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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

Do I experience this in my life?

Summary

[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.

211. 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.

212. 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.

213. 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).

214. 4. 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).