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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.