internal sense how the case herein is, namely, that he is clean who is all leprous from his head even unto his heel, it must appear like a paradox; but by “one leprous from his head to his heel” is meant one who knows internal truths, but does not acknowledge or believe them. Such a one is not inwardly in profanation, but outwardly, which profanation is removed, and therefore he is clean. But if he knows the truths of faith, and believes them, and yet lives contrary to them, he is in profanation inwardly, as is the case also with one who has once believed, and afterward denies. Therefore it is said, “in the day that there shall appear in him living flesh, he shall be unclean;” by “living flesh” is meant acknowledgment and faith (see what has been adduced above, n. 6959).

AC 6968. And behold it was turned again as his flesh. That this signifies that then it was the good of truth, is evident from the signification of “flesh,” as denoting the voluntary proprium of man , made alive by what is the Lord’s proprium of His Divine Human, or the celestial proprium/own (see n. 3813); and because this is signified by “flesh,” it is the good of love to the Lord and toward the neighbor which is signified. But with those who are of the spiritual church, it is the good of truth, because their good is from truth, and is according to the truth of the doctrine of their church. When this truth becomes of the life it is called good.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6884. Jehovah, the God of your fathers. That this signifies the Divine of the Ancient Church, is evident from what was said above (n. 6876), where are like words. In the external historic sense, by “the God of their fathers” is meant the God of Abraham, Isaac, and Jacob; but in the internal sense is meant the Divine of the Ancient Church. That the latter, and not the former, is meant in the internal sense, can be seen from the fact that the historicals of the Word cannot enter into heaven; for the historical of the Word is natural and worldly, and those who are in heaven are in no ideas but what are spiritual, so that they understand the Word spiritually; and what is worldly, which is of the sense of the letter of the Word, is at the very threshold of heaven turned into the spiritual sense.

1. Verses 9-12. And now behold the cry of the sons of Israel is come unto Me, and I have also seen the oppression wherewith the Egyptians oppress them. And now go, and I will send thee unto Pharaoh, and do thou bring forth My people the sons of Israel out of Egypt. And Moses said unto God, Who am I that I should go unto Pharaoh, and that I should bring forth the sons of Israel out of Egypt? And he said, Because I will be with thee; and this shall be the sign to thee that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall worship God near this mountain. “

And now behold the cry of the sons of Israel is come unto Me,” signifies pity for those who are of the spiritual church; “and I have also seen the oppression wherewith the Egyptians oppress them,” signifies by reason of the endeavour of subjugation by those who were in falsities; “and now go, and I will send thee unto Pharaoh,” signifies the holy proceeding from the Lord’s Human, by which the infesting falsities would be dispersed; “and do thou bring forth My people the sons of Israel out of Egypt,” signifies the consequent liberation of those who were of the spiritual church from infesting falsities; “and Moses said unto God,” signifies perception from the Divine and humiliation; “who am I that I should go unto Pharaoh?” signifies not being yet in such a state as to seem to himself to be able to go to and remove the infesting falsities; “and that I should bring forth the sons of Israel?” signifies and thus to liberate those of the spiritual church; “and He said, Because I will be with thee,” signifies that the Divine will be in the Human; “and this shall be the sign to thee that I have sent thee,” signifies the knowledge that the Divine proceeded from Himself; “when thou has brought forth the people out of Egypt,” signifies when the spiritual are liberated from infestation by falsities; “ye shall worship God near this mountain,” signifies then perception and acknowledgment of the Divine from love. Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

From the The Logopraxis Workbook

Step 6 – Preparing a Submission – Questions for Reflection

The key to preparing a summary or submission for our group is to focus on how our task influenced our mental state:

1. What did we actually experience?
2. What did we learn about our self?
3. About the Lord?
4. About the inner activity of our mind?
5. Were there any insights related to the contents of the reading that illustrate what was experienced?
6. How can I frame this, so it supports others in my group?

Reflect & Discuss

1. In what way is each submission the Lord’s Gift to the Group?
2. How does sharing too much personal stuff distract me, or the Group?
3. In what way do I experience the Life Group as a spiritual community?
4. The Lord’s Providence exists in what each person selects to work with.
5. The Life Group is an opportunity to share the Holy Supper. How might this be true? See Luke 22:14-20.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The spiritual states in us need to confirm what they have learnt from ‘others’

Doctrine of Faith 1. Faith is an internal acknowledgment of truth.By faith at the present day is understood nothing more than the mental presumption that a thing is so, because it is taught by the Church, and because it is not evident to the understanding. For it is said: Believe, and do not doubt. If you answer, I do not comprehend it, you are told that this is the reason why it must be believed. The faith of the present day, therefore, is a faith in what is not known, and may be called a blind faith; and as it is the dictate of one person passed on to another, it is an historical faith. That this is not spiritual faith will be seen in what follows.

Arcana Coelestia 6945(3)…And as there was no such force before the Lord’s coming, but only after His coming, when He had made the Human in Himself Divine, therefore they could not be taken out of the lower earth, where they were being infested by falsities, and be taken up into heaven, until after the Lord’s resurrection (n. 6914). From this then it is that it is said that they would not believe, thus neither would receive what the law Divine, that is, the truth Divine says, unless they saw that it is so, thus unless they saw signs.

AC 2831. Behind, caught in a thicket. That this signifies entangled in natural knowledge, is evident from the signification of being “caught,” as here being entangled; and from the signification of a “thicket” or “tangle” as being memory-knowledge-explained in what follows. That the spiritual are held entangled in natural knowledge in regard to the truths of faith, is as follows. The spiritual have not perception of good and truth, as the celestial have, but instead of it conscience formed from the goods and truths of faith which they have imbibed from infancy from their parents and masters, and afterwards from the doctrine of faith into which they were born. They who have no perception of good and truth have to be confirmed by knowledges. Everyone forms for himself some idea respecting the things he has learned, and also respecting the goods and truths of faith; for without an idea, nothing remains in the memory otherwise than as an empty thing. Confirmatory things are added thereto, and fill up the idea of the thing, from other knowledges, even from memory-knowledges. The confirmation of the idea itself by many things causes not only that it sticks in the memory, so that it can be called forth into the thought, but also that faith can be insinuated into it.

AC 6240…What the rational is shall be briefly told. The intellectual of the internal man is called “rational,” but the intellectual of the external man is called “natural;” thus the rational is internal, and the natural is external; and they are perfectly distinct from each other. But a truly rational man is no other than he who is called a celestial man, and who has perception of good, and from good perception of truth; whereas he who has not this perception, but only the knowledge that a thing is true because he is so instructed, and from this has conscience, is not truly a rational man, but is an interior natural man. Such are they who are of the Lord’s spiritual church. They differ from the celestial as the light of the moon differs from the light of the sun; and therefore the Lord appears to the spiritual as a moon, but to the celestial as a sun (see n. 1521, 1529-1531, 4060, 4696). [2] Many in the world suppose that a rational man is one who can reason acutely about many things, and so join his reasonings together that his conclusions may appear like truth; but this is found in the very worst of men, who are able to reason skillfully and persuade that evils are goods, and that falsities are truths; and the reverse. But he who reflects can see that this is vicious phantasy, and not what is rational. The rational consists in inwardly seeing and perceiving that good is good, and from this that truth is truth; for the sight and perception of such men are from heaven. That they who are of the Lord’s spiritual church are interiorly natural, is because they only acknowledge as truth that which they have received from their parents and masters, and afterward have confirmed in themselves; and do not see inwardly, and perceive, whether it is true from any other source than that they have confirmed it in themselves. It is otherwise with the celestial; and it is from this that the latter are rational, but the former interiorly natural.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

From The Logopraxis Workbook

Remaining Neutral
When we meet, we try to adopt and maintain a state of neutrality in relation to others, by keeping facial and verbal responses to a minimum. This is not a social gathering, and everyday social and conversational cues tend to elicit habitual patterns of interacting with others that blunt our ability to remain consciously present to the inner spiritual content arising in the contact. And this is as true for a speaker as it is for a listener. Through practising the skill of inner and outer neutrality we seek to offer a space of respect for each other, that supports speakers and listeners in maintaining an awareness of the content of their inner states within the outer world of the group setting.

Normally when we are speaking, we look to have what we are saying affirmed through verbal and facial cues offered by those listening. Through the ‘silence’ of neutrality the speaker can experience the act of speaking in a different way to how they would in their normal everyday interactions. This encourages a greater capacity for attention and reflection on the spiritual quality behind one’s words, and whether what’s being said aligns with the principles of Logopraxis group life. In this way, the practice of neutrality creates a non-directive sphere that encourages us to actively attend to what is more interior and so become more conscious of what is being said, as well as what’s produced in us as they share.

As we work to stay neutral outwardly, we are also working to notice, but not act on, any tendencies in us to correct, criticise, affirm or praise arising from within. Whilst this applies to not judging what we are hearing others saying, it also applies to maintaining a state of neutrality toward the thoughts and feelings that are caused in our own awareness as we listen. The aim in this case is not to identify with what’s arising as something coming from us, but simply to observe this as something flowing in and passing through our mental landscape. So, as we listen to hear spiritual principles as truths being illustrated about the nature of self and the nature of the Lord, part of that illustration will be from our struggle to stay non-identified with what we are observing and hearing.

Examples in practise:
· Remove cross-talking in Round One: Only one person speaks at a time when invited to by the facilitator.
· Body and face: Work to maintain a state of neutrality concerning our facial expressions, body language, verbal cues and prompts.
· Not owning our thoughts: Working to stay present to the group through not identifying with the internal chatter that inevitably arises. When this happens, we simply need to redirect our attention back to being present.

Questions For Reflection

1. Is it easier or more difficult to practise neutrality when listening if I know this person outside of my Life Group – ie. a shared history, a family or social connection, a friendship. Why do you think this might be?

2. Is it easier or more difficult to practise inner neutrality towards my thoughts in my Life Group as opposed to when I am with others outside of my Life Group? Why?

3. What conditions or prompts could you set up to encourage you to practise inner neutrality in your day to day life?

View Details

There is no content because this is a protected post.

View Details

Arcana Coelestia 6858…

Before the coming of the Lord into the world,

evil genii and spirits occupied all that region of heaven to which the spiritual were afterward taken up;

for before the coming of the Lord many such roamed at large and infested the good,

especially the spiritual who were in the lower earth;

but after the coming of the Lord they were all thrust down into their hells, and that region was set free and was given for an inheritance to those who were of the spiritual church.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Our relationship to time in any given moment offers us an opportunity see what is presenting in terms of our spiritual state

Apocalypse Explained 1130{3}: The thought of the spiritual man is abstracted from the idea of time, because it is raised above nature, and in place of that idea there is the idea of state of life, and in place of duration of time is an idea of the state of thought from affection, which constitutes life. For in the angelic heaven the sun does not rise or set or make years and days, as the sun in the world does; and for this reason the angels of heaven, because they are in spiritual ideas, think apart from time; consequently their idea of God from eternity does not take anything from origin, that is, from a beginning, but from state that it is eternal, and that everything therefore that is God and that proceeds from God is eternal, in other words, is Divine in itself. That this is so has been granted to perceive by an elevation above the natural idea into a spiritual idea.

Divine Love and Wisdom 74: Time makes one with thought from affection; for from that is the quality of man’s state. And with progressions of time, in the spiritual world, distances in progress through space coincide; as may be shown from many things. For instance, in the spiritual world ways are actually shortened or are lengthened in accordance with the longings that are of thought from affection. From this, also, comes the expression, “spaces of time.” Moreover, in cases where thought does not join itself to its proper affection in man, as in sleep, the lapse of time is not noticed.

Heaven and Hell 166:The like is true of all things that exist from time, as the four seasons of the year, called spring, summer, autumn, and winter; the four periods of the day, morning, noon, evening, and night; and the four ages of man, infancy, youth, manhood, and old age; and all other things that either exist from time or have a succession in accordance with time. In thinking of these a man thinks from time, but an angel from state; and in consequence what there is in them from time with man is with the angels turned into an idea of state. Spring and morning are turned into an idea of the state of love and wisdom such as they are in angels in their first state; summer and noon are turned into an idea of love and wisdom such as they are in the second state; autumn and evening such as they are in the third state; night and winter into an idea of such a state as exists in hell. This is why these periods have a like significance in the Word (see above, 155). This makes clear how natural things in the thought of man become spiritual with the angels who are with man.

The Canaanites, Amorites, Hittite’s and Perizzites

Arcana Coelestia 6859 … There are two origins of evil, and also two origins of falsity. One origin of evil is from falsity of doctrine or of religiosity; the other is from the cupidities of the love of self and of the world. As just said, the falsity of the first origin is from falsity of doctrine or of religiosity; and the falsity of the other origin is from the evil of the cupidities of the said loves. These evils are what is signified by the “Canaanite” and the “Amorite,” and these falsities by the “Hittite” and the “Perizzite.”

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6834. And the bramble was in no wise consumed. That this signifies Divine truth united to Divine good in the natural, is evident from the signification of a “bramble,” as being the truth of memory-knowledge (of which above, n. 6832, 6833); here being said of the Lord, it denotes Divine truth in the natural, and the natural is signified because the truth of memory-knowledge is there; and from the signification of “not being consumed by fire,” as being not to be dissipated by the good of Divine love (that “fire” is the good of Divine love, see just above, n. 6832), thus that it is united, namely, Divine truth with Divine good in the natural. This is the signification of these words in the supreme sense, in which the Lord is treated of. The case herein is this. The Divine good of the Divine love is the very solar fire in the other life, which fire is so ardent that if it were to light on anyone without an intermediate tempering, even on an angel of the inmost heaven, he would be deprived of all sense, and would perish. Such is the ardor of the Lord’s Divine love. But when the Lord was in the world, and united the human essence to the Divine essence, He received the fire of this love in His Human, and united it to the truth there when He made Himself the law Divine. This then is what is meant by the Divine truth being united to the Divine good in the natural.Doctrine of the Lord 35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human.It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith.[2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine.

Spirits of Mercury and real thingsAC 6809. When therefore the spirits of Mercury searched out various things, and among others the cities and places where I had been, I observed that they did not wish to know about the churches, palaces, houses, and streets; but only what I knew to have been done in these places, and also matters relating to the government there, and to the genius and manners of the inhabitants, with other things like these; for such things cling to the places that are in man’s memory, and therefore when the places are excited, these other things also come up. I wondered at this character of the spirits of Mercury, and I therefore asked why they passed by the magnificent features of the places, and only searched out the facts and doings there? They said they have no delight in looking at material, bodily, and earthly things, but only at real ones. From this it at once appeared that the spirits of that earth relate in the Grand Man to the memory of real things when abstracted from things material and earthly.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

Visit The Logopraxis Institute to read a deeper exploration of this section of The Lord’s Prayer – Forgive Us Our Debts

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

On the nature of temptations and doubt as being part of it

Arcana Coelestia 6829… When a man is in temptation, he is beset round by falsities and evils which impede the influx of light from the Divine, that is, the influx of truth and good, and then the man is as it were in darkness. Darkness in the other life is nothing else than this besetment by falsities, for these take away the light from the man who is in temptation, and thus the perception of consolation by truths. But when the man emerges from temptation, then the light appears with its spiritual heat, that is, truth with its good, and from this he has gladness after anxiety. This is the morning which in the other life follows the night. The reason why good is then perceived, and truth appears, is that after temptation truth and good penetrate toward the interiors, and there take root. For when a man is in temptation, he is as it were in hunger for good, and in thirst for truth; and therefore when he emerges he draws in good as a hungry man devours food, and receives truth as a thirsty man imbibes drink. Moreover, when light from the Divine appears, falsities and evils are removed, and when these are removed, the way is opened for truth and good to penetrate more interiorly. These are the reasons why after temptations the good of love appears with its light from the Lord. That after the obscurity and anxiety of temptations, brightness and gladness appear, is known to all in the other life, because it is there a common occurrence.

AC 1820. He who is in temptation is in doubt concerning the end in view. The end in view is the love, against which the evil spirits and evil genii fight, and thereby put the end in doubt; and the greater the love is, the more do they put it in doubt. If the end which is loved were not put in doubt, and indeed in despair, there would be no temptation. Assurance respecting the result precedes the victory, and belongs to the victory.

[2] As few know how the case is with temptations, it may here be briefly explained. Evil spirits never fight against other things than those which the man loves; the more ardently he loves them, the more fiercely do they wage the combat. It is evil genii who fight against the things that pertain to the affection of good, and evil spirits that fight against those which pertain to the affection of truth. As soon as they notice even the smallest thing which a man loves, or perceive as it were by scent what is delightful and dear to him, they forthwith assault it and endeavor to destroy it, and thereby the whole man, for man’s life consists in his loves. Nothing is more delightful to them than to destroy a man in this way, nor would they desist, even to eternity, unless they were driven away by the Lord. They who are malignant and crafty insinuate themselves into man’s very loves by flattering them, and thus bring the man among themselves; and presently, when they have brought him in, they attempt to destroy his loves, and thereby murder the man, and this in a thousand ways that cannot be comprehended.

[3] Nor do they wage the combat simply by reasoning against things good and true, because such combats are of no account, for if they were vanquished a thousand times they would still persist, since reasonings against goods and truths can never be wanting. But they pervert the goods and truths, and inflame with a certain fire of cupidity and of persuasion, so that the man does not know otherwise than that he is in the like cupidity and persuasion; and at the same time they enkindle these with delight that they snatch from the man’s delight in something else, and in this way they most deceitfully infect and infest him; and this they do with so much skill, by leading him on from one thing to another, that if the Lord did not aid him, the man would never know but that the case was really so.

[4] They act in a similar way against the affections of truth that make the conscience: as soon as they perceive anything of conscience, of whatever kind, then from the falsities and failings in the man they form to themselves an affection; and by means of this they cast a shade over the light of truth, and so pervert it; or they induce anxiety and torture him. They also hold the thought persistently in one thing, and thus fill it with phantasies; and at the same time they clandestinely clothe the cupidities with the phantasies; besides innumerable other arts, which cannot possibly be described to the apprehension. These are a few of the means, and only the most general, by which they can make their way to man’s conscience, for this above all else they take the greatest delight in destroying.

[5] From these few statements, and they are very few, it may be seen what temptations are, and that they are, in general, such as the loves are, and from this we may see what was the nature of the Lord’s temptations, that they were the most terrible of all, for such as is the greatness of the love, such is the fearful character of the temptation. The Lord’s love was the salvation of the whole human race, and was most ardent; consequently it was the whole sum of the affection of good and affection of truth in the highest degree. Against these, with the most malignant wiles and venom, all the hells waged the combat; but still the Lord conquered them all by His own power. Victories are attended with the result that the malignant genii and spirits afterwards dare not do anything; for their life consists in their being able to destroy, and when they perceive that a man is of such a character that he can resist, then at the first onset they flee away, as they are wont to do when they draw near to the first entrance to heaven, for they are at once seized with horror and terror, and hurl themselves backward.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The three degrees of progression

Arcana Coelestia 30…No one can have an adequate understanding of what ‘the great lights’ are unless he knows what the underlying essence of faith is and how it develops in people who are being created anew. The very essence and life of faith is the Lord alone. In fact it is impossible for anyone who does not believe in the Lord to have life, as He Himself has said in John,

He who believes in the Son has eternal life; but he who does not believe in the Son will not see life, but the wrath of God will rest upon him. John 3:36.

[2] With people who are being created anew faith develops as follows: First of all they have no life, for life does not exist in anything evil and false but in what is good and true. Then they start to receive life from the Lord by means of faith – first by faith existing in the memory, which is factual faith, then by faith existing in the understanding, which is conceptual faith, and after this by faith existing in the heart, which is loving or saving faith. Factual faith and conceptual faith are represented in verses Genesis 1:3-13 by the inanimate, but faith made alive by means of love is represented in verses 20-25 by the animate. Consequently this is the first point at which love and faith deriving from it, which are called ‘lights’, are dealt with. Love is ‘the greater light which has dominion over the day’, and faith deriving from love is ‘the lesser light which has dominion over the night’. And because they ought to make one the verb in the phrase ‘let there be lights ‘is singular and not plural.

AC 6827…from the representation of Moses, as being the Lord as to the law Divine (see n. 6752); and in the beginning as to the truth which is of the law from the Divine (n. 6771); but here as to the law from the Divine. So may we name the degrees of progression in the Lord, before, as to the Human, He was made the very law Divine.

The liberation of those who are of the church

AC 6825.

1. And Moses was feeding the flock of Jethro his father-in-law, the priest of Midian; and he led the flock behind the wilderness, and came unto the mountain of God, to Horeb.

2. And the angel of Jehovah was seen by him in a flame of fire out of the midst of the bramble; and he saw, and behold the bramble burned with fire, and the bramble was in no wise consumed.

3. And Moses said, I will therefore go aside, and see this great vision, why the bramble is not burnt.

The Contents. In the first chapter, in the internal sense, the subject treated of was the infestation by falsities and evils of those who are of the church; in the second chapter it was the beginnings and successive states of truth Divine with them; in this chapter in the internal sense the subject treated of is their liberation; and then for the first time they are instructed who the God is who has liberated them, that it is the Lord; and that He introduces them into heaven after they have been endowed with manifold truth and good.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

There is no content because this is a protected post.

View Details

And now behold the cry of the sons of Israel is come unto Me, and I have also seen the oppression wherewith the Egyptians oppress them. And now go, and I will send thee unto Pharaoh, and do thou bring forth My people the sons of Israel out of Egypt. And Moses said unto God, Who am I that I should go unto Pharaoh, and that I should bring forth the sons of Israel out of Egypt? And he said, Because I will be with thee; and this shall be the sign to thee that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall worship God near this mountain. And Moses said unto God, Behold I come unto the sons of Israel, and say to them, The God of your fathers hath sent me unto you; and they say to me, What is His name? What shall I say unto them? And God said unto Moses, I AM WHO I AM; and He said, Thus shalt thou say to the sons of Israel, I AM hath sent me unto you. And God said further unto Moses, Thus shalt thou say unto the sons of Israel, Jehovah the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name forever, and this is My memorial unto generation and generation.

(Exodus 3: 9-15)

And now, behold, the cry of the sons of Israel has come to Me, and indeed, I have seen the oppression with which Egypt has been oppressing them. Now go, I am sending you to Pharaoh. Bring forth My People, the sons of Israel, from Egypt. Yet Moses said to the One, Elohim: Who am I that I should go to Pharaoh and that I should bring forth the sons of Israel from Egypt? Then He said: I shall come to be with you. And this will be the sign for you that I have sent you: when you bring the people forth from Egypt you shall serve the One, Elohim, on this mountain. Now Moses said to the One, Elohim: Behold! When I am coming to the sons of Israel, and I say to them, The Elohim of your fathers sends me to you, then they will say to me, What about His name? What shall I say to them? Then Elohim spoke to Moses: I shall come to be just as I am coming to be. And He said: Thus shall you say to the sons of Israel, I-Shall-Come-to-Be has sent me to you. And Elohim said further to Moses: Thus shall you say to the sons of Israel, Yahweh, the Elohim of your fathers, the Elohim of Abraham, the Elohim of Isaac and the Elohim of Jacob, has sent me to you. This is My name for the eon, and this the remembrance of Me for generation after generation.

(Concordant Literal Version)

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The Lord appears according to the reception of influx

Arcana Coelestia 6832.[2] That the Lord appears to everyone according to his quality, is evident from the fact that the Lord appears to those who are in the inmost or third heaven as a sun, from which proceeds ineffable light, because those who are there are in the good of love to the Lord; and that He appears to those who are in the middle or second heaven as a moon, because those who are there are more remotely and obscurely in love to the Lord, being in love toward the neighbor; but in the lowest or first heaven, the Lord does not appear as a sun nor yet as a moon, but only as a light which far surpasses the light of the world. And as the Lord appears to everyone according to his quality, therefore also He cannot appear to those who are in hell except as a dusky cloud and thick darkness; for as soon as the light of heaven which is from the Lord sinks down into any hell, shades and darkness are produced there. From all this it can now be seen that the Lord appears to everyone according to his quality, because according to his reception; and as the descendants of Jacob were in externals only, therefore the Lord appeared unto Moses in the bramble, and also in a cloud, when he entered in unto the Lord upon Mount Sinai.

The mind as a mirror

Apocalypse Revealed 938(2)… Divine truths of the Word make the light which proceeds from the Lord as a sun, in which the angels are; and as they make the light, they are like mirrors in which the Lord’s face is seen

True Christian Religion 6(2) Nevertheless, the Divine, which forms the inmost and is draped by things adapted to the perceptions of angels and men, beams forth like light through crystalline forms, although variously in accordance with the state of mind that man has formed for himself; either from God or from himself. Before everyone who has formed the state of his mind from God the Holy Scripture stands like a mirror wherein he sees God; but everyone in his own way. This mirror is made up of those truths that man learns from the Word, and that he appropriates by living in accordance with them.

The Lord appeared as an angel prior to incarnation

AC 6831 … the reason why the Divine Human is called the “angel of Jehovah,” is that before the coming of the Lord, when Jehovah passed through heaven, He appeared in a human form as an angel. For the whole angelic heaven bears relation to a man, which is called the Grand Man, and which has been treated of at the end of many chapters. Therefore when the Divine Itself passed through the angelic heaven, it appeared in human form as an angel before those with whom He spoke: this was the Divine Human of Jehovah before the coming of the Lord. The Lord’s Human when made Divine is the same, for the Lord is Jehovah Himself in the Divine Human.

Heaven’ perfection increases as the collective does

1. But not only is man in the singular the neighbor, but also man in the plural. For a society, smaller or greater, is the neighbor; our country is the neighbor; the church is the neighbor; the Lord’s kingdom is the neighbor; and so above all is the Lord.

2. The Lord’s kingdom is the neighbor in a higher degree than the church in which one is born; for the Lord’s kingdom consists of all who are in good, both on earth and in the heavens; thus the Lord’s kingdom is good with every quality of it in the complex; and when this good is loved, everyone who is in good is loved. Thus the whole, which is all good in the complex, is the neighbor in the first degree, and is that Grand Man which has been treated of at the end of many chapters, which Man is a representative image of the Lord Himself. This Man, that is, the Lord’s kingdom, is loved, when from inmost affection those are benefited who are men through that Man from the Lord, thus with whom is the Lord’s kingdom.

Heaven and Hell 56. Again, heaven is where the Lord is acknowledged, believed in, and loved. Variety in worship of the Lord from the variety of good in different societies is not harmful, but beneficial, for the perfection of heaven is therefrom. This can scarcely be made clear to the comprehension without employing terms that are in common use in the learned world, and showing by means of these how unity, that it may be perfect, must be formed from variety. Every whole exists from various parts, since a whole without constituents is not anything; it has no form, and therefore no quality. But when a whole exists from various parts, and the various parts are in a perfect form, in which each attaches itself like a congenial friend to another in series, then the quality is perfect. So heaven is a whole from various parts arranged in a most perfect form, for the heavenly form is the most perfect of all forms. That this is the ground of all perfection is evident from the nature of all beauty, agreeableness and delight, by which the senses and the mind are affected; for these qualities spring and flow from no other source than the concert and harmony of many concordant and congenial parts, either coexisting in order or following in order, and never from a whole without many parts. From this is the saying that variety gives delight; and the nature of variety, as is known, is what determines the delight. From all this it can be seen as in a mirror how perfection comes from variety even in heaven. For from the things that exist in the natural world the things of the spiritual world can be seen as in a mirror. 1

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6806. [3] “To know” involves conjunction, and man is said to be “known” by the Lord insofar as he is conjoined with Him. The Lord also knows those who are not conjoined, nay, the very smallest particulars in every such man (John 2:24-25); but these men, being in evil, are in a different kind of presence, which is as it were absence; although the Lord is not absent, but the man and the spirit who is in evil is he who is absent; and then it is said that the Lord “does not know” them. An image of this condition appears among angels and spirits; they who are alike as to states of life appear near each other, and thus mutually know each other; but they who are unlike as to states of life, appear to each other to be far away, nor do they know each other in the same way. In a word, in the other life likeness of state causes people to appear present, and to be known; and unlikeness of state causes them to appear absent, and not to be known.

Divine Providence 218. (3) Temporal things and eternal things are separated by man, but are conjoined by the Lord. This is true because all things pertaining to man are temporal, and for this reason man may be called temporal; while all things pertaining to the Lord are eternal, and for this reason the Lord is called Eternal. Temporal things are those that have an end and perish; while eternal things are those that have no end and do not perish. Any one can see that the two can be conjoined only through the Lord’s infinite wisdom, and thus can be conjoined by the Lord, but not by man. But to make known that the two are separated by man and are conjoined by the Lord it must be shown in this order:

(1) What temporal things are, and what eternal things are.

(2) Man is in himself temporal and the Lord is in Himself eternal; and therefore only what is temporal can proceed from man, and only what is eternal from the Lord.

(3) Temporal things separate eternal things from themselves, and eternal things conjoin temporal things to themselves.

(4) The Lord conjoins man with Himself by means of appearances.

(5) Also by means of correspondences.

Divine Providence 220. (4) The conjoining of temporal and eternal ends in a person is the Lord’s Divine providence. As it is not possible, however, for this to fall within the immediate perception of the intellect unless the subject is first reduced into an organized form and developed and demonstrated accordingly, therefore it must be organized as follows:

1. It is of Divine providence that a person by death puts off natural and temporal things and puts on spiritual and eternal ones.

2. Through His Divine providence the Lord conjoins Himself with natural things by means of spiritual ones, and with temporal things by means of eternal ones, in accordance with their applications.

3. The Lord conjoins Himself with their applications through correspondences, and so through appearances according to a person’s affirmations of those appearances.

4. This conjunction of temporal and eternal things is Divine providence.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

And Jehovah saw that he went aside to see, and God called unto him out of the midst of the bramble, and said, Moses, Moses. And he said, Behold me! And He said, Draw not nigh hither; pull off thy shoes from upon thy feet, for the place whereon thou standest a ground of holiness is this. And He said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses covered his faces, because he was afraid to look upon God. And Jehovah said, Seeing I have seen the affliction of My people, which is in Egypt, and I have heard their cry from before their taskmasters; for I have known their sorrows; and I am come down to liberate them out of the hand of the Egyptians, and to make them come up out of that land unto a land good and broad, unto a land flowing with milk and honey, unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.

Exodus 3: 4-8

The saving of the spiritual states in us…

Arcana Coelestia 6858… Before the coming of the Lord into the world, evil genii and spirits occupied all that region of heaven to which the spiritual were afterward taken up; for before the coming of the Lord many such roamed at large and infested the good, especially the spiritual who were in the lower earth; but after the coming of the Lord they were all thrust down into their hells, and that region was set free, and was given for an inheritance to those who were of the spiritual church. It has been frequently observed that as soon as any place is left by good spirits it is occupied by evil ones; and that the evil are driven out of it, and as soon as this is done it again passes to those who are in good.

AC 6854(2)…They who are called “the spiritual” (who are such as can be regenerated only as to the intellectual part, but not as to the will part, and in whose intellectual part therefore a new will is implanted by the Lord, which will is according to the doctrinal things of faith pertaining to their church); these, namely such spiritual men, were saved only by the Lord’s coming into the world. The reason is that the Divine passing through heaven, which was the Divine Human before the Lord’s coming, could not reach them, because the doctrinal things of their church were for the most part not true, and consequently the good which is of the will was not good (see n. 6427). As these could be saved only by the coming of the Lord, and thus could not before be raised into heaven, therefore they were meanwhile kept in the lower earth, in places there which in the Word are called “pits;” which earth was beset about by the hells where are falsities, by which they were then much infested, and yet were guarded by the Lord. But after the Lord came into the world, and made the Human in Himself Divine, then He delivered those who were there in “pits,” and raised them to heaven; and out of them He also formed the spiritual heaven, which is the second heaven. This is meant by the descent of the Lord to the lower regions, and by the deliverance of those who were bound.

AC 6826… “and the angel of Jehovah was seen by him,” signifies the Lord as to the Divine Human; “in a flame of fire out of the midst of the bramble,” signifies love Divine in the truth of memory-knowledge; “and he saw, and behold the bramble burned with fire,” signifies a noticing that the truth of memory-knowledge was full of the good of love Divine; “and the bramble was in no wise consumed,” signifies Divine truth united to Divine good in the natural

1. The spirits of Mercury are quite different from the spirits of our earth, for the spirits of our earth care not so much for real things as for material, worldly, bodily, and earthly things. Therefore the spirits of Mercury cannot be together with the spirits of our earth, and so whenever they meet them they flee away; for the spiritual spheres which exhale from the two are almost opposite. The spirits of Mercury have a saying, that they love what is drawn out from things material, and that they do not desire to look at the sheath, but at things stripped of their sheath, thus at interior things.

Which are caught in sensuous things…

AC 6845. For the place whereon thou standest a ground of holiness is this. That this signifies that otherwise the Divine cannot enter, is evident from the signification of “place,” as being state (n. 2625, 2837, 3356, 3387, 4321, 4882, 5605), whence “the place whereon thou standest” denotes the state in which he as yet is; and from the signification of “ground of holiness,” as being the holy which proceeds from the Lord. Thus it is a state of the holy proceeding from the Lord’s Divine Human which is meant by these words. That it signifies that otherwise the Divine cannot enter, follows from what goes before, namely, that if man were not removed from sensuous things, which are the externals of the Natural, that is, if he were not elevated from these to things interior, the Divine could not flow in. The reason why the Divine cannot flow in with man so long as he is in these sensuous things, is that the influx from the Divine passes on even to those things which are last in order, thus down to the sensuous things which are the externals of the Natural with man; and if the things therein be merely bodily and earthly, the Divine things which flow in are there dissipated, because they are not in agreement. Therefore when man is about to receive the Divine, that is, the things which are of faith and love, he is elevated from sensuous things; and when he has been elevated from them, the Divine no longer flows in thither, namely, into the external Sensuous, but into the interior plane into which the man has been elevated. That this is the case it has been given me to know from much experience.

AC 6844 (2) That sensuous things, which are the externals of the Natural, are of such a nature that they cannot receive the Divine, is because they are in things worldly, bodily, and even earthly, for they proximately receive these things; hence the things that are in the memory from sensuous things derive from the light and heat of the world all that belongs to them, and but little from the light and heat of heaven, and therefore they are the last things that can be regenerated, that is, receive anything of the light of heaven. Hence it is that when a man is in these sensuous things, and is thinking from them, he thinks no otherwise of the Divine than as he thinks about earthly things, and if he is in evil he thinks from these sensuous things quite against the Divine. Therefore if when a man is thinking about such things as are of faith and love to God he is in good, he is elevated from the sensuous things which are the externals of the Natural, toward interior things, consequently from earthly and worldly things nearer to heavenly and spiritual things.

… From all this is now plain what is meant by “putting off the shoes from upon the feet.” That the Natural with man is external, middle, and internal, see n. 4570, 5118, 5126, 5497, 5649. The internal Natural is signified by the “feet,” the middle Natural by the “soles of the feet,” and the external Natural by the “shoes.”

Apocalypse Explained 355(32)… These ultimates are what are called sensual impressions [sensualia], which are the ultimates of the Natural man (of which see in The Doctrine of the New Jerusalem 50); from these, when separated from the spiritual man, stream forth all the evils and falsities that are in the church and in its doctrine.

AC 6839… He who is in sensuous things, and is engrossed by worldly ones, in no wise apprehends interior things. He desires to see the things he must believe; those which he does not see are as it were foreign, and when he is thinking from himself about them, he rejects them as matters worthy of denial, or at any rate as worthy of doubt.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6804. And God remembered His covenant with Abraham, with Isaac, and with Jacob. That this signifies by reason of conjunction with the church through the Lord’s Divine Human, is evident from the signification of “covenant,” as being conjunction (of which in what follows); and from the representation of Abraham, Isaac, and Jacob, with whom a covenant was made, as being the Lord’s Divine Human. (.. Abraham represents the Lord as to the Divine Itself, Isaac as to the Divine rational, and Jacob as to the Divine natural.

Divine Providence 218-220 (PDF)

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

They love real things

Arcana Coelestia 6809… I wondered at this character of the spirits of Mercury, and I therefore asked why they passed by the magnificent features of the places, and only searched out the facts and doings there? They said they have no delight in looking at material, bodily, and earthly things, but only at real ones. From this it at once appeared that the spirits of that earth relate in the Grand Man to the memory of real things when abstracted from things material and earthly.

The husk or sheath

AC 6816. The spirits of Mercury are quite different from the spirits of our earth, for the spirits of our earth care not so much for real things as for material, worldly, bodily, and earthly things. Therefore the spirits of Mercury cannot be together with the spirits of our earth, and so whenever they meet them they flee away; for the spiritual spheres which exhale from the two are almost opposite. The spirits of Mercury have a saying, that they love what is drawn out from things material, and that they do not desire to look at the sheath, but at things stripped of their sheath, thus at interior things.

What are real things?

AC 1025. The material, worldly, and bodily ideas man has when reading the Word become with angels spiritual and celestial ideas. While man is reading about Abraham, Isaac, and Jacob, for example, the angels do not have Abraham, Isaac, or Jacob in mind at all but those real things which are represented and so meant by them.

AC 3485. The representations that come forth in the other life are appearances, but living ones, because they are from the light of life. The light of life is the Divine wisdom, which is from the Lord alone. Hence all things that come forth from this light are real; and are not like those things that come forth from the light of the world. Wherefore they who are in the other life have sometimes said that the things they see there are real things, and the things which man sees are in comparison not real; because the former things live, and thus immediately affect their life, while the latter things do not live, thus do not immediately affect the life, except insofar and in such a manner as the things in their minds which are of this world’s light conjoin themselves fitly and correspondently with the things of the light of heaven.

