Logopraxis

A heavy mixture of flies came into the house of Pharaoh and the house of his servants and into all the land of Egypt. The land was ruined because of the presence of the mixture of flies. 25 Then Pharaoh called for Moses and for Aaron and said: Go! Sacrifice to your Elohim in the land. 26 Yet Moses said: It is not the established custom to do so, for we shall sacrifice that which is an abhorrence of the Egyptians to Yahweh our Elohim. Behold, should we sacrifice an abhorrence of the Egyptians before their eyes, would they not stone us? 27 A way of three days shall we go into the wilderness and sacrifice to Yahweh our Elohim, just as He said to us. 28So Pharaoh said: I shall dismiss you, that you may sacrifice to Yahweh your Elohim in the wilderness, but you shall not fare far, not far to go. Make an entreaty about me. 29 And Moses said: Behold, I am going forth from you, and I will make an entreaty to Yahweh that the mixture of flies withdraw from Pharaoh, from his servants and from his people tomorrow. But Pharaoh must not continue to trifle in not dismissing the people to sacrifice to Yahweh. 30 Then Moses went forth from Pharaoh, and he entreated Yahweh. 31 And Yahweh did according to the word of Moses; and the mixture of flies withdrew from Pharaoh, from his servants and from his people. Not one remained. 32 Yet Pharaoh gloried in his heart, even at this time, and he did not dismiss the people.

Exodus 8:24-31 ( Concordant Literal Translation)

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

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7600 Verses 31-35. And the flax and the barley were smitten; for the barley was a ripening ear, and the flax was a stalk. And the wheat and the spelt were not smitten, because they were hidden. And Moses went out of the city from before Pharaoh, and spread out his palms unto Jehovah; and the voices and the hail ceased, and the rain was not poured upon the earth. And Pharaoh saw that the rain and the hail and the voices had ceased, and he sinned yet more, and made heavy his heart, he and his servants. And the heart of Pharaoh was made firm, and he did not let the sons of Israel go, as Jehovah had spoken by the hand of Moses. And the flax, signifies the truth of the exterior natural; and the barley, signifies its good; were smitten, signifies that they were destroyed; for the barley was a ripening ear, and the flax was a stalk, signifies that this good and truth stood forth and looked downward; and the wheat and the spelt, signifies the good of the interior natural and its truth; were not smitten, signifies that they were not destroyed; because they were hidden, signifies because they did not stand forth, and because they tended inward; and Moses went out of the city from before Pharaoh, signifies separation from them; and spread out his palms unto Jehovah, signifies intercession; and the voices and the hail ceased, signifies that there was an end of this state; and the rain was not poured upon the earth, signifies that these falsities no more appeared; and Pharaoh saw, signifies a noticing; that the rain and the hail and the voices had ceased, signifies that there was an end of this state; and he sinned yet more, signifies as yet a withdrawal; and made heavy his heart, he and his servants, signifies obstinacy; and the heart of Pharaoh was made firm, signifies that from evil they were determined; and he did not let the sons of Israel go, signifies that they did not leave them; as Jehovah had spoken, signifies according to the prediction; by the hand of Moses, signifies by means of the law from the Divine.

