Arcana Coelestia 141. Innumerable things might be said about man’s Own in describing its nature with the corporeal and worldly man, with the spiritual man, and with the celestial man. With the corporeal and worldly man, his Own is his all, he knows of nothing else than his Own, and imagines, as before said, that if he were to lose this Own he would perish. With the spiritual man also his Own has a similar appearance, for although he knows that the Lord is the life of all, and gives wisdom and understanding, and consequently the power to think and to act, yet this knowledge is rather the profession of his lips than the belief of his heart. But the celestial man discerns that the Lord is the life of all and gives the power to think and to act, for he perceives that it is really so. He never desires his Own, nevertheless an Own is given him by the Lord, which is conjoined with all perception of what is good and true, and with all happiness. The angels are in such an Own, and are at the same time in the highest peace and tranquility, for in their Own are those things which are the Lord’s, who governs their Own, or them by means of their Own. This Own is the veriest celestial itself, whereas that of the corporeal man is infernal.

The desire for immediate liberation

7186. And Jehovah said unto Moses. That this signifies instruction about the law Divine, is evident from the signification of “Jehovah said,” as being instruction from the Divine (of which below); and from the representation of Moses, as being the law Divine (see n. 6723, 6752, 7014). That “Jehovah said unto Moses,” signifies instruction about the law Divine, is because at the end of the preceding chapter it was believed from the law Divine, that it would come to pass that those who are of the spiritual church would be immediately liberated from infestations; when yet it is according to order that the evil who infest should be removed by degrees, and that they who are of the spiritual church should be liberated by degrees; for such is the Divine order; and therefore such is the law Divine; for all law Divine is of order, insomuch that whether we say the law Divine, or the law of Divine order, it is the same.

[2] Concerning this law they who are of the spiritual church are now instructed, and that it is from this law that they are certain to be liberated when the time and state according to order arrives. That Moses (by whom is here represented the law Divine, such as it is with those of the spiritual church when they are in a state of infestations) believed from the law Divine that it would come to pass that they would be immediately liberated from infestations, is plain from what he said at the close of the preceding chapter, namely, “Wherefore hast Thou done evil unto this people? Why is this that Thou hast sent me? And liberating Thou hast not liberated Thy people;” by which words is signified that they were too much infested by falsities, when yet the law proceeding from the Divine seems to say otherwise, and that in this way they have not been released from a state of infestations (n. 7165, 7166, 7169).

[3] That those who are of the spiritual church, and who are in the lower earth, would be gradually liberated from infestations, and not immediately, is because the evils and falsities that cling to them cannot otherwise be removed, and goods and truths be instilled in their place; for this is effected by many changes of state, thus successively by degrees. They who believe that man can be immediately introduced into heaven, and that this is solely of the Lord’s mercy, are very much mistaken. If this were possible, all whatsoever who are in hell would be raised into heaven, for the Lord’s mercy extends to all. But it is according to order that everyone carries with him his life which he had lived in the world, and his state in the other life is according to this, and that the mercy of the Lord flows in with all, but is diversely received, and by those who are in evil, is rejected; and as in the world they have imbued themselves with evil, they also retain it in the other life, nor is amendment possible in the other life, for the tree lies where it has fallen. From all this it is evident that it is according to order that those who have lived in good, and with whom there are also gross and impure things which pertain to the love of the world and the love of self, cannot be associated with those who are in the heavens until these things have been removed. From all this it is evident that liberation from infestations is effected successively by degrees.

Unless we are working and thinking from the Word then the Lord’s life lacks vessels to flow into

7191… But note well that the life which has heaven in it, is a life according to the truths and goods of faith about which the man has been instructed. Unless these are the rules and principles of his life, in vain does he look for heaven, no matter how he has lived; for without these truths and goods a man is like a reed which is shaken by every wind; for he is bent by evils equally as by goods, because he has nothing of truth and good made firm within him, whereby he may be kept by the angels in truths and goods, and be withdrawn from the falsities and evils which the infernals are continually injecting. In a word, the life of Christian good is what makes heaven; not a life of natural good.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

Arcana Coelestia 7193. The infernals who tempt cannot approach even the celestial angels, for when they approach them, they are seized with horror and anguish, and become as if half dead; and as they cannot approach the celestial angels, and this by reason of the Divine with them, much less can they approach the Divine which is infinitely above the angelic. 

AC 7206[2] By “great judgments,” in the proximate sense, are here meant the truths according to which they shall be judged who have infested by means of injected falsities, and who are signified by the “Egyptians” and by “Pharaoh;” and there are also meant the truths according to which they shall be judged who will be released from the infestations, and who are signified by the “sons of Israel.” By these judgments they are condemned who are in falsities from evil, and by these judgments they are saved who are in truths from good. Not that the truths which proceed from the Lord condemn anyone, for all the truths which proceed from the Lord are from His Divine good, thus are nothing but mercies. But as men do not receive the mercy of the Lord, they expose themselves to condemnation, because they are then in evils, and evils condemn. Neither do the truths which proceed from the Lord save, if the man believes that he is saved by virtue of the truths of faith with him, and not by virtue of mercy; for man is in evils, and from himself is in hell, but by virtue of the mercy of the Lord he is withheld from evil and kept in good, and this by a strong force. 

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

And Jehovah said unto Moses and unto Aaron, saying, When Pharaoh shall say unto you, saying, Give you a wonder, then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh; it shall become a water-serpent. And Moses and Aaron came unto Pharaoh; and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments. And they cast forth every man his rod, and they became water-serpents; and Aaron’s rod swallowed up their rods. And Pharaoh’s heart was made firm, and he heard them not; as Jehovah had spoken.