AC 5075. That nothing in the universe is anything, that is, a real thing, unless it is from Divine good by Divine truth, that is, by the “Word,” is plain in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him; and without Him was not anything made that was made (John 1:1, 3).

Tendency to love their own intelligence and not apply their knowledge

AC 6813…By reason of their knowledges the spirits of Mercury are more conceited than others, and they were therefore told that although they know innumerable things, still there are infinite things which they do not know; and that if their knowledges should increase to eternity, they would not attain even to a knowledge of generals. They were told also of their conceit and elation of mind, and how unbecoming this is; but they answered that it is not conceit, but only a glorying in their faculty of memory. In this way they can excuse their faults.

AC 6815. I was allowed to insinuate the question whether they did not desire to perform some use by virtue of their knowledges; because it is not sufficient to be delighted with knowledges, seeing that knowledges look to uses, and uses must be the ends. From knowledges alone, I told them, there is no use to them, but only to others to whom they may desire to communicate their knowledges; and it is by no means proper for a man who desires to be wise, to halt in knowledges alone, because these are only instrumental causes, intended to serve in the search for uses, which must be of the life. But they answered that they are delighted with knowledges, and that to them knowledges are uses.

Swedenborg’s own experience

Earths in the Universe 27. The spirits of Mercury, who were with me whilst I was writing and explaining the Word as to its internal sense, and who perceived what I wrote: said that the things which I wrote were in a manner gross, and that almost all the expressions appeared as material; but it was given to reply, that to the men of our earth what was written seemed subtle and elevated, and many things incomprehensible. I added, that many on this earth do not know that it is the internal man which acts into the external, and causes the external to live; and that they persuade themselves from the fallacies of the senses that the body has life, and that in consequence thereof, such as are evil and unbelieving entertain doubt respecting the life after death; also, that the part of man which is to live after death is not by them called spirit, but soul; and that they dispute what soul is, and where is its abode, and believe that the material body, although dispersed to all the winds, is to be joined again to it, in order that man may live as man; with many other things of a like nature. The spirits of Mercury, on hearing these things, asked, whether such men could become angels; and it was given to answer, that those become angels who have lived in the good of faith and charity, and that then they are no longer in external and material things, but in internal and spiritual; and then they come into that state, that they are in a light superior to that in which the spirits from mercury are. That they might know that it was so, an angel was allowed to discourse with them, who had come into heaven from our earth, who had been such when he lived in the world, concerning whom more will be said presently.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Conjugal Love 145 … spiritual purification can be compared with the purification of natural spirits practised by chemists, what they call defecation, rectification, castigation, distillation, refining, decantation and sublimation. Purified wisdom can be compared with alcohol, which is the highest degree of rectified spirit. [3] (c) Spiritual wisdom then has the essential quality of growing warmer the more wisdom is loved, so that it goes on increasing for ever. This happens by the processes of defecation, castigation, rectification, refining, decantation and sublimation; and these take place by means of the process of refining and distancing the intellect from the fallacies of the senses, and the will from the snares of the body.

True Christian Religion 11[3] Everyone can see that a man’s knowledge of God is his mirror of God, and that those who know nothing about God do not see God in a mirror with its face toward them, but in a mirror with its back toward them; and as this is covered with quicksilver, or some dark paste, it does not reflect the image but extinguishes it. Faith in God enters into man through a prior way, which is from the soul into the higher parts of the understanding; while knowledges about God enter through a posterior way, because they are drawn from the revealed Word by the understanding, through the bodily senses; and these inflowings meet midway in the understanding; and there natural faith, which is merely persuasion, becomes spiritual, which is real acknowledgment. Thus the human understanding is like a refining vessel, in which this transmutation is effected.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

And Moses was feeding the flock of Jethro his father-in-law, the priest of Midian; and he led the flock behind the wilderness, and came into the mountain of God, to Horeb. And the angel of Jehovah was seen by him in a flame of fire out of the midst of the bramble; and he saw, and behold the bramble burned with fire, and the bramble was in no wise consumed. And Moses said, I will therefore go aside, and see this great vision, why the bramble is not burnt.

Exodus 3: 1-4

Arcana Coelestia 6819. But not only is man in the singular the neighbour, but also man in the plural. For a society, smaller or greater, is the neighbour; our country is the neighbour; the church is the neighbour; the Lord’s kingdom is the neighbour; and so above all is the Lord. All these are the neighbour who is to be benefited from charity… These ascending degrees are like the steps of a ladder, at the top of which is the Lord.

AC 6823…Thus the whole, which is all good in the complex, is the neighbour in the first degree, and is that Grand Man which has been treated of at the end of many chapters, which Man is a representative image of the Lord Himself. This Man, that is, the Lord’s kingdom, is loved, when from inmost affection those are benefited who are men through that Man from the Lord, thus with whom is the Lord’s kingdom.

The Lord appears to the mind according to its reception of Him

AC 6832…for when the Lord appears, He appears according to the quality of the man, because a man receives the Divine no otherwise than according to his own quality. Therefore when the Lord appeared on Mount Sinai, He appeared to the people as fire burning even to the heart of heaven, and as darkness, clouds, and thick darkness (Deuteronomy 4:11; 5:22-25also Exodus 19:18). He would have appeared altogether otherwise if the people who were looking on beneath the mountain had not been of such a quality; and because that people was in mere externals…[2] That the Lord appears to everyone according to his quality, is evident from the fact that the Lord appears to those who are in the inmost or third heaven as a sun, from which proceeds ineffable light, because those who are there are in the good of love to the Lord; and that He appears to those who are in the middle or second heaven as a moon, because those who are there are more remotely and obscurely in love to the Lord, being in love toward the neighbor; but in the lowest or first heaven, the Lord does not appear as a sun nor yet as a moon, but only as a light which far surpasses the light of the world. And as the Lord appears to everyone according to his quality, therefore also He cannot appear to those who are in hell except as a dusky cloud and thick darkness; for as soon as the light of heaven which is from the Lord sinks down into any hell, shades and darkness are produced there. From all this it can now be seen that the Lord appears to everyone according to his quality, because according to his reception;

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6789(2) Unless external truth is from internal truth, it cannot be conjoined with good. Take the Word as an illustration. Unless the internal of the Word flows in with those who read the Word and abide in the literal sense, no conjunction is effected of truth from the Word with good; and the internal of the Word flows in and is conjoined with good when the man esteems the Word holy; and he esteems it holy when he is in good.

Arcana Coelestia 6788. And he said unto his daughters. That this signifies thought concerning the holy things of the church, is evident from the signification of “saying,” as being thought (see n. 3395); and from the signification of “daughters,” as being the holy things of the church (n. 6775). The holy things which are here signified by “daughters” are truths. In the Word these are called “holy,” by reason that the truths which with man become truths of faith, are from good; and because that which proceeds from the Lord’s Divine Human is Divine truth from Divine good. Hence it is that the “Holy Spirit” is the holy which proceeds from the Lord; for the Spirit itself does not proceed, but the holy which the Spirit speaks, as everyone can understand who considers the matter. That the Holy Spirit, which is also called the “Paraclete,” is the Divine truth proceeding from the Lord’s Divine Human, and that the holy is predicated of the Divine truth, is evident from the Lord’s words in John:

I will ask the Father that He shall give you another Paraclete, that He may abide with you forever; even the Spirit of truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him. The Paraclete, the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and shall remind you of all things which I have said unto you (John 14:16-17, 26).

When the Paraclete is come, whom I will send unto you from the Father, even the Spirit of truth, who goeth out from the Father, He shall testify of Me (John 15:26).

When He, the Spirit of truth, is come, He shall lead you into all truth; He shall not speak from Himself, but what things soever He shall hear, He shall speak. He shall glorify Me; for He shall take of Mine, and shall declare it unto you. All things whatsoever the Father hath are Mine; therefore said I, that He shall take of Mine, and shall declare it unto you (John 16:13-15).

If these passages are collated with many others, it can be understood that the Holy Spirit is the holy which proceeds from the Lord’s Divine Human; for the Lord says, “Whom the Father shall send in My name;” also, “Whom I will send unto you from the Father;” and further, “He shall take of Mine and declare it unto you; all things that the Father hath are Mine, therefore said I, that He shall take of Mine, and shall declare it unto you.” It is also evident that the holy is predicated of truth, for the Paraclete is called the “Spirit of truth.”

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

And Jesus stood before the governor. And the governor questioned Him, saying, Are You the King of the Jews? And Jesus said to him, You say it. And when He was accused by the chief priests and the elders, He answered nothing. Then Pilate said to Him, Do You not hear how many things they testify against You? And He did not answer him, not even to one word, so that the governor greatly marvelled. And at a feast, the governor customarily released one prisoner to the crowd, whom they wished. And they had then a notable prisoner, Barabbas. Then they, having been assembled, Pilate said to them, Whom do you wish I may release to you, Barabbas, or Jesus being called Christ? For he knew they delivered Him up through envy. But as he was sitting on the judgment seat, his wife sent to him, saying, Let nothing be to you and that just one. For I have suffered many things today by a dream because of Him. But the chief priests and the elders persuaded the crowds, that they should ask for Barabbas, and to destroy Jesus. And answering, the governor said to them, From the two, which do you wish that I release to you? And they said, Barabbas. Pilate said to them, What then should I do to Jesus being called Christ? They all say to him, Crucify Him! But the governor said, For what badness did He do? But they the more cried out, saying, Crucify! And seeing that nothing is gained, but rather an uproar occurs, taking water, Pilate washed his hands before the crowd, saying, I am innocent of the blood of this righteous one; you will see. And answering, all the people said, His blood be on us and on our children. Then he released Barabbas to them. But having flogged Jesus, he delivered Him up that He might be crucified. (Matthew 27:11-26)

The Lord had two purposes in coming into the world, redemption and the glorification of His Human; and by these He saved both men and angels. These two purposes are quite distinct, but still they are combined in effecting salvation. The nature of redemption was shown in the preceding paragraphs to be a battle against the hells, their subjugation and afterwards the ordering of the heavens. Glorification, however, is the uniting of the Lord’s Human with His Father’s Divine. This took place by stages and was completed by His passion on the cross. For every person ought for his own part to approach God, and the more nearly he does so, the more closely does God on His side enter into him. It is similar to the building of a church: its construction by human hands must come first, and then afterwards it must be consecrated, and finally prayers must be said for God to be present and unite Himself with its congregation. The reason why the actual union was fully achieved by the passion on the cross is that it was the last temptation which the Lord underwent in the world; and temptations create a link. In temptation it looks as if a person is left to himself, but he is not, since God is then most closely present in his inmost, and secretly gives him support. When therefore anyone is victorious over temptation, he is most inwardly linked with God, and in this case the Lord was most inwardly united with God His Father. (True Christian Religion 126)

I just wanted to draw on the events around Jesus interactions with Pilate in the Gospel of Matthew with a view to gaining a little more understanding about what these events leading up to the death of the Lord mean in terms of our own interaction with the Word or when we are confronted with truths about ourselves. In the story the Jewish authorities had taken and bound Jesus to be led to Pontius Pilate, the Roman governor of Judea at that time. The Jewish religious leaders, in particular, had become increasingly uncomfortable with the presence and influence Jesus was having on the masses and saw this as going against their own interests, so much so that they were willing to falsely accuse him, and stage what was effectively a mock trial to condemn him to death. But there was a problem with this in that due to Roman rule they had no authority to enact capitol punishment, something left to the Roman authorities. So having bound Him they sent him off to Pilate with a view to getting Roman approval to put him to death.

These events, framed in a historical way, are understood from the perspective of Spiritual Christianity to represent internal spiritual realities and are a reminder of the Lord’s work in our own lives. There is a part of us that, like the religious authorities of Jesus’ time, is unwilling to face up to certain spiritual responsibilities that we are obligated to perform in the face of our understanding of truths and in how they relate to areas of our life that we need to deal with, if we are to grow into our full potential as spiritual beings.

We can so easily read of these events and wonder at the cruelty of those figures who could take an innocent man and subject him to such barbarity out of envy. Jesus’ activities were unsettling for the Jewish leaders because if he became too popular it could well undermine their power and influence as far as the people were concerned. This could then have a direct influence on their own lives and from their perspective that just would not do! The high priest actually said as much when he said, what of it if one man should die for the sake of many? He, of course, was unaware that these words amounted to a prophecy concerning the Lord. We may well look on all this and think that this is something we would never participate in. What we don’t so easily see is that every time we are confronted with truth and look to dismiss it as something we don’t need to apply to ourselves, we are in a sense looking to dismiss that truth. And if we feel its too confronting we may even look to raise arguments against it to justify our position in opposition to it.

These events, spiritually understood, confront us with this fact because they confront us with the nature of self interest or self love. It is self love that looks to dismiss the truth because the natural side of us, our ego or proprium, is a power that will not willingly submit itself to the authority of the Word. The Lord had to play this story out in the events of his own life in such a dramatic and forceful way because we just don’t get it. All the characters and events in the Word describe our own states and tendencies and if we think we don’t fall into the traps that involve dismissing truth in our life so that our world can remain the same and because we don’t like feeling uncomfortable, or like having the status quo upset – then we simply haven’t reflected on our life to any real depth.

When we do reflect on our lives with a view to working on them it becomes painfully obvious that the proprium, our love of ourselves, is capable of anything in the service of its own interests. Thankfully there is another side to us that the Lord has implanted within us. A side that desires what is higher and this is open to higher heavenly influences, which if we are open to, is able to give us the courage we need to find our way through those things we have to deal with if we are to have our attachments to what is lower in us broken and put into their proper place and order. In the Gospel story the side of self-interest is represented by those elements that are opposed to the Lord whilst the heavenly or spiritual side is represented by the Lord Himself and those men and women who follow Him. This higher side comes to the fore in the story of the resurrection, which we will look at some other time- but for now we have the opportunity to learn more about this lower side. We need to learn about it so we can come to recognise it in our own lives because if we are unable to see how it operates it will continue to bind truths as they enter our minds and prevent them from having an influence for real positive change in our lives.

Self interest is always looking to bind the influence of truth in our lives. Truth is always looking to move us towards being more loving and compassionate in our responses by giving us the ability to reflect on our motives, identify our evils and work with the Lord to have their influence removed. This self interest within us is represented by the actions of the Jewish religious authorities who bind Jesus. Jesus is the power of the Word to save us and it does this by a process that involves uncovering the true nature of our motives so that we can see where we miss the mark and so seek the Lord to have them purified so that good might flow more freely. But when we are unwilling to hear what the Word is saying and actively resist it because we prefer to remain in selfish states of life, we effectively look at truths that challenge us and judge them as having no authority in the areas of our life that are being exposed. In such instances we judge the truth or in the context of our reading today, we put the truth on trial, that is we make it subject to our own selfish interests and so bind its influence for good in our life.

The next thing that happens is that the truth bound by self interest is then exposed to Pontius Pilate to be judged. The meaning of his name is revealing from a spiritual perspective. Pontius means “belonging to the sea” and Pilate means “armed with a spear“. The office he held was that of governor. So he represents something in us that governs and is able to make judgements, assess things and deliver decisions. You will notice that all these abilities are abilities most associated with intellectual functions – the ability to weigh evidence, to question and probe and arrive at the “truth” of a case. These are functions commonly associated with reasoning and this, of course, is what Pontius Pilate represents within us, our lower reasoning faculties. When spiritual truths lose their ability to influence our mind its reasoning powers become dominated by lower lusts belonging to the self and from a spiritual perspective, the mind created for truth is then dominated by a foreign power – the love of self. This is illustrated by the foreign occupation of the Holy Land by Rome. Israel represents the spiritual aspect of our mind and Rome our natural reasoning powers. So we see that the whole state of the nation at this time represents our state when we refuse to heed the Word and so allow what is lower in us to use our reasoning powers to judge the truth.

The meaning of the name Pontius, “belonging to the sea” gives us more insight into the representation. For all names in the Word correspond to the quality of some aspect of our mental world, and the sea being what is low represents what is lower in us. Water taking the form of a sea represents that vast sea of facts present in our minds, in Isaiah this imagery is used where it says…

They shall not do evil, nor destroy in all My holy mountain. For the earth shall be full of the knowledge of Lord, as the waters cover the sea. (Isaiah 11:9)

Here we see that waters and sea is associated with the idea of knowledge. The second part of the name is Pilate or “armed with spear“. This is a weapon of war, and the weapons of the Word represent truths which can disarm false arguments which are weapons in the hands of evil. We use such terms in debating, we talk of the cut and thrust of an argument, having a sharp mind etc. The name Pilate refers to the function of this level of the mind when it is not really interested in truth but is motivated by whatever seems best in terms of its own interests and so gathers facts to support and justify its stance. All facts are gathered in accordance with our underlying beliefs to strengthen our point of view. When the mind is occupied with what is lower it uses it powers to produce reasoned arguments or weapons to resist truths, it becomes armed with a spear to ward off whatever threatens its position.

Despite Pilate washing of his hands in the situation, he had the power to free Jesus – to free love but he chose not to, preferring to abdicate this responsibility and handing it onto the crowd who were being influenced by the Jewish religious authorities. This is typical behaviour of our own reasoning faculties when we find it difficult to face truths about ourselves and actively work against them. With a little reflection we are able to see this in those times where we have been or are being challenged about something that needs attending to in our life in which that lower part of us finds some kind of delight or pleasure. There is always this clamour of voices that arises from lower influences that demand to be satisfied and if we will not heed higher heavenly influences and take a stand against this crowd of lower self orientated demands, then that faculty within us represented by Pilate becomes powerless and yields. It simply washes its hands of all responsibility and does nothing to protect the innocent. This act results in Barrabas being freed and the spirit of Barrabas represents the spirit of rebellion or insurrection that is our proprium or ego. When the Lord’s truth is bound then so is His love and when truth is condemned or judged to be of no real consequence, the rebellious spirit of the self, Barrabas, is release back into life to wreck its havoc.

We all will have areas in our lives we are being challenged in. Let us take these lessons of Easter to heart so that we can be more aware as to how our proprium operates and so with this knowledge work to have our evils removed, looking to remain open to the good influences of the Word. To be ever responsive to truth as it examines us and exposes our motives in the light of the one true judge of all that is in heaven and earth, Our Lord and Saviour, Jesus Christ.

Message:

View Details

Arcana Coelestia 6497. GENESIS 50

1. And Joseph fell upon the faces of his father, and wept upon him, and kissed him.

2. And Joseph commanded his servants the physicians to embalm his father; and the physicians embalmed Israel.

3. And forty days were fulfilled for him; for so are fulfilled the days of the embalmed; and the Egyptians wept for him seventy days.

4. And the days of weeping for him passed away, and Joseph spake unto the house of Pharaoh, saying, If I pray I have found grace in your eyes, speak I pray in the ears of Pharaoh, saying,

5. My father made me swear, saying, Lo, I die: in my sepulcher which I have digged for me in the land of Canaan, there shalt thou bury me. And now I pray let me go up, and bury my father, and I will return.

6. And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

The Contents: After treating of Abraham, Isaac, and Jacob, by whom in the supreme sense is represented the Lord, this last chapter of Genesis in the internal sense treats of the church-that after the celestial church had perished, a spiritual church was instituted by the Lord. The beginning and progress of this church are described in the internal sense, and at the close of the chapter, its end; and that in its stead the mere representative of a church was instituted among the descendants of Jacob.

The source of the sorrow

1. And wept upon him. That this signifies sorrow, is evident without explication. By the sorrow here signified by “weeping” is not meant in the internal sense sorrow for death as it is in the external, but for the good of the spiritual church, that it cannot be elevated above what is natural; for the Lord flowing in through the internal continually wills to perfect this good, and to draw it toward Himself, but still it cannot be elevated to the first degree of the good that belongs to the celestial church. For the man of the spiritual church is comparatively in obscurity, and reasons about truths as to whether they are truths, or confirms what is called doctrine, and this without perception whether what he confirms is true or not; and when he has confirmed it with himself, he fully believes that it is true, even though it is false; for there is nothing that cannot be confirmed, this being the work of ingenuity, not of intelligence, still less of wisdom; and what is false may be confirmed more readily than what is true, because it favors the cupidities, and agrees with the fallacies of the senses. Such being the nature of the man of the spiritual church, he cannot possibly be elevated above what is natural; and this is the source of the sorrow which is signified by “Joseph wept upon him.”

The pain of revolution

1. And the Egyptians wept for him. That this signifies the sadness of the memory-knowledges of the church, is evident from the signification of “weeping,” as being the height of sadness, and a representative of internal mourning (see n. 3801, 4786); and from the representation of the Egyptians, as being the memory-knowledges of the church (n. 4749, 4964, 4966). The sadness of the memory-knowledges of the church, which is signified by the “Egyptians weeping for Israel,” does not mean sadness on account of his death, for this is the sense of the letter; but their sadness here means sadness because the good of the church, which is represented by Israel, had left the memory-knowledges, which are the externals of the church, when it ascended from them to the internal of the church, which is the good of truth; for in this case it no longer regards memory-knowledges as being with itself, as before, but beneath itself. For when the truth of the spiritual church becomes good, a revolution takes place, and the man no longer looks at truths from truths, but from good, which revolution has already been several times described. From this comes the sadness, and it also comes from the fact that a different order is effected among the memory-k...

View Details

There is no excerpt because this is a protected post.

View Details

He rules as order in all things

Arcana Coelestia 6469. I have also been allowed through influx to experience the sweetness of the angels, which is the feeling they gain from thinking and willing not from themselves but from the Lord - a feeling which brings them tranquillity, peace, and happiness.

1. That the Lord rules the last things of man equally as his first, can be seen from the fact that the order from the Lord is successive from first things to last, and in the order itself there is nothing but what is Divine; and this being so, the presence of the Lord must needs be in the last things equally as in the first, for the one follows from the other according to the tenor of order.

What is induced

6467... For there is one only life, namely, that of the Lord, which flows into all, but is variously received, and this according to the quality which a man has induced on his soul by his life in the world ... while a man lives in this world he induces on the purest substances that belong to his interior a quality, according to which the Lord’s life is received. Be it known that the life from the Lord is the life of love toward the universal human race.

The embryo and house

1. That the Lord’s Providence is infinite, and regards what is eternal, may be seen from the formation of embryos in the womb, where lineaments are continually projected toward those which are to come, so that one lineament is always a plane for another, and this without any error, until the embryo is formed; and after it has been born, one thing is prepared successively toward another and for another, in order that a perfect man may come forth, and at last such a man as to be capable of receiving heaven. If all the details are thus provided during man’s conception, birth, and growth, how much more must this be the case with regard to the spiritual life.

6486... the Lord’s Providence is in the veriest singulars of all things, but not according to such an order as man proposes to himself, because things to come are both foreseen and provided; and that the case is like that of a person building a palace, who first collects materials of every kind, and lays them together in heaps, where they lie without order, while the kind of palace to be formed from them exists solely in the understanding of the architect.

6487... the bricks, mortar, sand, stones serving for foundations and columns, also timbers and beams, and the like, are brought together not in that order in which the house is to be constructed, but at pleasure; and that the Lord alone knows what kind of a house may be built with these materials. All the things which are from the Lord are most essential; but they do not follow in order from necessity, but in a manner that is applicable to the freedom of man.

Whatever love reigns will determine what is received and experienced

1. Spirits not so well disposed, who were for some time with me, continually injected doubts from the fallacies of the senses against the possibility of all things flowing from one fountain, and thus from the Lord. But they were told that so many doubts cannot be removed within a short time, on account of the fallacies of the senses, which must first be dispelled, and on account of the numberless unknown things which must first be known; nay, that with those who are in what is negative, that is, those with whom what is negative universally reigns, doubts cannot possibly be removed; for with them one scruple has more weight than a thousand confirmations. For one scruple is like a grain of sand placed close before the pupil of the eye, which, although single and small, yet takes away all the sight. But they who are in what is affirmative, that is, those with whom what is affirmative universally reigns, reject the scruples from fallacies which are contrary to truths, and if there are any things which they do not apprehend, these they cast to the sides,

View Details

Doctrine of Sacred Scripture 9. 2. No one can see what these things signify except from the spiritual sense of the Word, and no one can see the spiritual sense except from a knowledge of correspondences; for all the words are correspondences and not one word is without meaning.

Arcana Coelestia 10325. The books of the Word are all those which have an internal sense; and those which have not an internal sense are not the Word. The books of the Word in the Old Testament are the five books of Moses, the book of Joshua, the book of Judges, the two books of Samuel, the two books of Kings, the Psalms of David, the Prophets Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi; and in the New Testament the four Gospels, Matthew, Mark, Luke, and John; and Revelation.

The New Jerusalem and its Heavenly Doctrine 1. THE NEW HEAVEN AND THE NEW EARTH, AND WHAT IS MEANT BY THE NEW JERUSALEM. It is stated in Revelation 21:1-2, 12-24), "I saw a new heaven and a new earth; for the first heaven and the first earth had passed away. And I saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride before her husband. The city had a wall, great and high; having twelve gates, and over the gates twelve angels; and names written thereon, which are the names of the twelve tribes of Israel. And the wall of the city had twelve foundations, in which were the names of the twelve Apostles of the Lamb. The city itself lay four-square, and the length thereof was as great as the breadth. And he measured the city with the reed, twelve thousand furlongs; and the length and the breadth and the height thereof were equal. And he measured the wall thereof, a hundred and forty and four cubits, the measure of a man, which is that of an angel. The wall thereof was of jasper; the city itself, however, was pure gold, like unto pure glass; and the foundations of the wall of the city were of every precious stone. The twelve gates were twelve pearls. And the street of the city was pure gold, as it were transparent glass. The glory of God did lighten it, and the Lamb was the lamp thereof. The nations that were saved shall walk in the light of it; and the kings of the earth shall bring their glory and their honour into it."

The man who reads these words, understands them only according to their literal sense; namely, that the visible Heaven with the Earth will perish, and a new heaven take its rise; and that the holy city Jerusalem will come down upon the new earth, and that it will be according to its measures, as described. But the angels understand these words altogether differently; namely, each word which the man understands naturally they understand spiritually; and as the angels understand them, such is their signification and this is the internal, that is, the spiritual sense of the Word.

By the new heaven and the new earth in the internal or spiritual sense in which are the angels, is understood a new Church, in the heavens, as well as on earth: the Church, in either world, will be discussed below.

By the city Jerusalem which comes down from God out of heaven is meant the heavenly doctrine of that Church; by the length, breadth, and height, which are equal, are meant all the goods and truths of that doctrine in the aggregate; by its wall, the truths protecting it; by the measure of the wall, which is a hundred forty and four cubits, and which is the measure of a man, which is that of an angel, are meant all those protecting truths in the aggregate, and their quality.

By the twelve gates which are of pearls are meant the introductory truths; and the same is signified by the twelve angels on the gates; by the foundations of the wall, which are of every precious stone, are meant the knowledges of which that doctrine is founded.

By the twelve tribes of Israel are meant all the things of the Church in general and in particu...

View Details

There is no excerpt because this is a protected post.

View Details

From the Logopraxis Workbook

The Life Group as a Human Form or Collective Person

The human form is the Divine form, and is that which comes into being as the only possible expression of the Lord’s life within those He is creating. This means that on the largest or smallest scale of creation all is organised or strives towards a more complete and thereby perfect, human form.

In Heaven and Hell 73 it’s explained that
“Heaven in its whole complex resembles one man, as does any one society in heaven. From the sequence of reasons there set forth, it follows that this is equally true of each angel. As heaven is man in the greatest form, and a society of heaven in a less form, so is an angel in the least form. For, in the most perfect form such as that of heaven is, there is a likeness of the whole in the part and of the part in the whole”

Although we can relate to being supported by the Text at the level of our personal work, the idea that we are part of a collective human being that takes form as we meet together can be rather abstract, and difficult to grasp. The descriptions of heaven as a Grand Human composed of countless societies, with each society being a fully functioning human form composed of individual angels, provides an illustration of how the group can be, and of our function and use in it. This requires a perceptual shift where our sense of person expands from being limited to a single individual to incorporate many individuals functioning as one, in support of a common use. Expanding our sense of what actually constitutes a human being is important to contemplate and asks where our sense of self sits in relation to that.

Logopraxis group life is concerned to provide an environment that leads us towards an ever-deepening sense of the Lord in our collective midst, as the Word. The more conscious we are of working – not only for ourselves, but for others in the group, and for the group as a whole – the deeper will become our sense of spiritual community; and the spiritual literacy skills and methods discussed throughout the Workbook are very much part of this shift in environment.

The Lord is looking to be present in our midst, and He is present when the things of the Word are made the basis for our being together. The collective human that forms when a Life Group meets together is brought into being as we share our direct experience of the Word working in our lives; forming a sacred space where the Word can be known as the Lord.

“By the Lord’s name is meant the Word, for the Lord is the Word” (Arcana Coelestia 5502; John 1:1)

In the very act of meeting, what we bring from our experience of the Word’s operation in our life becomes a live conjoining presence, creating connections:

• Between individuals in the group
• Between the group and the spiritual world

• Between the group and the LordIt is this lived experience of the Word, when shared with others, that serves as the soul or life of the group. It’s what connects each to the other. Reflect & Discuss

• What is the human form?

• What does it mean to view our life group as a ‘collective human’?
• What is my experience of this?
• TheLord is present in our midst when the things of the Word are made as the basis for our being together.
• The experience of the Word is the soul of the Life Group. Divine Providence 172. In the Doctrine of the New Jerusalem concerning the Sacred Scripture it has been shown that 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.

[2] 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 (1-7, 37-44); also in the Doctrine of the New Jerusalem concerning the Sacred Scripture (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 15:7). That His words are spirit and life (John 6:63). And that He makes His abode with those who keep His words (John 14:20-24).

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.

[3] 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 (1-86).

[4] 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.

[5] 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 (5-26).

[6] 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.

True Christian Religion 263. Few understand how the Lord is the Word; for they think that although the Lord can enlighten and teach men through the Word, He cannot on this account be called the Word. But let it be understood that every man is his own will and his own understanding, each man being thus distinct from every other; and as the will is the receptacle of love, and thus of all the goods of that love, and the understanding is the receptacle of wisdom, and thus of all things of truth belonging to that wisdom, it follows, that each man is his own love and his own wisdom, or what is the same thing, his own good and his own truth. For no other reason is man a man, and nothing else than this in man is man. In respect to the Lord, He is love itself and wisdom itself, thus good itself and truth itself; and this He became by fulfilling all the good and all the truth in the Word. For he who thinks and speaks nothing but truth becomes that truth; and he who wills and does only what is good becomes that good; and as the Lord fulfilled all the Divine truth and Divine good contained in the Word, both in its natural sense and in its spiritual sense, He became good itself and truth itself, that is, the Word.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

The atonement and appearances of a vengeful God

Doctrine of the Lord 18. It is believed in the church that the Lord was sent by the Father to make an atonement for the human race, and that this was effected by His fulfilling the law, and by the passion of the cross; and that in this way He took away condemnation, and made satisfaction; and that without this expiation, satisfaction, and propitiation, the human race would have perished in eternal death, and this on account of justice which by some is called vengeful justice. It is true that without the Lord’s advent all in the world would have perished; but how it is to be understood that the Lord fulfilled all things of the law, and why He suffered the cross, may be seen above, in chapters II. and III., which show that it was not on account of any vengeful justice, because this is not a Divine attribute. Divine attributes are justice, love, mercy, and good; and God is justice itself, love itself, mercy itself, and good itself; and where these are, there is not anything of vengeance, and therefore no vengeful justice.

The division of the Trinity into three persons

True Christian Religion 168. When it is said that the Father, Son, and Holy Spirit are the three essentials of the one God, like soul, body, and operation in man, it seems to the human mind as if these three essentials are three persons, which is impossible. But when it is understood that the Divine of the Father, which constitutes the soul, and the Divine of the Son, which constitutes the body, and the Divine of the Holy Spirit or the proceeding Divine, which constitutes the operation, are the three essentials of the one God, the statement is comprehensible. For God the Father is His Divine, the Son from the Father is His Divine, and the Holy Spirit from both is His Divine; and as these are one in essence and one in mind they constitute one God. But if these three Divine essentials are called persons, and if to each person is attributed his own property, to the Father imputation, to the Son mediation, and to the Holy Spirit operation, the Divine Essence, which in fact is one and not divisible, becomes divided: and thus none of the three is God in fullness, but each has a sub-triple power; and this a sound understanding must needs reject.

The Trine of the Lord

Arcana Colestia 9303… there is one God and He is the Lord, that His Human is the Deity Himself in outward form, and that the holiness proceeding from Him is the Holy Spirit, thus that though there is a Trinity the Deity is intrinsically One.

1. People possess the idea of three entities in one Person when their thought is that the Father is within the Lord and that the Holy Spirit proceeds from the Lord. Then the Trinity resides within the Lord, consisting of the Divine itself, called the Father, the Divine Human, called the Son, and the Divine Proceeding, called the Holy Spirit.

2. Before these things were said, they had believed that our company also was one of those which desired to confuse them about God by the idea of three; and therefore after hearing these words, they said that some have been sent by God (whom they then called the Lord) to teach them about Him; and that they are not willing to admit visitors who disturb them, especially by means of three Persons in the Godhead, because they know that God is one, consequently that the Divine is one, and not a unanimity of three-unless their visitors are willing to think of God as of an angel, in whom there is an inmost of life that is invisible, and from which he thinks and is wise; and an external of life that is visible under the human form, and from which he sees and acts; and also a proceeding of life which is a sphere of love and faith around him. For from the sphere of life proceeding from him, the quality of every spirit and angel in respect to his love and faith is perceived at a distance. And in regard to the Lord they said that the proceeding sphere of life from Him is the Divine Itself that fills the heavens and makes them, because it is from the very Being of the life of love and of faith. [2] After hearing these words it was given to say that such an idea about what is trine and at the same time one, is in agreement with the angelic idea about the Lord, and that it is from the very doctrine of the Lord about Himself, for He teaches that the Father and He are one, that the Father is in Him and He in the Father, that whoso seeth Him seeth the Father, and whoso believeth in Him believeth in the Father and knoweth Him, and also that the Paraclete, whom He calls the Spirit of truth and also the Holy Spirit, proceeds from Him and does not speak from Himself, but from Him, whereby is meant the Divine proceeding.[3] And it was given to say, further, that an idea of what is trine and at the same time one is in agreement with the Being and Manifestation [Esse et Existere] of the life of the Lord when He was in the world. The Being of His life was the Divine Itself, for He was conceived of Jehovah; and the being of the life of everyone is that from whom he is conceived. The Manifestation of life from this Being is the Human in form. The being of the life of every man, which he has from his father, is called the soul; and the manifestation of life thence derived is called the body. The soul and the body constitute one man. [4] The likeness between the two is like that between that which is in an endeavor and that which is in the consequent act; for an act is an endeavor acting, and thus these two are one. In man, endeavor is called “will;” and endeavor acting is called “action.” The body is the instrumental by which the will, which is the principal, acts; and in acting the instrumental and the principal are together a one. And so it is with the soul and the body. The angels in heaven have such an idea about the soul and the body; and from this they know that the Lord made His Human Divine from the Divine in Himself, which was His soul from the Father. Moreover, the faith everywhere received in the Christian world does not dissent from this, for it teaches, “As the body and soul are one man, so also in the Lord, God and Man are one Christ.”

Apocalypse Revealed 613… by “Father” is meant the Divine good of the Lord’s Divine love, which in the Word of the Evangelists is everywhere meant by “the Father,” when named by the Lord, and the Divine truth of the Divine wisdom by “the Son;” which two were united as soul to body and body to soul, when the Lord glorified His Human … [2] That the Divine, which is called the Father, and the Divine Human, which is called the Son, are One, like soul and body, and consequently that the Lord is to be approached as to the Divine Human, and that thus and not otherwise the Divine, which is called the Father, is approached, appears from so many passages in the Word, that they would fill many pages, if they were to be adduced; a large collection of them may be found in The Doctrine of the New Jerusalem concerning the Lord 29-36, 38-45, and following; from which a few only shall here be quoted by way of confirmation, which are these: The angel said to Mary, Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest. But Mary said, How shall this be, since I know not a man. The angel answered, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee, therefore also, that Holy One which shall be born of thee shall be called the Son of God, (Luke 1:30-35).

AC 10067.. no one can be conjoined by faith and love with the Divine Itself without the Divine Human; for the Divine Itself, which is called the “Father,” cannot be thought of, because it is incomprehensible, and what cannot be thought of cannot become a matter of faith, nor therefore an object of love; when yet the chief of all worship is to believe in God, and to love Him above all things. That the Divine Itself, which is the “Father,” is incomprehensible, the Lord also teaches in John: No man hath ever seen God; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).

Doctrine of Holy Scripture 28. The learned reader will comprehend that these three may be called end, cause, and effect; also esse, fieri, and existere; 1 and that the end is the esse, the cause the fieri, and the effect the existere; consequently, that in every complete thing there is a trine, which is called first, middle, and ultimate; also end, cause, and effect; and also esse, fieri, and existere. When these things are comprehended, it is also comprehended that every Divine work is complete and perfect in its ultimate; and likewise that the whole is in the ultimate, which is a trine, because the prior things are together, or simultaneously, in it. Footnote 1. That is, “being,” “becoming,” and “coming forth.” The “being” of a thing is what we call its existence; and therefore it was said by the ancients that “in God we live, and move, and have our being” (Acts of the Apostles 17:28). Here our being means the inmost of our life (Arcana Coelestia, 5605e). The “becoming” of a thing is its being taking form. And the “coming forth” of a thing is the presentation or manifestation of that thing as an actual reality. Thus the Latin word existere has a very different meaning from the English “exist,” and cannot be translated by it without causing a complete misconception in the mind of the English reader. [Translator]

AC 3704 [15] From all these places it is clear that it is Divine Good which is called ‘the Father’ and Divine Truth ‘the Son’, and that the Lord governs every single thing in all creation from Divine Good by means of Divine Truth. This being so, manifestly so from the Word, it is astounding that people in the Christian world know and teach that the whole of the Trinity resides in the Lord, and yet they do not, as those in heaven do, acknowledge and adore the Lord alone, and so one God. The truth that the Holy Spirit, who also is worshipped as God distinct and separate from Father and Son, is the holiness of the spirit – or the holiness that proceeds from the Lord through spirits or angels, that is, from His Divine Good through the Divine Truth – will in the Lord’s Divine mercy be made plain elsewhere.