7601 And the flax. That this signifies the truth of the exterior natural, is evident from the signification of flax, as being truth, but truth of the exterior natural (of which below; that the natural is exterior and interior, see n. 4570, 5118, 5497, 5649; consequently that the truth and good therein are interior and exterior, n. 3293, 3294). The truth and good of the exterior natural are signified by the flax and the barley, and the good and truth of the interior natural by the wheat and the spelt.[2] The subject treated of in this and in the following verse is the truths and goods which were destroyed and vastated, and the goods and truths which were not destroyed and vastated; thus the truths and goods which were stored up and reserved for use, and those which were not stored up and reserved. For when the evil are being vastated, that is, when they are being separated from truths and goods, and are left to their own evils and falsities, they are then vastated in respect to those truths and goods which are in the exterior natural, and which are adjoined there to falsities and evils. That these truths and goods look downward, and therefore cannot be reserved, will be seen below (n. 7604, 7607); but the truths and goods of the interior natural are not vastated, but are brought further inward, and are there reserved for use; and then the communication between the interior natural and the exterior is so far closed that nothing of good and truth can inflow from the interior natural into the exterior natural, except only something general, to enable them to reason, and to string together arguments to confirm falsities and evils. Those goods and truths which are reserved, are signified in the Word by remains (as to which see n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156, 7556). These are now treated of in these two verses, and are signified by the flax and the barley were smitten, because the barley was a ripening ear, and the flax was a stalk; and by the wheat and spelt were not smitten, because they were hidden. It is from representatives in heaven that flax signifies truth. In heaven they who are in the truth of the natural appear clothed in white, which white appears as of linen.[3] The truth itself of the natural is also there represented as if woven from the purer threads of the flax. These threads appear like threads of silk-bright, beautifully translucent, and soft; and the clothing made of them appears similar if the truth which is so represented is from good; but on the other hand these threads, which are like those of flax, do not appear translucent, nor bright, nor soft, but hard and brittle, and yet white, if the truth which is so represented is not from good.[4] From all this it can now be seen what is signified by the angels who were seen by men appearing in linen garments; as those spoken of in John:There went out from the temple the seven angels that had the seven plagues, clothed in linen white and shining, and girt about their breasts with golden girdles (Rev. 15:6).I lifted up mine eyes, and saw, and behold a man clothed in linen, whose loins were girded with gold of Uphas (Dan. 10:5).Behold six men came from a way of the upper gate, every man with his weapons of dispersion in his hand; but one man in the midst of them clothed in linen, and a scribe's ink horn on his loins (Ezek. 9:2);which angel is further mentioned in the same chapter (Rev. 15:3-4; 10:2-7). And in the same prophet we read of the angel who measured the new temple, who had a line of flax and a measuring reed in his hand (Ezek. 40:3). The angels also who were seen in the Lord's sepulcher appeared clothed in white, bright and shining (Matt. 28:3; Mark 16:5; Luke 24:4; John 20:11, 12).[5] As flax signified the truth of the exterior natural, and the exterior natural is what clothes the interiors, therefore this truth is what was represented by the linen garments with which the angels were clothed; and also by the garments of flax (or linen) with which Aaron was clothed when he ministered in the holy place, which garments are thus spoken of in the following passages:When Aaron enters into the holy place, he shall put on the holy coat of linen, and shall gird himself with the belt of linen, and he shall put on himself the miter of linen; these are the garments of holiness (Lev. 16:4).The priests, the Levites, the sons of Zadok, when they enter at the gates of the inner court, they shall be clothed with garments of linen, and no wool shall come up upon them when they minister in the gates of the inner court and inward; miters of linen shall be upon their head, breeches of linen shall be upon their loins (Ezek. 44:17-18);speaking of the new temple and of the New Jerusalem, by which is meant the Lord's kingdom. Therefore also the priests wore ephods of linen (1 Sam. 22:18); and Samuel ministered before Jehovah, a boy girded with an ephod of linen (1 Sam. 2:18). David also, when the ark was brought over into his city, was girded with an ephod of linen (2 Sam. 6:14).[6] From all this it can also be seen why the Lord, when He washed the feet of His disciples, girded Himself with a linen towel, and wiped their feet with the linen towel with which He was girded (John 13:4, 5); for the washing of the feet signified purification from sins, which is effected by means of the truths of faith, for by means of these man is taught how to live.[7] By flax (or linen) is signified truth in the following passages also:Jehovah said to the prophet, Go and buy thee a girdle of linen, and put it upon thy loins, but draw it not through water. Take the girdle, and arise, go to Euphrates, and hide it in a hole of the rock. At the end of many days, when he took the girdle from the place where he had hidden it, behold the girdle had rotted, it was fit for nothing (Jer. 13:1-7);by the girdle of flax upon the loins was represented truth from good, such as it is in the beginning when a church is being set up again by the Lord, and such as it becomes afterward; that about its end it is corrupt and is fit for nothing. In Isaiah:They who make linen of silk shall blush, and the weavers of curtains (Isa. 19:9).This is said of Egypt; to make linen of silk denotes to counterfeit truths.[8] In Moses:Thou shalt not plough with an ox and an ass together. Thou shalt not wear a mixed garment of wool and flax together (Deut. 22:10-11);by an ox is signified the good of the natural; by an ass its truth; in like manner by wool and flax. That they were not to plough with an ox and an ass together, nor to wear a mixed garment of wool and flax together, signified that they were not to be in two states at once; namely, in good and from it look to truth; and at the same time in truth and from it look to good. These things involve the same as is involved in the words of the Lord in Matthew:Let him that is upon the roof of the house not come down to take anything out of his house; and let him that is in the field not return back to take his garment (Matt. 24:17-18);as to which see above (n. 3652e). For they who from good look to truth are in an interior heaven; but they who from truth look to good are in an exterior heaven; the latter from the world look to heaven, the former from heaven look to the world, whence they are in a kind of opposition, and therefore if they were together, the one would destroy the other.