Exodus 4: 8-13

Overview

Arcana Coelestia 7287. “And Jehovah said unto Moses and unto Aaron, saying,” signifies instruction; “When Pharaoh shall say unto you,” signifies if they have doubt concerning the Divine; “saying, give you a wonder,” signifies and they therefore desire to be confirmed; “then thou shalt say unto Aaron,” signifies influx and communication; “Take thy rod, and cast it before Pharaoh,” signifies the power which is shown; “it shall become a water-serpent,” signifies that thereby mere fallacies and the derivative falsities will reign among them; “and Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded,” signifies the effect; “and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent,” signifies that mere fallacies and the derivative falsities would reign among them; “and Pharaoh called also the wise men and the sorcerers,” signifies abuse of Divine order; “and they also, the magicians of Egypt, did so with their enchantments,” signifies thus to appearance the same by perverting the ends of order; “and they cast forth every man his rod, and they became water-serpents,” signifies power from order that they became dull in respect to the noticing of truth; “and Aaron’s rod swallowed up their rods,” signifies that this power was taken away from them; “and Pharaoh’s heart was made firm,” signifies obstinacy; “and he heard them not,” signifies that they who were in evils from falsities did not receive; “as Jehovah had spoken,” signifies prediction.

On miracles

AC 7290. Saying, Give you a wonder. That this signifies, and they therefore desire to be confirmed, is evident from the signification of “wonders and signs,” as being confirmations of truths (see n. 3900, 6870). As regards the wonders and signs treated of in what follows, be it known that they were done among such as were in external worship, and did not desire to know anything about internal worship, for they who were in such worship had to be driven by external means. This is the reason why miracles were done among the Israelitish and Jewish people, for they were in external worship only. In the absence of their desire for internal worship they had to be in external, in order that they might represent holy things in outward ones, and that in this way there might be communication with heaven as by something of a church, for correspondences, representatives, and significatives conjoin the natural world with the spiritual. This is the reason why so many miracles were done in that nation.

[2] But miracles are not done among those who are in internal worship, that is, in charity and faith, because to these they are hurtful, for miracles compel belief, and what is compelled does not remain, but is dissipated. The inward things of worship, which are faith and charity, must be implanted in freedom, for then they are appropriated, and what is so appropriated remains; whereas that which is implanted in compulsion, remains outside the internal man in the external, because nothing enters into the internal man except by means of intellectual ideas, which are reasons; for the ground which there receives is an enlightened rational. Hence it is that no miracles are wrought at this day. That they would be hurtful, can be seen from what has been said; for they drive men to believe, and fix their ideas in the external man that the case is so; and if the internal man afterward denies that which the miracles have confirmed, there results an opposition and collision of the internal and external man; and finally when the ideas derived from miracles are dissipated, there is effected a conjunction of falsity and truth, and thus a profanation. From this it is evident how injurious at the present day are miracles in a church in which the inward things of worship have been disclosed. These moreover are the things signified by the Lord’s words to Thomas: Because thou hast seen Me, Thomas, thou hast believed; blessed are they who see not, and believe (John 20:29); thus they are blessed who do not believe through miracles.

[3] But miracles are not injurious to those who are in external worship without internal, for with such there can be no opposition of the internal and external man, thus no collision, consequently no profanation. That miracles do not contribute anything to faith, may be sufficiently evident from the miracles wrought among the people of Israel in Egypt, and in the wilderness, in that they had no effect at all upon them. Although that people had recently seen so many miracles in Egypt, and afterward the sea Suph divided, and the Egyptians sunk therein; the pillar of a cloud going before them by day, and the pillar of fire by night; the manna daily raining down from heaven; and although they saw Mount Sinai smoking, and heard Jehovah speaking thence, besides other miracles, nevertheless in the midst of such things they fell away from all faith, and from the worship of Jehovah to the worship of a calf (Exodus 32); from which it is plain what is the effect of miracles.

[4] Still less would be their effect at this day, when it is not acknowledged that there is anything from the spiritual world, and when everything of the kind which takes place, and which is not attributed to nature, is denied; for denial universally reigns against the Divine influx and government in the earth. And therefore if the man of the church were at this day to see the veriest Divine miracles, he would first bring them down into nature, and there defile them, and afterward would reject them as phantasms, and finally would laugh at all who attributed them to the Divine, and not to nature. That miracles are of no effect is also evident from the Lord’s words in Luke: If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead (Luke 16:31).

Miracles 18. The Divine miracles which take place today are not manifest, but hidden. In the course of their occurrence there are many happenings which, because they do not appear as miracles, are ascribed to chance, to prudence, or to nature, except by those who acknowledge the Divine Providence in every single event. They are hidden, for the reason already stated, in order that those minds should not be influenced inopportunely, whose interiors the Lord is preparing for receiving good and truth; but that they should be in freedom, that is, that they should receive their faith from an interior affection. That is why the Lord said to Thomas: ‘Because thou hast seen Me, Thomas, thou hast believed; blessed are they who do not see, and yet believe.’ (John 20:29.) 

Conjugial Love 535. After this I heard a hostile murmur from the lower regions, and at the same time the words, “Do miracles and we will believe.”
I asked, “Are these not miracles?”
They answered, “No!”
“What miracles will you have then?” I asked. “Discover and reveal things to come, and we will have faith.”
“But,” I replied, “such things are not given from heaven. For as far as man knows the future, his reason and understanding, with his prudence and wisdom, fall into inaction, become torpid and decay.” I asked again, “What other miracles am I to do?”
And they clamored, “Do miracles like those done by Moses in Egypt.”
To this I replied, “You might harden your hearts at them like Pharaoh and the Egyptians.”
They answered that they would not.
Again I said, “Assure me that you will not dance around the golden calf and worship it, as the posterity of Jacob did within the space of a month after they had seen Mount Sinai all afire, and had heard Jehovah Himself speaking out of the fire, thus after the miracle which was the greatest of all.” 
The answer from below was, “We shall not be like the posterity of Jacob.”
But I heard them being told from heaven, “If you believe not Moses and the Prophets, that is, the Word of the Lord, you will no more believe on account of miracles than the sons of Jacob did in the wilderness, no more indeed than they believed when they saw with their eyes the miracles which the Lord Himself wrought when He was in the world.”

On magic

AC 7297. And they also, the magicians of Egypt, did so with their enchantments. That this signifies the same in appearance by perverting the ends of order, is evident from the signification of “they also did,” when said of the magicians of Egypt, as being to present the like in appearance, for things that flow from order are not altered by abuse, but appear the same as to the external form, yet not as to the internal form, for they are contrary to the ends of order; and from the signification of “enchantments,” as being the very arts of perverting order. By “sorcerers,” and “enchantments,” when mentioned in the Word, is signified the art of presenting falsities so that they appear as truths, and of presenting truths so that they appear as falsities, which is especially done by means of fallacies.