More on the Holy Spirit

AC 9818 [3] From this it can be known what is meant by “Spirit” when said of the Lord, namely, the Divine truth that proceeds from His Divine good, and that when this Divine truth flows in with man, and is received by him, it is “the Spirit of Truth,” “the Spirit of God,” and “the Holy Spirit;” for it flows in immediately from the Lord, and also mediately through angels and spirits (see the pl aces cited in n. 9682); that “the Spirit of Truth,” “the Spirit of God,” and “the Holy Spirit,” denote this, will be seen in what follows. For it must first be shown that in the Word, “spirit,” when said of man, denotes the good and truth that has been inscribed on his intellectual part, consequently that it denotes the life of this. For there is the life of the intellectual part, and the life of the will part; the life of the intellectual part is to know, to see, and to understand, that truth is true, and that good is good; whereas the life of the will part is to will and to love truth for the sake of truth, and good for the sake of good. This latter life is called in the Word “heart;” but the former is called “spirit.”

TCR 138… (1) The Holy Spirit is the Divine Truth and also the Divine Energy and Operation proceeding from the one God in whom is the Divine Trinity, that is, from the Lord God the Savior. (2) The Divine Energy and Operation, which are meant by the Holy Spirit, are, in general, reformation and regeneration; and in accordance with these, renovation, vivification, sanctification, and justification; and in accordance with these latter, purification from evils and forgiveness of sins, and finally salvation.

1. (1) The Holy Spirit is the Divine Truth and also the Divine Energy and Operation proceeding from the one God in whom is the Divine Trinity, that is, from the Lord God the Savior. The Holy Spirit signifies strictly the Divine truth, thus also the Word; and in this sense the Lord Himself is the Holy Spirit. … the Divine operation is effected by means of the Divine truth which goes forth from the Lord; and that which goes forth is of one and the same essence with Him from whom it goes forth, as the three things, soul, body, and what goes forth from them, together constitute one essence, which in man is purely human, but in the Lord is Divine and Human at the same time; and these after glorification are united as what is prior is with its posterior, or as essence is with its form. Thus the three essentials, called Father, Son, and Holy Spirit, are one in the Lord.
   The need for presentation to the sensual and corporeal mind

Arcana Ceolestia 5110 [3] Nevertheless, as man is such that he can have no idea of thought whatever about abstract things unless he adjoins something natural which has entered from the world through the senses (for without some such natural thing his thought perishes as in an abyss and is dissipated), therefore lest what is Divine should perish in man when he is wholly immersed in bodily and earthly things, and with whomsoever it remained it should be defiled by an unclean idea, and together with what is Divine everything celestial and spiritual thence derived should also perish, it pleased Jehovah to present Himself such as He actually is, and such as He appears in heaven, namely, as a Divine Man. For everything of heaven conspires to the human form, as may be seen from what has been shown at the end of the chapters concerning the correspondence of all things of man with the Grand Man, which is heaven. This Divine, or this of Jehovah in heaven, is the Lord from eternity. The same the Lord took also upon Him when He glorified or made Divine the human in Himself, as is very evident from the form in which He appeared before Peter, James, and John, when He was transfigured (Matt. 17:1, 2); and also in which He at times appeared to the prophets. It is from this that everyone is able to think of the Divine Itself as of a Man, and at the same time of the Lord, in whom is all the Divine, and a perfect Trinity, for in the Lord the Divine Itself is the Father, this Divine in heaven is the Son, and the Divine thence proceeding is the Holy Spirit. That these are a one, as He Himself teaches, is hence manifest.

AC 4211[3] But as regards the Lord’s Human, men think in various ways, one in one way and another in another, and one in a more holy way than another. They who are within the church are able to think that His Human is Divine, and also that as He says He is one with the Father, and that the Father is in Him, and He in the Father. But they who are without the church cannot do this, both because they know nothing about the Lord and because they have no idea of the Divine except from the images which they see with their eyes, and the idols which they can touch with their hands. And yet the Lord conjoins Himself with these by means of the good of their charity and obedience that is within their gross idea of Him. For this reason it is here said that such have an “appropriation of good from the Lord’s Divine natural;” for the conjunction of the Lord with man is according to the state of his thought and the derivative affection. They who are in the most holy idea concerning the Lord, and at the same time in the knowledges and affections of good and truth-as those can be who are within the church-are conjoined with the Lord in respect to His Divine rational; whereas they who are not in such holiness, nor in such interior idea and affection, and yet are in the good of charity, are conjoined with the Lord in respect to His Divine natural. They who have a holiness of a still grosser kind are conjoined with the Lord in respect to His Divine sensuous;

When the sense of the letter perishes

AC 4857…when the literal sense passes into the spiritual, such things perish as relate to person, place, and the world; and those take their place that relate to the church, its state, and use therein. [3] It indeed appears incredible that it should be so, but this is because so long as man lives in the world he thinks from the natural and worldly things which are there, and not from spiritual and celestial things; and they who are immersed in bodily and earthly things do not know that there is anything spiritual and celestial, and still less that spiritual and celestial things are distinct from worldly and natural things, when yet they are distinct as the spirit of man is distinct from his body. Neither do they know that the spiritual sense lives in the literal sense as the spirit of man in his body, and also that the spiritual sense in like manner survives when the literal sense perishes; whence the internal sense may be called the soul of the Word.

AC 1874. In conversation with good spirits, I said that in the Word many things, even more than one can believe, are said according to appearances and according to the fallacies of the senses, as that Jehovah is in anger, wrath, and fury against the wicked; that He takes pleasure in bringing them to ruin and destruction, and even that He kills them. But these things have been said in order that persuasions and cupidities might not be broken, but that they might be bent; for to speak otherwise than as man apprehends (that is, from appearances, fallacies, and persuasions) would have been to sow seed in the waters, and to say that which would be at once rejected. Nevertheless such forms of speech are able to serve as general vessels in which spiritual and celestial things may be contained, for into them it may be insinuated that all things are from the Lord; then that the Lord permits, but that evil is wholly from diabolical spirits; afterwards that the Lord provides and disposes that evils should be turned into goods; and at last that nothing but good is from the Lord. Thus the sense of the letter perishes as it ascends and becomes spiritual, then celestial, and at last Divine.

The glorification of the Human

TCR 109… The glorification of the Lord is the glorification of His Human, which He assumed in the world; and the Lord’s glorified Human is the Divine Natural.

Doctrine of the Lord. 35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human. It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith. [2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine. This is why in the Word of the Prophets the Lord even as to the Human is called Jehovah, and God; and in the Word of the Evangelists, Lord, God, Messiah or Christ, and the Son of God in whom we must believe, and by whom we are to be saved.

Also listen to The Third Round: Everything described in the Word is a re-presentation of what has to take place in us all

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

The Three States of Awakening

Heaven and Hell 491. There are three states that man passes through after death before he enters either heaven or hell. The first state is the state of his exteriors, the second state the state of his interiors, and the third his state of preparation. These states man passes through in the world of spirits. (HH 491).

The exteriors are projections of the interior states

489… But the delights of life of those who have lived in the world in heavenly love are changed into such corresponding things as are in the heavens, which come into existence from the Sun of heaven and its light, that light presenting to view such things as have what is Divine inwardly concealed in them. The things that appear in that light affect the interiors of the minds of the angels, and at the same time the exteriors pertaining to their bodies; and as the Divine light, which is Divine Truth going forth from the Lord, flows into their minds opened by heavenly love, it presents outwardly such things as correspond to the delights of their love. It has already been shown, in the section on representatives and appearances in heaven (170-176), and in the section on the wisdom of the angels (265-275), that the things that appear to the sight in the heavens correspond to the interiors of angels, or to the things pertaining to their faith and love and thus to their intelligence and wisdom.

(3)… In every object they see what is Divine; the objects they see indeed with their eyes; but the corresponding Divine things flow in immediately into their minds

(6)… And as all the objects that come into existence round about them correspond to their interiors, these assume such an appearance that others can clearly perceive what they represent and signify.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no excerpt because this is a protected post.

View Details

Spiritual Experiences 5163. Man, from infancy even to adult age, is in the world of spirits as to his spirit, because he is successively in different states, and is then in freedom, so that he can be reformed.

Heaven and Hell 487... All these things have been said to the intent that man may examine himself and may recognize his love by his delights; and thus, so far as he can make it out from a knowledge of correspondences, may know the state of his life after death.

1. All spirits who arrive from the world are connected with some society in heaven or some society in hell, and yet only as regards their interiors; and so long as they are in exteriors their interiors are manifested to no one, for externals cover and conceal internals, especially in the case of those who are in interior evil. But afterwards, when they come into the second state, their evils become manifest, because their interiors are then opened and their exteriors laid asleep.

503... In this state(the state of interiors) the spirit thinks from his very will, thus from his very affection, or from his very love; and the thought then makes one with the will, and one in such a manner that he seems scarcely to think but only to will. It is nearly the same when he speaks, yet with the difference that he speaks with a kind of fear that the thoughts of the will may go forth naked, since from a civil life in the world this has come to be a part of his will.

507 …what they then did and said secretly being now made manifest; for they are now restrained by no outward considerations, and therefore what they have said and done secretly they now say and endeavor to do openly, having no longer any fear of loss of reputation, such as they had in the world. They are also brought into many states of their evils, that what they are may be evident to angels and good spirits. Thus are hidden things laid open and secret things uncovered, in accordance with the Lord's words:

There is nothing covered up that shall not be revealed, and hid that shall not be known. Whatsoever ye have said in the darkness shall be heard in the light, and what ye have spoken in the ear in the inner chambers shall be proclaimed on the housetops (Luke 12:2, 3).

And elsewhere:

I say unto you, that every idle word that men shall speak they shall give account thereof in the day of judgment (Matthew 12:36)   (507 HH).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6465(2)... He who conceives of exterior and interior things as being continually more and more pure, and thus cohering by continuity, thus without distinction by formations of posterior things from prior ones, cannot apprehend otherwise than that when the external dies, the internal dies also; for he thinks that they cohere, and by reason of their coherence and continuity, when the one dies the other dies, because the one draws the other with it. These things have been said in order that it may be known that the internal and the external are distinct from each other; and that interior and exterior things succeed in order; and also that all interior things are together in exterior things, or what is the same, all prior things in posterior ones, which subject has been treated of in these verses in the internal sense.

The pain arises from the evil spirits with a person

The New Jerusalem and its Heavenly Doctrine 187... for spiritual temptations are pains of mind induced by evil spirits with those who are in goods and truths. When these spirits excite the evils which are with such persons, there arises that feeling of distress, which belongs to temptation. Not knowing this origin, the man does not know whence that distress comes.

NJHD196 ...  A temptation is said to be spiritual, when interiorly in a man the truths of faith are assaulted which he believes at heart, and according to which he loves to live; especially when the good of love, in which he places spiritual life, is assaulted. These assaults take place in various ways: as for instance, by an influx into the thoughts, and also into the will of stumbling-blocks against good and truth; further, by a constant rising up and bringing into remembrance, of the evils which a man has done, and also of the falsities which he has thought - and thus by a flooding of such things; and at the same time by an apparent closing up of the interiors of the mind, and thus of the communication with heaven, whereby there is intercepted from a man the thought flowing from his own faith, and the volition springing from his own love. These things are caused by the evil spirits who are with a man; and when they happen, they take place under the form of an interior distress and of pangs of conscience; for such things affect and torture a man's spiritual life, the man not believing that they arise from evil spirits, but from himself in his interiors. A man does not know that these things arise from evil spirits, because he does not know that there are spirits with him; evil spirits in his evils, and good spirits in his goods; and that they are in his thoughts and affections. These temptations are most grievous, when conjoined with pains inflicted on the body; and still more so, if these pains continue long, and become intensified, and if the Divine Mercy is implored, and there is no deliverance: hence comes despair which is the end.

The Lord as a wolf

AC 6439. Verse 27. Benjamin is a wolf; he shall seize in the morning, he shall devour the spoil, and at even he shall divide the prey. “Benjamin,” signifies the truth of the good of the spiritual church, which is “Joseph;” “is a wolf,” signifies the avidity of rescuing and delivering the good; “he shall seize in the morning, he shall devour the spoil,” signifies that when the Lord is present it shall be done; “and at even he shall divide the prey,” signifies their possession in the Lord’s kingdom, when as yet they are in obscurity.

6442... “he shall seize in the morning” denotes that when the Lord is present, then shall be rescuing and deliverance of the good; and from the signification of “devouring the spoil,” as being to appropriate to Himself those whom He has rescued and delivered.

6443... they who are being elevated into heaven are at first in obscurity; for they cannot come to clearness until they have been in heaven, and have been instructed with respect to truths by the Lord through the angels,...

View Details

There is no excerpt because this is a protected post.

View Details

This Is The Way

The Logopraxis approach has been built on a single principle - that the Lord is the Word.  This is its common use or good and all else flows forth from that. This is its heart, and the lived life of the Word in its practitioners are like its lungs, breathing life into the rest of the body, willing each area to thrive and function in its own unique use.

Through the exchange of the life with the Word with one another, Logopraxis enables individuals to integrate their personal experiences of the Word into the community as a whole, creating a shared understanding and deeper spiritual connection. This shared understanding allows the community to support each other's spiritual growth and well-being, fostering a culture of mutual care and support. The ways in which the Word as the Lord achieves this is described in the following… The affection of truth that is suited to the use is insinuated by various means, most of which are unknown in the world; chiefly by representatives of uses which in the spiritual world are exhibited in a thousand ways, and with such delights and pleasures that they permeate the spirit from the interiors of his mind to the exteriors of his body, and thus affect the whole. In consequence, the spirit becomes as it were his use. Therefore, when he comes into his society, into which he is initiated by instruction, he is in his life by being in his use. From these things it can be confirmed that cognitions, which are external truths, do not bring anyone into heaven; but the life itself, which is a life of uses implanted by means of cognitions. (HH 517) Supported and surrounded by others in their heavenly society, which is their heavenly home, every spirit is brought into its own love, clothed with its unique understanding of the Word, and its specific use that flows forth from the marriage of those two. Each finds their place and function in that society. The more they receive truths that are integrated into their life and loved because they are the Lord, the more they come into this use.  Each forgetting themselves and their individual needs, their focus is the Lord as the Word, their desire is to do His will. Each looking to see how they might draw forth what is of the Lord in one another, of how they might nurture the unique gifts and abilities in each other, so that together they might be more effective in fulfilling the Lord’s purposes. When spirits have been prepared for heaven by instruction in the places above described… they are clothed with angelic garments, which are mostly glowing white as if made of fine linen; and they are thus brought to the way that leads upwards towards heaven, and are delivered there to angel guards, and afterwards are received by other angels and introduced into societies and into many blessednesses there. After this, each one is led by the Lord into his own society, which is also effected by various ways, sometimes by winding paths. The ways by which they are led are not known to any angel, but are known to the Lord alone. When they come to their own society then their interiors are opened; and as these are in conformity with the interiors of the angels who are in that society they are immediately recognized and received with joy. (HH 519) By means of the spiritual light that the Word as the Lord offers through the practice of its truths, the church as a spiritual form, both individually and collectively, may be directed and guided in its thoughts and affections. As each member of the community is led into its unique function and use, so too is the collective led into its own unique function and use. Each little heaven, an image of the larger heaven. This is so that all who come into contact with the church might be touched by the living witness that she is to the transforming power of His love. The Lord is her very life and fires her affection for truths so that this love might be expressed in real and tangible ways: always seeking the salvation of...

View Details

Spiritual Literacy Skills

Working to give the Word authority in our life through a conscious effort to apply its spiritual principles to the life of our mind, leads to the development of what, in Logopraxis work, are called “spiritual literacy skills”. Spiritual literacy involves using truths from the Word as a basis for examining the quality of the thoughts and affections that make up our state of mind. By engaging in this practice, the Word provides a way of thinking where what is exterior becomes reframed as spiritual states or states of mind. This is the true meaning of repentance or “metaonia’ that was discussed in the previous section in the state of interiors and refers to  the “new mind” that the Word offers us.

The growth of spiritual literacy involves developing essential skills such as, being able to divide our attention, reflect on our internal chatter, and examine the motives behind our responses. With regular practise, these skills can become second nature allowing us to live more consciously from the Word. They can help us lead more meaningful lives by supporting our spiritual development and allowing us to be more aware of the Word when reflecting on our states when alone and when in contact with others. They provide the basis for developing greater insight into the nature of the proprium, opening the way to experiencing the boundless mercy of the Lord as He works to free us from it. Developing spiritual literacy also means that we are better able to draw distinctions between levels of existence and so become clearer about boundaries and what belongs where.

The ability to draw cognitive boundaries between our inner, mental world and the outer, material world is crucial for maintaining psychological balance. These cognitive boundaries help us to distinguish between our internal world of thoughts, feelings, and beliefs, and the external world of people, events, and circumstances. Without these boundaries we can become overwhelmed by external influences causing confusion, anxiety, and stress. This is because without the clear distinctions between levels that the practice of the Word provides, we are prone to give power to external influences as causal. To do this is to fall into the false belief that the external conditions of life are the cause of our inner psychological states which is contrary to what the Word teaches. It appears to man that the objects of the world enter through his bodily or external senses, and affect the interiors; and thus that there is an entrance from the ultimate of order into what is within; but that this is a mere appearance and fallacy is manifest from the general rule that posterior things cannot flow into prior; or what is the same, lower things into higher; or what is the same, exterior things into interior; or what is still the same, the things which are of the world and of nature into those which are of heaven and of spirit; for the former are of a grosser nature, and the latter of a purer one; and those grosser things which are of the external or natural man come forth and subsist from those which are of the internal or rational man; and they cannot affect the purer things, but are affected by the purer things. (AC 3721{2})​ To be spiritually literate allows us to step back from what’s presenting so that we become aware of the spiritual principles that we can employ to govern our perceptions and responses in any given situation and circumstance in our daily life. We can then make distinctions between the outer, material world manifestations and the inner world of our thoughts and feelings that constitute the life of the spirit. Again, this is the doctrine for life that the practice of the Word offers.

So, the first two states of exterior and interior concerns of a spiritual awakening occur as we are exposed to the Lord’s truths.  These two states of awakening guide individuals through transformative processes that enable them to develop a deeper understanding o...

View Details

Each Has A Unique Use That Serves The Common Good The Lord provides that everyone should love the uses suited to his peculiar disposition and that love is exalted by the hope of becoming an angel…. All uses of heaven have reference to the common use which is for the Lord’s kingdom, … since all particular and individual uses are excellent in proportion as they relate more nearly and more fully to that common use. (HH 517) The common use in heaven is the expression of the common good or common love and this is the Lord’s love which is a love for the salvation of what is human, the human form being the union of good and truth in life. … for Being (Esse) itself, or Jehovah, is nothing else than mercy, which is the manifestation of love towards the whole human race. (Arcana Coelestia 2253) The closing of the second state of awakening, the state of interior concerns, brings about two important realisations. The first is the awareness that one’s inner nature determines the quality of one’s external actions and speech. The second, and most significant realisation, is that acknowledging the Lord involves acting on what one understands to be true from the Word. This acknowledgement is essential for receiving the genuine insights and states of enlightenment that are necessary as the spirit moves into the third state, the state of instruction.

From a Logopraxis perspective, this parallels with the essential need to compel oneself to engage in the disciplines of self-examination and repentance, so that the insights and states of enlightenment needed to support inner work may arise. But it can’t be said that such states are a product of self-compulsion. In Logopraxis we have the aphorism that, “your effort achieves nothing but without effort nothing is achieved”, meaning that we work from an ‘as of self’ effort whilst striving to be in the acknowledgement that all work is the Lord’s.

Through practicing the Word, self-awareness is heightened, enabling the identification of those states of mind that hinder the reception of the Lord’s goods and truths, thus allowing these obstructive states to begin moving to the peripheries of our mind. This process of purification leads to an increased ability for those in a community of spiritual practice to harmonise their efforts in support of the common good. In this way the unique uses of the different individuals in such a community combine to form a shared or ‘common use’ that unites the members into a body that is focused on a unique work.

This common good or love is the Lord’s love for the salvation of what is human. And in this third state of awakening, the state of instruction, there is a notable change in perspective where this love comes forward into the centre of a spirit’s life. This shift involves moving away from an inward focus for the sake of one’s own regeneration, which is characteristic of the initial states of exteriors and interiors. The emphasis now lies on serving the spiritual well-being of others and working towards the greater purpose, aligned with the Lord’s love for the salvation of the human race.  The nature of the guidance received during the state of instruction is determined by this shift towards focusing on use for others, for the society that the spirit lives in and for the general whole of the Lord’s kingdom. In Logopraxis, this can translate to working for others in one’s Life Group, for the whole of the Logopraxis community, for all those we have contact with in our life and for the general whole of the Lord’s kingdom. This infilling and expansion of common good or use is the primary focus of the third state of instruction.

Further to the role of use regarding instruction in the third state of awakening we read… For spirits are affections and are therefore in a human form that is similar to their affections. Being such, they are constantly inspired with the affection of truth with regard to the uses of life; … with everyone the affection of truth i...

View Details

There is no excerpt because this is a protected post.

View Details

The Third State: The State of Instruction (HH 512-520)

As we have seen, the initial stages of spiritual awakening involve two states: the state of exteriors and the state of interiors. These first two general states serve the purpose of familiarising spirits with their inner and outer levels of consciousness. The intention behind this is to encourage them to contemplate their thoughts and affections, allowing them to evaluate the quality of their loves and subsequently examine the basis from which they think and act.

Dispositions towards evils are gradually exposed through a process of stripping back inner states of self-denial and concealment. As a result, there comes a realisation and acceptance that these states, which are associated with the hellish proprium, are exactly as the Word describes them. It also becomes clear that these states, being hellish in nature, cannot be improved, converted into good, or reformed. This acceptance has a profound effect on the spirits involved, leading to a decreased motivation to maintain false appearances that mask their true nature.

Consequently, these spirits or spiritual states proceed unhindered towards their destined place in hell, residing on the outskirts of the mind. They willingly embrace and descend into a life that reflects the core essence of their evil and falsehood. Thus, for those states or spirits that can’t be elevated into the life of heaven, this progression constitutes both the second and third stage of awakening. The third state of man after death, that is, of his spirit, is a state of instruction. This state is for those who come into heaven and become angels. It is not for those who come into hell, because such are incapable of being taught, and therefore their second state is also their third, ending in this, that they are wholly turned to their own love, thus to that infernal society which is in a like love. (HH 512) On the other hand, the good spirits, which can also be thought of as states of consciousness, are those that acknowledge the Word as the Lord and recognise Him as the source of all goodness and truth. They understand that salvation from the hellish states, or the negative aspects belonging to the proprium, can only be attained through the Word. These spirits, or states of mind, are receptive of goods and truths from the Word and as such, are marked by an openness that allows them to receive and integrate specific teachings and insights from it. This receptiveness serves to enrich and deepen the expression of goodness through uses that flow in constantly from the Lord as the Word.

So, the function of the first and second states of spiritual awakening is to equip spirits with the self-knowledge about what the nature of hell and heaven are in relation to their own states of life and of the Divinity of the Word as the Lord Himself. … no one can so act until he has been taught, for example, that there is a God, that there is a heaven and a hell, that there is a life after death, that God ought to be loved above all things, and the neighbour as oneself, and that the things in the Word ought to be believed because the Word is Divine. Without a knowledge and acknowledgment of these things man is unable to think spiritually (HH 512) These foundational knowledges enable the examination and then removal of incompatible states of mind and prepares them for entrance into the third state whereby they are ready to receive the necessary instruction on how to live a heavenly life. For one can be prepared for heaven only by means of knowledges of good and truth, that is, only by means of instruction, since one can know what spiritual good and truth are, and what evil and falsity are, which are their opposites, only by being taught. (HH 512)  

Instruction Is From Heaven, Not From The World … spiritual good and truth are learned, not from the world but from heaven. They can be learned from the Word and from the doctrine of the Church that is dra...

View Details

Doctrine of Sacred Scripture 18. iii. From the spiritual sense it is that the Word is Divinely inspired, and is holy in every word. It is said in the church that the Word is holy, and this because Jehovah God spoke it; but as its holiness is not apparent from the letter alone, he who on this account once doubts its holiness, afterwards confirms his doubt when reading the Word by many things in it, for he then thinks, Can this be holy; can this be Divine? Therefore lest such a thought should flow in with many, and should afterwards prevail, and thereby the conjunction of the Lord with the church, in which is the Word, should perish, it has now pleased the Lord to reveal the spiritual sense, in order that it may be known where in the Word this holiness lies hid. 19...from the Lord proceed Divine Good and Divine Truth, Divine Good from His Divine Love, and Divine Truth from His Divine Wisdom. Both of these are in the Word, for the Word is the Divine Proceeding, and because both are there, therefore the Word imparts life to those who read it reverently.

1. Lest, therefore, men should be in doubt that the Word is of this nature, the Lord has revealed to me its internal sense. This in its essence is spiritual, and resides in the external sense which is natural, as the soul in the body. This internal sense is the spirit which gives life to the Letter; and it can therefore bear witness to the divinity and holiness of the Word, and it can convince even the natural man, if he is willing to be convinced.

5.1. WHAT THE SPIRITUAL SENSE IS. The spiritual sense is not that which shines forth from the sense of the Letter of the Word when one searches the Word and explains it to confirm some dogma of the Church: this sense is the literal sense of the Word. The spiritual sense, however, does not appear in the sense of the Letter: it is within it, as the soul is in the body, as the thought is in the eyes, and as affection is in the countenance; and these act together as cause and effect. It is this sense especially that makes the Word spiritual, not only for men but also for angels; and therefore the Word by means of this sense communicates with the heavens.   Arcana Coelestia 6444... These things would be altogether hidden unless revealed by the internal sense. Of this kind are very many things in the prophets, of which if viewed from the letter few are understood; but if viewed from the internal sense all are understood.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no excerpt because this is a protected post.

View Details

A short guided meditation to support the work of conscious practice.

Psalm 113: Praise the Lord! Praise, O servants of the Lord, Praise the name of the Lord! Blessed be the name of the Lord. From this time forth and forevermore! From the rising of the sun to its going down. The Lord’s name is to be praised. The Lord is high above all nations, His glory above the heavens. Who is like the Lord our God, Who dwells on high, Who humbles Himself to behold the things that are in the heavens and in the earth? He raises the poor out of the dust, And lifts the needy out of the ash heap, That He may seat him with princes—With the princes of His people. He grants the barren woman a home, Like a joyful mother of children. Praise the Lord!

For further exploration on how the Word as the Divine Human offers a new relationship to the external outer life, listen/read  Healing at the Pool of Bethesda (Jn 5:1-9)

View Details

The Second Class of Interiors in which the Lord is Acknowledged

Heavenly states of life are grounded in the loves of heaven and hence form the basis for an acknowledgement of the Lord. This acknowledgement is not something of the lips alone but is expressed from the very life and so constitutes genuine worship of the Lord.  Good is the focus in these states where one lives according to one’s conscience. When the “Divine Being” or the Lord, as the Word, is placed at the centre, it brings with it an ever-deepening affection for Divine truths.  This affection is not just a love of learning about spiritual things, it includes this of course, but it is so much more, having a primary focus on their practice and use.

All that have lived a good life in the world and have acted from conscience, who are such as have acknowledged the Divine and have loved Divine truths, especially such as have applied those truths to life, seem to themselves, when let into the state of their interiors, like one aroused from sleep into full wakefulness, or like one passing from darkness into light. They then think from the light of heaven, thus from an interior wisdom, and they act from good, thus from an interior affection. Heaven flows into their thoughts and affections with an interior blessedness and delight that they had previously had no knowledge of; for they have communication with the angels of heaven. They then acknowledge the Lord and worship Him from their very life, for being in the state of their interiors they are in their proper life (as has been said just above, 505); and as freedom pertains to interior affection they then acknowledge and worship the Lord from freedom. Thus, too, they withdraw from external sanctity and come into that internal sanctity in which worship itself truly consists. Such is the state of those that have lived a Christian life in accordance with the commandments in the Word (HH 506-1).  

Metanoia or Repentance: Living from the Word as the Lord

The heavenly sense of self is the heavenly proprium that arises through the integration of the Word into our life. This integration is how a genuine spiritual conscience is formed. When we start to turn to the Word seeking truths, with the intent to live our life from them, then a change starts to occur in our mind. That change initiates subtle shifts in the state of our affections and belief structures. This process of transformation that manifests in the spiritual world of our minds, is mirrored in the process described in the awakening series in Heaven and Hell that newly arrived spirits undergo. To work with the Word means that we start to think from the Word, or to put it another way, we start to think from the Lord as the Word; from the goods and truths that are the Word.  This is the practice of repentance, which is a translation of the Greek word “metanoia”. This word means to be given a “new mind” or to "think in a new way" which is the product of a transformative change of heart.

Everyone must come to see their state of the life as it really is. To awaken spiritually means to awaken to the reality of our situation; to awaken to what we are apart from the Lord, as well as to who the Lord is and to the new sense of self that He provides for all through the Word, when this is believed and lived. To apply truths from the Word to our interior life is what it means to acknowledge the Lord as the source of our life. This is what it means to worship in spirit and in truth (Jn 4:23) and it is this kind of worship that transforms the mind and heart as the following makes clear.

They then acknowledge the Lord and worship Him from their very life, for being in the state of their interiors they are in their proper life (as has been said just above, 505); and as freedom pertains to interior affection they then acknowledge and worship the Lord from freedom (HH 506-1).

Preparation and Movement into the Third State of Awakening

So,

View Details

Letting Go of Ownership Over Our States

We are told that those entering the second state of awakening who are evil, or those states of exteriors that project what is “good” to conceal hellish interiors, are permitted to move back and forth between their exterior and interior states of mind.  This process of back and forth movement provides the contrast needed to bring about the necessary acknowledgment of the quality of interiors when separated from exteriors, so that the awakening process can move toward its next phase. This is described as follows: This being their character, while in the second state they are let down by short intervals into the state of their exteriors, and into a recollection of their actions when they were in the state of their interiors;

And some of them then feel ashamed, and confess that they have been insane; some do not feel ashamed;

And some are angry because they are not permitted to remain permanently in the state of their exteriors. But these are shown what they would be if they were to continue in that state, namely, that they would attempt to accomplish in secret ways the same evil ends, and by semblances of goodness, honesty, and justice, would mislead the simple in heart and faith (HH 506-3). As we practice self-examination by the light of truths from the Word, we begin to see the quality of interior states belonging to the hellish proprium and can therefore encounter similar corresponding experiences to those described here. There can be an inner sense of embarrassment as we come to acknowledge the insanity of the behavior of the hellish proprium, that we have identified with as our self.

There are other times when we have caught a flash of the true nature of some hellish quality moving within us but we are belligerent in our unwillingness to call it out for what it is and so “some do not feel ashamed.”

And there are other times yet again where resentment can present as an internalized anger directed at the self in the struggle to separate from the evils we have identified as present “in us”. The investment of our identity in what is opposed to the Lord can be difficult to acknowledge. But acknowledge it we must if we are to come to see that these things are not “us” but belong to the hells, to the hellish proprium.  We may find ourselves judging our states and thinking that we are getting worse, not realizing that this is the work of the hellish proprium trying to condemn us. When we fall into identifying with these evils then we experience states of desolation that can foster feelings of self-pity, guilt, depression, anxiety, and negative self-talk.

This often spirals us into what is referred to in Logopraxis as the ‘merit-guilt cycle’.  This cycle is based on the belief that religion is about making ourselves ‘better people’. So, we try to be good. And all goes along fine until something happens and our response reveals that we are “not good”. In fact, what often occurs is that states we never imagined we were capable of entertaining, begin to present to our conscious awareness. We are put squarely in front of the hellish proprium’s hold and influence over us. Because this is so contrary to our moral and civil self-image, we find we are assaulted with feelings of low self-worth, a sense of failure, feelings of guilt and thoughts of self-condemnation. We mistakenly believe that these evils and falsities are sourced in ourselves, not realising that they arise from the hells. As this state passes, we once again try to compensate for this negative aspect of “our self” through resolving to be a better person going forward. And so the conditions are created in which the cycle can continue to play out.

What we fail to see is that we cannot make the hellish proprium good and that it is our efforts to do this that opens us up to the merit-guild cycle. The hellish proprium is evil and falsity itself and evil can’t be turned into good nor falsity into truth.

View Details

There is no excerpt because this is a protected post.

View Details

The Second State: The State of Interiors (HH 499-511)

The second state of awakening builds on the first. The first state is introductory and provides us with a framework for thinking about the spiritual life, as it unfolds within the human mind.  It moves through a process of stripping away those exterior aspects of our sense of self that does not align with interior aspects.  This then creates conditions that open the way for these interior aspects to be brought into conscious awareness and hence examination.

Two classes of interiors are dealt with in this state of the awakening series. There is a need to distinguish between them so that they don’t get confused.

The first class are states in which the exteriors are said to be separated from interiors. What characterises these states is that the exteriors project a life of moral and civil good that conceal interiors that look solely to self-interest from the loves of self and the world or the infernal proprium. This class consists of states in which the Lord is not acknowledged.

The second class is made up of those states in which the Lord is acknowledged. These states are characterised by the presence of spiritual and heavenly loves ruling in the interiors. It is the presence of these loves that provide the basis for a new sense of self or a heavenly proprium.

For both classes, the process brings to conscious awareness the quality of the love that rules the more interior aspect of our active states. If we are to become conscious to our own awakening process, then the ability to discern the interior quality of an active state is essential. This discernment allows evils to be acknowledged and shunned and heavenly loves affirmed as the basis for one’s life.

The second state of awakening coincides with a growing conviction of the need to work with the Word to access these more interior states of the human mind, so that they can be brought forward into conscious awareness. As the Word is worked with, with this end in view, there begins to develop a deepening trust in the Word and in its ability to carry us through the processes it initiates to regenerate the human mind. The second state of man after death is called the state of his interiors, because he is then let into the interiors of his mind, that is, of his will and thought; while his exteriors, which he has been in during his first state, are laid asleep (HH 499). Of the second state after death, we read that both the good and the evil spirits undergo a process of having their exteriors brought into a true correspondence with their interiors. We are told that no one in the other life is allowed to speak or act in a way that doesn’t perfectly match their interior affections and thoughts.  So, where exteriors don’t match interiors, the second state of awakening describes the process by which the quality of interiors, or of the love, or life, can be seen and acknowledged.

The end result of the state of interiors for those whose states of minds are receptive to what is good and true is a heavenly state of life. This is due to the presence of the Lord as the goods and truths that compose their life. In contrast, those states that are opposed to what is good and true come into a hellish state of life in keeping with the evils and falsities that compose their life.  We see then that the process results in the orderly separation of good and evil states of mind or a separation of what is of the Lord from what isn’t of the Lord.

Distinguishing Between Higher and Lower Levels of Mental Activity

The section dealing with the state of interiors opens with a key teaching designed to support this phase of the awakening process.  The teaching is that we have two levels of thinking and intending (see HH 499). One belonging to our more outward nature and one belonging to our more inward nature. Anyone, we are told, through a little self-reflection can confirm the truth of this teaching in his or her direct ...

View Details

Working with Spiritual ‘Friends’ The state of man's spirit that immediately follows his life in the world being such, he is then recognized by his friends and by those he had known in the world; for this is something that spirits perceive not only from one's face and speech but also from the sphere of his life when they draw near. (HH 494) Because the exterior affections and memory of newly arrived spirits is still active, they can recognise and hence connect with those they knew as friends in the world but who, like them, have passed into the spiritual world. We are told that these friends take on the function of addressing the spirit’s curiosity about heaven and hell, what each is like and where they are located.  They take the newly arrived spirit to various places and introduce them into various companies of other spirits and instruct them as to the state of eternal life.  This process causes the newly arrived spirit to reflect on the beliefs they had held about such things while in the world.

These friends, when seen as something related to the experience of awakening to spiritual life through the practice of the Word, can be thought of as those ideas about the spiritual matters that we relate to and have come to trust and rely on. From our first contact with the spiritual teachings found in the Word, these “friends”, some old and some new, are a vital support to being led deeper into the practice of truths and our exploration of what the Word teaches regarding the interior life. … their friends tell them about the conditions of eternal life, and take them about to various places and into various companies, and sometimes into cities, and into gardens and parks, showing them chiefly such magnificent things as delight the externals in which they are. They are then brought in turn into those notions about the state of their soul after death, and about heaven and hell, that they had entertained in the life of the body,

…. Nearly all are anxious to know whether they will get to heaven (HH 495). We need to be able to recognise that these “friends” assist us to explore “places” and “companies” and “cities” and “gardens” that belong to the inner world of the mind, this being the spiritual world.  These “friends” or concepts may be somewhat sensually or naturally orientated, or they may be of a purely historical or persuasive faith.  They may be drawn from other spiritual traditions both traditional and contemporary. They may even be opposed to the deeper perspective the Word offers.  Whatever they are or whatever their quality, they remain an important starting point from which we can be led into a more genuine sense of what living a spiritual life entails.

