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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).

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.

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.

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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).

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.

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.

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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.

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.

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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).

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.

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.