AC 7298. And they cast every man his rod, and they became water-serpents. That this signifies power from order that they became dull in respect to the noticing of truth, is evident from the signification of “casting a rod,” as being the exhibition of power (see n. 7292); and from the signification of “water-serpents,” as being falsities from fallacies (see n. 7293), here dullness in respect to the noticing of truth, for in proportion as fallacies cause truths not to be noticed, so is dullness induced. Such dullness is also induced by magicians in the other life, and this by the abuse and perversion of order, for they know how to take away the influx of heaven, and when this is taken away there is dullness in the noticing of truth; and they also know how to induce fallacies, and to present them in a light like the light of truth, and at the same time to obscure the real truths; they likewise know how to inject what is persuasive, and thus to dull the noticing of truth; not to mention other methods. When there is dullness, falsities appear as truths, such falsities being signified by “sorceries” and “enchantments.” From all this it is evident how magicians can present what is in appearance the same.

[2] Be it further known that it is according to the laws of order that no one ought to be persuaded about truth in a moment, that is to say, that truth should be so confirmed in a moment as to leave no doubt whatever about it; because the truth which is so impressed becomes persuasive truth, and is devoid of any extension, and also of any yielding quality. Such truth is represented in the other life as hard, and as such that it does not admit good into it so as to become applicable. Hence it is that as soon as in the other life any truth is presented before good spirits by a manifest experience, there is soon afterward presented something opposite which causes doubt. In this way it is given them to think about it, and to consider whether it be so, and to collect reasons, and thus to bring that truth into their minds rationally. By this there is effected an extension in the spiritual sight in respect to that truth, even to its opposites; and thence it sees and perceives in the understanding all the quality of the truth, and thence can admit influx from heaven according to the states of the objects, for truths receive various forms according to the circumstances. This is the reason why the magicians were allowed to do as Aaron did; for thereby doubt was excited among the sons of Israel about the miracle, whether it was Divine; and thus an opportunity was given them of thinking and considering whether it was Divine, and of finally confirming themselves that it was so.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

Divine Love and Wisdom 116. It will now be explained how it comes about that an angel perceives and feels as his own, and thus receives and retains that which yet is not his (for, as was said above, an angel is not an angel from what is his own, but from those things which are with him from the Lord). The essence of the matter is thus. Every angel has liberty and rationality. He has these two so that he may be capable of receiving love and wisdom from the Lord. Yet each of these, liberty as much as rationality, is the Lord’s with him, and not his. But because these two are intimately conjoined to his life, so intimately that they may be said to be joined into his life, therefore they appear as if they were his own. From these he is able to think and will, also to speak and act. And what he thinks, wills, speaks and does from them, appears as if it were from himself. This causes reciprocity by which there is conjunction. In so far, however, as an angel believes that love and wisdom are in him, and thus claims them to himself as his own, so far the angelic is not in Him and therefore to that extent he has no conjunction with the Lord. For he is not in the truth; and because truth makes one with the light of heaven, to that extent he cannot be in heaven. For he thereby denies that he lives from the Lord, and believes that he lives from himself, consequently that the Divine essence is his. In these two, liberty and rationality, consists the life which is called angelic and human. From these things it can be established that an angel has reciprocity for the sake of conjunction with the Lord, but that this reciprocity viewed in its own aspect, is not his, but the Lord’s. Hence it is that if he abuses this reciprocity by which he perceives and feels as his own what is the Lord’s, which is done by appropriating it to himself, he falls away from the angelic state. The Lord Himself teaches in John (John 14:20-24; 15:4-6) that conjunction is reciprocal; also that conjunction of the Lord with man, and of man with the Lord, is in those things of the Lord which are called His words, John 15:7.

The nature of Divine Love

DLW 48. Divine Love must necessarily have being (esse) and have form (existere) in others whom it may love, and by whom it may be loved. For as there is such a need in all love, it must be to the fullest extent, that is, infinitely in Love Itself.

Love has to have what is other to fulfil its nature, it cannot love itself

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

Only the Divine is form and substance itself, is infinite and uncreated

DLW 52… the created universe is an image representative of God-Man, and that it is His Love and Wisdom which are presented, in an image, in the universe. Not that the created universe is God-Man, but that it is from Him; for nothing whatever in the created universe is substance and form in itself, or life in itself, or love and wisdom in itself, yea, neither is man a man in himself, but all is from God, who is Man, Wisdom and Love, also Form and Substance, in itself. That which has Being-in-itself is uncreate and infinite; but whatever is from Very Being, since it contains in it nothing of Being-in-itself, is created and finite, and this exhibits an image of Him from whom it has being and has form.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

And the taskmasters were urgent, saying, Complete ye your works, the work of a day in its day, as when there was straw. And the officers of the sons of Israel were beaten, whom Pharaoh’s taskmasters had set over them, saying, Wherefore do ye not complete your task in making brick, as yesterday and the day before yesterday, also yesterday, also today? And the officers of the sons of Israel came and cried unto Pharaoh, saying, Wherefore doest thou so to thy servants? There is no straw given to thy servants, and they say to us, Make ye bricks; and behold thy servants are beaten; and thy people have sinned. And he said, Ye are idle, ye are idle; therefore ye say, Let us go and sacrifice to Jehovah. And now go ye, serve ye, and straw shall not be given you, and the tale of bricks shall ye give. And the officers of the sons of Israel saw that they were in evil when it was said, Ye shall not take away from your bricks on a day in its day. And they met Moses and Aaron standing to meet them as they went forth from Pharaoh. And they said unto them, Jehovah look upon you, and judge, because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hand to slay us. And Moses returned unto Jehovah, and said, Lord, wherefore hast Thou done evilly to this people? Why is this that Thou hast sent me? For since I came unto Pharaoh to speak in Thy name, he hath done evilly to this people; and liberating Thou hast not liberated Thy people.