One aspect of being in a state of exteriors is that newcomers to the spiritual world believe that entry into heaven is based on a person’s outer conduct.  The strength of their attachment to this idea means that it is difficult to break. This is particularly the case for those who believe that because they have lived upright moral and civic lives in the world they qualify for entry to heaven.  They fail to reflect on the fact that everything done in outer life by the good, can also be done by the evil, so that if the outer actions or speech are viewed alone, one is unable to draw any distinction (HH 495) between the good and the evil.  There is, as yet, a lack of understanding that it is the quality of a spirit’s interior life that makes the difference and not their outer behaviour.  A spirit’s true nature always comes back to the quality of the affections and thoughts they live from and to what degree these are centred in a love for what is genuinely spiritual or not. Still less is it known that outward acts are such as the intentions and thoughts are, and the love and faith in these from which they spring. And even when taught they fail to comprehend that thinking and willing are of any avail, but only speaking and acting. (HH 495).

View Details

The First State: The State of Exteriors (HH 491-498)

The first state of awakening to life in the spiritual world is called “a state of exteriors”.  It is the first state a spirit awakens to on their entry into the spiritual world and, as is suggested in the name given to it, it is largely concerned with the more external aspects of one’s inner or mental life.

This first state of man after death continues with some for days, with some for months, and with some for a year; but seldom with any one beyond a year; for a shorter or longer time with each one according to the agreement or disagreement of his interiors with his exteriors. For with everyone the exteriors and interior must make one and correspond. In the spiritual world no one is permitted to think and will in one way and speak and act in another. Everyone there must be an image of his own affection or his own love, and therefore such as he is inwardly such he must be outwardly; and for this reason a spirit's exteriors are first disclosed and reduced to order that they may serve the interiors as a corresponding plane.  (HH 498) Removal of Exteriorly Held Images of the Self 

The main function involved in this first state is to create a plane in the exterior mind that can faithfully express what is more interior.  This is achieved through a process involving the stripping away of the exteriors of the spirit and then reforming them so that they are responsive to interiors (HH 498).  This process of stripping and ordering is necessary... For man is accustomed from childhood to maintain a semblance of friendship, benevolence, and sincerity, and to conceal the thoughts of his own will, thereby living from habit a moral and civil life in externals, whatever he may be internally. As a result of this habit man scarcely knows what his interiors are, and gives little thought to them. (HH 492) A spirit’s introduction to the spiritual world involves coming to terms with a few home truths concerning their sense of self and what the quality of the “thoughts of [their] own will” actually are.  This process involves the removal of any self-deceptive images a spirit carries of themselves and the false thinking that supports this. As we can see in HH 498 the length of time (reflective of states) a newly arrived spirit undergoes of being processed in the world of spirits, is related to the depth of attachment they have to these false images they carry of themselves. This is described as a difficult and even a painful experience. It needs to be remembered that it is a spiritual law that exteriors must match interiors and that it is not permitted for a spirit to have an exterior that doesn’t align with their interiors.

For Logopraxis practitioners, the awakening to the spiritual or interior life of the mind through the practice of the Word, produces the same experience described here of having the exterior self-image one carries, exposed for what it is. When we begin to seek to live by truths from the Word through a practice of self-examination and repentance, our sense of self starts to experience varying degrees of disruption. The process involves coming to see that we are not in fact who we thought we were. This is often a painful experience and because of this there exists a strong cultural tendency to avoid the kind of introspective work required for developing a spiritual life.

Logopraxis looks to support its members so that they can engage in spiritual work but it doesn’t look to offer ways to help people escape from spiritual struggles or avoid passing through genuine spiritual processes.  The core teaching in Logopraxis, that the Word is the Lord, applies here. If we are looking to the Lord as the Word to direct and guide our work, then it follows that no matter how difficult things may appear in the present, He has it all in hand and is able to carry us through. The Lord alone sees what the eternal ends for every life are.  He alone as the Word,

View Details

In the work Heaven and Hell 491-520 the reader is offered a description of the experience of awakening from death into the World of Spirits. The premise that underpins the Logopraxis approach is that what’s described in these numbers can provide insights into our own awakening to spiritual life through the practice of the Word while still in the natural world. That the same principles that govern the awakening of a newly arriving spirits to life in the spiritual world also govern the processes everyone must pass through if they are to awaken to spiritual life. The structures and practice method of the Logopraxis approach have been intentionally modeled on this section of Heaven and Hell with the aim of supporting practitioners in their work with the Word as the basis for their individual and collective spiritual life.

Introduction In the beginning was the Word, and the Word was toward God, and the Word was God.

The same was in the beginning toward God.

All were made through Him; and without Him not one was made that was made.

In Him was life; and the life was the light of men.

(John1:1-4) In Logopraxis, we seek to honour the potential for awakening to spiritual life through the Word, the Logos, by placing the practice of Sacred Texts at the centre of individual and collective spiritual life. Logopraxis is an intentional spiritual approach specifically focused on the practice of the Word as the basis for self-examination and repentance and as such is a process orientated approach for engaging with Sacred Text. Engaging with the Word in this way produces insights born of direct experience, into the processes involved in the regeneration of the human mind. The material produced through each person’s practice forms a rich source of nourishment which, when shared with others, builds a deeper sense of what it means to be a spiritual community. This is especially the case where there is a collective acknowledgement that the Lord is continuously revealing Himself through the shared experience of the Word working in people’s lives.

The core teaching that organises the structures and activities of Logopraxis is the profound idea, expressed in John’s Gospel and affirmed throughout the Heavenly Doctrines, that the Word is the Lord. This is not meant in a metaphorical sense. The teaching is that the Word in the form of Sacred Text is actually the Lord. The implication is that through engaging with the Texts of Divine Revelation as the basis for spiritual life, the conditions are created whereby an encounter with the Lord as the Word is made possible. A leading principle that we work from in Logopraxis is that the Texts of Divine Revelation have been provided to bring about the regeneration of the human mind. It is the regenerating human mind that is meant by the phrase, a “new Church” in the Heavenly Doctrines.

In simple terms, the restructure of the human mind takes place as the Lord’s love flows in and organises truth, bringing light so that evils and falsities can be identified and shunned as sins against the Lord. This is what the term charity means when applied inwardly. This process sees new beliefs and affections implanted, which give a new form to the natural mind so that it is better able to receive the influx of the Lord’s life. What people find when they consciously look to the Word with a view to self-examination and repentance, is that the Word becomes psychoactive.

But what does it mean for the Word to become psychoactive? What we know from the opening chapter of John's Gospel is that it is the Word that brings, “all that have come into being into being.” And while this is true so far as the external world is concerned, which is where material thinking places its focus, it is equally true for that which is brought into being so far as the inner world of the human spirit is concerned. It is the role the Word plays in bringing this inner world into being that is the primary focus for Logopraxis.

View Details

In the work Heaven and Hell 491-520 the reader is offered a description of the experience of awakening from death into the World of Spirits. The premise that underpins the Logopraxis approach is that what’s described in these numbers can provide insights into our own awakening to spiritual life through the practice of the Word while still in the natural world. That the same principles that govern the awakening of a newly arriving spirits to life in the spiritual world also govern the processes everyone must pass through if they are to awaken to spiritual life. The structures and practice method of the Logopraxis approach have been intentionally modeled on this section of Heaven and Hell with the aim of supporting practitioners in their work with the Word as the basis for their individual and collective spiritual life.

Introduction In the beginning was the Word, and the Word was toward God, and the Word was God.

The same was in the beginning toward God.

All were made through Him; and without Him not one was made that was made.

In Him was life; and the life was the light of men.

(John1:1-4) In Logopraxis, we seek to honour the potential for awakening to spiritual life through the Word, the Logos, by placing the practice of Sacred Texts at the centre of individual and collective spiritual life. Logopraxis is an intentional spiritual approach specifically focused on the practice of the Word as the basis for self-examination and repentance and as such is a process orientated approach for engaging with Sacred Text. Engaging with the Word in this way produces insights born of direct experience, into the processes involved in the regeneration of the human mind. The material produced through each person’s practice forms a rich source of nourishment which, when shared with others, builds a deeper sense of what it means to be a spiritual community. This is especially the case where there is a collective acknowledgement that the Lord is continuously revealing Himself through the shared experience of the Word working in people’s lives.

The core teaching that organises the structures and activities of Logopraxis is the profound idea, expressed in John’s Gospel and affirmed throughout the Heavenly Doctrines, that the Word is the Lord. This is not meant in a metaphorical sense. The teaching is that the Word in the form of Sacred Text is actually the Lord. The implication is that through engaging with the Texts of Divine Revelation as the basis for spiritual life, the conditions are created whereby an encounter with the Lord as the Word is made possible. A leading principle that we work from in Logopraxis is that the Texts of Divine Revelation have been provided to bring about the regeneration of the human mind. It is the regenerating human mind that is meant by the phrase, a “new Church” in the Heavenly Doctrines.

In simple terms, the restructure of the human mind takes place as the Lord’s love flows in and organises truth, bringing light so that evils and falsities can be identified and shunned as sins against the Lord. This is what the term charity means when applied inwardly. This process sees new beliefs and affections implanted, which give a new form to the natural mind so that it is better able to receive the influx of the Lord’s life. What people find when they consciously look to the Word with a view to self-examination and repentance, is that the Word becomes psychoactive.

But what does it mean for the Word to become psychoactive? What we know from the opening chapter of John's Gospel is that it is the Word that brings, “all that have come into being into being.” And while this is true so far as the external world is concerned, which is where material thinking places its focus, it is equally true for that which is brought into being so far as the inner world of the human spirit is concerned. It is the role the Word plays in bringing this inner world into being that is the primary focus for Logopraxis.

View Details

There is no excerpt because this is a protected post.

View Details

A short guided meditation to support the work of conscious practice.

Psalm 3: Lord, how they have increased who trouble me! Many are they who rise up against me. Many are they who say of me, "There is no help for him in God." Selah. But You, O Lord, are a shield for me, My glory and the One who lifts up my head. I cried to the Lord with my voice, And He heard me from His holy hill. Selah. I lay down and slept; I awoke, for the Lord sustained me. I will not be afraid of ten thousands of people Who have set themselves against me all around. Arise, O Lord; Save me, O my God! For You have struck all my enemies on the cheekbone; You have broken the teeth of the ungodly. Salvation belongs to the Lord. Your blessing is upon Your people. Selah

LISTEN and READ here for a further exploration of Psalm 3: Seeing Beyond Appearances in Times of Struggle ( Scripture Expounded as Process)

View Details

Spiritual Experiences 1710. But now [it is to be affirmed] that the life of the Lord flows in into all in the universe, for they constitute the Grand Body [corpus maximum] and heaven, with the heaven of spirits, which is His body, because it lives from Him, as a man lives from his soul; i.e. from the Lord through the soul, wherefore all the members, and the parts of the members, cannot but live from Him; just as in man the members and parts of members depend exclusively upon his soul; and according to the forms of the members and the forms of the parts, so they live, and so do they perform their functions, however diverse, in the universal body; and yet in such a way that they are led to uses and ends, like each single organ in the body, for there is a consent of all to uses and to one end, which is the Lord; whence life [flows] into all and each, from one mediately into another, through a society of forms.

Arcana Coelestia 1871. How the Word of the Lord appears before the angels cannot be described, but some idea can be formed by those who have seen in museums the optical cylinders in which beautiful images are represented from things roughly projected. Although the things which are round about in the projection appear to have no form, series, or order, and to be merely confused projections, still when they are concentrated toward the cylinder, they there present a lovely image. So it is with the Word of the Lord, especially with the prophetic Word of the Old Testament. In the literal sense there is scarcely anything that does not appear destitute of order, but when it is being read by a man, and especially by a little boy or girl, it becomes more beautiful and delightful by degrees as it ascends, and at last it is presented before the Lord as the image of a human being, in which and by which heaven is represented in its whole complex, not as it is, but as the Lord wills it to be, namely, a likeness of Himself.

AC 4687(2).... heaven is the Grand Man corresponding to every single part of the human being... For whatever passes from the Infinite Being by way of heaven as the Grand Man presents an image of that Being in every single thing.

AC 2996. In this world it is a great secret, although in the other life nothing is better known to every spirit, that all things in the human body have a correspondence to those in heaven; insomuch that there is not the smallest particle in the body, to which something spiritual and celestial does not correspond; or what is the same, to which heavenly societies do not correspond, for these exist according to all the genera and species of spiritual and celestial things; and this in such an order that together they represent one man, even as to all his parts, in general and in particular, both the interior and the exterior. Hence it is that the universal heaven is also called the Grand Man; and hence it is that it has been so often said that one society belongs to one province of the body, another to another, and so on. The reason is that the Lord is the Only Man, and heaven represents Him; and the Divine good and truth that are from Him are what make heaven; and because the angels are therein, they are said to be in the Lord. But they who are in hell are outside this Grand Man, and correspond to things unclean, and also to bodily corruptions.

AC 1990 [3] From these quotations it becomes clear that the Infinite Being (Esse), which is Jehovah, could not possibly be manifested to man except through the Human Essence, that is, through the Lord, and so has not been manifested to anyone except the Lord alone. So that He could be present with and be joined to mankind, after mankind had removed itself entirely from the Divine and had immersed itself in foul desires and so in merely bodily and earthly things, He adopted the Human Essence itself by being born. He did so in order that the Infinite Divine could be joined to man even though man was so remote.

View Details

Not yet, not yet …

Arcana Coelestia 6397. Shall judge his people as one of the tribes of Israel. That this signifies that he is one of the truths in general which the tribes of Israel represent, is evident from the signification of “judging,” as being truth in its office (of which below); from the signification of “people,” as being those who are in truth (n. 1259, 1260, 2928, 3295, 3581, 4619), here those who are in truth and not yet in good, for these are “Dan” or the “people” of Dan (n. 6396); and from the representation of the “tribes of Israel,” as being all the truths and goods of faith in general (see n. 3858, 3926, 3939, 4060, 6335). Hence by “he shall judge his people as one of the tribes of Israel” is signified that this truth, represented by Dan, is also among the general truths which the tribes of Israel represent. That “judging his people” denotes truth in its office, is because by the tribes of Israel are represented all truths in general, as may be seen from the passages above cited, and truths are what judge; thus by “judging his people” is signified truth in its office.

… Of the twelve apostles it is thus written in Matthew:

Jesus said, Ye who have followed Me in the regeneration, when the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel (Matthew 19:28).

And in Luke:

I appoint unto you, as the Father has appointed unto Me a kingdom, that ye may eat and drink upon My table in My kingdom, and sit upon thrones judging the twelve tribes of Israel (Luke 17:29-30).

[3] That in these passages neither four and twenty elders nor twelve apostles are meant, but all truths and goods in general, is evident from the fact that no man, nor even an angel, can judge anyone; for no one but the Lord alone can know the interiors, what they are and what they will be, and this to eternity. (That by the “twelve apostles” the same is signified as by the “twelve tribes,” namely, all truths and goods in the complex, may be seen above, n. 2129, 2553, 3488, 3858.) From all this it is now plain that by “Dan shall judge his people as one of the tribes of Israel” is signified that the truth which is represented by Dan is one among the general truths through which is judgment.

A Comment On Loving the Neighbour

“Teacher, by doing what shall I proceed in inheriting eonian life?”

So He said to him, “Within the Law, what has been written? How are you in the habit of reading it?

Now making a discerning reply, the man said, “‘You will be constantly loving the Lord your God from out of your whole heart, and in union with your whole soul, and in union with and in the midst of your whole strength, and in union with and within your whole mind – and your neighbour as being yourself.'”

So He said to him, “With discernment you answered correctly. Be habitually doing this and you will continue living.”

(Luke 10: 25-28, Jonathan Mitchell Translation)

To be in the effort to hear and read the presence of the Word in the midst of our interactions with others is one aspect of what it means to love the neighbour or what is of the Lord in another. Spiritual literacy is not about judging whether another’s state is of the Lord or not, or even judging the situation or event itself. But rather it is about attending to the thoughts and affections arising within our own state in response to what is being expressed before our understanding and perception.

If we can awaken to this work in any given moment then we can be present to what the Word is asking us to see in terms of the universal aspects of the spiritual processes at hand. When these insights are shared consciously in the space of the exchange with another then we are truly companioning and in relationship with them, for we are listening to them from the Lord as the Word who is Love Itself.

We need not then be concerned about whether what we have offered is adequate or enough. Nor do we need to see or know how what we have offered has been received. It is enough to simply be in the work of practise. If we do this then we can trust that the Lord will offer what is needed to meet any moment, to meet any interaction we have with another and to meet any life condition.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

A short guided meditation to support the work of conscious practice.

Psalm 97 : The Lord reigns; Let the earth rejoice; Let the multitude of isles be glad! Clouds and darkness surround Him; Righteousness and justice are the foundation of His throne. A fire goes before Him, And burns up His enemies round about. His lightnings light the world; The earth sees and trembles. The mountains melt like wax at the presence of the Lord, At the presence of the Lord of the whole earth. The heavens declare His righteousness, And all the peoples see His glory. Let all be put to shame who serve carved images, Who boast of idols. Worship Him, all you gods. Zion hears and is glad, And the daughters of Judah rejoice Because of Your judgments, O Lord. For You, Lord, are most high above all the earth; You are exalted far above all gods. You who love the Lord, hate evil! He preserves the souls of His saints; He delivers them out of the hand of the wicked. Light is sown for the righteous, And gladness for the upright in heart. Rejoice in the Lord, you righteous, And give thanks at the remembrance of His holy name.

For further exploration on the Word as a mirror to our interior states you might like to listen/read to an “Introduction to John’s Gospel” – Scripture Expounded as Process.

View Details

The World of Spirits

Heaven and Hell 421. The world of spirits is not heaven, nor is it hell, but it is the intermediate place or state between the two, for it is the place into which man comes after death; and from which, after a certain time, according to his life in the world, he is either elevated into heaven, or cast into hell.

On good appearing when evil is removed

CL 444… “Do you not know of the existence of good and evil? and that good is from creation, but not evil? Yet evil, regarded in itself, is not nothing although it is the nullity of good. Good is from creation, both good in its greatest degree and good in its least; and when this least becomes nothing, then from the other side arises evil. There is therefore no relation between them, nor any progression of good to evil, but only a relation and progression of good to greater and less good, and of evil to greater and less evil, the two being opposites at each and every point. And since good and evil are opposites, there is an intermediate between them wherein is an equilibrium in which evil acts against good; but because it does not prevail, it stops in the endeavor. Every man is brought up in this equilibrium. Being between good and evil or, what is the same thing, between heaven and hell, it is a spiritual equilibrium, and for those who are in it, it brings freedom. The Lord draws all men away from this equilibrium to Himself; and the man who from freedom follows Him, He leads from evil into good and so to heaven.

CL 325… [4] FOURTH: That good when thus implanted cannot be transcribed. By transcription is meant the transcription of the good of one man into another. From what was said above, it follows that by regeneration a man is made wholly new as to his spirit, and that this is effected by a life according to the Lord’s commandments. Who does not see that this renovation cannot be accomplished except from time to time, in almost the same way as from seed a tree successively takes root, grows, and is perfected? Those who perceive regeneration in any other way do not know anything concerning man’s state, or concerning evil and good, that the two are altogether opposite, and that good cannot be implanted except so far as evil is removed. Nor do they know that so long as one is in evil he is averse to every good which in itself is good. Therefore, were the good of one to be transferred into another who is in evil, it would be as though a lamb were thrown to a wolf, or a pearl tied to the snout of a swine. From this it is manifest that transcription is impossible.

AC 6319 [2] With regard to the subject itself, they who do goods with the sole end of reward cannot possibly know that in doing goods without any reward there is happiness so great as to be heavenly happiness itself. The reason of their ignorance is that they perceive happiness in the delight of the love of self, and insofar as a man perceives delight in this love, so far he does not perceive delight in heavenly love, for they are opposites. The delight which flows from the love of self completely extinguishes the delight which is from heavenly love, insomuch that it is absolutely unknown what heavenly delight is; and if its nature is told it is not believed, nay, it is denied.

3] This it has been given me to know from evil spirits in the other life who, while they lived, did nothing of what is good to others or to their country except for the sake of themselves; such do not believe that any delight is possible in doing goods without the end of reward; for they suppose that if there is no end of reward all delight ceases. And if they are told further that when that delight ceases heavenly delight begins, they are amazed at the hearing;

Doing good for recompense

AC 6389… they who do what is good for the sake of reward, do indeed perform uses, and are of service; but yet are among those in the Lord’s kingdom who are in the lowest place, for they do not dispense the good which is communicated to them, except to those who can recompense them; and they pass by the rest who need aid the most, or if they do good to these, it is from the end of being rewarded by the Lord. Hence what they do they regard as merit, and thus consider the Lord’s mercy as due them. In this way they recede from humiliation, and in the same proportion from a state of receiving what is blessed and happy through heaven from the Lord. From all this it is evident that in the other life such are indeed employed in uses, but as lowest services.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

Marriage is between Levels

Arcana Coelestia 3952. ‘And he lay with her that night’ means the actual joining together. This too becomes clear without explanation. The reason why the explanation of the expressions immediately preceding this has for the most part been limited to giving simply the meanings which they have in the internal sense is that they are the kind of things which cannot be understood unless they are presented separately one after another. For the subject is the joining of truth to good and of good to truth, and this joining together of them is the conjugial relationship meant in the spiritual sense; that is, when with man or in the Church the two are so joined together the heavenly marriage is effected. The arcana of this heavenly marriage have been described in the verses above, where they are shown to be the following: As has been stated, the heavenly marriage is a marriage of good to truth and of truth to good. It is not however a marriage between good and truth which both belong to one and the same degree, but between good and truth which belong one to a lower degree, the other to a higher. That is, it is not a marriage between the good of the external man and the truth of the same, but between the good of the external man and the truth of the internal man; or what amounts to the same, it is not a marriage between the good of the natural man and the truth of the same, but between the good of the natural man and the truth of the spiritual man. It is when good and truth of different degrees are joined together that the marriage comes into effect.

[2] The same applies in the internal or spiritual man. The heavenly marriage is not a marriage between the good and the truth present there but between the good of the spiritual man and the truth of the celestial man, for compared with the spiritual man the celestial man belongs to a higher degree. Nor again is the heavenly marriage between the good and the truth present there, but between the good of the celestial man and the Divine truth which proceeds from the Lord. From this it is in addition evident that the Divine marriage itself within the Lord is not a marriage between the Divine good and the Divine truth present in His Divine Human but between the Good of the Divine Human and the Divine itself, that is, between the Son and the Father, for the Good of the Lord’s Divine Human is that which in the Word is called ‘the Son of God’ and the Divine itself that which is called ‘the Father’.

[3] These are the arcana contained in the internal sense present within the things said about the dudaim. Anyone may see that there is some arcanum hidden within them. For the following details – those about Reuben’s finding dudaim in the field and Rachel’s desiring them, and, so that she might acquire them, about her agreeing to their husband’s lying with Leah, and about Leah’s going out to meet Jacob when he came from the field in the evening and her saying that she had hired him for the dudaim – would not have been important enough for them to be mentioned in any historical description in the Word unless something Divine had lain hidden within them. Exactly what that something Divine is nobody can know unless he knows what is meant by the sons of Jacob and by the tribes named after them, and also unless he knows the flow of ideas belonging to the subject dealt with in the internal sense, and on top of this unless he knows what the heavenly marriage is. For that marriage is the subject; that is to say, the joining of the good of the external man to the affection for the truth of the internal man is the subject. But to enable this arcanum to be seen more clearly, let a further illustration be given.

[4] The truths of the external man are the facts and the matters of doctrine which he acquires first through parents and also teachers, after that through books, and at length by his own endeavours. The good of the external man is the pleasure and delight which he finds in those facts and matters of doctrine. Facts which are essentially truths, and delights which are essentially good, are joined together, but these do not constitute the heavenly marriage with him, for even with people who are governed by self-love and love of the world and who are consequently under the influence of evil and falsity, facts, and indeed matters of doctrine, are joined to delights; but they are the delights that go with self-love and love of the world, to which truths are able to be joined. All the same, such people are outside the heavenly marriage. But the heavenly marriage exists in a person when pleasure or delight, which essentially is the good of the external or natural man, stems from spiritual love. That is, the heavenly marriage exists with him when that good stems from love towards the neighbour, towards his country or the general public, towards the Church, towards the Lord’s kingdom; and it exists even more fully when it stems from celestial love, which is love to the Lord. For when that spiritual or celestial love passes from the internal or spiritual man into the delight of the external or natural man and fashions that delight, it is then joined to the facts and the matters of doctrine of the external or natural. But such a marriage cannot exist with the evil, only with the good, that is to say, with those who have those things as the end in view. But see what has been said already in 3286, 3288, 3314, 3321, about the influx of the internal or spiritual man into the external or natural man.

[5] Once acquainted with these arcana one may now come to see the overall meaning of the individual expressions, the explanations of which in preceding paragraphs was limited simply to giving their individual meanings in the internal sense, those expressions and their meanings being these: ‘Reuben’, who means the truth of faith, which is the first stage of regeneration, ‘found dudaim’; ‘he brought them to Leah his mother’ who means the affection for external truth; ‘Rachel’ who means the affection for interior truth ‘desired them’, and they were also ‘given to her’; Leah therefore ‘lay with Jacob her husband’ who means the good of truth within the natural man. Likewise the expressions in what comes after this: Sons were born to Jacob by Leah, ‘Issachar and Zebulun’, by whom things to do with conjugial love and so with the heavenly marriage are meant and represented; and after this, ‘Joseph’ was born, by whom the Lord’s spiritual kingdom – the marriage itself, which is the subject here – is meant and represented.

Man is not born in the human form

Conjugual Love 152b. On hearing this all who were sitting at the tables said: ‘What times they live in on earth now! What sad changes has wisdom undergone! It seems to have been turned into foolish cleverness. The sun has set and is beneath the earth, diametrically opposite its noon position. How can anyone fail to know from the evidence of the people abandoned in the forests, that this is what man is like if he receives no instruction? Surely he is what he is taught to be. By birth he is more ignorant than animals. He must then learn to walk and to talk. If he did not learn to walk, would he stand upright on his feet? And if he did not learn to talk, would he be able to utter any of his thoughts? Surely everyone is what he is taught to be, crazy if taught falsities, wise if taught truths? And if he is crazy from being taught falsities, does he not imagine himself to be wiser than the man who is wise from being taught truths? Are there not foolish and deranged people who are no more human beings than those who were found in the forests? Are not those who have lost their memory like them?

[2] ‘From both these sets of facts we draw the conclusion that a man is not a man without instruction, and is not an animal either, but he is a form capable of receiving in himself what makes a man human, so that he is not born a man, but becomes one. Man has by birth a form such that he can be an instrument for the reception of life from God, with a view to being a subject into which God can put all good, and by union with Himself make blessed for ever. We perceive from what you say that wisdom at the present time is so far extinct or turned to foolishness, that there is total ignorance about the terms upon which human being live as compared with those on which animals live. As a result, they do not know either anything about how a person lives after death. But those who are able, but unwilling, to know about this, and so deny its reality, as many of you Christians do, can be likened to the people found in the forests. It is not that they have become so stupid through being deprived of instruction, but they have made themselves stupid by relying on the fallacies of the senses, which are the darkness that conceals truths.’

1. XXI. THAT ACCORDING TO THE DEFECT AND LOSS OF CONJUGIAL LOVE, MAN APPROACHES TO THE NATURE OF A BEAST. The reason is, because so far as he is in conjugial love he is spiritual, and so far as he is spiritual he is a man. Man is born for life after death, and he attains that life because within him is a spiritual soul, and to this he can be elevated through the faculty of his understanding. If then, from the faculty which is given to it, his will also is elevated at the same time, then after death he lives the life of heaven. The contrary is the case if he is in a love opposed to conjugial love; for so far as he is in this, he is a natural man, and as to lusts, appetites, and their delights, the merely natural man is like a beast, with the sole difference that he has the faculty of elevating his understanding into the light of wisdom, and also the faculty of elevating his will into the heat of heavenly love. These faculties are never taken away from any man; and therefore, a merely natural man, although like a beast as to concupiscences, appetites and their delights, yet lives after death–but in a state corresponding to his past life. From this it is evident, that according to the defect of conjugial love, man approaches to the nature of a beast. This may seem open to contradiction because defect and loss of conjugial love exist with those who nevertheless are men; but what is meant concerns those who from scortatory love make light of conjugial love and so are in the defect and loss thereof.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

A short guided meditation to support the work of conscious practice.

Psalm 8: O Lord, our Lord, How excellent is Your name in all the earth, Who have set Your glory above the heavens! Out of the mouth of babes and infants. You have ordained strength, Because of Your enemies, That You may silence the enemy and the avenger. When I consider Your heavens, the work of Your fingers, The moon and the stars, which You have ordained, What is man that You are mindful of him, And the son of man that You visit him? For You have made him a little lower than the angels, And You have crowned him with glory and honour. You have made him to have dominion over the works of Your hands; You have put all things under his feet, All sheep and oxen, Even the beasts of the field, The birds of the air, And the fish of the sea That pass through the paths of the seas. O Lord, our Lord, How excellent is Your name in all the earth!

Listen and Read HERE for further exploration on Psalm 8 – Strength From Out of the Mouths of Babes and Sucklings (Scripture Expounded as Process)

View Details

Genesis 49: 14-18

Issachar is a bony ass, lying down between the burdens. And he shall see rest that it is good, and the land that it is pleasant; and he shall bow his shoulder to bear, and shall be a servant to tribute.

Dan shall judge his people as one of the tribes of Israel. Dan shall be a serpent upon the way, an arrow-snake upon the path, biting the horse’s heels, and his rider shall fall backward. I wait for Thy salvation, O Jehovah.

On Issachar and Dan

Arcana Coelestia 6388 … That “Issachar” here signifies reward from works, and previously mutual love, is because by “Issachar” are here meant those who are in a certain kind and appearance of mutual love, that is, of charity toward the neighbor, and who desire to be rewarded for the goods which they do. Thus they not only defile, but also pervert genuine mutual love, or charity; for they who are in genuine mutual love are in their delight and bliss when they are benefiting the neighbor, for they desire nothing more.

1. That Dan signifies those who are in truth and not as yet in good, is evident from the representation of Dan, as being the good of life (see n. 3921, 3923); but here those who are in some good of life from truth, but not as yet from good. …the good with them as yet lies deeply hidden in truth, and gives them the affection of truth, and impels them to live according to truth. They who are such are in the Lord’s kingdom; but as they do not do good from good, but from truth, that is, not from a new will, but from the intellectual, and thus not from love, but from obedience because it is so commanded, they are therefore among those in the Lord’s kingdom who are in the first or ultimate heaven.

Serpent reasoning

1. Dan shall be a serpent upon the way. That this signifies their reasoning about truth because good does not as yet lead, is evident from the representation of Dan, as being those who are in truth and not yet in good (see n. 6396); from the signification of a “serpent,” as being reasoning from what is sensuous (of which in what follows); and from the signification of “way,” as being truth (n. 627, 2333). Thus by “Dan being a serpent upon the way” is signified their reasoning about truth, because good does not yet lead. The quality of this reasoning and of the consequent truth, will be told in what follows.

[2] That a “serpent” denotes reasoning from what is sensuous, is because the interiors of man are represented in heaven by animals of various kinds, and hence in the Word the like are signified by the same animals. The sensuous things of man were represented by serpents because sensuous things are the lowest things in man, and are relatively earthly, and as it were creeping; as may also be seen from the forms through which sensuous things flow, concerning which, of the Lord’s Divine mercy elsewhere. Hence these sensuous things were represented by serpents, and even the Lord’s Divine sensuous was represented by the brazen serpent in the wilderness (n. 4211); and prudence and circumspection, in externals, is signified by “serpents” in Matthew:

Be ye wise as serpents, and harmless as doves (Matthew 10:16).

But when a man is in what is sensuous, remote from what is internal, as are those who are in truth and not yet in good and speaks from what is sensuous, then by the “serpent” is signified reasoning; here therefore, where Dan is treated of, is signified reasoning about truth, because good does not yet lead. In other cases malice, cunning, and deceit, are signified by “serpents,” but by poisonous serpents, as by “vipers” and the like, the reasoning of which is poison. (That the “serpent” denotes reasoning from what is sensuous may be seen above, n. 195-197; also that the “serpent” denotes all evil in general; and that evils are distinguished by different kinds of serpents n. 251, 254, 257)

The process

6396 … For with the man who is being regenerated by the Lord the case is this. He is first in truth and not in any good of life from truth; next he is in the good of life from truth, but not yet from good; afterward, when he has been regenerated, he is in the good of life from good, and he then perceives truth from good, and multiplies it in himself; these are the degrees of regeneration.

For more on the Merit-Guilt Cycle visit HERE

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

Arcana Coelestia 981.. that celestial men do not speak of grace, but of mercy, while spiritual men do not speak of mercy, but of grace. This mode of speaking is grounded in the circumstance that those who are celestial acknowledge the human race to be nothing but filthiness, and as being in itself excrementitious and infernal; wherefore they implore the mercy of the Lord, for mercy is predicated of such a condition. Those, however, who are spiritual, although they know the human race to be of such a nature, yet they do not acknowledge it, because they remain in their Own, which they love, and therefore they speak with difficulty of mercy, but easily of grace. This difference in language results from the difference in the humiliation. In proportion as anyone loves himself, and thinks that he can do good of himself, and thus merit salvation, the less capable is he of imploring the Lord’s mercy. The reason why some can implore grace is that it has become a customary form of speaking, in which there is but little of the Lord and much of self, as anyone may discover in himself while he names the grace of the Lord.

1. There are two arcana here, one, that the good of the spiritual man is comparatively obscure; and the other, that this obscurity is illuminated by the Lord’s Divine Human. As regards the first, that good with the spiritual man is comparatively obscure, this is evident from what was said above concerning the state of the spiritual man in comparison with the state of the celestial man (n. 2708); for by comparing these states the fact becomes manifest. With the celestial, good itself is implanted in their will part, and light comes therefrom into their intellectual part; but with the spiritual all the will part has been destroyed, so that they have nothing of good from it; and therefore good is implanted by the Lord in their intellectual part (see n. 863, 875, 895, 927, 928, 1023, 1043, 1044, 2124, 2256). The will part is what chiefly lives in man, while the intellectual lives from it. As therefore the will part has been so destroyed with the spiritual man as to be nothing but evil, and yet evil flows in from it perpetually and continually into his intellectual part, that is, into his thought, it is evident that the good there is comparatively obscured.

[2] Hence it is that the spiritual have not love to the Lord, as have the celestial, and consequently they have not the humiliation which is essential in all worship, and by means of which good can flow in from the Lord; for an elated heart does not receive at all, but a humble heart. Neither have the spiritual love toward the neighbor, as the celestial have for the love of self and the world continually flows in from their will part, and obscures the good of that love; as must also be evident to everyone if he reflects, by considering that when he does good to anyone it is for the sake of an end in the world; and that therefore, although he is not doing so consciously, still he is thinking of a recompense, either from those to whom he does good, or from the Lord in the other life; thus that his good is defiled by the idea of merit, as also by considering that when he has done any good, if he can make it known and thus set himself above others, he is in the delight of his life. But the celestial love the neighbor more than themselves; nor do they think at all of recompense, nor in any manner set themselves up above others.

[3] Moreover, the good that is with the spiritual has been obscured by persuasions from various principles arising also from the love of self and of the world. The quality of their persuasion even of faith may be seen above (n. 2682, 2689 the end); this likewise is from the influx of evil from their will part.

[4] Moreover that the good with the spiritual man is obscure in comparison, is evident from the fact that he does not know what is true from any perception, as the celestial do, but from instruction from parents and masters, and also from the doctrine into which he was born; and when he superadds anything from himself and from his thought, then for the most part the sensuous and its fallacies, and the rational and its appearances, prevail, and cause him to be scarcely able to acknowledge any pure truth, such as the celestial acknowledge. Nevertheless in those seeming truths the Lord implants good, even if the truths are fallacious, or appearances of truth; but the good becomes obscure from them, being qualified by the truths with which it is conjoined. The case with this is as with the light of the sun flowing into objects. The quality of the objects which receive it causes the light to appear there under the aspect of color, beautiful if the quality of the form and of the reception is becoming and correspondent, but unbeautiful if the quality of the form and of the reception is not becoming, and thus not correspondent. In this manner the good itself is qualified according to the truth.

[5] The same is also manifest from the fact that the spiritual man does not know what evil is. He scarcely believes any other things to be evil than those which are contrary to the precepts of the Decalogue, and is not aware of the evils of affection and thought, which are innumerable; nor does he reflect upon them, nor call them evils. All delights whatever of cupidities and pleasures he regards no otherwise than as good; and the very delights of the love of self he both seeks after, and approves, and excuses, being ignorant that such things affect his spirit, and that he becomes altogether such in the other life.

[6] From this it is in like manner evident that though scarcely anything else is treated of in the whole Word than the good of love to the Lord and of love toward the neighbor, still the spiritual man does not know that good is the essential of faith, nor even what love and charity are in their essence; and that as to what he has learned of faith, which he makes essential, he nevertheless discusses whether it be so, unless he has been confirmed by much experience of life. This the celestial never do, for they know and perceive that it is so. Hence it is said by the Lord in Matthew:

Let your speech be, Yea, yea; Nay, nay; what is more than these is of evil (Matthew 5:37).

For the celestial are in the truth itself respecting which the spiritual dispute whether it be so; hence, as the celestial are in the truth itself, they can see from it endless things which belong to that truth, and thus from light see as it were the whole heaven. But as the spiritual dispute whether it be so, they cannot, so long as they do this, come to the first boundary of the light of the celestial, still less look at anything from their light.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

A short guided meditation to support the work of conscious practice.