7602 And the barley. That this signifies its good, is evident from the signification of barley, as being the good of the exterior natural. That barley has this signification is because it is produce of the field, and is a grain that serves for food; for grain in general signifies the good of truth (see n. 3580, 5295, 5410, 5959), especially barley and wheat - barley,...

And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus said Jehovah the God of the Hebrews, Let My people go, that they may serve Me. For I this time will send all My plagues into thy heart, and into thy servants, and into thy people; that thou mayest know that there is no one as I in the whole earth. For now I would put forth My hand, and smite thee and thy people with pestilence, and thou wouldest be cut off from the earth; but yet for this cause have I made thee to stand, that thou mayest see My power, and that My name may be told in the whole earth. As yet thou exaltest thyself against My people, in thy not letting them go. Behold, tomorrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day it was founded even until now. And now send, gather in thy cattle, and all that thou hast in the field; every man and beast that shall be found in the field, and shall not be brought to the house, the hail shall come down upon them, and they shall die. He that feared the word of Jehovah of the servants of Pharaoh, made his servants and his cattle flee unto the houses; and he that did not set his heart unto the word of Jehovah left his servants and his cattle in the field.

Exodus 9:13-21

The sorting of the good and evil states of mind

Arcana Coelestia 7541...[2] It is according to order that one plague should follow another, and the evil be thus successively cast down into hell, and therefore it is here said that it might come to pass that they would all rush in together. As the man of the church has no knowledge about the state of the life after death, he believes that after his life in the body a man is either at once uplifted into heaven, or cast into hell; when nevertheless this takes place successively, although with much variety in respect to times and in respect to states. With the good who are to be uplifted into heaven, evils are successively separated, and the good are filled with goods according to the faculty of reception acquired in the world. And with the evil who are to be cast into hell, goods are successively separated, and the evil are successively filled with evils, according to the faculty of reception acquired in the world. [3] Moreover a man in the other life enters into new states, and undergoes changes. Those who are being uplifted into heaven, and afterward when they have been uplifted, are perfected to eternity; but those who are being cast down to hell, and afterward when they have been cast down, endure evils continually more grievous, and this until they dare not do evil to anyone. After this they remain in hell to eternity, whence they cannot be taken out, because it cannot be given them to will good to anyone, but only, from fear of the penalty, not to do evil, the desire to do it always remaining.

On those who infest in the 'other life'

AC 7545... How the case is with this communication has already been told, namely, that those who infest the upright in the other life are such as in the world have been in the church and have read the Word, and have known the doctrinal things of faith of their church and have also professed them, but have lived a life of evil. So long as such in the other life retain the things of faith, they have communication with heaven, and so long they cannot be cast down into hell; and therefore it is these things that are by degrees taken away from them; and after these have been taken away, the evil no longer have anything to hold them up; but then like weights without support, or like birds with their wings cut off, they fall downward, or into the deep. From all this it is evident what is meant by the possibility of the communication being taken away from them.