Exodus 5: 13-23

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

Arcana Coelestia 3743. But they who are not in love to the Lord and toward their neighbor, consequently who are not in the life of good and truth, are not able to acknowledge that there is only one influent life, and still less that this life is from the Lord. But all such are indignant, nay, feel aversion, when it is said that they do not live from themselves. The love of self is the cause of this; and wonderful to say, although shown by living experience in the other life that they do not live from themselves, and although being at the time convinced they say that it is so, yet afterwards they persist in the same opinion, and imagine that if they lived from another, and not from themselves, all the delight of their life would perish; for they are not aware that the reverse is the truth. For this reason the wicked appropriate evil to themselves, because they do not believe that evils are from hell; and good cannot be appropriated to them, because they believe good to be from themselves, and not from the Lord. Nevertheless the wicked, and also those in hell, are forms recipient of life from the Lord, but such forms that they either reject, or suffocate, or pervert good and truth; and thus the goods and truths which are from the Lord’s life become with them evils and falsities. The case herein is like that of the light of the sun, which although single and white, is yet varied as it passes through or flows into various forms, and thereby produces beautiful and pleasing colors, as well as those which are not beautiful and not pleasing. 

Arcana Coelestia 3318 [2] Man is nothing but an organ, or vessel, which receives life from the Lord; for man does not live from himself (n. 290, 1954, 2021, 2536, 2706, 2886-3001). The life which inflows with man from the Lord is from His Divine love. This love, or the life thence derived, inflows and applies itself to the vessels which are in man’s rational, and to those which are in his natural. In consequence of the hereditary evil into which man is born, and of the actual evil which he acquires, these vessels are in a contrary position within him relatively to the inflowing life, yet insofar as the life which flows in can dispose the vessels to receive it, it does so dispose them. These vessels in the rational man, and in the natural, are what are called truths, but in themselves they are merely perceptions of the variations of form of these vessels, and of the changes of state according to which in divers ways these variations come forth, being effected in the most subtle substances, by methods inexpressible (n. 2487). Good itself, which has life from the Lord, or which is life, is that which flows in and disposes.

[3] When therefore these vessels, which are to be varied as to forms, are as before said in a contrary position and direction in respect to the life, it is evident that they must be reduced to a position in accordance with the life, or into compliance with it. This cannot possibly be effected so long as the man is in that state into which he is born, and to which he has reduced himself; for the vessels are not obedient, being obstinately resistant, and hardening themselves against the heavenly order according to which the life acts; for the good which moves them, and with which they comply, is of the love of self and of the world; which good, from the gross heat that is in it, causes them to be of such a quality; and therefore before they can be rendered compliant and fit to receive anything of the life of the Lord’s love, they must be softened. This softening is effected by no other means than temptations; for temptations remove all that is of the love of self and of contempt for others in comparison with self, consequently all that is of self-glory, and also of hatred and revenge on this account. When therefore the vessels have been somewhat tempered and subdued by temptations, they begin to become yielding to, and compliant with, the life of the Lord’s love, which continually flows in with man.

[4] Hence then it is that good begins to be conjoined with truths; first in the rational man, and afterwards in the natural; for as before said truths are nothing else than perceptions of the variations of form according to states that are continually being changed; and these perceptions are from the life which flows in. This is the reason why man is regenerated, that is, made new, by temptations; or what is the same, by spiritual combats; and that he is afterwards gifted with another nature; being made mild, humble, simple, and contrite in heart. From these considerations it may now be seen what use temptations promote, namely, that good from the Lord may not only flow in, but may also dispose the vessels to obedience, and thus conjoin itself with them. 

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

Arcana Coelestia 141. Innumerable things might be said about man’s Own in describing its nature with the corporeal and worldly man, with the spiritual man, and with the celestial man. With the corporeal and worldly man, his Own is his all, he knows of nothing else than his Own, and imagines, as before said, that if he were to lose this Own he would perish.

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

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

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

7303. Verses 14-24. And Jehovah said unto Moses, Pharaoh’s heart is made heavy, he refuseth to let the people go. Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard. Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river. And Jehovah said unto Moses, Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones. And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt. And the magicians of Egypt did so with their enchantments; and Pharaoh’s heart was made hard, and he heard them not, as Jehovah had spoken. And Pharaoh looked back, and came unto his house, and did not set his heart even to this. And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river. “And Jehovah said unto Moses” signifies Divine instruction; “Pharaoh’s heart is made heavy, he refuseth to let the people go,” signifies that they obstinately determined not to release those whom they infest; “go unto Pharaoh in the morning,” signifies elevation to things more confirmatory; “behold he goeth out unto the waters,” signifies that then they who were infesting would be in falsities from fallacies; “and stand thou to meet him near the bank of the river,” signifies influx according to the state; “and the rod that was turned into a serpent take in thy hand,” signifies power like the former; “and thou shalt say unto him,” signifies command; “Jehovah the God of the Hebrews hath sent me unto thee, saying,” signifies from the Divine of the church to those who were infesting; “Let My people go,” signifies that they should release; “that they may serve Me in the wilderness,” signifies worship in what is obscure; “and behold hitherto thou hast not heard,” signifies no obedience; “thus said Jehovah, In this thou shalt know that I am Jehovah,” signifies that they may be in fear of the Divine; “behold, I smite with the rod that is in my hand upon the waters which are in the river,” signifies power over the falsities which are from fallacies; “and they shall be turned into blood,” signifies that they shall falsify truths; “and the fish that is in the river shall die,” signifies that the memory-knowledge of truth shall be extinguished; “and the river shall stink,” signifies aversion for it; “and the Egyptians shall labor to drink waters from the river,” signifies that they would desire to know scarcely anything about it; “and Jehovah said unto Moses,” signifies execution; “Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt,” signifies power against the falsities of those who infest; “over their streams, over their rivers,” signifies against the things of doctrine; “and over their pools,” signifies against the memory-knowledges that were of service to them; “and over every gathering of their waters,” signifies where there is any falsity; “and they shall be blood,” signifies that they shall falsify truths; “and there shall be blood in all the land of Egypt,” signifies total falsification; “both in woods and in stones,” signifies of the good that is of charity and of the truth that is of faith; “and Moses and Aaron did so as Jehovah commanded,” signifies the effect; “and he lifted up the rod, and smote the waters that were in the river,” signifies strong power against the falsities; “unto the eyes of Pharaoh, and unto the eyes of his servants,” signifies in the notice of all who were infesting; “and all the waters that were in the river were turned into blood,” signifies the consequent falsification of all truth; “and the fish that was in the river died,” signifies the memory-knowledge of truth also extinguished; “and the river stank,” signifies aversion; “and the Egyptians could not drink water from the river,” signifies that they desired to know scarcely anything about it; “and there was blood in all the land of Egypt,” signifies total falsification; “and the magicians of Egypt did so with their enchantments,” signifies that their falsifiers fashioned the like by abusing order; “and Pharaoh’s heart was made hard,” signifies obstinacy; “and he heard them not,” signifies no reception and no obedience; “as Jehovah had spoken,” signifies according to the prediction; “and Pharaoh looked back, and came unto his house,” signifies thought and reflection from falsities; “and did not set his heart even to this,” signifies resistance from the will, and the consequent obstinacy; “and all the Egyptians digged round about the river for waters to drink,” signifies a thorough search for truth which they might apply to falsities; “for they could not drink of the waters of the river,” signifies no application from mere falsities.