Psalm 1: Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But his delight is in the law of the Lord, And in His law he meditates day and night. He shall be like a tree, Planted by the rivers of water,  That brings forth its fruit in its season, Whose leaf also shall not wither; And whatever he does shall prosper. The ungodly are not so, But are like the chaff which the wind drives away. Therefore the ungodly shall not stand in the judgment, Nor sinners in the congregation of the righteous. For the Lord knows the way of the righteous, But the way of the ungodly shall perish.

Listen HERE for further exploration on Psalm 1 – Keys To Finding Happiness (Scripture Expounded as Process)

View Details

Arcana Coelestia 6359. And their wrath for it was hard. That this signifies a turning away from the derivative truth, that it was confirmed, is evident from the signification of “wrath,” as being a turning away from truth (that “wrath” is predicated of truth, and “anger” of good, may be seen above, n. 3614); and from the signification of “hard,” as being what is confirmed, for the falsity which has been confirmed even to persuasion, is hard. That it is hard has been given to know from experience, for among spirits and among the angels truth from good appears and is presented to view as soft, but falsity from evil as hard, and this in proportion as the falsity from evil is more confirmed. When persuasion has been brought about by means of confirmation from many things, this hardness appears there like the hardness of bone. Such hardness is also like the hardness in this world, in that it reflects the rays of light. Thus when the light of heaven from the Lord falls upon the hardness produced by falsity from evil, it is reflected; but on the other hand, when the light of heaven from the Lord falls upon the softness produced by truth from good, it is received.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

The pain and anxiety comes from spirits

Arcana Coelestia 6368… man of himself is in hell, for his will and thought from his own is nothing but evil and its falsity, by which he has been so bound to hell that he cannot be torn away without violence. This tearing away and deliverance is what is called the “prey;” and because this is done from the Lord’s Divine good, it is said that from the Lord through what is celestial is the deliverance of many from hell.

4496… when a man is being purified from these loves, as is the case when he is being regenerated, he is in pain and anxiety, and it is the cupidities then being removed which are in pain and anguish.

AC4249… when good is taking the prior place and is subordinating truths to itself, which takes place when the man is undergoing spiritual temptations, the good that then flows in from within is attended with very many truths which have been stored up in his interior man. These cannot come to his mental view and apprehension until good acts the first part, for then the natural begins to be enlightened by good, whence it becomes apparent what things in it are in accord, and what are discordant, from which come the fear and distress that precede spiritual temptation. For spiritual temptation acts upon the conscience, which is of the interior man; and therefore when he enters into this temptation the man does not know whence come such fear and distress, although the angels with him know this well; for the temptation comes from the angels holding the man in goods and truths while evil spirits are holding him in evils and falsities.

[2] For the things that come forth with the spirits and angels who are with a man are perceived by the man exactly as if they were in him; for while a man is living in the body, and does not believe that all things flow in, he supposes that the things which come forth interiorly are not produced by causes outside of him, but that all the causes are within him, and are his very own; yet such is not the case. For whatever a man thinks and whatever he wills (that is, his every thought and his every affection) are either from hell or from heaven. When he thinks and wills evils, and is delighted with the consequent falsities, he may know that his thoughts and affections are from hell; and while he is thinking and willing goods, and is delighted with the derivative truths, he may know that they are from heaven, that is, through heaven from the Lord. But the thoughts and affections that appertain to a man appear for the most part under another aspect; as for example, the combat of evil spirits with angels that arises from the things which appertain to a man who is to be regenerated, appears under the aspect of fear and distress, and of temptation.

[3] These statements cannot but appear to man as paradoxes, because almost every man of the church at this day believes that all the truth which he thinks, and the good which he wills and does, are from himself, although he says otherwise when he speaks from the doctrine of faith. Nay, of such a nature is man that if anyone should say to him that there are evil spirits from hell who are flowing into his thought and will when he thinks and wills evils, and angels from heaven when he thinks and wills goods, he would stand amazed that anyone should maintain such a thing; for he would say that he feels life in himself, and thinks from himself and wills from himself. From this feeling in himself he forms his belief, and not from his doctrine; when yet the doctrine is true, but the feeling fallacious. It has been given me to know this from an almost continual experience of many years, and so to know it that no doubt whatever remains.

HH99. I have also been permitted to learn the source of human anxiety, grief of mind, and interior sadness, which is called melancholy. There are spirits not as yet in conjunction with hell, because they are in their first state; these will be described hereafter when treating of the world of spirits. Such spirits love things undigested and pernicious, such as pertain to food becoming foul in the stomach; consequently they are present with man in such things because they find delight in them; and they talk there with one another from their own evil affection. The affection that is in their speech flows in from this source into man; and when this affection is the opposite of man’s affection there arises in him sadness and melancholy anxiety; but when it agrees with it it becomes in him gladness and cheerfulness. These spirits appear near to the stomach, some to the left and some to the right of it, and some beneath and some above, also nearer and more remote, thus variously in accordance with their affections. That this is the source of anxiety of mind has been shown and proved to me by much experience. I have seen these spirits, I have heard them, I have felt the anxieties arising from them, and I have talked with them; when they have been driven away the anxiety ceased; when they returned the anxiety returned; and I have noted the increase and decrease of it according to their approach and removal. From this it has been made clear to me why some who do not know what conscience is, because they have no conscience, ascribe its pangs to the stomach.

The equilibrium between heaven and hell

Heaven and Hell 592. Unless the Lord ruled both the heavens and the hells there would be no equilibrium; and if there were no equilibrium there would be no heaven or hell; for all things and each thing in the universe, that is, both in the natural world and in the spiritual world, endure by means of equilibrium. Every rational man can see that this is true. If there were a preponderance on one part and no resistance on the other would not both perish? So would it be in the spiritual world if good did not react against evil and continually restrain its uprising; and unless this were done by the Divine Itself both heaven and hell would perish, and with them the whole human race. It is said unless the Divine Itself did this, because the self of everyone, whether angel, spirit, or man, is nothing but evil (see above, 591); consequently neither angels nor spirits are able in the least to resist the evils continually exhaling from the hells, since from self they all tend towards hell. It is evident, then, that unless the Lord alone ruled both the heavens and the hells no one could ever be saved. Moreover, all the hells act as one; for evils in the hells are connected as goods are in the heavens; and the Divine alone, which goes forth solely from the Lord, is able to resist all the hells, which are innumerable, and which act together against heaven and against all who are in heaven.

1. The equilibrium between the heavens and the hells is diminished or increased in accordance with the number of those who enter heaven and who enter hell; and this amounts to several thousands daily. The Lord alone, and no angel, can know and perceive this, and regulate and equalize it with precision; for the Divine that goes forth from the Lord is omnipresent, and sees everywhere whether there is any wavering, while an angel sees only what is near himself, and has no perception in himself of what is taking place even in his own society.

594.How all things are so arranged in the heavens and in the hells that each and all of those who are there may be in their equilibrium, can be in some measure confirmed from the things said and shown above respecting the heavens and the hells, namely, that all the societies of heaven are most distinctly arranged in accordance with goods and their kinds and varieties, and all the societies of hell in accordance with evils, and their kinds and varieties; and that beneath each society of heaven there is a society of hell corresponding to it from opposition, and from this opposing correspondence equilibrium results; and in consequence of this the Lord unceasingly provides that no infernal society beneath a heavenly society shall gain any preponderance, and as soon as it begins to do so it is restrained by various means, and is reduced to an exact measure of equilibrium. These means are many, only a few of which are to be noted. Some of these means have reference to the stronger presence of the Lord; some to the closer communication and conjunction of one or more societies with others; some to the casting out of superabundant infernal spirits into deserts; some to the transference of certain spirits from one hell to another; some to the reducing of those in the hells to order, and this also is effected in various ways; some to the screening of certain hells under denser and thicker coverings, also letting them down to greater depths; besides other means; and still others that are employed in the heavens above the hells. These things have been said that it may in some measure be perceived that the Lord alone provides that there is an equilibrium everywhere between good and evil, thus between heaven and hell; for on such equilibrium the safety of all in the heavens and of all in the earths rests.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Good needing something to fix to

Arcana Coelestia 6368 [2] But be it known that no one can be torn away and delivered from hell unless in the life of the body he has been in spiritual good, that is, in charity through faith; for unless he has been in this good through faith, there is nothing to receive the good which flows in from the Lord; but it flows through, except that which can be fixed somewhere; and therefore these persons cannot be torn away or delivered from hell.

Fleeing from truths

6365… It is said that they shall flee at his presence, because when any one of the infernal crew approaches any angel of the Lord’s celestial kingdom, he flees at his presence, being unable to endure it, because he cannot endure the sphere of celestial love, which is that of love to the Lord; this sphere being to him like burning and tormenting fire. Moreover a celestial angel never fights, still less is his hand in the neck of his enemies, nor indeed does he regard anyone as an enemy insofar as he is concerned; yet it is so expressed on account of the conditions in this world; but the real meaning is that the infernals, regarding themselves as his enemies, flee from his presence.

6369… they who are in celestial good never fight, but are safe through good; because where they come, the evil flee away, for the evil cannot endure their presence .

Being held by the Lord when in the midst of the state

1. Who shall rouse him up? That this signifies that he is safe among all in the hells, is evident from the signification of “who shall rouse him up,” as being to be safe. That it denotes among all in the hells is because he is safe among all evils, even in the midst of the hells; for love to the Lord and toward the neighbor has this effect, because they who are in this love are most closely conjoined with the Lord, and are in the Lord, because they are in the Divine which proceeds from Him; hence nothing of evil can reach them. Be it known that there are innumerable hells, distinct according to the genera of evils and the derivative falsities, and according to the species of these, and the details of the species; and that in each hell there is order; and that this order is preserved by the Lord, both immediately, and mediately through the celestial angels; at times also angels are sent thither to bring into order what is disorderly there; and when they are there, they are in safety. This is what is meant by the safety among all in the hells of him who is in what is celestial.

When the sense of self gets shifted through the practise of truths

3812 [2] As regards the proprium in general there are two kinds, the first being the hellish proprium, the second the heavenly. The hellish proprium is acquired by a person from hell, the heavenly from heaven, that is, from the Lord through heaven. For all evil and all falsity from evil enter in from hell, and all good and all truth from good do so from the Lord. People know this from the doctrine of faith, but scarcely one in a million believes it. Consequently a person appropriates – that is, makes his own – evil entering in from hell; but good entering in from the Lord does not move him and cannot therefore be said to have a place in him. The reason why a person does not believe that evil enters in from hell and good from the Lord is that he is governed by self-love, a love which carries such unbelief with it and which goes so far as to be highly indignant when that person is told that everything comes into him from somewhere else. This then is why a person’s entire proprium is nothing but evil, see 210, 215, 694, 731, 874-876, 987, 1023, 1044, 1047. But the belief that evil is from hell and good from the Lord exists with him when he is not governed by self-love but by love towards the neighbour and love to the Lord; for this love carries such belief with it. So it is that a person receives from the Lord the heavenly proprium referred to in 155, 164, 731, 1023, 1044, 1937, 1947, 2882, 2883, 2891.

1. ‘And it will be for a sign of the covenant between Me and the earth’ means a token of the Lord’s presence in charity, ‘the earth’ here being a person’s proprium. This is clear from what has been stated already. That ‘the earth’ means a person’s Proprium is clear from the internal sense and from the whole train of thought. Above it was stated that ‘this is the sign of the covenant between Me and you and every living soul that is with you’ meant whatever has been regenerated; but here the wording is different – ‘it will be for a sign of the covenant between Me and the earth’. From this, and also from the repetition of ‘sign of the covenant’, it is evident that something different is meant here, and indeed that ‘the earth’ is that which has not been regenerated, and which is incapable of being, namely the will part of a person’s proprium.

[2] When somebody is regenerate he belongs to the Lord so far as the understanding Part of his mind is concerned but belongs to himself so far as the will part of it is concerned. These two parts in the spiritual man are opposed to each other. But although the will part of a person’s proprium is opposed, its continuing presence is nevertheless inevitable. Indeed all the obscurity in the understanding part, that is, all the thickness of his cloud, originates there. It is constantly flowing in from there, and in the measure it flows in so the cloud in the understanding part thickens; but in the measure it is taken away, the cloud thins out. This is why ‘the earth’ here means a person’s proprium. That ‘the earth’ means the bodily part of man’s nature as well as having many other meanings has been shown already.

[3] The relationship between those two parts is like two parties who were first of all joined together by a covenant of friendship – as will and understanding were in the member of the Most Ancient Church – and then the friendship was broken off and hostility arose, as happened when man corrupted totally the will part of him. After that, when the covenant is renewed, the hostile part presents itself as though the covenant were with it. But no covenant is made with it because it is utterly opposed and contrary. It is made instead with that which flows in from it, as has been stated, that is, with the understanding part of the proprium. The sign or token of the covenant is this, that to the extent the Lord is present in the understanding part of the proprium the will part of it will be taken away. The relationship between the two is just like that of heaven and hell. The understanding part of a regenerate person, by virtue of the charity in which the Lord is present, is heaven, while the will part of him is hell. To the extent the Lord is present in heaven, hell is removed; for when he subsists from himself man is in hell, but when he does so from the Lord he is in heaven. Man is constantly being raised up from hell into heaven, and so far as he is raised up his hell is taken away from him. The sign or token therefore that the Lord is present rests in the fact that man’s own will is taken away. The possibility of that removal is achieved by means of temptations and many other means of regeneration.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

Order from the centre to the peripheries Apocalypse Revealed 678 [2] It should be clearly known, that the interiors of the human mind exist in successive order and in simultaneous order with everyone. They are in successive order from its higher or prior things to its lower or posterior things. They are in simultaneous order in the ultimates or postremes, but in these latter they exist from interior things to exterior, as from a center to its circumference. This is shown in many places in The Angelic Wisdom concerning the Divine Love and Wisdom, (173-281), where degrees are treated of; from which it is evident that the ultimate is the complex of all the prior things. Hence it follows, that all the lusts of evil exist in simultaneous order inwardly in the very evil which the man perceives in himself, every evil which a man perceives in himself being in ultimates; for which reason when a man rejects evil from himself, he at the same time rejects its lusts; but still not from himself, but from the Lord. A man can indeed of himself reject evil, but not its lusts; wherefore, when he wills to reject evil, by fighting against it, he will look up to the Lord; for the Lord operates from inmosts to ultimates, for He enters through the soul of man, and purifies him.

Arcana Coelestia 6366. Thy father’s sons shall bow down to thee. That this signifies that truths will submit themselves of their own accord, is evident from the signification of “bowing down,” as being to submit themselves; and from the signification of the “father’s sons,” as being the truths that are from spiritual good, for the “sons of Israel” denote spiritual truths (see n. 5414, 5879, 5951), and “Israel” is spiritual good (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833). That these truths will submit themselves of their own accord, is because when celestial love, which is represented by Judah, flows into the spiritual truths which are represented by the sons of Israel, it disposes them into order, and thus submits them to the Lord; for the celestial has this efficacy through influx into spiritual things, that is, good through influx into truth. For this reason also the Lord’s celestial kingdom is the inmost or third heaven, thus is nearest the Lord; and His spiritual kingdom is the middle or second heaven, thus is further away from the Lord. It is from this order that the Lord flows into the spiritual kingdom, both mediately through the celestial kingdom, and also immediately. The influx is of such a nature that the spiritual kingdom is kept in order by means of the celestial kingdom, and in this way is submitted to the Lord. The influx from the celestial kingdom is effected by means of love toward the neighbor, for this is the external of the celestial kingdom and the internal of the spiritual kingdom; hence the conjunction of both (see n. 5922).

The violence of faith without charity

AC 6328. GENESIS 49: 1-8. And Jacob called his sons, and said, Gather ye yourselves together, and I will tell you what shall befall you in the end of the days Assemble yourselves and hear, ye sons of Jacob, and hear unto Israel your father. Reuben, my firstborn, thou art my strength, and the beginning of my forces, excellent in eminence, and excellent in power. Light as water thou shalt not excel, because thou wentest up on thy father’s bed, then profanedst thou it; he went up on my couch. Simeon and Leviticus are brethren; instruments of violence are their swords. Into their secret let not my soul come; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger for it was vehement, and their wrath for it was hard. I will divide them in Jacob, and scatter them in Israel. Judah, thy brethren shall celebrate thee, thy hand shall be in the neck of thine enemies, thy father’s sons shall bow down to thee.

AC 6353. Instruments of violence are their swords. That this signifies that doctrinal things serve to destroy the works of charity, thus charity itself, is evident from the signification of “instruments of violence,” as being what serves to destroy charity (that “instruments” denote things that are of service is evident, and that “violence” denotes the destruction of charity, will be seen presently); and from the signification of “swords,” as being doctrinal things. For “swords” [gladii] denote the truths of faith, by means of which combat is waged against falsities and evils ((2799) see n. 2799), thus “swords” [machaerae] are doctrinal things, here the doctrinal things by means of which combat is waged against truth and good, and by means of which these are extinguished, because this is done by those who are in faith alone, or in faith separate from charity, with whom the reverse prevails.

[2] The doctrinal things of those who are in faith alone, whereby they destroy the works of charity, are chiefly those which teach that man is saved by faith alone without the works of charity, and that these are not necessary, and that man is saved by faith alone even in the last hour, no matter how he had lived through the whole course of his life, thus those who have practiced nothing but cruelties, those who have practiced nothing but adulteries, those who have practiced nothing but profane things; and hence that salvation is merely admission into heaven, none being admitted but they who have received this grace at the end of their life; and thus that some have been elected out of mercy, and some damned out of unmercifulness; when yet heaven is denied by the Lord to no one, but the life and the communication of life (which are there perceived as an odor is perceived by those exposed to it on earth) render it impossible for the wicked to dwell there, because they are tormented by the evil of their life there more than in the deepest hell.

The life of faith is chairtyThe Last Judgement 39. Good is the esse, and truth the existere derived from it, and thus the truth of faith has its own esse of life from the good of charity (3049, 3180, 4574, 5002, 9154). Hence the truth of faith lives from the good of charity, or charity is the life of faith (1589, 1947, 1997, 2571, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729). Faith is not alive in man, when he only knows and thinks of the things of faith, but when he wills them, and from willing, does them (9224). The conjunction of the Lord with man is not by faith, but by the life of faith, which is charity (9380, 10143, 10153, 10578, 10645, 10648).

AC 9380 …The representations that are devoid of the knowledge, faith, and affection of the interior things that are represented, conjoin the thing, but not the person.

[2] The case is the same with those who remain in the mere literal sense of the Word, and gather from it nothing of doctrine; for they are separated from the internal sense, because the internal sense is doctrine itself. The conjunction of the Lord with the external things of the Word is through its interior things; and therefore if the interior things have been separated, there is possible no other conjunction of the Lord with the external things than as with a gesture of the body without any agreement of the heart. It is the very same with those who are perfectly acquainted with all the particulars of the doctrine of their church, and yet do not apply them to life. These also are in external things devoid of what is internal, for with them the truths of doctrine are outside so long as they have not been inscribed on their life. The reason why there is no conjunction of the Lord with their truths, is that the Lord enters into a man’s truths of faith through his life; thus through the soul which is in the truths.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Every truth and good has an opposing evil and falsity to be revealed

Arcana Coelestia 6368 [2] But be it known that no one can be torn away and delivered from hell unless in the life of the body he has been in spiritual good, that is, in charity through faith; for unless he has been in this good through faith, there is nothing to receive the good which flows in from the Lord; but it flows through, except that which can be fixed somewhere; and therefore these persons cannot be torn away or delivered from hell. For all the states that a man has acquired in the life of the body are retained in the other life, and are filled; with the good the states of good are retained and filled with good, and by means of these states they are elevated into heaven; and with the evil the states of evil are retained and filled with evil, and by means of these states they sink down into hell. This is the meaning of the saying that as a man dies, so he remains. This shows who they are that can be delivered by the Lord from hell by means of the Divine celestial.

Heaven and Hell 598. Man cannot be reformed unless he has freedom, for the reason that he is born into evils of every kind; and these must be removed in order that he may be saved; and they cannot be removed unless he sees them in himself and acknowledges them, and afterwards ceases to will them, and finally holds them in aversion. Not until then are they removed. And this cannot be done unless man is in good as well as in evil, since it is from good that he is able to see evils, while from evil he cannot see good…

Arcana Coelestia 9128[2] As this is an important matter, something shall be said about sight from within. A man sees in himself whether what he thinks and wills, and consequently what he says and does, is good or evil, and consequently whether it is true or false. This is quite impossible unless he sees from within. Seeing from within is seeing from the sight of the internal man in the external. The case is the same as with the sight of the eye: the eye cannot see the things which are within it, but only those which are outside of it. From this then it is that a man sees the good and the evil that are in himself. Nevertheless one man sees this better than another, and some do not see it at all. They who see it, are they who have received from the Lord the life of faith and charity, for this life is the internal life, or the life of the internal man. Such persons, being from faith in truth, and from charity in good, can see the evils and falsities in themselves; for evil can be seen from good, and falsity from truth; but not contrariwise. The reason is that good and truth are in heaven, and in its light; whereas evil and falsity are in hell, and in its darkness. From this it is evident that those who are in evil and thence in falsity cannot see the good and truth, nor even the evil and falsity, which are in themselves, consequently neither can they see from within.

[3] But be it known that to see from within is to see from the Lord; for it is the same with sight as with everything that exists, in that nothing exists from itself, but from that which is prior to or higher than itself, thus finally from the First and Highest. The First and Highest is the Lord. He who apprehends this can also apprehend that everything of life with man is from the Lord; and that as charity and faith constitute the veriest life of man, everything of charity, and everything of faith, are from the Lord.

Heaven and Hell 594. How all things are so arranged in the heavens and in the hells that each and all of those who are there may be in their equilibrium, can in some measure be seen from what has been said and shown above respecting the heavens and the hells, namely, that all the societies of heaven are distinctly arranged in accordance with goods and their kinds and varieties, and all the societies of hell in accordance with evils, and their kinds and varieties; and that beneath each society of heaven there is a society of hell corresponding to it from opposition, and from this opposing correspondence equilibrium results; and in consequence of this the Lord unceasingly provides that no infernal society beneath a heavenly society shall gain any preponderance, and as soon as it begins to do so it is restrained by various means, and is reduced to an exact measure of equilibrium. These means are many, only a few of which I will mention. Some of these means have reference to the stronger presence of the Lord; some to the closer communication and conjunction of one or more societies with others; some to the casting out of superabundant infernal spirits into deserts; some to the transference of certain spirits from one hell to another; some to the reducing of those in the hells to order, and this also is effected in various ways; some to the screening of certain hells under denser and thicker coverings, also letting them down to greater depths; besides other means; and still others that are employed in the heavens above the hells. All this has been said that it may in some measure be perceived that the Lord alone provides that there shall be an equilibrium everywhere between good and evil, thus between heaven and hell; for on such equilibrium the safety of all in the heavens and of all on the earth rests.

The freeing is in the seeing

Divine Love and Wisdom 271. EVILS AND FALSITIES ARE IN COMPLETE OPPOSITION TO GOODS AND TRUTHS, BECAUSE EVILS AND FALSITIES ARE DIABOLICAL AND INFERNAL, WHILE GOODS AND TRUTHS ARE DIVINE AND HEAVENLY. That evil and good are opposites, also the falsity of evil and the truth of good, every one acknowledges when he hears it. Still those who are in evil do not feel, and therefore do not perceive, otherwise than that evil is good; for evil gives enjoyment to their senses, especially sight and hearing, and from that gives enjoyment also to their thoughts, and thus their perceptions. While, therefore, the evil acknowledge that evil and good are opposites, still, when they are in evil, they declare from their enjoyment of it that evil is good, and good evil. For example:-One who abuses his freedom to think and to do what is evil calls that freedom, while its opposite, namely, to think the good which in itself is good, he calls bondage; when, in fact, the latter is to be truly free, and the former to be in bondage. He who loves adulteries calls it freedom to commit adultery, but not to be allowed to commit adultery he calls bondage; for in lasciviousness he has a sense of enjoyment, but of the contrary in chastity. He who is in the love of ruling from love of self feels in that love an enjoyment of life surpassing other enjoyments of every kind; consequently, everything belonging to that love he calls good, and everything contrary to it he declares to be evil; when yet the reverse is true. It is the same with every other evil. While every one, therefore, acknowledges that evil and good are opposites, those who are in evils cherish a reverse conception of such opposition, and only those who are in good have a right conception of it. No one so long as he is in evil can see good, but he who is in good can see evil. Evil is below as in a cave, good is above as on a mountain.

Arcana Coelestia 6370…he is safe among all evils, even in the midst of the hells; for love to the Lord and toward the neighbour has this effect, because they who are in this love are most closely conjoined with the Lord, and are in the Lord, because they are in the Divine which proceeds from Him; hence nothing of evil can reach them. Be it known that there are innumerable hells, distinct according to the genera of evils and the derivative falsities, and according to the species of these, and the details of the species; and that in each hell there is order; and that this order is preserved by the Lord, both immediately, and mediately through the celestial angels; at times also angels are sent thither to bring into order what is disorderly there; and when they are there, they are in safety. This is what is meant by the safety among all in the hells of him who is in what is celestial.

The reversal representation of the brothers

AC 6328 The Contents. In this chapter the subject treated of in the internal sense is not the descendants of Jacob, and what would befall them; but the truths of faith and the goods of love which the twelve tribes named from the sons of Jacob represent and signify.

1. It first treats of faith separated from charity, which is utterly rejected. This faith is “Reuben,” “Simeon,” and “Levi.”

2. It then treats of the celestial church, which is the “tribe of Judah,” and in the supreme sense there, of the Divine Human of the Lord.

3. Then of the rest of the tribes according to the states of good and truth which they represent.

4. Lastly of the celestial of the spiritual church which is “Joseph;” and here also in the supreme sense of the Divine Human of the Lord.

5. Simeon and Leviticus are brethren. That this signifies faith in the will, and charity, here the reverse, because they signify faith separated from charity, is evident from the representation of Simeon, as being faith in the will (see n. 3869-3872, 4497, 4502, 4503, 5482, 5626, 5630); and from the representation of Levi, as being charity (n. 3875, 3877), but here the reverse, because they signify faith separate from charity. For when this faith is represented by Reuben (as is plain from the explication of verse 4), it follows that no faith in the will, and thus no charity, are what are represented by Simeon and Levi, for these things follow in a series from their beginning. Therefore by Simeon is represented falsity in the will, and by Leviticus evil in act, for these are opposite to faith in the will and to charity. That these are signified is plain from Simeon and Leviticus being cursed.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

John 14: 9-21

Jesus said to him, “Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. “Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father. And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in My name, I will do it. If you love Me, keep My commandments. And I will pray the Father, and He will give you another Helper, that He may abide with you forever the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. I will not leave you orphans; I will come to you. A little while longer and the world will see Me no more, but you will see Me. Because I live, you will live also. At that day you will know that I am in My Father, and you in Me, and I in you. He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.

Arcana Coelestia

1. Verses 8-12. Thou Judah, thy brethren shall celebrate thee, thy hand shall be in the neck of thine enemies, thy father’s sons shall bow down to thee. Judah is a lion’s whelp; from the prey my son thou art gone up; he bowed, he couched as a lion, and as an old lion; who shall rouse him up? The scepter shall not be removed from Judah, and a lawgiver from between his feet, even until Shiloh come; and to him is the obedience of the peoples. He binds his young ass unto the vine, and his ass’s colt unto the choice vine; he washes his clothing in wine, and his covering in the blood of grapes; his eyes are red with wine, and his teeth are white with milk.

… ‘And to him will be the obedience of the peoples’ means that from His Divine Human truths would go forth that were able to be received.

6361 … That these things which were said by Israel of Simeon and Levi, and also those which were said of Reuben, do not signify what would befall their descendants in the end of the days, as is said in the first verse, may be seen from the fact that the descendants of Simeon and Leviticus were not cursed, and divided in Jacob and scattered in Israel; for the tribe of Simeon was among the rest of the tribes as one of them; and the tribe of Leviticus was made the priesthood, thus was rather blessed than cursed; and so with the tribe of Reuben, which also was not more vile than the other tribes. Hence it is very manifest that what is said in this chapter of the sons of Jacob, as to what should befall them in the end of the days, is not what should befall themselves, but what should befall those who are meant by them in the internal sense; and here those who are in faith separated from charity, for these are here meant in the internal sense by “Reuben,” “Simeon,” and “Levi.”

From this it is very evident that there is an internal sense of the Word which does not appear in the letter, nor to anyone unless he knows the correspondences of natural things with spiritual, and not at all to him who does not know what the spiritual and what the celestial are.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

Arcana Coelestia 6333. The Internal Sense. From the things said by Jacob in this chapter it may be clearly seen that there is another sense in the Word than that which appears in the letter; for Jacob, who was then Israel, says that he will tell what shall befall his sons in the end of the days (verse 1), and yet the things he tells and that he predicts did not at all befall them; such as that the descendants of Reuben, Simeon, and Leviticus should be cursed more than the rest; and that Simeon and Leviticus should be divided in Jacob, and be scattered in Israel (verses (Genesis 49:3-7) but the contrary befell Levi, namely, that he was blessed, for the priesthood was allotted to him.

[2] Neither did that befall Judah which is said of him, except that the representative of the church remained longer with him than with the rest of the tribes; and moreover such things are said of him as no one can know the meaning of, except from another sense which is hidden within, as that he should bow himself and couch as a lion; should bind his young ass unto the vine, and his ass’s colt unto the choice vine; that he should wash his clothing in wine, and his covering in the blood of grapes; that his eyes should be red with wine, and his teeth white with milk (verses 9, 11-12). All these things are of such a nature as to cause everyone to see that there is something within them that is known in heaven, and that cannot be made known to man, except from thence.

[3] It is the same with what Israel said of the rest of his sons; as of Zebulun, that he should dwell at the haven of the seas and of ships, and that his side should be toward Zidon; of Issachar, that he should be a bony ass lying down between the burdens, stooping his shoulder to bear a burden; of Dan, that he should be a serpent in the way, an arrow-snake upon the path, biting the horse’s heels, and that his rider will fall backward; and so on with the rest. From all this it is very evident that as already said the Word has an internal sense. The Word is given in order to unite heaven and earth, or angels with men; and therefore it has been so written that it may be spiritually apprehended by the angels, when naturally apprehended by man, and that in this way what is holy may flow in through the angels, by which means union is effected. Such is the Word in both the historical and the prophetical parts; but the internal sense is less apparent in the historical than in the prophetical parts, because the historical parts have been written in a different style, yet still by means of significatives.

[4] The historical parts have been given in order that infants and children may thereby be initiated into the reading of the Word; for the historical parts are delightful, and rest in their minds, whereby communication is given them with the heavens; and this communication is grateful, because they are in a state of innocence and mutual charity. This is the reason why there is an historical Word. There is a prophetical Word, because when it is read, it is not understood by man except obscurely, and when it is understood obscurely by such men as there are now, it is perceived clearly by the angels, as it has been given me to know from much experience, of which by the Lord’s Divine mercy elsewhere.

6306 [7] That the city of Shechem was not meant, which was near there, where Simeon and Leviticus slew every male, and which they took with the sword (Genesis 34), may be seen from the fact that Jacob abhorred that deed, and on that account cursed Simeon and Levi, and utterly put away from himself that deed, saying:

Let not my soul come into their secret; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger, for it was vehement; and their wrath, for it was hard: I will divide them in Jacob, and scatter them in Israel” (Genesis 49:5-7).

From all this it is now evident that these words, “one portion which I took out of the hand of the Amorite with my sword and with my bow,” were said by him when he was in the prophetic spirit, for the sake of the internal sense.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Truth is the body of good

Arana Coelstia 6344. All the power in the spiritual world is from good through truth. Without good, truth has no power whatever, for truth is like a body, and good is like the soul of this body, and in order that the soul may do anything, it must be by means of the body. Hence it is plain that truth without good has no power whatever, just as the body without the soul has no power; for the body is then a carcass, and so also is truth without good.

Marriage love * – the conjunction of the will and understanding or good and truth

*Other translations use the term ‘conjugial love’ in the following Heaven and Hell passages

Heaven and Hell 370… marriage love, since it is also the marriage of good and truth, is the very plane of Divine influx. For that love, as it is a conjunction of the understanding and will, is also a conjunction of truth and good, since the understanding receives Divine truth and is formed out of truths, and the will receives Divine good and is formed out of goods. For what a man wills is good to him, and what he understands is truth to him; therefore it is the same whether you say conjunction of understanding and will or conjunction of truth and good. Conjunction of truth and good is what makes an angel; it makes his intelligence, wisdom, and happiness; for an angel is an angel accordingly as good in him is conjoined with truth and truth with good; or what is the same, accordingly as love in him is conjoined with faith and faith with love.

HH 371. The Divine that goes forth from the Lord flows chiefly into marriage love because marriage love descends from a conjunction of good and truth; for it is the same thing as has been said above, whether you say conjunction of understanding and will or conjunction of good and truth. Conjunction of good and truth has its origin in the Lord’s Divine love towards all who are in heaven and on earth. From Divine love Divine good goes forth, and Divine good is received by angels and men in Divine truths. As truth is the sole receptacle of good nothing can be received from the Lord and from heaven by any one who is not in truths; therefore just to the extent that the truths in man are conjoined to good is man conjoined to the Lord and to heaven. This, then, is the very origin of marriage love, and for this reason that love is the very plane of Divine influx. This shows why the conjunction of good and truth in heaven is called the heavenly marriage, and heaven is likened in the Word to a marriage, and is called a marriage; and the Lord is called the “Bridegroom” and “Husband,” and heaven and also the church are called the “bride” and the “wife.”

HH 372. Good and truth conjoined in an angel or a man are not two but one, since good is then good of truth and truth is truth of good. This conjunction may be likened to a man’s thinking what he wills and willing what he thinks, when the thought and will make one, that is, one mind; for thought forms, that is, presents in form that which the will wills, and the will gives delight to it; and this is why a married pair in heaven are not called two, but one angel. This also is what is meant by the Lord’s words:

Have ye not read that He who made them from the beginning made them male and female, and said, For this cause shall a man leave father and mother and shall cleave to his wife, and they twain shall become one flesh? Therefore, they are no more twain, but one flesh. What, therefore, God hath joined together let not man put asunder. Not all can receive this word but they to whom it is given (Matthew 19:4-6, 11; Mark 10:6-9; Genesis 2:24).

This is a description both of the heavenly marriage in which the angels are and of the marriage of good and truth, “man’s not putting asunder what God has joined together” meaning that good is not to be separated from truth.

HH 367 … as all the good that is conjoined with truths is from the Lord, it follows that no one can be in true marriage love unless he acknowledges the Lord and His Divine; for without that acknowledgment the Lord cannot flow in and be conjoined with the truths that are in man.

Jacob’s Ladder

Arcana Coelestia 3701. ‘And behold, the angels of God going up and coming down on it’ means an infinite and eternal communication and the consequent joining together – a going up, so to speak, from what is lowest, and after that, when order has been inverted, a coming down to it. This is clear from the meaning of ‘the angels’ as some aspect of the Lord’s Divine meant by the expression ‘angels’ when used in the Word, dealt with in 1925, 2319, 2821, 3039. The aspect meant here is Divine Truth. This is clear from the fact that they are called ‘the angels of God’, for the name God is used when truth is the subject in the internal sense, but Jehovah when good is the subject, see 2586, 2769, 2807, 2822. This is why although the name Jehovah is used directly after this in the phrase ‘Jehovah standing above it’, they are nevertheless referred to here as ‘the angels of God’, since the subject is truth from which good springs, represented by ‘Jacob’ here, as stated many times above. As regards the expression ‘going up and coming down on the stairway’ meaning in the highest sense infinite and eternal communication and the consequent joining together, this is clear without further explanation. But one cannot speak of a communication between, and the consequent joining together of the Lord’s Divine itself and His Divine Human unless at the same time one calls these attributes infinite and eternal, for in the Lord everything is infinite and eternal – infinite so far as Being (Esse) is concerned and eternal so far as Manifestation (Existere) is concerned. From what has been stated up to now it is evident that ‘a stairway set up on the earth, and its top reaching to heaven, and behold, the angels of God going up and coming down on it’ means in a nutshell a going up so to speak from what is lowest, and after that, when order is inverted, a coming down to it.

[2] The nature of this going up and coming down becomes clear from what has been stated and shown above in 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3607, 3610, 3665, 3690. But because this order – which comes into effect when a person is being regenerated and which is described in the internal sense here and in what follows – is completely unknown in the Church, let the nature of it be illustrated further: It is well known that a person is born into the same disposition as his parents, grandparents, and great grandparents, going back for centuries, and so into hereditary evil gradually accumulated by all those before him, so much so that there is nothing but evil in what he does when he acts from himself. As a consequence both his understanding and his will have been totally spoiled and of himself he does not will anything good at all and therefore does not understand anything true at all. That which he calls good, indeed believes to be good, is in fact evil, and that which he calls the truth, indeed believes to be the truth, is in fact falsity. Take, for example, loving himself more than others, wanting things to be better for himself than for others, desiring what belongs to someone else, and considering only himself and not others unless he himself will benefit. Because he desires these things of himself he indeed calls them good and also true. And what is more, if anyone harms or tries to harm these things which by him are called good and true, he hates him and is also filled with thoughts of revenge. He desires and also seeks that person’s ruin, and takes delight in this insofar as he actually strengthens such intentions in himself, that is, as frequently as he actually puts them into effect.