On remains

AC 7556... the good and truth which are reserved by the Lord, even with the evil; for the good and truth which have not been adjoined to evils and falsities, are not vastated; but are stored up by the Lord in the interiors, and are afterward brought forth for use. The reservation of good and truth with man by the Lord is signified by “remains” in the Word (concerning which see above, n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156).

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

And Jehovah did so; and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt; the land was destroyed from before the noisome fly. And Pharaoh called Moses and Aaron, and said, Go ye, sacrifice to your God in the land. And Moses said, It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God; lo, we shall sacrifice the abomination of the Egyptians unto their eyes, and will they not stone us? We will go a way of three days into the wilderness, and will sacrifice to Jehovah our God, as He hath said unto us. And Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness; only ye shall not go very far away; supplicate for me. And Moses said, Behold I go forth from thee, and I will supplicate unto Jehovah that He may remove the noisome fly from Pharaoh, from his servants, and from his people, tomorrow; only let not Pharaoh mock anymore in not letting the people go to sacrifice to Jehovah. And Moses went out from Pharaoh, and he supplicated unto Jehovah. And Jehovah did according to the word of Moses; and He removed the noisome fly from Pharaoh, from his servants, and from his people; there was not one left. And Pharaoh made heavy his heart this time also, and he did not let the people go.

Exodus 8: 20-28

Anxiety

Arcana Coelestia 7280. 'And may the Egyptians know that I am Jehovah' means that they will have a fear of the Divine. This is clear from the meaning of 'knowing that I am Jehovah' as having a fear of the Divine, dealt with below; and from the meaning of 'the Egyptians' as those who are steeped in falsities and engage in molestation. As regards the fear which those steeped in falsities and engaging in molestation will have of the Divine, it should be recognized that fear is the one and only means by which those in hell can be constrained and held in bonds. For fear is a bond shared by both those who are upright and those who are evil. But with the upright it is an inward fear, that is, fear for their salvation, or fear lest they should lose their own souls, to be exact, and on that account lest they should do anything contrary to conscience, that is, contrary to the truth and goodness which compose conscience. Consequently they fear lest they should do anything contrary to what is just and fair, thus contrary to their neighbour. But this fear becomes holy fear to the extent that it is wedded to charitable affection in them, and especially to the extent that it is wedded to love to the Lord. Such fear then becomes like that which young children feel towards their parents whom they love. When this happens, then so far as they are governed by the good of love fear is not apparent; but so far as they are not governed by good it is apparent, and develops into anxiety. This is what the fear of God is like to which the Word refers many times.

Depression

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

Articles on Depression and Anxiety in Spiritual Work

https://logopraxis-institute.online/understanding-states-of-anxiety-and-depression-in-the-spiritual-life

https://logopraxis-institute.online/general-vs-spiritual-states-of-anxiety-and-depression

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

Heaven and Hell 38. He who does not know how degrees are related to Divine order cannot comprehend how the heavens are distinct or even what is meant by the internal and the external man. Most people in the world have no other idea of what is interior and what exterior, or of what is higher and what lower, than as something continuous or coherent by continuity from what is purer to what is grosser. But the relation of what is interior to what is exterior is not continuous but discrete. There are two kinds of degrees, those that are continuous and those that are not. Continuous degrees are related like the degrees of the waning of light from a bright blaze until it is obscured, or like the degrees of the decrease of vision from objects in the light to those in the shade, or like degrees of purity of the atmosphere from its depths to its highest point. These degrees are determined by distances.

[2] On the other hand, degrees that are not continuous but discrete are distinguished like prior and posterior, like cause and effect or like what produces and what is produced. Whoever looks into the matter will see that in each and all things in the whole world, whatever they are, there are such degrees of producing and compounding, that is, that from one thing comes another, and from the other a third and so on.