7304. And Jehovah said unto Moses. That this signifies Divine instruction, is evident from the signification of “saying,” when anything is commanded anew, as being instruction (see n. 7186, 7267, 7288), here Divine instruction, because “Jehovah said,” namely, instruction how to act further.

7305. Pharaoh’s heart is made heavy, he refuseth to let the people go. That this signifies that they obstinately determined not to release those whom they infest, is evident from the signification of “the heart being made heavy,” as also being “made firm,” and “hardened,” as being obstinacy (as above, n. 7272, 7300); from the signification of “refusing to let go,” as being not to release; and from the representation of Pharaoh, of whom this is said, as being those who infest (of which above).

7306. Go unto Pharaoh in the morning. That this signifies elevation to things more confirmatory, is evident from the signification of “going,” or “entering to Pharaoh,” as being communication (see n. 7000), here communication of things confirmatory that it is the Divine which warns them to desist from infestations; and from the signification of “morning,” as being a state of enlightenment and revelation (see n. 3458, 3723, 5097, 5740), here elevation, because predicated of those who are in falsities and who cannot be enlightened, but can be elevated in respect to attention. The reason why they who are in falsities cannot be enlightened, is that falsities reject and extinguish all the light which enlightens, which light is received solely by truths.

7307. Behold he goeth out unto the waters. That this signifies that then they who were infesting would be in falsities from fallacies, is evident from the representation of Pharaoh, as being those who infest (of which above); and from the signification of “waters,” here the waters of Egypt, as being falsities from fallacies. That these falsities, or falsities from this origin, are here signified, is because by the “serpent into which the rod of Aaron was turned” these falsities are signified (see n. 7293). (That “waters” denote truths, and in the opposite sense falsities, see n. 739, 790, 2702, 3058, 3424, 4976, 5668; and that the “river of Egypt” denotes falsity, n. 6693.)

7308. And stand thou to meet him near the bank of the river. That this signifies influx according to the state, is evident from the signification of “standing to meet,” as being influx, for when it is said of the law Divine which is represented by Moses, that it should “stand to meet” those who are in falsities and infest, who are represented by Pharaoh, nothing else can be signified by “standing to meet” than influx and thence reception, and thus a noticing; and from the signification of “the bank of the river,” as being the state of falsity in which they were who were infesting. That the “river of Egypt” denotes falsity (see n. 6693), here falsity from fallacies (n. 7307); but the “bank,” which is like a containant, because it surrounds and includes, denotes the state of this falsity; for everything has its state, in which and according to which it is.

7309. And the rod that was turned into a serpent take in thy hand. That this signifies power like the former, is evident from the signification of a “rod,” as being power (n. 4013, 4015, 4876, 4936, 7026); that it is power like the former, is signified by his taking the rod that was turned into a serpent; and from the signification of “hand,” as also being power, but spiritual power, from which comes the natural power signified by a “rod” (n. 6947, 7011).

7310. And thou shalt say unto him. That this signifies a command, is evident from the signification of “saying,” when by the law Divine that is represented by Moses to those who are in falsities who are represented by Pharaoh, as being a command.

7311. Jehovah the God of the Hebrews hath sent me unto thee, saying. That this signifies from the Divine of the church to those who were infesting, is evident from the signification of “the Hebrews,” as being the things of the church (see n. 5136, 6675, 6684, 6738); the Divine of the church is “Jehovah the God of the Hebrews,” and “Jehovah God” is the Lord, “Jehovah” as to Divine good, and “God” as to Divine truth; and from the signification of “hath sent me unto thee,” as being to those who infest. That by Pharaoh to whom Jehovah sent are represented those who infest, has often been shown above.

7312. Let My people go. That this signifies that they should release, is evident without explication.

7313. That they may serve Me in the wilderness. That this signifies worship in what is obscure, is evident from the signification of “serving Jehovah,” as being worship; and from the signification of a “wilderness,” as being that which is not inhabited and cultivated (see n. 2708, 3900); in the spiritual sense that which is obscure in respect to the good and truth of faith. That “wilderness” here denotes such obscurity is because in general they of the spiritual church, who are represented by the sons of Israel, are in obscurity in respect to the truths of faith (n. 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3833, 4402, 6289, 6500, 6865, 6945, 7233); specifically because they are in obscurity when they emerge from a state of infestations and temptations. For they who are in infestations are surrounded by falsities, and are shaken like a reed by the wind, thus from doubt to affirmative, and from affirmative to doubt; and therefore when they newly ascend out of this state they are in obscurity, but this obscurity is then gradually enlightened. As there is such a state with those who are being infested, therefore the sons of Israel were brought into the wilderness in order that they might represent this state, in which were those of the spiritual church before the Lord’s coming; and also the state in which they who are of that church are at this day, and are being vastated in respect to falsities.