[3] When such a person enters the next life his desires remain the same. The actual disposition which he has acquired in the world by the life he led remains, and that delight is perceived plainly by others. Consequently he is unable to be in any heavenly community where everyone wants things to be better for others than for himself; but he is in some community of hell whose delight is similar to his own. It is that disposition of his which needs to be rooted out while he is living in the world, something that cannot possibly be achieved except through regeneration from the Lord, that is, through receiving quite another will and therefore quite another understanding – by becoming a new person so far as both those powers of mind are concerned. But for this to come about he must first of all be born like a young child again, learn what evil and falsity are, and learn what good and truth are, for without knowledge or awareness of these he is unable to have any good conferred on him. Indeed of himself he does not acknowledge anything else as good except that which is evil, nor anything else as truth except that which is false.

[4] To make a person new, cognitions are instilled into him such as are not completely contrary to those he has already – for example, the idea that all love starts in himself; the idea that one should consider oneself first and others only after that; the idea that those people who are outwardly poor and wretched should be helped irrespective of what they are like inwardly; and that similarly widows and orphans should be helped solely because they are called such; and at length the idea that enemies in general should be helped irrespective of who they may be; and also the idea that by acting in these ways one is able to merit heaven. These and other ideas like them are the cognitions proper to the early childhood of his new life. They are such that because they derive to some extent from his previous life, or the disposition belonging to his previous life, they also derive to some extent from his new life into which he is being led in this way. They are consequently such as allow into themselves things that contribute towards the formation of a new will and of a new understanding. They are the lowest forms of good and truth, and it is with these that people who are being regenerated start out. And because these lowest forms of good and truth allow more interior truths into themselves, that is, truths closer to Divine truths, falsities which a person had previously believed to be truths are also rooted out.

[5] People who are being regenerated however do not learn such things simply as matters of knowledge but as matters of life, for they practice those truths. But their practice of them has its beginnings in the new will which the Lord is instilling, though they are totally unaware of it. And to the extent they welcome that new will they also welcome those cognitions, put them into practice, and believe them. But to the extent they do not welcome that new will they are indeed able to learn such truths but not to put them into effect since they consider them purely as matters of knowledge and not of life.

[6] That state is the state of early and later childhood as regards the new life which is to replace the previous life, but the state of the early and later youth of that life is a state when no attention is paid to any person’s outward presentation of himself but to what he is like with regard to good – first of all with regard to it in public affairs, then in private affairs, and at length in spiritual, at which point he starts to possess and to love good first and foremost, and from good the person. And when after that he is more perfect still his concern is to aid those who are governed by good, his help depending on the kind of good present with those whom he helps. At length he takes delight in helping them. And because he takes delight in good he also takes pleasure in ideas that support it. Those supporting ideas he acknowledges as truths, which also constitute the truths of his new understanding which flow from the forms of good which belong to his new will.

[7] To the same extent as he takes delight in that good and takes pleasure in those truths he also feels an aversion to the evils of his previous life and a displeasure in its falsities. This is why things belonging to the previous will are now separated from those belonging to the new will, and those belonging to the previous understanding from those belonging to the new understanding. The determining factor in this separation is not the affection for knowing them, but the affection for doing them. As a consequence he now sees that the truths belonging to his early childhood in relation one to another have existed inversely and that those same truths have been reorganized little by little into another order, that is to say, their interrelationship has been changed so that those which initially occupied the first place now occupy the last. In this way he sees that by means of those truths which belonged to his early and later childhood the angels of God so to speak went up by means of a stairway from earth to heaven, whereas now by means of the truths belonging to his adult life the angels of God so to speak come down by means of the stairway from heaven to earth.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

The involuntary versus the voluntary

Arcana Coelestia 6312. As the hells are in this sensuous light, therefore unless a man is elevated out of it, he must needs perish. He is elevated by means of the good of faith. There are also hells which are in a more subtle sphere, where are they who have been inwardly malignant, and have devised many arts for depriving others of their goods, and have contrived many treacherous plans in order to obtain dominion. But it was observed that this sphere flows into the external sensuous sphere, and this at the back where are the involuntary things of man. Hence the sensuous sphere is so strong.

All the encounters with the spirits are part of Swedenborg’s own inner process and experiences with them, just as much as they describe ours.

AC 6307. Continuation about influx, and about the interaction of the soul and the body. That there is an influx from the spiritual world through angels and spirits into the affections and thoughts, has been given me to know so manifestly by the experience of many years, that nothing can be more manifest. I have felt the influx, not only as to the thoughts, but also as to the affections and when evils and falsities were flowing in, I was given to know from what hells they came; and when goods and truths, from what angels. This experience has consequently become so familiar to me that at last I have been able to know whence came every one of my thoughts and affections; and nevertheless my thoughts have been just like those which I had before.

AC 6326. There was a philosopher who ranked among the more celebrated and sane, and who died some years ago, with whom I have spoken about the degrees of life in man, saying that man consists of mere forms for receiving life, and that one form is more interior than another, but that one has come into existence and subsists from another; also that when the lower or exterior form is dissolved, the higher or interior form still lives. It was further said that all operations of the mind are variations of the form, which variations in the purer substances are in such perfection that they cannot be described; and that the ideas of thought are nothing else; and that these variations take place according to the changes of the state of the affections. How very perfect are the variations in the purer forms may be concluded from the lungs, which fold themselves variously and vary their forms according to every expression of speech, and to every note of a tune, and to every motion of the body, and also to each state of thought and affection; and what then must be the case with interior things, which, in comparison with so large an organ, are in the greatest perfection. The philosopher confirmed what was said, and declared that such things had been known to him when he lived in the world, and that the world should apply philosophy to such uses, and should not be intent on mere forms of words and disputes about these, and thus labor in the dust.

Interaction of the Soul and Body 20. I was once asked how from a philosopher I became a theologian; and I answered, In the same manner that fishermen were made disciples and apostles by the Lord; and that I also from early youth had been a spiritual fisherman. On hearing this the inquirer asked, What is a spiritual fisherman? I replied that a fisherman in the spiritual sense of the Word, signifies a man who investigates and teaches natural truths, and afterwards spiritual truths rationally.

[2] To the question, How is this demonstrated? I said, From these passages in the Word: Then the waters shall fail from the sea, and the river shall be dried up and become dry, therefore the fishers shall mourn, and all that cast a hook into the sea shall be sad (Isaiah 19:5, 8).

In another place: Upon the river whose waters were healed, the fishers stood from Engedi; they were there in the spreading forth of nets; according, to its kind was their fish, as the fish of the great sea, exceeding many (Ezekiel 47:9-10).

And in another place: The saying of Jehovah, Behold, I will send to many fishers, who shall fish the sons of Israel (Jeremiah 16:16).

Thence it is evident, why the Lord chose fishermen for disciples, and said: Come ye after Me, and I will make you fishers of men (Matthew 4:18-19; Mark 1:16-17).

And to Peter after he had caught a multitude of fishes: From henceforth thou shalt catch men (Luke 5:9-10).

[3] Afterwards I demonstrated the origin of this signification of fishermen from The Apocalypse Revealed; namely, because “water” signifies natural truths (50, 932); likewise “a river” (409, 932); “fish,” those who are in natural truths (405); and thence “fishermen” signify those who investigate and teach truths.

[4] On hearing this my interrogator raised his voice and said, Now I can understand why the Lord called and chose fishermen to be His disciples, and therefore I do not wonder that He has also called and chosen you, since, as you have said, you were from early youth a fisherman in a spiritual sense, that is, an investigator of natural truths; that you are now an investigator of spiritual truths, is because these are founded on the former. To this he added, because he was a man of reason, that the Lord alone knows who is adapted to receive and to teach those things which are of His New Church, whether someone among the primates, or someone among their servants. Moreover, what theologian among Christians does not first study philosophy at college, before he is inaugurated as a theologian; and from what other source has he intelligence?

[5] At last he said, Since you are become a theologian, explain what is your theology. I replied, These are the two principles of it, That God is one, and that there is a conjunction of charity and faith. To which he replied, Who denies these? I answered, The theology of the present day, when interiorly examined.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

There is no content because this is a protected post.

View Details

These states of hell are present for all of us

Arcana Coelestia 6310. The interiors of man are distinct according to degrees by means of derivations, and according to these degrees are also the lights. The internal sensuous, which is nearest the sensuous things of the body, has the most gross light. This light it has been given me to discern by much experience, and I have noticed that whenever I sank into this light, falsities and evils of many kinds presented themselves, and even things scandalous against heavenly and Divine things, besides things filthy and foul. The reason is that this light rules in the hells, and by means of it chiefly do the hells flow into man. When a man is in this light, his thought is in nearly the same light as that in which is his external sight, and is then almost in the body. Men who are in this light are to be called the Sensuous, for they do not think beyond the sensuous things of the body. What is beyond these they neither perceive nor believe, believing only that which they see and touch. In this light are they who have not at all cultivated things interior, living in neglect and contempt of all things rational and spiritual; and in this light are especially the avaricious and adulterers, and they who have lived in mere pleasures and in disgraceful idleness, and who consequently think what is filthy, and often what is scandalous, about the holy things of the church.

Heaven and Hell 362. But the lot of the rich that have not believed in the Divine, and have cast out of their minds the things pertaining to heaven and the church, is the opposite of this. Such are in hell, where filth, misery, and want exist; and into these riches that are loved as an end are changed; and not only riches, but also their very uses, which are either a wish to live as they like and indulge in pleasures, and to have opportunity to give the mind more fully and freely to shameful practices, or a wish to rise above others whom they despise. Such riches and such uses, because they have nothing spiritual, but only what is earthly in them, become filthy; for a spiritual purpose in riches and their uses is like a soul in the body, or like the light of heaven in moist ground; and such riches and uses become putrid as a body does without a soul, or as moist ground does without the light of heaven. Such are those that have been led and drawn away from heaven by riches.

Not owning or identifiying with what flows in from hell

AC 6308…The order of the influx is that evil spirits first flow in, and the angels disperse their action. That there is such an influx the man does not perceive, because his thought is kept in freedom by means of the equilibration between these two influxes, and because he does not attend to such things; nor could the evil know if they did attend, because with them there is no equilibrium between evil and good. But they who are in good can know it; and they also know from the Word that there is something within which fights against the evil and falsity with them, and that the spiritual man fights against the natural; thus the angels, who are in man’s interiors and in his spiritual things, against the evil spirits who are in his exteriors and in his natural things; and it is also from this that the church is called militant. But the evil which flows into the thought from the evil spirits, does the man no harm if he does not receive it; but if he receives it and transfers it from the thought into the will, he makes it his own; and he then goes over to the side of the infernal spirits, and withdraws from the angels of heaven. This is what the Lord teaches when He says that the things which enter into a man do not make him unclean; but the things which go out of him, because these go forth from the heart, that is, from the will (Mark 7:14-23).

Cast into hell

1. That there is angelic influx, and that without it man cannot live, has been given to know by experience. There are malignant spirits who have devised arts for hindering the angelic influx, but only in part. With me also they were permitted to do this, to the end that I might know from experience that the case is so. In proportion as they hindered the influx, the life of the thought fluctuated, and at last was the same as it is with those who are falling into a swoon. But I was instantly restored, and those spirits were cast down into their hell.

HH 481. (iii) The man who has heavenly and spiritual love goes to heaven; while the man who has corporeal and worldly love and no heavenly and spiritual love goes to hell. This has been made evident to me from all whom I have seen taken up into heaven or cast into hell. The life of those taken up into heaven had been derived from a heavenly and spiritual love, while the life of those cast into hell had been derived from a corporeal and worldly love.

The good of faith

1. I have spoken with good spirits about the internal and the external man, saying that it is wonderful that few within the church believe (although they know it from the Word) that there is an internal man, distinct from the external, when yet they might know this from a slight daily inspection of their own thought and will, namely, from the fact that they often think interiorly otherwise than they do exteriorly; and what they think exteriorly, they let out into speech, into their faces, and into act; but not so what they think interiorly, for this they deeply hide, as is customary with dissemblers, hypocrites, and the deceitful. They who are in good may know this from the fact that they think they ought not to do so and so, rebuking themselves; from which it can be seen that there is an interior man, separate from the exterior. But the reason why they do not attend to this, or if they do attend do not perceive it is that they make life consist in the body; and also that when they immerse the whole thought in bodily and worldly things, insight into such subjects perishes, and even belief that the fact is so. This also it has been given me to know from experience. When I was in any heavenly idea, and dropped into thought about worldly and earthly things, instantly heavenly things perished so absolutely as scarcely to be acknowledged. The reason is that the things of the light of heaven become darkness when they fall into those which belong to the light of this world; for in themselves these two lights are contrary to each other. In order however that they may not be contrary, man is regenerated, and is also elevated from sensuous toward interior things; and insofar as he is elevated from sensuous things, so far he abandons evils and falsities. But he cannot be elevated unless he is in the good of faith and of life.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 9407…’creation‘ in the Word means the regeneration or new creation of a person, ( see also 16, 88).

The creation of states within the human mind

1. To all outward appearance the external senses, such as sight and hearing, flow into thought and initiate mental images there. For the appearance is that external objects activate the senses, first the external senses, then the internal ones, and speech too. But no matter how convincing that appearance may be, it is nevertheless a misconception. For what is external, being gross and material, cannot flow in and activate what is internal, which is pure and spiritual; that would be contrary to the nature of things. It is the power of the inward senses, a power belonging to the spirit itself, that perceives things, and it does so by means of the power of the outward senses. It is also the power of the inward senses that disposes an outward sensory organ to receive impressions of objects at its bidding. So it is that outward sensory organs – such as that of sight, which is the eye – instantly adapt themselves to all the objects of the senses. Nothing of this could happen in sensory organs without the inflow they receive from within; for all the fibres and small appendages, which are very many around each sensory organ, are instantly attuned to the nature of the object. Indeed the organ itself is also immediately conditioned to conform.

[2] Discussion regarding this appearance has often taken place among spirits, and on every occasion angels have responded by saying that influx does not take place from external things into internal ones at all, only from internal ones into external. This, they have said, is in accordance with order, contrary to which no influx can take place. Two or three times I have seen spirits who have been separated from association with angels because they have been led by outward appearances to believe that such influx from external things into internal ones does exist, thus that influx is physical, not spiritual. The reason why they had been separated was that they might have come to the conclusion that the hells which concern themselves with external things could flow into the heavens which concern themselves with internal ones. They might also have concluded that life did not flow in from the Lord, when in fact He is the source of all inflowing life, because He exists at the inmost point and in relation to Him everything else is external.

6325…It is known in the learned world that the principal cause and the instrumental cause act together as a one: man, being a form recipient of the Lord’s life, is an instrumental cause, and the life from the Lord is the principal cause. This life is felt in the instrumental cause as of it, when yet it is not of it.

The will creates an effigy of itself

1. And their babes. That this signifies together with those things which are of innocence, is evident from the signification of “babes,” as being innocence (see n. 3183, 5608). It is said “with those things which are of innocence,” also “which are of charity,” for the reason that without innocence and charity, natural truth cannot be caused to advance by spiritual truths; for in order that truth may be genuine, it must derive its essence and life from charity, and charity from innocence. For the interior things which vivify truth succeed one another in the following order: inmost is innocence; next lower is charity; and lowest is work of charity from truth or according to truth. The reason why they succeed one another in this order is that they so succeed one another in the heavens. For the inmost or third heaven is the heaven of innocence; the middle or second heaven is the heaven of charity, within which is innocence from the inmost heaven; and the ultimate or first heaven is the heaven of truth, within which is charity from the second heaven, and within this is innocence from the third. All these must be in the same order with man, for in respect to his interiors man is formed after the image of the three heavens; and therefore a regenerated man is a heaven in particular or in the least form. But in respect to his exteriors, especially the body, he is formed after the image of the world, and therefore he was called by the ancients a microcosm. For the ear is formed after the whole nature of air and sound; the eye after the whole nature of ether and light; the tongue after the whole sense of the solvent and fluent parts in liquids; the nostrils after the sense of things fluent in the atmosphere; the touch after the sense of cold and heat, also of things of the earth that have weight; and so on. As man’s external senses are formed after the whole image of the natural world, so his internal senses, which belong to his understanding and will, are formed after the whole image of heaven, to the end that every man may be in particular a recipient of Divine good from the Lord, as heaven is in general.

On the appearance of objects

Arcana Coelestia 3721[2] It appears to man that the objects of the world enter through his bodily or external senses, and affect the interiors; and thus that there is an entrance from the ultimate of order into what is within; but that this is a mere appearance and fallacy is manifest from the general rule that posterior things cannot flow into prior; or what is the same, lower things into higher; or what is the same, exterior things into interior; or what is still the same, the things which are of the world and of nature into those which are of heaven and of spirit; for the former are of a grosser nature, and the latter of a purer one; and those grosser things which are of the external or natural man come forth and subsist from those which are of the internal or rational man; and they cannot affect the purer things, but are affected by the purer things. How the case is with this influx, inasmuch as the very appearance and fallacy persuade altogether contrary to it, will of the Lord’s Divine mercy be told hereafter when treating on the subject of influx. From this then it is said that through the ultimate in which order closes, there is apparently as it were an entrance from nature.​

Conjugial Love 440​… it is not the flesh that sensates the things which happen in the flesh, but the spirit. It is the same with this sense as with the others. Thus it is not the eye that sees and distinguishes the varieties in objects, but the spirit. So neither is it the ear that hears and distinguishes the harmonies of melodies in song, and the fitness of the articulation of sounds in speech, but the spirit. And the spirit sensates everything according to its own elevation into wisdom. The spirit which is not elevated above the sensual things of the body and so sticks in them, sensates no other delights than those which flow in from the flesh, and from the world through the senses of the body. These it seizes upon, with these it is delighted, and these it make its own.

Arcana Coelestia (Potts) 5477​ [2] In regard to natural light and spiritual light the case is this: natural light is from the sun of the world, and spiritual light is from the sun of heaven, which is the Lord. All the truths of faith that man learns from infancy are apprehended by means of such objects and derivative ideas as are from the light of the world, thus all and each are apprehended naturally; for all the ideas of man’s thought, so long as he lives in the world, are founded upon such things as are in the world; and therefore if these were taken away from him, his thought would utterly perish. The man who has not been regenerated is wholly ignorant that there is spiritual light, or even that there is in heaven a light that has nothing in common with the light of the world, still less does he know that it is this light that enlightens the ideas and objects which are from the light of the world, and enables man to think, infer, and reflect. That spiritual light can do this is because this light is the wisdom itself that proceeds from the Lord, and this is presented as light before the sight of the angels in heaven. From this light appear all and each of the things that are below, or that are in man from natural light; but not the converse, unless the man has been regenerated, in which case the things of heaven, that is, of good and truth, by enlightenment from spiritual light appear in the natural as in a representative mirror. From this it is evident that the Lord, who is light itself, sees all things and each that are in the thought and will of man, nay, that are in universal nature, and that nothing whatever is hidden from Him.​

Divine Love and Wisdom (Ager) 70 All who die and become angels put off the two above- mentioned properties of nature, namely, space and time; for they then enter into spiritual light, in which objects of thought are truths, and objects of sight are like those in the natural world, but are correspondent to their thoughts. The objects of their thought which, as just said, are truths, derive nothing at all from space and time; and though the objects of their sight appear as if in space and in time, still the angels do not think from space and time. The reason is, that spaces and times there are not fixed, as in the natural world, but are changeable according to the states of their life. In the ideas of their thought, therefore, instead of space and time there are states of life, instead of spaces such things as have reference to states of love, and instead of times such things as have reference to states of wisdom.

Divine Wisdom (Whitehead) 7[5] 5.[2] The reason is that in the spiritual world the objects are altogether similar to those in the natural world; there are lands, plains, fields, gardens and forests, houses containing rooms, and in them all useful things; moreover, there are garments for women and for men, such as are in the world; there are tables, food, and drinks, such as are in the world; there are also animals both gentle and destructive; there are spaces and times, and numbers and measures. All these things have such a resemblance to the things that are in the world that to the eye they cannot be distinguished, and yet all these are appearances of the wisdom belonging to the understanding of angels, and perceptions of loves belonging to their wills; for these objects are created in a moment by the Lord, and in a moment are dissipated. They are permanent or not permanent according to the constancy or inconstancy of the spirits or angels in the things of which they are the appearances.

Sirens

Arcana Coelsetia 6311. In the light just referred to are as before said the hells, and in it also are some who are not so evil, that is, who have not been avaricious, adulterous, or voluptuous, but who have come into this light because they have not cultivated their rational. It was given me early one morning to see these spirits in a kind of twilight; they appeared in a public place, in crowds, carrying bags in which were crude materials, weighing them, and carrying them away. Some sirens were at that time not far off, and I heard them saying that they desired to be there, because they saw men with their eyes. For as sirens have been more adulterous than others, and also in opposition to all heavenly and spiritual things, they cannot see other spirits, except such as are in sensuous light, because they themselves are of the same character.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

Arcana Coelestia 6323 [3] If man were in the order into which he was created, namely, in love toward the neighbor, and in love to the Lord (for these loves are proper to man), he above all animals would be born not only into matters of knowledge, but also into all spiritual truths and celestial goods, and thus into all wisdom and intelligence; for he is able to think of the Lord, and to be conjoined with Him through love, and thus to be elevated to what is Divine and eternal, which is not possible to brute animals. Thus in the supposed case man would be directed by no other than general influx from the Lord through the spiritual world. But as he is not born into order, but contrary to his order, he is therefore born into ignorance of all things; and for this reason it has been provided that he may afterward be reborn, and thus come into as much of intelligence and wisdom as he receives of good, and of truth through good, in freedom.

1. Spirits who reason much in the other life have little perception of what is true and good, and therefore they cannot be admitted into interior angelic societies; for nothing of intelligence can be communicated to them there. These spirits also have reasoned among themselves about the influx of all thoughts and affections, and said, “If this be so, no one can become guilty and suffer the penalty of any fault.” But they received for answer that if a man would believe as the case really is, namely, that all that is good and true is from the Lord, and all that is evil and false is from hell, he then could not become guilty of any fault, nor could evil be imputed to him; but because he believes that it is from himself, he appropriates evil to himself, for this is the effect of his faith; and in this way evil adheres and cannot be separated from him; nay, such is man that he would be indignant if anyone should say that he thinks and wills from others, and not from himself.

2. It is an eternal truth that the Lord rules heaven and earth, and also that no one besides the Lord lives of himself, consequently that everything of life flows in-the good of life from the Lord, and the evil of life from hell. This is the faith of the heavens. When a man is in this faith (and he can be in it when he is in good), then evil cannot be fastened and appropriated to him, because he knows that it is not from himself, but from hell. When a man is in this state, he can then be gifted with peace, for then he will trust solely in the Lord. Neither can peace be given to any others than those who are in this faith from charity; for others continually cast themselves into anxieties and cupidities, whence come disquietudes.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

The Good of Faith

Arcana Coelestia 6325. It is an eternal truth that the Lord rules heaven and earth, and also that no one besides the Lord lives of himself, consequently that everything of life flows in-the good of life from the Lord, and the evil of life from hell. This is the faith of the heavens. When a man is in this faith (and he can be in it when he is in good), then evil cannot be fastened and appropriated to him, because he knows that it is not from himself, but from hell. When a man is in this state, he can then be gifted with peace, for then he will trust solely in the Lord.

Heaven is state of life with an appearance of it being a place

Spiritual Experiences 5125. THAT HEAVEN IS NOT A PLACE BUT A STATE OF LIFE. All who come from the world bring with them the opinion that heaven is on high, thus in place; for which reason, they say that they wish to be raised up into heaven. But they do not know that heaven is not a place, but a state of life, namely, of the life of love, charity and faith; and that, though they appear in a higher place than others, place is an appearance. I saw that certain ones ascended on high, as very many did in many ways; but, when there, they said that they are altogether like they were before, and that they see nothing; and so they wondered that heaven should be there. But if the state is changed to a good one, it becomes heaven with those in whom this can be effected – to just such an extent as they receive the state of love. Certain ones, when on high, were granted communication with the angels there; for they were invisible; but, when communication takes place, they appear for a little while. The evil then cast themselves down from thence, head-foremost; for they feel hell in themselves, grievous according to the degree and quality of their evil.

Conjugial Love 10. After this, the angel and his companions returned to the place of assembly from which the companies of the wise had not yet departed. There he called to him those who believed that heavenly joy and eternal happiness are merely admission into heaven–and admission by Divine grace; and that they will then have joy, as do those in the world who on festive days enter the palaces of kings, or by invitation go to a wedding. To these the angel said: “Remain here awhile. I will sound the trumpet, and hither will come men famed for wisdom in the spiritual things of the church.”

After some time, there came nine men, each decked with laurel as a mark of his renown. The angel introduced them into the house of assembly wherein all were present who had been called earlier. In their presence, the angel addressed the laurelled nine and said: “I know that, by your wish and in accordance with your idea, it has been granted you to ascend into heaven, and that you have returned into this lower or sub-heavenly earth with full knowledge of the state of heaven. Tell us, therefore, how heaven appeared to you.”

[2] They answered in turn. The FIRST said: “From early boyhood to the end of my life in the world, my idea of heaven had been that it was a place of all blessedness, happiness, enjoyment, pleasantness and pleasure; and that if I should be admitted there, I would be surrounded with an aura of felicities, and would breathe them in with full breast, like a bridegroom when he celebrates his nuptials and enters the bridal chamber with his bride. With this idea, I ascended into heaven and passed the first guards and also the second; but when I came to the third, the officer of the guard addressed me and said: “Friend, who are you?” I answered: “Is not this heaven? From the longing of my desire I have ascended hither. Pray, let me in.” He then let me in, and I saw angels in white raiment. They walked around me, and after examining me, murmured, “Lo, a new guest not clad in the garments of heaven.” Hearing this, I thought: “This seems to me like the case of the man of whom the Lord said that he had come to the wedding without a wedding garment.” So I said, “Give me such a garment.” And they laughed. Then one came running from the court with the command, “Strip him naked, cast him out and throw his garments after him.” And so I was cast out.”

[3] The SECOND in order said: “I believed as he did, that if only I could be let into heaven which is above my head, joys would flow around me and I would be animated by them to eternity, and I, too, obtained my wish. But on seeing me, the angels fled and said among themselves, “What is this monster? How came this bird of night hither?” And I actually had the feeling of being changed from a man [into a bird of night], although I was not changed–a feeling which came upon me from drawing in the heavenly atmosphere. But presently one came running from the court with the command that two servants should lead me out and take me back to my home by the way up which I had come. And when I was at home, I appeared to others and to myself as a man.”

[4] The THIRD said: “My constant idea of heaven was derived from place and not from love. Therefore, when I came into this world I longed for heaven with a great longing; and seeing those who were ascending, I followed them and was admitted, though no farther than a few steps. But when, by reason of my idea of the joys and beatitudes there I wanted to gladden my animus, 1 then, owing to the light of heaven which was white as snow and the essence of which is said to be wisdom, a stupor invaded my mind, and hence darkness my eyes, and I began to rave; and soon, owing to the heat of heaven which corresponded to the brightness of that light and the essence of which is said to be love, my heart palpitated, anxiety took possession of me and, tormented with inward pain, I threw myself flat on the ground. Then, as I lay prostrate, attendants from the court came with the command to carry me gently away into my own light and heat; and when I came into these, my spirit and my heart returned to me.”

[5] The FOURTH said that he also had been in the idea of a place respecting heaven, and not in an idea of love. “When I first came into the spiritual world”‘ he said, “I asked the wise whether one would be permitted to ascend into heaven. They told me that it was permitted every one, but that men should take heed lest they be cast down. At this I laughed, and I ascended, believing, as do others, that all in the whole world are capable of receiving the joys of heaven in their fullness. But in truth, as soon as I was in, I almost lost my breath, and from pain and consequent torment in head and body, I threw myself on the ground and, writhing like a serpent before a fire, crawled to a precipice and threw myself over it. Afterwards I was picked up by some bystanders below and carried to an inn, where sanity returned to me.”

[6] The five others also gave amazing accounts of their ascent into heaven, comparing the changes of the states of their life to the state of fishes when lifted out of water into the air, and to that of birds in the ether. They said that after these severe experiences, they no longer had any desire for heaven but only for a life in companionship with their like, wherever they were; and they added, “We now know that in the world of spirits where we are, all are first prepared, the good for heaven and the evil for hell; and when prepared, they see ways open for them to societies of their like with whom they will dwell forever. They then enter these ways with delight because they are the ways of their love.”

Upon hearing these accounts, all who were first summoned confessed that they, too, had had no other idea of heaven than as of a place where with open mouth they would drink in to all eternity the joys which surrounded them.

[7] After this, the angel of the trumpet said to them: “You now see that the joys of heaven and eternal happiness are not the joys of a place but of the state of a man’s life, and that the state of heavenly life is from love and wisdom; and because the containant of these two is use, the state of heavenly life is from their conjunction in use. It is the same thing if it be said charity, faith, and good works; for charity is love, faith is truth from whence is wisdom, and good works are uses. Moreover, in our spiritual world there is place just as in the natural world, otherwise there would be no habitations and separate abodes. But here place is not place but an appearance of place according to the state of love and wisdom, or charity and faith.

[8] Every one who becomes an angel carries his heaven within him, because he carries within him the love of his heaven; for, by creation, man is a least effigy, image and type of the great heaven, the human form being nothing else. Therefore, every man comes into that society of heaven of which he is the form in individual effigy, and when he enters that society, he enters into a form corresponding to himself. Thus, he enters into that self-form as of himself, and from that form, as it were, into the same form in himself, breathing its life as his own and his own as its. Each society is as one common whole; and the angels there, are as the similar parts from which this common whole coexists. From this it now follows, that they who are in evils and thence in falses have formed within themselves an effigy of hell, and in heaven this effigy is in torment by reason of the influx of opposite into opposite, and of the violence resulting from their activity; for infernal love is opposed to heavenly love, and therefore the delights of the two loves clash with each other as enemies, and when they come together, they destroy each other.”

Heaven is the Word

True Christian Religion 272 … as the Lord is the Word, heaven is also the Word, since heaven is heaven from the Lord, and the Lord through the Word is the all in all things of heaven.

The church militant

1. This influx is effected by means of spirits and angels. The order of the influx is that evil spirits first flow in, and the angels disperse their action. That there is such an influx the man does not perceive, because his thought is kept in freedom by means of the equilibration between these two influxes, and because he does not attend to such things; nor could the evil know if they did attend, because with them there is no equilibrium between evil and good. But they who are in good can know it; and they also know from the Word that there is something within which fights against the evil and falsity with them, and that the spiritual man fights against the natural; thus the angels, who are in man’s interiors and in his spiritual things, against the evil spirits who are in his exteriors and in his natural things; and it is also from this that the church is called militant. But the evil which flows into the thought from the evil spirits, does the man no harm if he does not receive it; but if he receives it and transfers it from the thought into the will, he makes it his own; and he then goes over to the side of the infernal spirits, and withdraws from the angels of heaven. This is what the Lord teaches when He says that the things which enter into a man do not make him unclean; but the things which go out of him, because these go forth from the heart, that is, from the will (Mark 7:14-23).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6298. And he blessed them in this day. That this signifies foresight and providence eternally, is evident from the signification of “blessing,” as being prediction (see n. 6230, 6254), but in the supreme sense the Lord’s foresight; and because foresight, it is also Providence, for the one is impossible without the other; for evil is foreseen and good is provided, and the evil which is foreseen is by providence bent into good.

1. And God shall be with you. That this signifies the Divine providence of the Lord, is evident from the signification of “God shall be with you,” as being the Divine providence of the Lord; for when the Lord is with anyone, He leads him, and provides that all things which happen, whether sad or joyful, befall him for good: this is the Divine providence. The reason why it is called the providence “of the Lord” is that it is said, “God shall be with you,” and by “God” and by “Jehovah” in the Word is meant the Lord, for there is no other God besides Him; for He is the very Father and He is the very Son, for they are one; the Father is in Him, and He in the Father, as He Himself teaches in John 14:9-11 (see n. 1343, 1736, 2921, 3035, 5663).

Looking down from what is higher

True Christian Religion 604. As to the new will: it is above the old one in the spiritual region, and the new understanding likewise, this with that and that with this. In that region they are conjoined and conjointly look down upon the old or natural will and understanding, and so arrange all things therein as to moderate them. … in the regenerated man the Lord through heaven rules what pertains to the world. And the higher or spiritual region of the human mind is a heaven in miniature, while the lower or natural region is a world in miniature, and for this reason man was called by the ancients a microcosm [a little world], and he may also be called a microuranos [a little heaven].

596… A conflict then arises because the internal man is reformed by means of truths; and from truths he sees what is evil and false, which evil and falsity are still in the external or natural man; consequently disagreement first springs up between the new will, which is above, and the old will, which is below; and as the disagreement is between the two wills, it is also between their delights; for the flesh, it is well known, is opposed to the spirit and the spirit to the flesh, and the flesh with its lusts must be subdued before the spirit can act and man become new. After this disagreement of the two wills a conflict arises; and this is called spiritual temptation. This temptation or conflict does not take place between goods and evils, but between the truths of good and the falsities of evil. For good cannot fight from itself but fights by means of truths; nor can evil fight from itself but by means of its falsities; just as the will cannot fight from itself but by means of the understanding where its truths reside.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

From the Logopraxis Workbook

The Logopraxis Life Group Meeting: 2.How To Meet – Loving the Neighbour & Practising Charity

To be in the effort to hear the Lord in another person is one aspect of what it means to love the neighbour, or what is of the Lord in another. To listen consciously is not about judging whether their state is of the Lord or not. It is about attending to the thoughts and affections within our own state, in response to what is being shared. We’re watching for the thoughts and affections that want to judge, condemn, criticise, praise, analyse and solve rather than simply listening for spiritual principles or truths found in what’s being shared.

When these self-crediting qualities and condemning tendencies are observed and acknowledged then it affirms that what the Word teaches us about the nature of the self is true. That the self, when left to its own loves and inclinations, will always own what flows into its awareness without the Word reminding it that it is instead a conduit of life. That it does not have agency but is instead a mere agent, a vessel. However, knowing this about the self intellectually and then seeing it as something active in our direct experience, are two very different things.

When an illustration of the nature of self is illuminated before us in the application of life events and circumstances then it also affirms the Word’s presence in our mind as the manifestation of the Divine Human. For it is experienced as a living truth bought down into our conscious awareness to be amongst those states of life that constitute our earthly existence. It is a living truth then because it communicates the perpetual striving of the Lord’s love to expose what is opposed to the life of heaven, so that what is of heaven might become the basis for our life. So that it might become the basis from which we feel, think and act.

In that moment that we truly recognise that what the Word has pointed to and called out is the hellish self, it is effectively shunned. This self is the self that exists separated from the Lord and it believes that it is the source and owner of the life that flows into it. It believes that it is God. The act of shunning the loves of this self as sins, that is, as that which misses the mark of what the Lord’s love is and strives towards, is the true meaning of charity. For then in that act of our recognition of this self and in seeing how what the Word teaches is saving us from it, the Word is actively acknowledged to be the Lord. It may not always be a conscious acknowledgement, but it is a lived acknowledgment

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

Arcana Coelestia 6306. Which I took out of the hand of the Amorite. That this signifies by victory over evil, is evident from the representation of the Amorite, as being evil (see n. 1857); and from the signification of “taking out of the hand,” as being to acquire through victory. As regards the Amorites, be it known that by them is signified evil, and also by the Canaanites; and by the rest of the nations in that land which are mentioned in the Word are signified various kinds of evil and also of falsity. Such things were represented by the nations when the sons of Israel came into possession of the land of Canaan, for the reason that, while the sons of Israel represented heavenly things, those nations represented infernal things, and in this way the land of Canaan represented every state of the other life; and because the nations represented infernal things, they were given to the curse, and it was forbidden to enter into a covenant with those which remained.

[2] That the sons of Israel seized and inhabited the land of those who represented the hells was a representative that about the time of the Lord’s coming the infernals would have occupied a large part of heaven; and that by coming into the world and making the Human in Himself Divine the Lord would expel them and cast them down into the hells, and thus deliver heaven from them, and give it for an inheritance to those who would be of His spiritual kingdom.

Every human mind is created to be a heaven

Heaven and Hell 57. What has been said of heaven may be said also of the church, for the church is the Lord’s heaven on earth. There are also many churches, each one of which is called a church, and so far as the good of love and faith reigns therein is a church. Here, too, the Lord out of various parts forms a unity, that is, one church out of many churches. 1 And the like may be said of the man of the church in particular that is said of the church in general, namely, that the church is within man and not outside of him; and that every man is a church in whom the Lord is present in the good of love and of faith. 2 Again, the same may be said of a man that has the church in him as of an angel that has heaven in him, namely, that he is a church in the smallest form, as an angel is a heaven in the smallest form; and furthermore that a man that has the church in him, equally with an angel, is a heaven. For man was created that he might come into heaven and become an angel; consequently he that has good from the Lord is a man-angel. 3 What man has in common with an angel and what he has in contrast with angels may be mentioned. It is granted to man, equally with the angel, to have his interiors conformed to the image of heaven, and to become, so far as he is in the good of love and faith, an image of heaven. But it is granted to man and not to angels to have his exteriors conform to the image of the world; and so far as he is in good to have the world in him subordinated to heaven and made to serve heaven. 4 And then the Lord is present in him both in the world and in heaven just as if he were in his heaven. For the Lord is in His Divine order in both worlds, since God is order.