[3] One who does not acquire for himself a perception of these degrees cannot possibly discern the distinctions of the heavens, nor between the interior and exterior faculties of man, nor the distinction between the spiritual and the natural world, nor between the spirit of man and his body. So neither can he understand the nature and source of correspondences and representations nor what influx is. Sensual men do not apprehend these distinctions, for even where these degrees are concerned, they make increases and decreases to be continuous. Therefore, they cannot have any conception of what is spiritual otherwise than as a purer natural. Consequently, they stand outside, and are far removed from intelligence. 

Arcana Coelestia 880. [2] There are three things in man which concur and unite together, namely, the Natural, the Spiritual, and the Celestial. His natural never receives any life except from the spiritual, and the spiritual never except from the celestial, and the celestial from the Lord alone, who is life itself. But in order that a still fuller idea may be gained: the natural is the receptacle that receives the spiritual, or is the vessel into which the spiritual is poured; and the spiritual is the receptacle which receives, or is the vessel into which is poured, the celestial. Thus, through things celestial, life comes from the Lord. Such is the influx.

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

On flow and alignment

Arcana Coelestia (Cooper) 3318 [2] A human being is nothing else but an organ or vessel that receives life from the Lord; we do not live on our own (§§290, 1954, 2021, 2536, 2706, 2886-2889, 3001). The life that flows into us from the Lord comes from his divine love. This love, or the life that radiates from it, flows in and bestows itself on the vessels in our rational and earthly minds. Such vessels in us face away from the life force because of the evil we inherit by birth and the evil we ourselves acquire by committing it. However, so far as it can do so, the inflowing life repositions the vessels to receive itself. 

The vessels in our rational and earthly selves are what are called truths. In itself, truth is nothing but a perception of the way these vessels change shape and of the alterations of state under which the various changes occur, taking place as they do in indescribable ways in the most refined substances (§2487). Goodness itself-which possesses life from the Lord, or is life-is what flows in and realigns the vessels. 

[3] These vessels, whose shape is ever changing, face backward and upside down, away from life, as just mentioned. Clearly they need to be brought into alignment with life, or subordination to it. This can in no way be done as long as we remain in the state we were born in and reduce ourselves to, because our vessels are not subordinate to life. They stubbornly resist life and oppose the heavenly paradigm by which life acts, hardening themselves against it. The good that moves them-the good they obey-is the good sought by love for oneself and one's worldly advantage. The crude heat burning within this love gives such vessels their character. Before they can become submissive, then, and fitted for accepting any of the life belonging to the Lord's love, they have to soften, and the only way they can be softened is through times of trial. Tribulation takes away elements of self-love, contempt for others, and therefore vain pride, and elements of a consequent hatred and vengefulness as well. So when these evils are somewhat lessened and conquered by our trials, the vessels start to become yielding and obedient to the life of the Lord's love, which is constantly flowing into us. 

According to the form

Conjugial Love 86. Goodness and truth are present in their created vessels according to each one's form because whatever flows into any vessel is received by it according to its form. The preservation of the whole is nothing but the constant flowing in of Divine goodness and Divine truth into forms created by that influx - continued existence or preservation being thus constant birth or creation.

On vastations, temptations and infestations

7474[2] As regards the spiritual church, which is here represented by the sons of Israel, be it known that it is internal and external; and that those are in the internal church who are in the good of charity, and that those are in the external church who are in the good of faith. Those are in the good of charity who from charity toward the neighbor see the truths which are of faith; but those are in the good of faith who from faith look to charity, thus who do what is good, not from the affection of charity, but from the obedience of faith, that is, because it has been so commanded. It is these who are here properly represented by the sons of Israel, for these are they who in the other life are infested by those who are in falsities. Those who are in the affection of charity cannot be so infested, for the spirits who are in falsities and evils cannot approach those who are in this good, because the Lord is in this good. If these are infested, it is merely in respect to the fallacies and appearances through which they have believed what is not true to be true, and also in respect to such things as the doctrine of their church has taught for truths, which yet are not truths. Such in the other life willingly reject falsities and receive truths, because the good of charity is recipient of truth, for it loves and desires it.