7314. And behold hitherto thou hast not heard. That this signifies no obedience, is evident from the signification of “to hear,” as being obedience (see n. 2542, 3869, 5017, 5471, 5475, 7216); thus “not to hear” denotes no obedience.

7315. Thus said Jehovah, In this thou shalt know that I am Jehovah. That this signifies that they should be in fear of the Divine, is evident from what was said above (n. 7280), where are the like words.

7316. Behold I smite with the rod that is in my hand upon the waters which are in the river. That this signifies power over the falsities which are from fallacies, is evident from the signification of “the rod,” as being power (see above, n. 7309); and from the signification of “the waters which are in the river,” as being falsities from fallacies (of which also above, n. 7307).

7317. And they shall be turned into blood. That this signifies that they shall falsify truths, is evident from the signification of “blood,” as being truth falsified (see n. 4735, 6978); for “blood” in the genuine sense denotes the truth proceeding from the Lord, thus the holy of faith; this is signified by “blood” in the Holy Supper; but in the opposite sense “blood” denotes violence done to Divine truth, and as this violence is done by means of falsifications, “blood” denotes the falsification of truth. From what is here said, and from what follows, it can be seen who are specifically represented by Pharaoh, that is, who are specifically meant by those who infest, namely, those within the church who have made a profession of faith, and have also persuaded themselves that faith saves, and yet have lived contrary to the precepts of faith; in a word, those who have been in persuasive faith and in a life of evil.

7318. And the fish that is in the river shall die. That this signifies that the memory-knowledge of truth shall be extinguished, is evident from the signification of “the fish,” as being memory-knowledge (see n. 40, 991), here the memory-knowledge of truth, because it is said that it should die, because in waters turned into blood, by which is signified that it would be extinguished through falsification; and from the signification of “dying,” as being to be extinguished. What the falsification of truth is shall be illustrated by some examples. Truth is falsified when from reasonings it is concluded and said that because no one can do what is good from himself, therefore good effects nothing toward salvation. Truth is also falsified when it is said that all the good which a man does regards himself and is done for the sake of recompense, and this being so, works of charity are not to be done. Truth is falsified when it is said that because all good is from the Lord, therefore man ought to do nothing of good, but should await influx. Truth is falsified when it said that truth can exist in a man without the good which is of charity, thus faith without charity. Truth is falsified when it is said that no one can enter into heaven except one who is miserable and poor; also when it is said, unless he gives all he has to the poor, and reduces himself to miseries.

7319. And the river shall stink. That this signifies aversion for it, is evident from the signification of “stinking,” as being aversion (see n. 7161); and from the signification of “river,” here the river of Egypt turned into blood, as being truth falsified. Be it known that in the other life nothing is more abominable, and consequently nothing has a more offensive stench, than profaned truth; it is like the stench of a carcass, which arises when living flesh dies. For falsity has no bad smell unless it is applied to truth; nor evil unless it is applied to good; the quality of each being made sensible, not from itself, but from its opposite; from which it can be seen how great is the stench of profaned truth. Profaned truth is falsity conjoined with truth; and falsified truth is falsity not conjoined but adjoined to truth, and ruling over truth.

7320. And the Egyptians shall labor to drink waters from the river. That this signifies that they would desire to know scarcely anything about it, is evident from the signification of “the Egyptians,” as being those who falsify truths; and from the signification of “drinking,” as being to be instructed in truths (see n. 3069, 3772, 4017, 4018), hence “to labor to drink” denotes not to desire to be instructed, thus to desire to know scarcely anything, that is, about truths; and from the signification of the “waters of the river,” as being falsities (of which above, n. 7307), here falsified truths. From all this it is evident that by “the Egyptians laboring to drink waters from the river” is signified that they who are in falsities from fallacies desire to know scarcely anything about truths, thus that they have aversion for them. The cause of the aversion is that the truths which are perverted by falsities, still fight secretly and silently, and labor to shake off the falsities, and thus cause annoyance; for if the falsities are removed a little, together with their faith, truths condemn.

7321. And Jehovah said unto Moses. That this signifies execution, is evident from the things which now follow, for “Jehovah said” involves them.

7322. Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt. That this signifies power against the falsities of those who infest, is evident from the signification of a “rod,” as being natural power, and from the signification of the “hand,” as being spiritual power (of which above, n. 7309), hence “to take a rod and stretch out the hand” denotes to exercise spiritual power by means of natural power; and from the signification of “the waters of Egypt,” as being the falsities which infest (of which also above, n. 7307).

7323. Over their streams, over their rivers. That this signifies against the doctrinal things of falsity, is evident from the signification of “streams” and “rivers,” as being things of doctrine; for “waters” denote falsities (see n. 7307), and therefore “streams and rivers,” which are collections of water, are doctrinal things, here of falsity. That “streams” denote that which is of intelligence, thus of truth, see n. 2702, 3051; hence in the opposite sense, they denote that which is contrary to intelligence, thus that which is of falsity.

7324. And over their pools. That this signifies against the memory-knowledges that were of service to them, is evident from the signification of “pools,” as being memory-knowledges that are of service to the truths of doctrine, and in the opposite sense memory-knowledges that are of service to falsities of doctrine. “Pools,” when mentioned in the Word, in the spiritual sense signify intelligence from the knowledges of good and truth, for “pools” there mean waters gathered together, or lakes; and waters gathered together, and lakes, denote in the complex the knowledges through which is intelligence, as in Isaiah:

7325. And over every gathering of their waters. That this signifies where there is any falsity, is evident from the signification of “waters,” as being falsities (of which above, n. 7307); hence a “gathering of waters” denotes where falsities are together.

7326. And they shall be blood. That this signifies that they shall falsify truths, is evident from the signification of “blood” as being the falsification of truth (see n. 7317). “Blood” in the genuine sense signifies the holy of love, thus charity and faith, for these are the holy things of love; thus “blood” signifies holy truth proceeding from the Lord (see n. 1001, 4735, 6978). But in the opposite sense “blood” signifies violence done to charity, and also to faith, thus to the holy truth proceeding from the Lord; and as violence is done to truth when it is falsified, by “blood” is signified the falsification of truth, and in a greater degree by “blood” is signified the profanation of truth. This was signified by the eating of blood, which was for this reason so severely forbidden (n. 1003).