True Christian Religion 369(3)… what is faith but conjunction with God by means of truths which belong to the understanding, and thence to thought? And what is love but conjunction with God by means of the goods that belong to the will, and thence to affection? God’s conjunction with man is a spiritual conjunction within the natural; and man’s conjunction with God is a natural conjunction from the spiritual. For the sake of this conjunction as an end, man was created a native both of heaven and of the world. As a native of heaven he is spiritual, as a native of the world he is natural. If, therefore, man becomes spiritual-rational and also spiritual-moral, he is conjoined with God, and through that conjunction he has salvation and eternal life. But on the other hand, if man is merely natural-rational and also natural-moral, there is indeed a conjunction of God with man, but not conjunction of man with God. This is the source of spiritual death, which viewed in itself is natural life apart from spiritual life; for the spiritual, in which there is the life of God, is then extinct in man.

When truths are permitted to be in the first place

1. And he laid hold of the hand of his father. That this signifies influx into the power of his obscure perception, is evident from the signification of “laying hold of the hand,” as being influx into the power of perception; for when the internal desires by means of influx to compel the external to think and will something, it as it were takes hold of it, here of the power of perception that is signified by the “hand.” (That the “hand” is power may be seen above, n. 878, 3387, 4931-4937.) That the perception is called obscure, is because relatively to the celestial, who are represented by Joseph, the spiritual, who are represented by Israel, are in obscurity. (That the spiritual are relatively in obscurity, may be seen above, n.2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3833, 4402.) That the spiritual are in obscurity, is very evident from the fact that before they have been regenerated they are altogether in thick darkness with respect to truth and good, and that while they are being regenerated, it is such truth as is in the doctrine of their church that they acknowledge, and in which truth they have faith, whether it is true or not. Nevertheless it is this truth that becomes good with them when it becomes of the will and thence of the life, and then it is that good which is called the good of truth, and also the good of faith, and likewise spiritual good, or the good of the spiritual church. The quality of the good that is from such an origin may be known to everyone who considers the matter. Nevertheless the good from such truth, even with the Gentiles, is accepted by the Lord, provided it has for a principle or starting point charity toward the neighbor, and that in this charity there is innocence.

Genesis 48, Verses 17-20. And Joseph saw that his father put his right hand, upon the head of Ephraim, and it was evil in his eyes; and he laid hold of the hand of his father to remove it from upon Ephraim’s head upon Manasseh’s head. And Joseph said unto his father, Not so, my father; for this is the firstborn; put thy right hand upon his head. And his father refused, and said, I know, my son, I know; he also shall be for a people, and he also shall become great; and nevertheless his younger brother shall be greater than he, and his seed shall be the fullness of the nations. And he blessed them in this day, saying, In thee shall Israel bless, saying, God set thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

John 16:15-25. These things I have spoken to you in figurative language; but the time is coming when I will no longer speak to you in figurative language, but I will tell you plainly about the Father.

Putting off the human from the mother

Arcana Coelestia 6304. And shall bring you back unto the land of your fathers. That this signifies to the state of both Ancient Churches, is evident from the signification of “land,” as being the church (see n. 566, 662, 1066, 1067, 1733, 1850, 2117, 2118, 3355, 4535, 4447, 5577); and from the signification of “fathers,” as being the men of the Ancient and Most Ancient Churches (n. 6075). It is said “to the state of both Ancient Churches,” because the sons of Israel and their descendants, like those who belonged to the Ancient Churches, in every particular represented the Lord’s kingdom, celestial and spiritual. The representative itself was also instituted; with the Jewish nation that of the celestial kingdom, and with the Israelitish that of the spiritual kingdom; but with that generation nothing but a mere representative could be instituted, and not anything of the church or kingdom of the Lord; for they desired to see and acknowledge in the representatives absolutely nothing but what was external, and not anything internal. Nevertheless in order that there might exist a representative, and thereby some communication with heaven, and through heaven with the Lord, they were kept in externals; and it was then provided by the Lord that communication should exist by means of a mere external representative without an internal. This was the state to which the descendants of Jacob could be brought back; nevertheless in their external representatives there lay inwardly hidden Divine things; in the highest sense such as regarded the Lord’s Divine Human; and in the relative sense such as regarded the Lord’s kingdom in the heavens, and the church. This state of both Ancient Churches is signified by the words, “God shall bring you back unto the land of your fathers.”

Arcana Coelestia 3405 … the Lord when in the maternal human was in appearances of truth; but as He put off this human, He put off the appearances also, and put on the infinite and eternal Divine Itself.

Doctrine of the Lord. 35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human. It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith.

[2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine. This is why in the Word of the Prophets the Lord even as to the Human is called Jehovah, and God; and in the Word of the Evangelists, Lord, God, Messiah or Christ, and the Son of God in whom we must believe, and by whom we are to be saved.

The letter of the Text serves the spirit of the Word; the natural needs to serve the spiritual and celestial

Arcana Coelestia 6299… In order for an internal to be an internal of the church, it must needs be in the external of the church, for the external holds the place of the foundation on which the internal stands, and is the receptacle into which the internal flows. Hence it is that the natural, which is external, must needs be regenerated; for unless it is regenerated, the internal has neither foundation nor receptacle; and if it has no foundation nor receptacle, it utterly perishes. This then is what is meant by his own spiritual being in the truth of the intellectual and the good of the will.

6306… [6] That the words “the portion which I took out of the hand of the Amorite with my sword and with my bow” were spoken by Israel on account of the internal sense, is very manifest, because Jacob did not take that portion from the Amorite with his sword nor with his bow, but bought it of the sons of Hamor, as is plain from the words in Genesis: Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came thither from Paddan-aram; and encamped before the city. And he bought the portion of the field, where he had spread his tent, from the hand of the sons of Hamor, Shechem’s father, for a hundred kesitah (Genesis 33:18-19). That this field was the portion which he gave to Joseph, is evident from these words in Joshua: The bones of Joseph, which the sons of Israel brought up out of Egypt, buried they in Shechem, in the portion of the field which Jacob bought of the sons of Hamor, the father of Shechem, for a hundred kesitah; and they were for an inheritance to the sons of Joseph (Josh. 24:32). From this it is plain that that portion was bought, and that it was what was given to Joseph

[7] That the city of Shechem was not meant, which was near there, where Simeon and Leviticus slew every male, and which they took with the sword (Genesis 34), may be seen from the fact that Jacob abhorred that deed, and on that account cursed Simeon and Levi, and utterly put away from himself that deed, saying: Let not my soul come into their secret; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger, for it was vehement; and their wrath, for it was hard: I will divide them in Jacob, and scatter them in Israel” (Genesis 49:5-7). From all this it is now evident that these words, “one portion which I took out of the hand of the Amorite with my sword and with my bow,” were said by him when he was in the prophetic spirit, for the sake of the internal sense.

Heaven and Hell 365 [3] What is meant by the rich of whom the Lord said: It is easier for a camel to go through a needle’s eye than for a rich man to enter into the kingdom of God. Matthew 19:24. Will also be told. By the rich there are meant the rich in both a natural sense and a spiritual sense. In the natural sense the rich are those who have an abundance of riches and set their heart upon them; but in the spiritual sense they are those who have an abundance of cognitions and knowledges, which are spiritual riches, and who desire by means of these to introduce themselves into the things of heaven and the Church from their own intelligence. And because this is contrary to Divine order it is said to be “easier for a camel to go through a needle’s eye”, a “camel” signifying the faculty of learning and knowing in a general way, and a “needle’s eye” signifying spiritual truth. 2 That such is the meaning of a “camel” and a “needle’s eye” is not at present known, because the knowledge that teaches what is signified in the spiritual sense by the things said in the literal sense of the Word has not up to this time been disclosed. In the single things of the Word there is a spiritual sense and also a natural sense; for immediate conjunction having ceased, the Word has been written by pure correspondences of natural things with spiritual things in order that there might be conjunction of heaven with the world, that is, a conjunction of angels with men. This makes clear who in particular are meant in the Word by the “rich man”.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

Arcana Coelestia

1238… every Church in general is such, that it includes a true internal, a corrupted internal, a true external, and a corrupted external

1. And I, behold, I establish My covenant. That this signifies the presence of the Lord in charity, is evident from the signification of “covenant” as shown above n. 666), where it was shown that a “covenant” signifies regeneration, and indeed the conjunction of the Lord with the regenerate man by love; and that the heavenly marriage is that veriest covenant itself, and consequently so is the heavenly marriage with every regenerate man. This marriage or covenant has been treated of before. With the man of the Most Ancient Church the heavenly marriage was in the Own of his will part, but with the man of the Ancient Church the heavenly marriage was effected in the Own of his intellectual part. For when man’s will part had become wholly corrupt, the Lord miraculously separated the Own of his intellectual part from that corrupt Own of his will part, and in the Own of his intellectual part He formed a new will, which is conscience, and into the conscience insinuated charity, and into the charity innocence, and thus conjoined Himself with man, or what is the same, made a covenant with him. So far as the Own of man’s will part can be separated from this Own of the intellectual part, the Lord can be present with him, or conjoin Himself, or enter into a covenant with him. Temptations and the like means of regeneration cause the Own of man’s will part to be quiescent, to become as nothing, and as it were to die. So far as this is done the Lord through conscience implanted in the Own of man’s intellectual part can work in charity. And this is what is here called a “covenant.”

10122… [2] It is said the removal of evils and “the derivative falsities,” because all falsities are from evil, and therefore insofar as evil is removed, so far falsities are removed. The case herein is this. All things in heaven bear relation to good and the derivative truth, whereas all things in hell bear relation to evil and the derivative falsity; hence likewise in man, all things with him which are from heaven bear relation to good and truth, but all things with him which are from hell bear relation to evil and falsity. Or, what is the same, all things with man which are from the Lord bear relation to good and truth, but all things which are from man himself bear relation to evil and falsity. Now as these are the things to which all things in the universe bear relation, and man is a receptacle of them, therefore there are two things with man which receive them, one called the will, and the other the understanding. The will is the receptacle of good or of evil, and the understanding is the receptacle of truth or of falsity. The will which is from the Lord, which is also called the new will, is the receptacle of good; whereas the understanding which is from the Lord, which is also called the new understanding, is the receptacle of truth. But the will which is from man’s own, and is also called the old will, is the receptacle of evil, and the understanding which is from man’s own, and is also called the old understanding, is the receptacle of falsity. Into this understanding and into this will, man is born from his parents; but into the former understanding and into the former will, man is born from the Lord, which is done when he is being regenerated. For when a man is being regenerated, he is conceived and born anew.

[3] Man has been so created that the will and the understanding make a one, so that these two together constitute one man; for the understanding has been given to man that he may understand truth, but to the end that it may be implanted in the will and become good; and insofar as it becomes of the will, so far it is in the man, because the will is the inmost of man, and is the being of his life; but the understanding is exterior and comes forth from the will; for that which a man wills, he loves, and that which he loves, he feels delightful, and therefore calls good; while the understanding favors it and confirms it by reasons, and these he calls truths. Hence the will and the understanding really make a one; but it appears otherwise, as is the case when a man understands what is true, and yet wills what is evil. Nevertheless, when he is left to himself, and is thinking from himself, he understands just as he wills, that is, as he loves.

[4] That a man who wills what is evil can nevertheless speak what is true, and also do what is good, is from hypocrisy, to which truth and good serve as means. If these means are taken away from him, and he is left in freedom, such a man rushes into evils according to the pleasure of the will, and he defends them by his intellectual faculty. This is especially manifest from such persons in the other life, where everyone comes into a state similar to that of his will; and then those who have not a new will from the Lord rush into evils of every kind, and think such things as favor evils, however much in the world they had spoken and acted quite differently. For it is a law of Divine order that the will and the understanding should make one mind, thus one man; consequently that the whole man should be either in heaven or in hell, and should not hang between the two; that is, with the eye look to the things that belong to heaven, and with the heart to those which belong to hell. By the heart is meant the will, and by the eye the understanding.

6296…[2] That good from truth, or the spiritual man, receives more increase than the good from which is truth, or the celestial man, is because the will of man has continually been depraved, and at last so that evil has taken entire possession of it, insomuch that nothing sound (integer) has remained there. Therefore lest man should perish, the Lord provided that he might be regenerated as to the intellectual part, and thus be saved. Hence then it is that there are few with whom there is anything sound left in the will part, thus few who can become celestial men, but many who can become spiritual men; thus that the latter receive more increase than the former. This is what is signified by his “younger brother becoming greater than he.”

Good from such truth is accepted by the Lord, provided it that in this charity, there is innocence.

6289… That the spiritual are in obscurity, is very evident from the fact that before they have been regenerated they are altogether in thick darkness with respect to truth and good, and that while they are being regenerated, it is such truth as is in the doctrine of their church that they acknowledge, and in which truth they have faith, whether it is true or not. Nevertheless it is this truth that becomes good with them when it becomes of the will and thence of the life, and then it is that good which is called the good of truth, and also the good of faith, and likewise spiritual good, or the good of the spiritual church. The quality of the good that is from such an origin may be known to everyone who considers the matter. Nevertheless the good from such truth, even with the Gentiles, is accepted by the Lord, provided it has for a principle or starting point charity toward the neighbor, and that in this charity there is innocence.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia

1. Verses 17-20. And Joseph saw that his father put his right hand, upon the head of Ephraim, and it was evil in his eyes; and he laid hold of the hand of his father to remove it from upon Ephraim’s head upon Manasseh’s head. And Joseph said unto his father, Not so, my father; for this is the firstborn; put thy right hand upon his head. And his father refused, and said, I know, my son, I know; he also shall be for a people, and he also shall become great; and nevertheless his younger brother shall be greater than he, and his seed shall be the fullness of the nations. And he blessed them in this day, saying, In thee shall Israel bless, saying, God set thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh.

The Spiritual and Celestial – when truth or good is leading

6295… That truth from good is of the celestial man, is evident from what has already been frequently said and shown with respect to the celestial man, namely, that the celestial man is one who is in good from the will, and from this in truth; and that he is distinguished from the spiritual man by the fact that the latter is in truth from the intellectual, and from this in good. And because “Manasseh” is the good of the will, therefore by him is represented the celestial man, but the external celestial man, or the man of the external celestial church; for “Manasseh” is the good of the will in the natural, thus in the external man; whereas “Joseph” is the man of the internal celestial church, because he is the good of the will in the rational, thus in the internal man.

[2] In a few words something must be said of the truth of good which is of the celestial man. This truth is indeed called truth, but it is good. With the celestial man there is the good of love to the Lord and the good of love toward the neighbor. The good of love to the Lord is his internal, and the good of love toward the neighbor is his external. Therefore as regards the men who are of the celestial church, those are in the internal of this church who are in love to the Lord, and those are in its external who are in love toward the neighbor. The good of this love, namely, of love toward the neighbor with the celestial man, is what is here called the “truth of good,” and is represented by Manasseh. For the celestial man is such that he does not reason from truth, nor about truth, because he has perception from good (that is, through good from the Lord) that a thing is so or is not so (see n. 202, 337, 2715, 3246, 4448); and yet the good of charity with him is what is called truth, but celestial truth.

The displeasure

1. And it was evil in his eyes. That this signifies displeasure, is evident without explication. The reason why it displeased Joseph was that by him is represented the internal celestial, which is above the spiritual good that is represented by Israel. What is higher can perceive how the case is with what is done in what is lower, thus also whether it is truth that is being thought there, or not. For as what is higher sees from the light of heaven, it sees the things that are below; thus the internal celestial which is “Joseph,” saw that the spiritual good from the natural which is “Israel,” was in error, and therefore it displeased him.

The Lord came to save the spiritual church

6427…This kingdom consists of those who are in the truth of faith, but who make this the truth of life, and thus good; for when the truth of faith is lived, it becomes good, and is called the “good of truth,” but in its essence it is truth in act. In the Lord’s spiritual church the truth of faith is various, for that is said to be truth in one church which in another is said not to be truth, and this according to the doctrine of each; thus it is doctrinal things that are called truths. These truths are what are conjoined with good, and make the good of the spiritual church; and thus its good becomes such as is its truth, for good has its quality from truths.

[2] Hence it is evident that the good of the spiritual church is impure; and because it is impure, the spiritual cannot be admitted into heaven except by Divine means. The veriest Divine means was that the Lord came into the world and made the Human in Himself Divine; by this the spiritual were saved. But because the good with them is impure, they must needs be infested by evils and falsities, and thus be in combats; but the Lord provides that by means of these combats the impurity in them may gradually be purified, for the Lord fights for them…

[3] See what has already been said about those who are of the spiritual church, namely, that they are in obscurity as to truth and the derivative good (n. 2708, 2715, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289); that this obscurity is illumined by the Lord’s Divine Human (n. 2716); that before the Lord’s coming there was not such a spiritual kingdom as after His coming (n. 6372); that the Lord came into the world in order to save the spiritual; and that they are saved by means of the Lord’s Divine Human (see n. 2661, 2716, 2833, 2834, 3969).

2718… In this verse the man of the spiritual church is described in regard to his quality as to good, that is, as to the essence of his life, namely, that the good that is with him is obscure, but is illuminated by the Lord’s Divine Human; from which illumination there comes forth in his rational the affection of truth, and in his natural the affection of memory-knowledges. The reason why the affection of good cannot come forth with the spiritual man such as it is with the celestial, but in place of it the affection of truth, is that the good which is in him is implanted in his intellectual part and is comparatively obscure (as was shown, n. 2715), from which no other affection can be produced and derived in his rational than the affection of truth, and thereby in his natural the affection of memory-knowledges. By truth here no other truth is meant than such as he believes to be true, though it be not true in itself; and by memory-knowledges are not meant such as the learned have, but everything of knowledge with which one can be imbued from experience and by hearing, from civic life, from doctrine, and from the Word. The man of the spiritual church is in the affection of such things.

[2] That it may be known what it is to be in the affection of truth, and what to be in the affection of good, we will briefly state that they who are in the affection of truth, think, search out, and discuss whether a thing be true, or whether it be so; and when they are confirmed that it is true, or that it is so, they think, search out, and discuss what it is, and thus stick fast at the first threshold; nor can they be admitted into wisdom until they are free from doubt. But they who are in the affection of good, from the good itself in which they are, know and perceive that the thing is so; and thus are not at the first threshold, but are in the inner chamber, being admitted into wisdom.

[3] Take as an example that it is celestial to think and act from the affection of good, or from good: They who are in the affection of truth discuss whether this be so, whether it be possible, and what it is; and so long as they are occupied with doubts about it they cannot be admitted; but they who are in the affection of good do not discuss, nor busy themselves with doubts, but affirm that it is so, and are therefore admitted; for they who are in the affection of good, that is, who are celestial, begin where they who are in the affection of truth, that is, who are spiritual, stop; so that the furthest boundary of the latter is the first of the former. For this reason it is given to them to know, to recognize, and to perceive that there are innumerable affections of good (as many, in fact, as there are societies in heaven); and that they are all conjoined by the Lord into a heavenly form, so as to constitute as it were one man; and it is also given them to distinguish by perception the kind and variety of each affection.

[4] Or take this example: That all delight, blessedness, and happiness, are solely of love; and that such as the love is, such is the delight, the blessedness, and the happiness. The spiritual man keeps his natural mind fixed on the question whether it be so, and whether the happiness be not from some other source, as from social interaction, conversation, meditation, and learning, or from possessions and the honor, reputation, and glory of them; not confirming himself in the fact that these effect nothing, but only the affection of love such as there is in them. But the celestial man does not stick in these preliminaries, but affirms that it is so, and is therefore in the end itself and the use, that is, in the very affections of the love, which are innumerable, and in every one of which there are ineffable things-and this with variation of delight, blessedness, and happiness, to eternity.

[5] Take also as an example that the neighbor is to be loved for the good that is in him: They who are in the affection of truth, think, search out, and discuss whether this be true, or whether it be so; what the neighbor is, and what good is; nor do they go any further, and therefore they close to themselves the gate to wisdom; but they who are in the affection of good affirm that it is so, and therefore do not close that gate to themselves, but enter in, and know, and recognize, and perceive, from good, who is more the neighbor than another, also in what degree he is the neighbor, and that all are neighbors in different degrees; and thus they perceive ineffable things beyond those who are only in the affection of truth.

[6] Take further this example: That he who loves his neighbor for the good that is in him, loves the Lord. They who are in the affection of truth examine carefully whether it be so; and if they are told that he who loves his neighbor for the good that is in him, loves the good, and that-as all good is from the Lord and the Lord is in the good-when anyone loves good he also loves Him from whom it is and in which He is, they examine whether it be so; also what good is, and whether the Lord is in good more than in truth; and so long as they stick in such things they cannot see wisdom even at a distance. But they who are in the affection of good know from perception that it is so; and they immediately see the field of wisdom, leading even to the Lord.

[7] From all this we can see why they who are in the affection of truth (that is, the spiritual) have obscurity in comparison with those who are in the affection of good (that is, the celestial). Nevertheless the spiritual can come from obscurity into light, provided they are willing to be in the affirmative that all good is of love to the Lord and of charity toward the neighbor; and that love and charity are spiritual conjunction; and that all blessedness and happiness are from these; and thus that heavenly life is in the good of love from the Lord, but not in the truth of faith separate from it.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

There is no content because this is a protected post.

View Details

Arcana Coelestia 6281. As regards “redeeming,” in the proper sense this signifies to restore and appropriate to Himself that which had been His; and it is predicated of slavery, of death, and of evil; when of slavery, they are meant who have been enslaved, in the spiritual sense enslaved by hell; when of death, they are meant who are in condemnation; and when of evil, as here, they are meant who are in hell, for the evil from which the angel redeems is hell (see n. 6279). As the Lord delivered man from these evils by making the Human in Himself Divine, therefore His Divine Human is called in the Word the “Redeemer.”

Heaven and Hell 341… innocence is a willingness to be led by the Lord and not by oneself. Consequently, so far as a man is in innocence he is separated from his proprium, and so far as anyone is separated from his proprium he is in the Lord’s proprium. The Lord’s proprium is what is called His justice and merit.

Arcana Coelestia 1581. Separate, I pray, from me. That this signifies that the good cannot appear unless what is discordant is made null is evident from what has just been said; namely, that the internal man desires that which disagrees, in the external man, should separate itself; for until it has been separated, the good which continually flows in from the internal man, that is, from the Lord through the internal man, cannot appear. But as regards this separation, it is to be known that it is not separation, but quiescence. With no one, except the Lord, can the evil that is in the external man be separated. Whatever a man has once acquired, remains; but it seems to be separated when it is quiescent, for thus it appears to be none. Neither does it become quiescent so as to appear as none, except from the Lord; and when it does thus become quiescent, then for the first time do goods flow in from the Lord, and affect the external man.

Such is the state of the angels; nor do they know otherwise than that evil has been separated from them; whereas there is only a withholding from the evil, thus a quiescence, so that it appears as none; consequently this is an appearance, as also the angels know when they reflect.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

Arcana Coelestia, 6284 … the external is merely a formed something, of such a nature that the internal can be in it, and lead a life there according to the influx into itself from the Lord; neither also is the internal anything else relatively to the highest, which is the Lord, whence is all life; and the things beneath are merely forms recipient of life through the degrees in their order, down to the last, which is the body.

Heaven and Hell, 207 . That between one heaven and another there is influx but not communication can be confirmed from their relative positions. The third or inmost heaven is above, the second or middle heaven is below, and the first or outermost heaven is still lower. There is a similar arrangement in all the societies of each heaven, for example, some dwell on elevated places that appear like mountains (88) on the top of which dwell those who are of the inmost heaven. Below these are the societies of the second heaven, below these again the societies of the outermost heaven, and so on throughout, whether in elevated places or not. A society of a higher heaven has no communication with that of a lower heaven except by correspondences (see above 100), and communication by correspondences is what is called influx.

Arcana Coelestia, 4652… What is the nature of the correspondence between the soul and the body, or between the things of the spirit which is within man and those of his body which are without him, may be plainly seen from the correspondence, influx, and communication of the thought and perception, which are of the spirit, with the speech and hearing, which are of the body. The thought of a man who is speaking is nothing but the speech of his spirit, and the perception of the speech is nothing but the hearing of his spirit. When man is speaking, his thought does not indeed appear to him as speech, because it conjoins itself with the speech of his body, and is in it; and when man hears, his perception appears merely like hearing in the ear. This is the reason why most persons who have not reflected know no otherwise than that all sense is in the organs of the body, and consequently that when these organs fall to decay by death, nothing of sense survives, whereas the man (that is, his spirit) then comes into his veriest life of sensation.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia

1. Verses 8-9. And Israel saw the sons of Joseph, and said, Whose are these? And Joseph said unto his father, These are my sons, whom God hath given me here. And he said, Take them I pray unto me, and I will bless them.

“And Israel saw the sons of Joseph,” signifies a perception about the intellectual and the will of the church; “and said, Whose are these?” signifies and about their origin; “and Joseph said unto his father,” signifies an answer from within; “These are my sons, whom God hath given me here,” signifies that they were from the internal in the natural; “and he said, Take them I pray unto me,” signifies that they should accede to spiritual good; “and I will bless them,” signifies a prediction about good and truth.

1. And Joseph said unto his father. That this signifies an answer from within, may be seen without explication, for by “Joseph” is meant the internal (n. 6177); for when a man perceives, he then on making inquiry with himself about anything, also answers himself from within. I have also observed that when spirits have made inquiry with me, they received an answer by merely looking into my thought.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia

6226… What is meant by turning to the interior natural, and to the exterior, cannot be stated to the apprehension, because very few know that the natural is interior and exterior, and that the thought is now in the one and now in the other; and they who do not know this, do not reflect upon it, and consequently cannot have acquired knowledge of it by any experience. And yet this is common with everyone, but with a difference; for the thought is now elevated to what is higher, and now is again let down to what is lower; thus the thought of man now looks upward, and now looks downward.

6221… That “dying” denotes regeneration, and “being sick” what is successive of regeneration, cannot but appear too remote to be believed; but he who knows anything about angelic thought and speech will acknowledge that it is so. The angels know nothing of death, nor of sickness, and therefore have no idea of them, but in their place, when man reads of them, they have the idea of the continuation of life and of resurrection; and this because when man dies, he puts off only that which had served him for use in the world, and enters into the life in which he had been with his spirit.

This is the idea that presents itself to the angels when “dying” and “being sick” are read of, and likewise the idea of regeneration, because this is resurrection into life; for before this the man had been spiritually dead; but when he has been regenerated he becomes alive and a son of the resurrection. If when he lives in the body, the man himself longs for heaven, he thinks no otherwise of death and the sickness which precedes it than as being resurrection into life; for when he thinks about heaven, he withdraws himself from the idea of the body, especially when he is sick and comes near to death. From this it is plain that the spiritual idea of the death of the body is that of newness of life; therefore when the subject of resurrection or regeneration is considered in heaven, and this idea flows down and is determined into such things as are of the world, it falls only into such as these.

Thus is it with the Word, which as to each and all things has descended from the Lord and passed through heaven down into the world; in the descent it has clothed itself with forms adapted to apprehension in the three heavens, and at last with a form adapted to the apprehension of man, which is the literal sense.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

There is no content because this is a protected post.

View Details

Arcana Coelestia

1. The same is Bethlehem. That this signifies in its place a state of new affection of truth and good, is evident from the signification of “Bethlehem,” as being the spiritual of the celestial in a new state (see n. 4594), thus a state of new affection of truth and good; for the spiritual of the celestial is the truth of good, thus the affection of truth from good. It is necessary to say how the case is with the contents of this verse in the internal sense.

The subject treated of is the rejection of a former affection of truth, and the reception of a new one. The former affection of truth exists while man is being regenerated, but the latter, which is the new one, when he has been regenerated. In the former state the man is affected with truth for the sake of the end that he may become intelligent, but in the latter state that he may become wise; or what is the same, in the former state he is affected with truth for the sake of doctrine, but in the latter for the sake of life; when for the sake of doctrine, then from truth he looks to good; but when for the sake of life, he from good looks to truth.

Thus the latter state is the inverse of the former; and therefore the former state is rejected while the man is being regenerated; and the latter, which is a new state, is received. Moreover relatively to the latter new state, the former state is impure; for when a man is affected with truth for the sake of doctrine in order that he may become intelligent, he is also at the same time affected with reputation and glory. This affection cannot then but be present, and it is also permitted as being introductory, because the man is of such a nature. But when he is affected with truth for the sake of life, he then rejects glory and reputation as ends, and embraces the good of life, that is, charity toward the neighbor.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia

6240 (1) …. What the rational is shall be briefly told. The intellectual of the internal man is called “rational,” but the intellectual of the external man is called “natural;” thus the rational is internal, and the natural is external; and they are perfectly distinct from each other.

But a truly rational man is no other than he who is called a celestial man, and who has perception of good, and from good perception of truth; whereas he who has not this perception, but only the knowledge that a thing is true because he is so instructed, and from this has conscience, is not truly a rational man, but is an interior natural man. Such are they who are of the Lord’s spiritual church. They differ from the celestial as the light of the moon differs from the light of the sun; and therefore the Lord appears to the spiritual as a moon, but to the celestial as a sun (see n. 1521, 1529-1531, 4060, 4696).

… (2) …That they who are of the Lord’s spiritual church are interiorly natural, is because they only acknowledge as truth that which they have received from their parents and masters, and afterward have confirmed in themselves; and do not see inwardly, and perceive, whether it is true from any other source than that they have confirmed it in themselves. It is otherwise with the celestial; and it is from this that the latter are rational, but the former interiorly natural.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Heaven and Hell

1. Very many of the learned from the Christian world are astonished when they see themselves after death in a body, in garments, and in houses, as in the world. And when they recall what they had thought about the life after death, the soul, spirits, and heaven and hell, they are ashamed and say that they thought foolishly, and that the simple in faith thought much more wisely than they. Learned men who confirmed themselves in such ideas and ascribed all things to nature were examined, and it was found that their interiors were wholly closed up and their exteriors were open, so that they did not look to heaven, but to the world and also therefore to hell.

For to the extent that man’s interiors are open he looks to heaven, but to the extent that his interiors are closed and his exteriors opened he looks to hell, because the interiors of man are formed for the reception of all things of heaven, but the exteriors for the reception of all things of the world; and those who receive the world, and not heaven at the same time, receive hell.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Heaven and Hell (Reading session was 311- 328)

HEAVEN AND HELL ARE FROM THE HUMAN RACE

In the Christian world it is wholly unknown that heaven and hell are from the human race, for it is believed that in the beginning angels were created and heaven was thence formed; also that the Devil or Satan was an angel of light, but having rebelled, he was cast down with his crew, and thus hell was formed. It is a matter of the greatest wonder to the angels that such is the belief in the Christian world, and still more that nothing is really known about heaven, when in fact that is the primary thing of doctrine in the Church. But since such ignorance reigns they rejoice in heart that it has pleased the Lord to reveal to those in the Christian world at this time many things about heaven and about hell, thereby dispelling as far as possible the darkness that is increasing from day to day because the Church come to its end.

[2] They wish for this reason that I should declare from their lips that in the entire heaven there is not a single angel who was created such in the beginning, nor in hell any devil who was created an angel of light and cast down; but that all, both in heaven and in hell, are from the human race; in heaven those who lived in the world in heavenly love and faith, in hell those who lived in infernal love and faith, also that it is hell taken as a whole that is called the Devil and Satan- the name Devil being given to the hell that is behind, where those are who are called evil genii, and the name Satan being given to the hell that is in front, where those are who are called evil spirits. 1

[3] The character of these hells will be described in the following pages. The angels said that the Christian world had gathered such a belief about those in heaven and those in hell from passages in the Word not understood in any other way than in accordance with the sense of the letter and not illustrated and explained by genuine doctrine derived from the Word; although the sense of the letter of the Word, unless genuine doctrine illuminates it, draws the mind in different directions, and this begets ignorant opinions, heresies, and errors.

1. The man of the Church also derives this belief from his believing that no man comes into heaven or into hell until the time of the last judgment; and about that, he has accepted the opinion that all visible things will perish at that time and new things will come into existence, and that the soul will then return into its body, and from that union man will again live as a man. This belief involves the other-that angels were created such in the beginning; for it is impossible to believe that heaven and hell are from the human race when it is believed that no man can go there before the end of the world.

2. THE HEATHEN, OR PEOPLES OUTSIDE THE CHURCH, IN HEAVEN

There is a general opinion that those born outside the Church, who are called heathen, or gentiles, cannot be saved, because not having the Word they know nothing about the Lord, and apart from the Lord there is no salvation. But that these also are saved, can be known from this alone, that the mercy of the Lord is universal, that is, towards every individual; that these are born men equally with those within the Church, who are few in comparison, and that it is not their fault that they do not know the Lord. Anyone who thinks from any enlightened reason can see that no man is born for hell, for the Lord is Love Itself and His Love is to will the salvation of all. Therefore, He has provided a religion for everyone, and by it an acknowledgment of the Divine and an interior life; for to live in accordance with one’s religious belief is to live interiorly, since one then looks to the Divine, and so far as he looks to the Divine he does not look to the world but separates himself from the world, that is, from the life of the world, which is exterior life.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia

1. That man is governed by the Lord by means of angels and spirits, has been given me to know by experience so manifest as not to leave even the smallest doubt concerning it; for now through a course of many years all my thoughts and all my affections, even to the most minute of all, have flowed in by means of spirits and angels. This it has been given me to perceive so plainly that nothing could be more plain; for I have perceived, I have seen, and I have heard, who they were, what was their quality, and where they were. And when anything adverse fell into my thought or will, I have spoken with them and chided them. And I have also observed that the power they had of infusing such things was restrained by the angels; and also in what manner; and likewise often that they were driven away, and that then new spirits were present in their place, from whom again there was influx. It has also been given me to perceive whence those spirits came, or of what societies they were the subjects; and an opportunity of speaking with those societies themselves has likewise frequently been granted. And notwithstanding that everything, even to the most minute, of the thoughts and affections, flowed in through the spirits and angels, still I thought as before, and willed as before, and conversed with men as before, no difference from my former life being observed by anyone. I am aware that scarcely anyone will believe that such is the fact, but still it is an eternal verity.

2. It has been shown me to the life in what manner spirits flow in with man. When they come to him, they put on all things of his memory, thus all things which the man has learned and imbibed from infancy, and the spirits suppose these things to be their own. Thus they act as it were the part of the man in the man. But they are not allowed to enter further with a man than to his interiors which are of the thought and will, and not to the exteriors which are of the actions and speech; for these latter come into act by means of a general influx from the Lord without the mediation of particular spirits and angels. But although the spirits act the part of the man with a man in respect to those things which are of his thought and will, they nevertheless do not know that they are with a man, for the reason that they possess all things of his memory, and believe that these are not another’s, but their own; and this for the reason also that they may not injure the man. For unless the spirits from hell who are with a man believed these things to be their own, they would attempt in every way to destroy the man both body and soul, because this is the infernal delight itself.

3. As in this way spirits possess all things of a man’s thought and will, and angels things which are still more interior, and as the man is thus most closely conjoined with them, therefore the man must necessarily perceive and feel that it is he himself who thinks and wills; for the communications in the other life are of such a nature that in a society containing similar spirits each one believes that to be his own which is another’s. And therefore when the good come into heavenly society, they at once enter into all the intelligence and wisdom of that society, insomuch that they know no otherwise than that these are in themselves. And such also is the case with a man, and with a spirit who is attendant upon him. The things which flow in from the spirits who are from hell are evils and falsities, but those which flow in from the angels who are from heaven are goods and truths. Thus by means of influxes opposite to each other the man is kept in the midst, thus in freedom. As the things which flow in from the angels, flow in through the more inward interiors, they are not so apparent to the outward sense as are those which flow in from evil spirits. Moreover the angels are of such a character that they never desire to hear that the influxes of good and truth are from themselves, but that they are from the Lord, and they are indignant if it is thought otherwise; for they are in the manifest perception that it is so, and they love nothing more than to will and think not from themselves, but from the Lord. On the other hand, evil spirits are angry if told that they do not think and will from themselves, because this is contrary to the delight of their loves; and they are more angry when told that life is not in them, but that it flows in. When this is shown them by experience to the life, which has often been done, they then indeed confess that it is so, for they cannot speak contrary to experience; but still after some delay they deny it, and then they are not willing that it should be any further confirmed by experience.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Heaven and Hell

1. With every individual there are good spirits and evil spirits. Through the good spirits, man has conjunction with heaven, and through the evil spirits with hell. These spirits are in the world of spirits, which lies midway between heaven and hell. This world will be described particularly in the following pages. When these spirits come to a man they enter into his entire memory, and thus into his entire thought, evil spirits into the evil things of his memory and thought, and good spirits into the good things of his memory and thought. These spirits have no knowledge at all that they are with a man, but when they are with him they believe that all things of his memory and thought are their own.

2. The reason that spirits who communicate with hell are also adjoined to man is that man is born into evils of every kind, consequently his first life can only be from them. Therefore, unless spirits of a nature like his own were adjoined to man he could not live, nor indeed could he be withdrawn from his evils and reformed. He is therefore held in his own life by means of evil spirits and withheld from it by means of good spirits, and by the two kept in equilibrium. Being in equilibrium, he is in his freedom, and can be drawn away from evils and turned towards good, and good can also be implanted in him, which would not be possible at all if he were not in freedom. Freedom is not possible to man unless spirits from hell act on one side and spirits from heaven on the other, and man is in between.

3. The spirits associated with man are such as he himself is in respect to his affection or love; but the Lord associates good spirits with him, while evil spirits are invited by the man himself. The spirits with man, however, are changed in accordance with the changes of his affections

ON WORKING FOR OTHERS

The first line is work on oneself, which begins with sincere and uncritical self-observation according to what we are taught by the Work to observe. The second line is work in connection with one another, to understand one another and not to react mechanically to the unpleasant manifestations of others in the Work, to learn a common language and so externally consider them. The third line is to help those teaching the Work and to assist in the transmission of it.