[3] As infestations have been so often mentioned, it is to be told what they are, and what is their nature. Infestations are effected by means of injections of falsity against truths, and these falsities are refuted in those who are being infested, by means of an influx from heaven, that is, through heaven from the Lord. In such a state are those held who are in vastation in respect to falsities, until they are imbued with the truths which are of faith, and by degrees with interior truths; and insofar as they are imbued with these truths, so far they are liberated from infestation. Infestations are not temptations, for temptations take place with anguish of conscience, those who are in temptations being kept in a state of condemnation, and hence of anguish and grief.

[4] From all this it is evident what is the nature of the vastations in the other life in which are those who are in the good of faith. These vastations are vastations of falsity. But vastations with those who have not been in the good of faith, but in some truth of faith in the memory, while in a life of evil, are vastations of truth. Those who are vastated in respect to falsities, become successively imbued with the truths and goods of faith and charity; but those who are vastated in respect to truths, successively put off truths, and put on the evils which have been of their life. From all this it can be seen what is meant in the Word by “vastations” and “desolations.”

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

From the Daily Practise Guide - Day 5 - Posting Your Task Online

Once you have your task or work focus, you may wish to post it to the Logopraxis website. Sharing your task can help others relate to the Text in an expanded way. Posting also helps you commit to a line of action.

Sharing our work in this way also adds to an expanded sense of community across the Life Groups themselves. Often recurring themes can be seen as yet another witness to the wonders of the Lord's work in our lives and in the desire of the Divine Love to draw and gather all to itself.

If would like to post and share your work online but are unsure how to - please Contact Us or speak to your Life Group facilitator.

Transcipt of this Third Round post

So the thing to remember is that a lot of this is about learning to trust the process in the sense that what you are offered is for the group or for the community. So if you've given attention to it and what you have is what you have, then it's not about having our doctrine right. None of us know what the perfect doctrinal understanding is and we're never going to get there either. But our understanding of things is where they are needed to be at the moment, and there can be others who are there as well. So the whole idea of having the option to post it up or not ... part of it is really about offering those who might be struggling to find a way through the Text, a point of reference that can support them. And if someone to disagrees with what's put up, then that gives them their work as well. So nothing's wasted in that sense. So I think if it's given to us through our work, then it's given to us by the Lord and it's given to us for the sake of others. It's always given to us for the sake of others, you know, we get our work, but it's about building a sense of connection with others through the practice of the Word.

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

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7566 Verses 22-26. And Jehovah said unto Moses, Stretch forth thy hand toward heaven, and there shall be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field in the land of Egypt. And Moses stretched forth his rod toward heaven; and Jehovah gave voices and hail, and the fire walked unto the land, and Jehovah made it rain hail upon the land of Egypt. And there was hail, and fire walking at the same time in the midst of the hail, very grievous, such as had not been like it in all the land of Egypt since it became a nation. And the hail smote in all the land of Egypt all that was in the field, from man and even to beast, and the hail smote every herb of the field, and broke every tree of the field. Only in the land of Goshen, where the sons of Israel were, was there no hail. And Jehovah said unto Moses, signifies a command; Stretch forth thy hand toward heaven, signifies attention, and the approach of heaven; and there shall be hail in all the land of Egypt, signifies destroying falsity in the natural mind; upon man, and upon beast, signifies interior and exterior good; and upon every herb of the field in the land of Egypt, signifies every truth of the church in the natural mind; and Moses stretched forth his rod toward heaven, signifies communication with heaven; and Jehovah gave voices, signifies the withdrawal and separation of the communication with those who are in good and truth; and hail, signifies falsities destroying these goods and truths; and the fire walked unto the land, signifies the evils of cupidities; and Jehovah made it rain hail upon the land of Egypt, signifies the natural mind taken possession of by the falsities of evil; and there was hail, and fire walking at the same time in the midst of the hail, very grievous, signifies the persuasions of falsity together with the cupidities of evil; such as has not been like it in all the land of Egypt, signifies that no others had such a state of the natural mind; since it became a nation, signifies from the day in which it was made capable of admitting good and the derivative truth; and the hail smote in all the land of Egypt, signifies that this falsity destroyed the things that were in the natural mind; all that was in the field, signifies whatever was of the church; from man and even to beast, signifies its interior and exterior good; and the hail smote every herb of the field, signifies that these falsities destroyed every truth of the church; and broke every tree of the field, signifies that they also destroyed all the knowledges of truth and good of the church; only in the land of Goshen, where the sons of Israel were, was there no hail, signifies that it was not so where those were who were of the spiritual church.