7327. And there shall be blood in all the land of Egypt. That this signifies total falsification, is evident from the signification of “blood,” as being the falsification of truth (of which just above, n. 7326); and from the signification of “in all the land of Egypt,” as being everywhere, thus total. Falsification becomes total when falsity begins to reign, for the man then lives according to the evil that is inborn and acquired, and feels delight therein. And as the truths of faith forbid such things, he then holds these truths in aversion, and when he so holds them, he rejects truths from himself wherever they are, and if he cannot reject, he falsifies them.

7328. Both in woods and in stones. That this signifies of the good which is of charity, and the truth which is of faith, namely, their total falsification, is evident from the signification of “woods,” as being the goods which are of charity (see n. 2784, 2812, 3720); and from the signification of “stones,” as being the truths which are of faith (n. 1298, 3720, 6426).

7329. And Moses and Aaron did so as Jehovah commanded. That this signifies the effect, is evident without explication.

7330. And he lifted up the rod, and smote the waters that were in the river. That this signifies strong power against the falsities, is evident from what was said above (see n. 7316); strong is signified by his “lifting up the rod,” and thus “smiting.”

7331. Unto the eyes of Pharaoh, and unto the eyes of his servants. That this signifies in the notice of all who were infesting, is evident from the signification of “eyes,” as being notice (see n. 4083, 4339); and from the representation of Pharaoh, as being those who infest by falsities (of which above). All those are signified when it is said “unto the eyes of Pharaoh and unto the eyes of his servants.”

7332. And all the waters that were in the river were turned into blood. That this signifies the consequent falsification of all truth, is evident from the signification of “the waters that were in the river,” as being falsities (of which above, n. 7307); and from the signification of “blood,” as being the falsification of truth (of which also above, n. 7317, 7326). The reason why it is permitted that they who are in falsities and infest in the other life, should falsify truths, is lest through the truths which are of faith they should have communication with those who are in heaven, and through the evils which are of life; they should have communication with those who are in hell; and hence through truths should acquire something of light from heaven, and thus something of intelligence, and should make these serve the evils which are of life; for they would apply in favor of evil the things that belong to intelligence, and thus would subject the things of heaven in them to those of hell; and also lest they should seduce simple upright spirits, with whom they would have communication through the truths.

7333. And the fish that was in the river died. That this signifies the memory-knowledge of truth also extinguished, is evident from what was said above (n. 7318), where are the same words.

7334. And the river stank. That this signifies aversion, is evident from what was said above (n. 7319).

7335. And the Egyptians could not drink water from the river. That this signifies that they desired to know scarcely anything about it, is also evident from what was said above (n. 7320).

7336. And there was blood in all the land of Egypt. That this signifies total falsification, see above (n. 7327).

7337. And the magicians of Egypt did so with their enchantments. That this signifies that their falsifiers fashioned the like, is evident from the signification of the Egyptian magic and enchantments, as being abuses of Divine order (see n. 5223, 6052, 7296). As regards miracles, be it known that Divine miracles differ from magical miracles as heaven does from hell. Divine miracles proceed from Divine truth and advance according to order, the effects in ultimates being miracles when it pleases the Lord that they be presented in this form. Hence it is that all Divine miracles represent states of the Lord’s kingdom in the heavens, and of the Lord’s kingdom in the earth, that is, of the church. This is the internal form of Divine miracles. Such is the case with all the miracles done in Egypt, and also with all others that are mentioned in the Word. All miracles which the Lord Himself wrought when He was in the world signified the coming state of the church; thus that the eyes of the blind were opened and the ears of the deaf, that the tongues of the dumb were loosed, that the lame walked, and the maimed and also the lepers were healed, signified that such men as are represented by the blind, deaf, dumb, lame, maimed, and leprous, would receive the gospel and be spiritually healed, and this through the coming of the Lord into the world. Such are Divine miracles in their internal form.

7338. And Pharaoh’s heart was made firm. That this signifies obstinacy, see above, n. 7272, 7300.

7339. And he heard them not. That this signifies no reception and no obedience, see also above, n. 7224, 7275, 7301.

7340. As Jehovah had spoken. That this signifies according to the prediction, also as above, n. 7302.

7341. And Pharaoh looked back, and came unto his house. That this signifies thought and reflection from falsities, is evident from the signification of “looking back,” as being thought and reflection, for in the spiritual sense “to look back” is not to look with the eyes toward anything, but to look with the mind, thus to think and reflect; and from the signification of “Pharaoh’s house,” as being falsity. For when Pharaoh represents falsity, his house also represents the same; hence “to come unto his house” signifies falsities. And as by these words are signified thought and reflection from falsities, therefore it follows that he “did not set his heart to this;” for he who thinks from falsities does not set his heart to the Divine which gives warning.

7342. And did not set his heart even to this. That this signifies resistance from the will and the consequent obstinacy, is evident from the signification of “not setting the heart” to anything, as being not to attend; and as with the evil no attention to Divine things comes from resistance from the will, therefore this is signified by the same words; and as “not to set the heart” to a thing involves the same as “to be made firm,” therefore obstinacy also is signified (as before, n. 7272, 7300, 7338). As regards resistance from the will, be it known that the will is that which rules the man. It is believed by some that the understanding rules, but the understanding does not rule unless the will inclines; for the understanding favors the will, because regarded in itself the understanding is nothing else than the form of the will. When the will is mentioned, there is meant the affection of love, for the will of man is nothing else. This affection is what rules man, for the affection of love is his life. If a man’s affection is that of self and the world, then his whole life is nothing else, nor can he withstand it, for this would be to withstand his very life. Principles of truth effect nothing; if the affection of these loves has dominion, it draws truth over to its side and falsifies it, and if the truth does not fully favor, it rejects it. Hence it is that principles of true faith effect nothing whatever with man unless the Lord instills the affection of spiritual love, that is, of love toward the neighbor; and insofar as the man receives this affection, so far he also receives the truths of faith. The affection of this love is what makes the new will. From all this it can now be seen that a man never sets his heart to any truth if the will resists. Hence it is that as the infernals are in the affection or cupidity of evil, they cannot receive the truths of faith, consequently cannot be amended; and from this also it is that the evil falsify the truths of faith insofar as they can.