(from Psychological Commentaries on the Teaching of Gurdjieff & Ouspensky; Vol 3; p900; Maurice Nicoll)

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Outer Life Conditions are NOT the Focus

The outer external life can only be called a charitable life insofar as we give attention to the practise of charity where our inner life is concerned. So, the focus in Logopraxis is on the application of truths from the Word to examine the quality of our mental life with its thoughts and affections. It is this practise of charity on this inner plane of life that keeps external life in its proper perspective and gives it spiritual meaning.

It’s important that these levels of life are kept separate in our thinking so that we are clear about where to apply the portion of Text that we working with, i.e. to the inner life of our mind, to our thoughts and affections.

It is perhaps one of the most difficult things of all not to have our attention drawn into the external world with its outer events, circumstances, and people and see it as having some causal connection with how we are feeling internally. To be taken with thoughts like,

• If only this or that would change then…
• If only she or he would just do things this way then …

What we fail to see is that this attitude to the conditions of outer life creates inverted ways of thinking about the relationship between the inner spiritual world of causes and the outer natural world of effects.

The natural mind is predisposed to viewing external life as the cause of its internal states. However, what the Word teaches is that this is an inversion of how things actually are. From a Logopraxis perspective, external events and people are not held to be the cause of how we feel and think. The external events and people merely ground an inner response (emotional state), the cause of which is tied to belief structures that we carry but are largely unaware of. When we project the cause of our state onto something in the external world, we are operating from a belief that the external world is a world of causes and that what we experience as our emotional state is an effect resulting from whatever it is we are facing. Effectively, we believe the appearances of our senses over what the Word says is true.

When our thinking regarding cause and effect is inverted, our focus will be on changing externals as the basis to effecting a change in our emotional state. In this inverted state of mind, we believe that changes in our external outer world will provide us with relief from feelings of discomfort, frustration, and sadness or, alternatively, will provide us with feelings of happiness, fulfilment, and joy in life. This is a diversionary tactic of the hellish proprium. The infernal proprium continually works to deflect our attention away from examining our beliefs in the light of what the Word says is true and in attending to the quality of our thoughts and affections. Logopraxis supports us to place our focus on applying truths from the Word to our mental life, this being where the real causes of our responses are seated. Attending to this level of life is where genuine spiritual work can be carried out and transformational change effected.

The inner and outer dimensions of life then come into a new relationship. This can be seen when in our effort to work faithfully and sincerely in our dealings with others and to operate with integrity so far as our external employments, relationships, situations, and circumstances are concerned, we become aware of the quality of our inner responses as we look to meet outer life demands. Often, we find that our attitudes, thoughts, and feelings don’t necessarily match what we project outwardly. It is this newfound awareness that gives form to seeing what it is that needs to be worked on interiorly. In this way, outer life is transformed into something that directly supports inner work.

So, while outer life conditions can serve as triggers for inner work, they are not the focus for change in Logopraxis. Logopraxis work is psychological work; we are called to work with the Word in a way that brings a light onto our inner mental life with its thoughts and affections. We all, of course, have a life in the external world, but this outer level of life with its relationships, activities, situations, and circumstances is not the direct focus for Logopraxis work.

The Purpose of the Task is Observation

The purpose of formulating a task in Logopraxis work is not to achieve some predetermined outcome but is instead to work with it as a means to enable us to bring a specific focus to our inner life. So, task setting in Logopraxis is not concerned with achieving the task but is about setting up conditions that remind us to observe a truth or spiritual principle. The formulation of a Logopraxis task and the effort to implement it in life creates conditions that allow us to focus our attention on something higher. Tasks bring a focus to our work that creates new conditions in which something related to the spiritual life (i.e., the life of our mind) can be seen.

The purpose of the task then is observation; it enables us to see what we are given to see in the effort to work with it.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

ON THE STOMACH AND MEMORY

Divine Providence

1. [8] Man’s memory may be compared to the ruminating stomach of certain animals, into which they first receive their food; and so long as it is there it is not within but without the body; but when they draw the food out of the stomach and eat it it becomes a part of their life, and the body is nourished. But man’s memory contains spiritual not material foods, that is, truths, which in themselves are knowledges. So far as a man by thinking, or as it were by ruminating, draws these from the memory, his spiritual mind is nourished. The will’s love is what longs for, and as it were has an appetite for these, and causes them to be imbibed and to furnish nourishment. If that love is evil it longs for and as it were has an appetite for things unclean; but if good it longs for and has an appetite for things clean; and what is not suitable it separates, dismisses, and casts forth, which is done in various ways.

ON THE STOMACH AND ANXIETY

Heaven and Hell

1. I have also been permitted to know the source of human anxiety, grief of mind (animus), and interior sadness, which is called melancholy. There are spirits not as yet in conjunction with hell, because they are in their first state; these will be described in the following pages where the world of spirits is dealt with. These spirits love things undigested and unprofitable, such as pertain to food becoming foul in the stomach. Consequently, they are present where such things are with man, because they find delight in them; and they talk there with one another from their own evil affection. The affection that is in their speech inflows from this source with man; and when this affection is the opposite of man’s affection it becomes in him sadness and melancholy anxiety; but when it is in agreement it becomes in him gladness and cheerfulness. These spirits appear near to the stomach, some to the left and some to the right of it, and some beneath and some above, also nearer and more remote, thus variously in accordance with the affections in which they are. That this is the source of anxiety of mind has been shown and proved to me by much experience. I have seen these spirits, I have heard them, I have felt the anxieties arising from them, I have talked with them; when they have been driven away the anxiety ceased; when they returned the anxiety returned; and I have noted the increase and decrease of it according to their approach and removal. From this, it has been made clear to me why some who do not know what conscience is, because they have no conscience, ascribe its pain to the stomach.

Arcana Coelestia

1. Another influx has also been observed, which is not effected through the spirits who are with the man, but through others who are sent forth from some infernal society into the sphere of the man’s life. These speak together about such things as are adverse to the man, from which there usually flows in what is troublesome, undelightful, sad, or anxious, with much variety. Such spirits have often been with me, and they who infused anxieties were felt in the province of the stomach, without my knowing whence these anxieties came. But they were always detected, and I then heard what they said among themselves, which were such things as were adverse to my affections. The avaricious have sometimes appeared in the same region, but a little higher, and infused anxiety from care for the future; and it was given me to chide them and tell them that they have relation to such things in the stomach as are undigested, have a bad smell, and thus are nauseous. I have also seen that they were driven away, and that then the anxiety entirely ceased, and this repeatedly, that I might know of a certainty that it came from them. Such is the influx with those who for no reason are oppressed with melancholy anxiety, and likewise with those who are in spiritual temptation. But in this latter case such spirits not only inflow in general, but also infernal spirits in particular call up the evils which the man has done, and pervert and put a wrong interpretation upon the goods. With these the angels then engage in combat. Into such a state comes a man who is being regenerated, whereby he is let down into his own; and this takes place when he immerses himself too much in worldly and bodily things, and when he is to be elevated to spiritual things.

ON THE THREE TYPES OF CONSCIENCE

1. With regard to a conscience of what is right and good being given to Gentiles according to their religion, the case is this, Conscience, in general, is either true, spurious, or false.

True conscience is that which is formed by the Lord of the truths of faith. When a man has been gifted with this, he fears to act contrary to the truths of faith, because he would thus act contrary to conscience. This conscience no one can receive who is not in the truths of faith, and therefore there are not very many in the Christian world who receive it, for each one sets up his own dogma as the truth of faith. But still those who are being regenerated receive conscience together with charity, for the very ground of conscience is charity.

Spurious conscience is that which is formed with Gentiles from their religious worship into which they have been born and educated, to act contrary to which is to them to act contrary to conscience. When their conscience has been founded in charity and mercy, and in obedience, they are in such a state that they can receive true conscience in the other life, and they also do receive it; for they love nothing before and beyond the truth of faith.

False conscience is that which is formed, not from internal but from external things, that is, not from charity but from the love of self and of the world. For there are those who seem to themselves to act contrary to conscience when they act against the neighbor, and also seem to themselves to be then inwardly pained; and yet it is for the reason that they perceive in their thought that their life, honor, fame, wealth, or gain, is thus imperiled, and therefore they themselves are injured. Some inherit such a softness of heart, some acquire it; but it is a false conscience.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia 6216

Genesis 38

13. And Joseph took them both, Ephraim in his right hand on Israel’s left hand, and Manasseh in his left hand on Israel’s right hand, and brought them near unto him.

14. And Israel put forth his right hand, and put it upon Ephraim’s head, and he was the younger, and his left hand upon Manasseh’s head, he put forth his hands crosswise; for Manasseh was the firstborn.

15. And he blessed Joseph, and said, The God before whom my fathers walked, Abraham and Isaac, the God who feedeth me since I am unto this day,

16. The Angel who redeemeth me from all evil, bless the boys; and let my name be called in them, and the name of my fathers Abraham and Isaac; and let them grow unto a multitude in the midst of the earth.

17. And Joseph saw that his father put his right hand upon the head of Ephraim, and it was evil in his eyes; and he laid hold of the hand of his father to remove it from upon Ephraim’s head upon Manasseh’s head.

18. And Joseph said unto his father, Not so, my father; for this is the firstborn; put thy right hand upon his head.

19. And his father refused, and said, I know, my son, I know; he also shall be for a people, and he also shall become great; and nevertheless his younger brother shall be greater than he, and his seed shall be the fullness of the nations.

20. And he blessed them in this day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh.

21. And Israel said unto Joseph, Behold, I die; and God shall be with you, and shall bring you back unto the land of your fathers.

22. And I give thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Heaven and Hell

486… the particular delights with everyone have reference to his one love, which is his ruling love, for they compose it and thus make one with it. Likewise all delights in general have reference to one universally ruling love, which in heaven is love to the Lord, and in hell is the love of self.

487. Only from a knowledge of correspondences can it be known into what spiritual delights everyone’s natural delights are changed after death, and what kind of delights they are. In general, this knowledge teaches that nothing natural can exist without something spiritual corresponding to it. In particular, it teaches what it is that corresponds, and what kind of a thing it is. Therefore, anyone who has this knowledge can ascertain and know what his own state after death will be, if he only knows what his love is, and what its relation is to the universally ruling loves spoken of above, to which all loves have relation. But it is impossible for those who are in the love of self to know what their ruling love is, because they love what is their own, and call their evils goods; and the falsities to which they incline and by which they confirm their evils they call truths. And yet, if they were willing, they might know it from others who are wise, and who see what they themselves do not see. This, however, is impossible with those who are so enticed by the love of self that they spurn all teaching of the wise.

[2] On the other hand, those who are in heavenly love accept instruction, and as soon as they are brought into the evils into which they were born, they see them from truths, for truths make evils manifest. From truth which is from good anyone can see evil and its falsity; but from evil none can see what is good and true; and for the reason that falsities of evil are darkness and correspond to darkness; consequently, those who are in falsities from evil are like the blind, not seeing the things that are in light, but shunning them instead like owls. 1 But as truths from good are light, and correspond to light (see above, 126-134), so those who are in truths from good have sight and open eyes, and discern the things that pertain to light and shade.

[3] This, too, has been proved to me by experience. The angels in heaven both see and perceive the evils and falsities that sometimes arise in themselves, also the evils and falsities in spirits in the world of spirits who are connected with the hells, although the spirits themselves are unable to see their own evils and falsities. Such spirits have no comprehension of the good of heavenly love, of conscience, of honesty and justice, except such as is done for the sake of self; neither of what it is to be led by the Lord. They say that such things do not exist, and thus are of no account. All these things have been said to the intent that man may examine himself and may recognize his love by his delights; and thus, so far as he can make it out from a knowledge of correspondences, may know the state of his life after death.

Arcana Coelestia

6159… In proportion as a man is being regenerated, good insinuates itself into each and all things that appertain to him; for the affection of good becomes that which reigns universally in him; and that which reigns universally reigns also singularly, that is, in each and all things. This may be seen from the ruling affection with everyone. This affection, whatever it may be, is present in each particular of his will, and also in each particular of his thought, and although it does not always appear to be present in the thought, nevertheless it is in it. The reason why it does not appear is that at these moments it is clothed with affections that are insinuated by means of objects; but as these affections are put off, the ruling affection comes into plain

Apocalypse Explained

260… To see” signifies to understand because the sight of the eye corresponds to the sight of the mind, which is understanding. The correspondence is from this, that as the understanding sees spiritual things, so the sight of the eye sees natural things. Spiritual things are truths from good, and natural things are objects in various forms. Truths from good, which are spiritual things, are seen in heaven as distinctly as objects before the eye, yet with much difference; for these truths are seen intellectually, that is, they are perceived;

… Since with angels this sight operates upon the sight of the eyes, and presents the truths of the understanding in correspondent forms that appear in heaven not unlike the forms in the natural world that are called objects, so “to see,” in the sense of the letter of the Word, signifies to understand. (What the appearances in heaven are, and that they correspond to the objects of the interior sight of the angels, see in The work on Heaven and Hell 170-176.)

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia

6202. Another influx has also been observed, which is not effected through the spirits who are with the man, but through others who are sent forth from some infernal society into the sphere of the man’s life. These speak together about such things as are adverse to the man, from which there usually flows in what is troublesome, undelightful, sad, or anxious, with much variety. Such spirits have often been with me, and they who infused anxieties were felt in the province of the stomach, without my knowing whence these anxieties came. But they were always detected, and I then heard what they said among themselves, which were such things as were adverse to my affections.

The avaricious have sometimes appeared in the same region, but a little higher, and infused anxiety from care for the future; and it was given me to chide them and tell them that they have relation to such things in the stomach as are undigested, have a bad smell, and thus are nauseous. I have also seen that they were driven away, and that then the anxiety entirely ceased, and this repeatedly, that I might know of a certainty that it came from them. Such is the influx with those who for no reason are oppressed with melancholy anxiety, and likewise with those who are in spiritual temptation.

But in this latter case such spirits not only inflow in general, but also infernal spirits in particular call up the evils which the man has done, and pervert and put a wrong interpretation upon the goods. With these the angels then engage in combat. Into such a state comes a man who is being regenerated, whereby he is let down into his own; and this takes place when he immerses himself too much in worldly and bodily things, and when he is to be elevated to spiritual things.

An excerpt from Logopraxis : Awakening to Spiritual Life : Part Two

The separation of evil spirits from good spirits is effected by various means; in general by their being taken about to those societies with which in their first state they had communication by means of their good thoughts and affections, thus to those societies that they had induced to believe by outward appearances that they were not evil. Usually they are led about through a wide circle, and everywhere what they really are is made manifest to good spirits.

At the sight of them the good spirits turn away; and at the same time the evil spirits who are being led about turn their faces away from the good towards that quarter where their infernal society is, into which they are about to come (HH 511).

In the work that comes with living a spiritual life, these evil spirits or states serve a use in allowing us to see the contrast of what is good, and of the Lord, and what belongs to the hellish proprium. It is only then that we, as of self, have the ability to shun evils as sins against the Lord. We see this paralleled in the description of the uses that evil spirits serve:

Another of their uses is their collecting together evil spirits like themselves and separating them from the good; and another, that the truths and goods that the evil had outwardly professed and feigned are taken away from them, and they are brought into the evils of their life and the falsities of their evil, and are thus prepared for hell (HH 508-6).

Evil spirits are not interested in being instructed in the things of heaven which is what the next phase in the awakening process entails. This is because their essential nature is love of self and the world and they are consequently led by their loves, away to their eternal community in the hells. This separation is mirrored in all states of evil and falsity that are acknowledged through awakening to spiritual life. When what belongs to the hellish proprium is seen for what it is, this very acknowledgement initiates the separation of those things that are not of the Lord, so that they are cast aside into the hells from which they arose.

… and after death he continues to be such as the nature is that he has acquired by his life in the world; and with the evil this nature can no longer be amended and changed by means of the thought or by the understanding of truth (HH 508-7).

Exhortation is no longer of any avail, neither is instruction or fear of the law and of the loss of reputation, since everyone then acts from his nature; and that nature can be restrained and broken only by punishments (HH 509).

So, the spirits (or states of the hellish proprium), whose interiors are of a hellish quality, find a home in hell (or are cast to the periphery of our mind). The good spirits (or states of the Lord), that are of a heavenly quality, move onto the third state of instruction in preparation for their assimilation into a heavenly community (or state of use).

The instruction provided is directly related to the uses to which the form of mind is specifically suited.

The third state of man after death, that is, of his spirit, is a state of instruction. This state is for those who come into heaven and become angels. It is not for those who come into hell, because such are incapable of being taught, and therefore their second state is also their third, ending in this, that they are wholly turned to their own love, thus to that infernal society which is in a like love (512 HH).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

An except from Logopraxis : Awakening to Spiritual Life : Heaven and Hell 491-520 (click on this link to read the full article)

Removal of Exteriorly Held Images of the Self

The main function involved in this first state is to create a plane in the exterior mind that can faithfully express what is more interior.  This is achieved through a process involving the stripping away of the exteriors of the spirit and then reforming them so that they are responsive to interiors (HH 498).  This process of stripping and ordering is necessary…

For man is accustomed from childhood to maintain a semblance of friendship, benevolence, and sincerity, and to conceal the thoughts of his own will, thereby living from habit a moral and civil life in externals, whatever he may be internally. As a result of this habit man scarcely knows what his interiors are, and gives little thought to them. (HH 492)

A spirit’s introduction to the spiritual world involves coming to terms with a few home truths concerning their sense of self and what the quality of the “thoughts of [their] own will” actually are.  This process involves the removal of any self-deceptive images a spirit carries of themselves and the false thinking that supports this. As we can see in HH 498 the length of time (reflective of states) a newly arrived spirit undergoes of being processed in the world of spirits, is related to the depth of attachment they have to these false images they carry of themselves. This is described as a difficult and even a painful experience. It needs to be remembered that it is a spiritual law that exteriors must match interiors and that it is not permitted for a spirit to have an exterior that doesn’t align with their interiors.

For Logopraxis practitioners, the awakening to the spiritual or interior life of the mind through the practice of the Word, produces the same experience described here of having the exterior self-image one carries, exposed for what it is. When we begin to seek to live by truths from the Word through a practice of self-examination and repentance, our sense of self starts to experience varying degrees of disruption. The process involves coming to see that we are not in fact who we thought we were. This is often a painful experience and because of this there exists a strong cultural tendency to avoid the kind of introspective work required for developing a spiritual life.

Logopraxis looks to support its members so that they can engage in spiritual work but it doesn’t look to offer ways to help people escape from spiritual struggles or avoid passing through genuine spiritual processes. The core teaching in Logopraxis, that the Word is the Lord, applies here. If we are looking to the Lord as the Word to direct and guide our work, then it follows that no matter how difficult things may appear in the present, He has it all in hand and is able to carry us through. The Lord alone sees what the eternal ends for every life are. He alone as the Word, is the only one able to manage the incredible level of complexity involved in the regeneration of the individual and collective human mind.

Arcana Colesita

10048 (2). With those who are being regenerated the interior and exterior things are set in order by the Lord for all the following states, insomuch that things present involve things future, and when things future become present they do the same, and this to eternity; for the Lord foresees all, and provides all, and His foresight and providence are to eternity, thus are eternal. For the Divine, which alone is His, in itself is infinite, and the infinite relatively to duration is eternal. Hence whatsoever the Lord disposes and sets in order is eternal. This is the case with those whom the Lord regenerates.

The regeneration of man begins in the world and continues to eternity, for when a man becomes an angel he is always being perfected. There are in man things external, internal, and inmost; all these are disposed and set in order together and successively for the reception to eternity of the things that follow.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Some Readings To Reflect On :The Lord as He is in Himself

Arcana Coelestia 6280 [3] But be it known that in respect to the Divine Human, as well as in respect to the Divine Itself, the Lord is above heaven; for He is the Sun which illumines heaven; thus that heaven is far beneath Him. The Divine Human which is in heaven is the Divine truth which proceeds from Him, which is the light from Him as a sun. In respect to His essence the Lord is not Divine truth, for this is from Him as light from the sun, but He is Divine good itself, one with Jehovah.

Divine Love and Wisdom 4 ​… the Lord, who is the God of the universe, is uncreate and infinite, whereas man and angel are created and finite. And because the Lord is uncreate and infinite, He is Being [Esse] itself, which is called “Jehovah,” and Life itself, or Life in itself. From the uncreate, the infinite, Being itself and Life itself, no one can be created immediately, because the Divine is one and indivisible; but their creation must be out of things created and finited, and so formed that the Divine can be in them. Because men and angels are such, they are recipients of life. Consequently, if any man suffers himself to be so far misled as to think that he is not a recipient of life but is Life, he cannot be withheld from the thought that he is God.
​

The Divine as He is Perceived – as the Divine Human

Arcana Coelestia (Potts) 6876(2)​. The angels themselves, who so far excel men in wisdom, cannot think otherwise of the Divine, for they see the Lord in the Divine Human; they know that an angel, with whom all things are finite, can have no idea whatever of the Infinite, except by what is like the finite.​
​ ​

Pslam 8: 1- 9

O Lord, our Lord,
How excellent is Your name in all the earth,
Who have set Your glory above the heavens!

Out of the mouth of babes and nursing infants
You have ordained strength,
Because of Your enemies,
That You may silence the enemy and the avenger.

When I consider Your heavens, the work of Your fingers,
The moon and the stars, which You have ordained,
What is man that You are mindful of him,
And the son of man that You visit him?

For You have made him a little lower than the angels,
And You have crowned him with glory and honour.

You have made him to have dominion over the works of Your hands;
You have put all things under his feet,
All sheep and oxen—
Even the beasts of the field,
The birds of the air,
And the fish of the sea
That pass through the paths of the seas.

O Lord, our Lord,
How excellent is Your name in all the earth!

The Three Heavens

Divine Love and Wisdom 202. In the spiritual world there are three heavens, arranged according to degrees of height. In the highest heavens are angels superior in every perfection to the angels in the middle heaven; and in the middle heaven are angels superior in every perfection to the angels in the lowest heaven. The degrees of perfections are such, that angels of the lowest heaven cannot attain to the first threshold of the perfections of the angels of the middle heaven, nor these to the first threshold of the perfections of the angels of the highest heaven. This seems incredible, yet it is a truth. The reason is that they are consociated according to discrete, not according to continuous degrees.

I have learned from observation that the difference between the affections and thoughts, and consequently the speech, of the angels of the higher and the lower heavens, is such that they have nothing in common; and that communication takes place only through correspondences, which have existence by immediate influx of the Lord into all the heavens, and by mediate influx through the highest heaven into the lowest. Such being the nature of these differences, they cannot be expressed in natural language, therefore not described; for the thoughts of angels, being spiritual, do not fall into natural ideas. They can be expressed and described only by angels themselves, in their own languages, words, and writings, and not in those that are human. This is why it is said that in the heavens unspeakable things are heard and seen. These differences may be in some measure comprehended when it is known that the thoughts of angels of the highest or third heaven are thoughts of ends; the thoughts of angels of the middle or second heaven thoughts of causes, and the thoughts of angels of the lowest or first heaven thoughts of effects. It must be noted, that it is one thing to think from ends, and another to think about ends; that it is one thing to think from causes, and another to think about causes; and that it is one thing to think from effects, and another to think about effects. Angels of the lower heavens think about causes and about ends, but angels of the higher heavens from causes and from ends; and to think from these is a mark of higher wisdom, but to think about these is the mark of lower wisdom. To think from ends is of wisdom, to think from causes is of intelligence, and to think from effects is of knowledge. From all this it is clear that all perfection ascends and descends along with degrees and according to them.

On Questions and Answers & Action and Reactions

Arcana Coelestia 6262. And Israel said unto Joseph. That this signifies elevation to the internal, is evident from the signification of “saying,” as being perception, and also influx (of which above). That it denotes elevation is because the subject treated of in this verse is the influx of love, and thus of good and truth from the internal, which influx is elevation to the internal; for the external cannot be in love toward the internal, except by means of influx and elevation from the internal. For the very love which is felt in the external is of the internal, and because in order to the producing of any effect every acting must have its reacting or reciprocal, and the acting is the cause, and the reacting is the thing caused, therefore reaction is also of action, as the thing caused is of the cause; for all the force in the thing caused is from the cause. This is the case with reaction in every single thing in universal nature.

1. Verses 8-9. And Israel saw the sons of Joseph, and said, Whose are these? And Joseph said unto his father, These are my sons, whom God hath given me here. And he said, Take them I pray unto me, and I will bless them.

2. And Joseph said unto his father. That this signifies an answer from within, may be seen without explication, for by “Joseph” is meant the internal (n. 6177); for when a man perceives, he then on making inquiry with himself about anything, also answers himself from within. I have also observed that when spirits have made inquiry with me, they received an answer by merely looking into my thought.

On Correspondence and Influx

Arcana Coelestia (Potts) 5373(3) … during man’s regeneration as to the natural, goods and truths are one and all brought together into memory-knowledges. Those which are not in the memory-knowledges there, are not in the natural; for the natural mind, as regards that part of it which is subject to the understanding, consists solely of memory-knowledges. The memory-knowledges that belong to the natural are the ultimates of order, and things prior must be in ultimates in order to come into existence and to appear in that sphere; and besides this all prior things tend to ultimates as to their boundaries or ends, and come into existence together therein as causes do in their effects, or as higher things do in lower as in their vessels. The memory-knowledges of the natural are such ultimates. Hence it is that the spiritual world is terminated in man’s natural, in which the things of the spiritual world are representatively presented. Unless spiritual things were presented representatively in the natural, thus by such things as are in the world, they would not be apprehended at all. From all this it is evident that during the regeneration of the natural all interior truths and goods, which are from the spiritual world, are brought into memory-knowledges, in order that they may appear.

10199 [2]. The reason of this is that all external sensations derive their origin from internal sensations which are of the understanding and will, thus in man from the truths of faith and from the good of love, for these constitute the understanding and the will of man. But the internal sensations, which are proper to the understanding and will with man, have not that sense which the external sensations have, but are turned into such when they flow in; for all things made sensible to man by the external organs of sense, flow in from internal things, because all influx is from internal things into external, but not the reverse. For there is no such thing as physical influx, that is, influx from the natural world into the spiritual, but only from the spiritual world into the natural. The interiors of man which belong to his understanding and will are in the spiritual world, and his externals which belong to the senses of the body are in the natural world. From this also it can be seen what correspondence is, and what is its nature.

4206 ​. That such various things of the Lord are represented, is not because various things are in the Lord, but because His Divine is variously received by men. This is like the life in man, which flows in and acts upon the various sensory and motive organs of the body, and upon the various members and viscera, and everywhere presents variety. For the eye sees in one way, the ear hears in another, the tongue perceives in another; so the arms and hands move in one way, and the loins and the feet in a different way; the lungs act in one way and the heart in another; the liver in one way and the stomach in another, and so on; but nevertheless it is one life which actuates them all so variously, not because the life itself acts in different ways, but because it is differently received; for the form of each organ is that according to which the action is determined.
​

On The Redeeming Angel

Arcana Coelestia 6280. That the “redeeming Angel” is the Lord as to the Divine Human, is evident from the fact that by assuming the Human and making it Divine the Lord redeemed man, that is, delivered him from hell; whence the Lord as to His Divine Human is called the “Redeemer.” That the Divine Human is called the “Angel” is because the word “angel” means “sent,” and the Lord as to the Divine Human is said to be “sent,” as is plain from many passages in the Word of the Evangelists. Moreover before the Lord’s coming into the world the Divine Human was Jehovah Himself flowing in through heaven when He spoke the Word; for Jehovah was above the heavens, but that which passed from Him through the heavens was at that time the Divine Human; for by the influx of Jehovah into heaven, He set forth a man, and the very Divine thence derived was a Divine man. This then is the Divine Human from eternity, and is what is called “Sent,” by which is meant proceeding, and this is the same as “Angel.”

[2] But as Jehovah by this Divine Human of His, could not flow in any longer with men, because they had so far removed themselves from this Divine, He therefore took on the Human and made it Divine, and thus by influx from this into heaven He could reach even those of the human race who would receive the good of charity and the truth of faith from the Divine Human, which was thus made visible, and could thus deliver them from hell, which could not possibly have been effected in any other way. This deliverance is that which is called “redemption,” and the Divine Human Itself, which delivered or redeemed, is what is called the “redeeming Angel.”

[7] Moreover by an “angel” in the Word, in the internal sense, is not signified an angel, but something Divine in the the Lord,

Pslam 119: 161- 168.

I rejoice at Your word
As one who finds great treasure.

Amen.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia

6179. Put I pray thy hand under my thigh. That this signifies a sacred binding, is evident from the signification of “putting the hand under the thigh,” as being a binding, with all power, by means of that which belongs to conjugial love; for by the “hand” is signified power (see n. 878, 3091, 4931-4937, 5328, 5544), and by the “thigh” that which is of conjugial love (n. 3021, 4277, 4280, 4575, 5050-5062).

In the supreme sense the conjugial is the union of the Divine and the Divine Human In the Lord; and from this it is the union of the Divine good and the Divine truth in heaven; for that which proceeds from the Lord is the Divine truth from the Divine good.

From this, heaven is heaven, and is called a “marriage,” for it is the conjunction of the good and the truth there, which proceed from the Lord, that makes it. And as the Lord is the good there, and heaven is the truth thence derived, therefore in the Word the Lord is called the “bridegroom,” and heaven and also the church are called the “bride;” for good and truth make a marriage, and their conjunction is what is meant by the conjugial.

Hence it is plain how sacred a thing it was to be bound by means of what is conjugial, which was signified by “putting the hand under the thigh.” From this marriage of good and truth descends genuine conjugial love, In regard to which and its sanctity see what was said above (n. 2727-2759).

Conjugial Love

66 … It must be clearly recognized that there is no good nor any truth which is not in a substance as its subject. Abstract goods and truths, being nowhere because they have no abode, are not possible. They certainly cannot be seen as things floating in the air. Therefore they are mere entities, of which reason seems to think abstractly but of which, nevertheless, it cannot think unless they are in subjects. For all man’s ideas, even though sublimated, are substantial, that is, are attached to substances. It must further be recognized that there can be no substance unless it be a form. A substance not formed is not anything, for nothing can be predicted of it, and a subject without predicates is also an entity of no reason.

Arcana Coelestia

5110 [3] Nevertheless, as man is such that he can have no idea of thought whatever about abstract things unless he adjoins something natural which has entered from the world through the senses (for without some such natural thing his thought perishes as in an abyss and is dissipated),

therefore lest what is Divine should perish in man when he is wholly immersed in bodily and earthly things, and with whomsoever it remained it should be defiled by an unclean idea, and together with what is Divine everything celestial and spiritual thence derived should also perish, it pleased Jehovah to present Himself such as He actually is, and such as He appears in heaven, namely, as a Divine Man.

For everything of heaven conspires to the human form, as may be seen from what has been shown at the end of the chapters concerning the correspondence of all things of man with the Grand Man, which is heaven. This Divine, or this of Jehovah in heaven, is the Lord from eternity.

The same the Lord took also upon Him when He glorified or made Divine the human in Himself, as is very evident from the form in which He appeared before Peter, James, and John, when He was transfigured (Matthew 17:1-2); and also in which He at times appeared to the prophets. It is from this that everyone is able to think of the Divine Itself as of a Man, and at the same time of the Lord, in whom is all the Divine, and a perfect Trinity, for in the Lord the Divine Itself is the Father, this Divine in heaven is the Son, and the Divine thence proceeding is the Holy Spirit. That these are a one, as He Himself teaches, is hence manifest.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia

6183. ‘And you are to carry me out of Egypt’ means so that there may be a raising up from factual knowledge. This is clear from the meaning of ‘carrying me’ as a raising up (for when people pass from Egypt to the land of Canaan they are said ‘to go up , which means a raising up, 3084, 4539, 4969, 5406, 5817, 6007; and the same is meant by ‘carrying someone there out of Egypt’); and from the meaning of ‘Egypt’ as factual knowledge, dealt with already. A brief statement must be made to explain what a raising up from factual knowledge is.

The regeneration of the natural is effected by an instilling of spiritual life from the Lord through the internal man into the known facts residing in the natural (this instilling has been the subject in the present chapter). But once a person has been regenerated thus far, and if he is the kind whose regeneration can go further, he is raised up from the exterior to the interior natural, which is subject to the direct control of the internal man. But if he is not that kind of person, his spiritual life exists in the exterior natural. The raising up is effected by a withdrawal from sensory impressions and factual knowledge and so by a raising up above them, and then the person comes into a state of interior thought and affection; thus interiorly he is raised into heaven.

People who attain this state are in the internal Church, whereas those who attain only the first state are in the external Church. The latter are represented by ‘Jacob’, the former by ‘Israel’. It was therefore so that Jacob might be Israel, and so that spiritual good present in the interior natural – thus the internal spiritual Church – may thereby be represented by him as Israel, that these words were uttered by Jacob.

Heaven and Hell

284. He who has not experienced the peace of heaven cannot perceive what the peace is in which the angels are. As man is unable, as long as he is in the body, to receive the peace of heaven, so he can have no perception of it, because his perception is in what is natural. To perceive it he must be able, as to thought, to be raised up and withdrawn from the body and kept in the spirit, and at the same time be with angels. In this way has the peace of heaven been perceived by me, and therefore I am able to describe it. Yet because human words are inadequate, I cannot describe in words that peace in itself but only as it is in comparison with that rest of mind experienced by those who are content in God.

Arcana Coelestia

1259. There is something further to be said about ‘nations’ meaning goods and evils within worship: In most ancient times people dwelt distinguished into separate nations, families, and houses, as stated already, in order that the Church on earth might represent the Lord’s kingdom where all people are distinguished into communities, those communities into larger ones, and these into still larger, all these distinctions existing according to general and specific differences of love and faith, about which see 684, 685. Thus the Lord’s kingdom is similarly distinguished so to speak into houses, families, and nations. This is why ‘houses, families, and nations’ in the Word means the goods that stem from love and its derivative faith, where also a careful distinction is made between nations and people. ‘Nation’ means good or evil, but ‘people’ truth or falsity.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Arcana Coelestia

6168. Genesis 47: Verses 27-31. And Israel dwelt in the land of Egypt, in the land of Goshen; and they had a possession therein, and were fruitful, and multiplied exceedingly. And Jacob lived in the land of Egypt seventeen years; and the days of Jacob, the years of his life, were seven years, and a hundred and forty years. And the days of Israel drew near to die; and he called his son Joseph, and said to him, If I pray I have found grace in thine eyes, put I pray thy hand under my thigh, and do mercy and truth with me; bury me not I pray in Egypt; and I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their sepulcher. And he said, I will do according to thy word. And he said, Swear to me; and he sware to him. And Israel bowed himself upon the bed’s head.

6183. And thou shalt carry me out of Egypt.

That this signifies that there may be elevation out of memory-knowledges, is evident from the signification of “carrying me,” as being elevation; for “going up” is said of passing from Egypt to the land of Canaan, whereby is signified elevation (see n. 3084, 4539, 4969, 5406, 5817, 6007), and the same by “carrying there out of Egypt;” and from the signification of “Egypt,” as being memory-knowledges (of which above).

What elevation from memory-knowledges is, shall be briefly stated. The regeneration of the natural is effected by means of the insinuation by the Lord of spiritual life through the internal man into the memory-knowledges in the natural. This insinuation has been treated of in this chapter. But if when the man has been regenerated thus far, he is of such a character that he can be further regenerated, he is elevated thence to the interior natural, which is under the immediate auspices of the internal; whereas if the man is not of such a character, in this case his spiritual life is in the exterior natural. The elevation is effected by a withdrawing from things of sense and memory-knowledge, thus by elevation above them, and then the man comes into a state of interior thought and affection, thus interiorly into heaven.

They who are in this latter state are in the internal church; but they who are in the former state are in the external church, and are represented by Jacob, whereas they who are in the latter state are represented by Israel. To the end therefore that “Jacob” may be “Israel,” and thus by him as “Israel” may be represented the spiritual good which is in the interior natural, thus the internal spiritual church, these words were said by Jacob.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

View Details

Heaven and Hell

517(3) The affection of truth that is suited to the use is insinuated by various means, most of which are unknown in the world; chiefly by representatives of uses which in the spiritual world are exhibited in a thousand ways, and with such delights and pleasures that they permeate the spirit from the interiors of his mind to the exteriors of his body, and thus affect the whole. In consequence, the spirit becomes as it were his use. Therefore, when he comes into his society, into which he is initiated by instruction, he is in his life by being in his use. ​

True Christian Religion

The man who thus practises charity, becomes more and more charity in form; for justice and fidelity form his mind, and the practice of these forms his body; and because of his form he gradually comes to will and think only such things as pertain to charity. Such at length come to be like those of whom it is said in the Word, that they have the law written on their hearts.

Nor do they place merit in their works, because they do not think of merit but of duty-that it becomes a citizen so to act. But a man can by no means of himself act from spiritual justice and fidelity; for every man inherits from his parents a disposition to do what is good and just for the sake of himself and the world; but no man inherits a disposition to do it for the sake of what is good and just; consequently, only he who worships the Lord, and acts from Him when acting from himself, attains to spiritual charity, and becomes imbued with it by the practice of it.

Apocalypse Revealed

601 [2] Every church appears before the Lord as a man; if it is in truths from the Word, it appears as a beautiful man, but if it is in truths falsified, it appears as a man-monster. The church so appears from its doctrine and from a life according to it; from which it follows, that the doctrine of a church is its image.

This may also be seen from this: Every man is his own good and truth, or his own evil and falsity, from this and from no other source man is a man. Consequently it is doctrine and life according to it which makes “the image” of the man of the church, the image being that of a beautiful man, if the doctrine and the life according to it is from the genuine truths of the Word; but it is the image of a man-monster, if from falsified truths of the Word.