7343. And all the Egyptians digged round about the river for waters to drink. That this signifies a thorough search for truth which they might apply to falsities, is evident from the signification of “digging,” as being thorough search (of which in what follows); and from the signification of “waters about the river,” as being truths; that “waters about the river” denote truths is because they were outside the river, and were not made blood (that “waters” denote truths, see n. 739, 790, 2702, 3058, 3424, 4976, 5668); and from the signification of “drinking,” as being to apply to falsities. That “to drink” is to apply, see n. 5709; for he who drinks applies to himself; but be it known that the application is made according to the quality and state of him who applies to himself. He who is in the affection of truth applies truths to himself according to the state and quality of his affection; he who is in the affection of falsity, when he applies truths to himself, perverts and falsifies them, as can be seen from the fact that Divine truth flows in with all, but is varied with everyone according to the state and quality of his life; and hence that the infernals turn it into falsities, just as they turn Divine good into evil, heavenly loves into diabolical loves, mercy into hatred and cruelty, conjugial love into adulteries; thus into the contraries, because the quality and state of their life are contrary. Hence it is that by “all the Egyptians dug round about the river” is signified a thorough search for truth which they might apply to falsities.

7344. For they could not drink of the waters of the river. That this signifies no application from mere falsities, is evident from the signification of “not being able to drink,” as being no application (that “to drink” is to apply, see just above, n. 7343); and from the signification of “the waters of the river,” as being falsities (of which also above, n. 7307). That by “not being able to drink of the waters of the river” is signified that truths cannot be applied to mere falsities, that is, cannot be falsified by mere falsities, follows also from the internal sense of what immediately precedes, namely, “digging waters to drink round about the river,” as being to search out truths which they might apply to falsities. That truths cannot be applied to falsities by mere falsities, is because truths and falsities are absolute opposites, and opposites cannot be applied unless there are intermediates which conjoin. The intermediates which conjoin are the fallacies of the external senses, and also the things that have been said in the Word according to the appearance. Take for example, that nothing but what is good is from the Lord, and never anything that is evil; this truth is falsified by the fallacies that the Lord can take away evil if He will, by His omnipotence, and that because He does not take it away, He is therefore the cause of it, and thus evil too is from the Lord; and by what has been said in the Word according to the appearance, that Jehovah or the Lord is angry, punishes, condemns, casts into hell; when yet it is those who are in evil who do this to themselves, and thereby bring upon themselves the evil of punishment; for in the other life the evil of punishment and the evil of guilt are conjoined. So in innumerable other cases.

And Jehovah said unto Moses, See, I have given thee a god to Pharaoh; and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land. And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt, with great judgments. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon Egypt, and lead forth the sons of Israel from the midst of them. And Moses and Aaron did so; as Jehovah commanded them, so did they. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh. Exodus 7:1-7

Arcana Coelestia 7273. And I will multiply my signs and My wonders. That this signifies warnings of every kind, nor shall anything be wanting, is evident from the signification of “signs and wonders,” as being confirmations of the truth (see n. 3900, 6870, 7012), and also means of Divine power (n. 6910); here warnings; for thereby they both saw that they were in falsities, and saw the Divine power, and in this way were warned. The reason why it is said that to those who are in falsities warnings are given of every kind, nor shall anything be wanting, is that the condemnation of those who are in evils is not effected in a moment when they come into the other life, but after they have first been visited, that is, examined. The examinations are made in order that they themselves may take notice that they cannot but be condemned, because they have not lived differently, and also in order that spirits and angels may know that they have been of such a character; so that they can no longer be excused either by themselves or by others. The order in accordance with which they are examined is the order of truth Divine, which is such that nothing whatever is wanting. The order of truth Divine, which is for the evil who are being condemned, differs from that of truth Divine for the good who are being saved. The difference is, that the order for the evil who are being condemned, is of truth Divine separated from Divine good, thus from mercy, because they have not received the Divine good, and thus have rejected mercy. But the order which is for the good who are being saved, is of truth Divine conjoined with Divine good, thus with mercy; because they have received the Divine good, thus the mercy of the Lord. By degrees, as the evil are examined in accordance with order, so also are they judged and condemned. This shows that warnings of every kind are given, in order that nothing may be wanting before they are condemned to hell. These then are the things which are signified by the signs and wonders wrought in Egypt, before the firstborn were slain, and the Egyptians perished in the sea Suph; for the sea Suph denotes hell.

AC 7265. In this chapter the subject treated of in the internal sense is the first three degrees of vastation. The first, which is that mere fallacies began to reign with them, whence came falsities, is described by the serpent into which the rod of Aaron was turned. The second, which is that truths themselves became falsities with them, and that falsities became truths, is described by the blood into which the waters were turned. The third degree, which is that from falsities they reasoned against the truths and goods of the church, is described by the frogs out of the river.

AC 7260. The names which they gave to those toward whom they were to exercise charity, were many; some they called blind, some lame, some maimed, some poor, also miserable and afflicted, some orphans, some widows; but in general they called those hungry to whom they were to give to eat, those thirsty to whom they were to give to drink, sojourners whom they were to gather in, naked whom they were to clothe, sick whom they were to visit, and in prison to whom they were to come (as to which see above, n. 4954-4959).

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

Arcana Coelestia 4151 6] That this is the case has frequently been shown to spirits who had come recently from the world into the other life. But some of them have said that if all evil and falsity also flow in, nothing of evil and falsity can be attributed to them, and they are not in fault, because these come from another source. But they received for answer that they had appropriated evil and falsity by believing that they think and will of themselves; whereas if they had believed as the case really is, they would not then have appropriated the evil and falsity, for they would have believed all good and truth to be from the Lord; and if they had believed this, they would have suffered themselves to be led by the Lord, and therefore would have been in a different state; and then the evil which entered into their thought and will would not have affected them, because not evil but good would have gone out of them; for it is not the things that enter in, but those which go out that affect us; according to the Lord’s words in Mark 7:15.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.