7567 And Jehovah said unto Moses. That this signifies a command, is evident from the signification of saying, as being a command (see n. 7036, 7107, 7310).

7568 Stretch forth thy hand toward heaven. That this signifies attention, and the approach of heaven, is evident from the signification of stretching forth the hand, as being to cause to pay attention, for by the stretching forth of the hand, something has the attention directed to it and is shown; and from the signification of heaven, as being the angelic heaven; and as when anyone has his attention directed to heaven, and it is shown to him, he also directs his sight and thought thither, from this there is also signified approach, for all approach in the spiritual world is effected by the determination of the thought. How the case herein is has indeed been told above (n. 7519), but as these things are such as have been unknown in the world, they may be illustrated a little further. When any change of state is to be effected with the evil who are to be vastated, as with those described in these chapters, this change is effected by a more present influx of good and truth from heaven, because the nearer heaven comes to them, the more the interior evils and falsities with them are excited; for good and truth from heaven penetrate toward the interiors, and the more deeply they penetrate the nearer they come. Hence it is that the infernals dare not come near any heavenly society, but withdraw as far as they can (see n. 4225, 4226, 4299, 4533, 4674, 5057, 5058, 7519). From all this it is now evident what is meant by the attention, and the approach of heaven, which are signified by Moses stretching forth his hand toward heaven; for a new state is now described, namely, the state of falsities from evils destroying all the goods and truths of the church with those who infest; and as this state arises through a more present influx of truth from the Divine, and at the same time through the approach of heaven, therefore it is said to Moses that he should stretch forth his hand toward heaven.

7569 And there shall be hail in all the land of Egypt. That this signifies destroying falsity in the natural mind, is evident from the signification of hail, as being falsity from evils destroying, namely, every good and truth of the church (see n. 7553); and from the signification of the land of Egypt, as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).

7570 Upon man, and upon beast. That this signifies interior and exterior good, is evident from the signification of man and beast, as being interior and exterior good (n. 7424, 7523, 7558).

7571 And upon every herb of the field in the land of Egypt. That this signifies every truth of the church in the natural mind, is evident from the signification of herb, as being truth (of which in what follows); from the signification of field, as being the church (of which above, n. 7557); and from the signification of the land of Egypt, as being the natural mind (of which also above, n. 7569). That herb signifies truth is because the land signifies the church, also a field; and hence all the produce from it signifies either the truth that is of faith, or the good that is of charity, for these are of the church. By the herb of the field is meant all in general that comes from the field, as is plain from the Lord's parable in Matthew:The kingdom of the heavens is likened unto a man who sowed good seed in his field, but when the herb sprouted forth and bore fruit, then appeared the tares (Matt. 13:24, 26);where the herb stands for the produce of the field. That by the herb is here signified the truth of the church, and by tares falsity is evident; it is indeed a comparison, but all the comparisons in the Word are from significatives (n. 3579). In David:Who causeth grass to sprout forth for the beast, and herb for the ministry of man; to bring forth bread out of the earth (Ps. 104:14);where also herb stands for the produce of the field, and by it in the internal sense is here signified truth.[2] In the same:In pastures of herb He will make me lie down, unto the waters of rests He will lead me, He will create anew my soul (Ps. 23:2-3);pastures of herb denote the spiritual nourishment which is of the soul, and therefore it is said He will create anew my soul. In Isaiah:The waters of Nimrim shall be desolations, because the grass is dried up, the herb is consumed, there is no green thing (Isa. 15:6).I will make waste mountains and hills, and I will dry up all their herb, and I will make the rivers islands, and I will lead the blind in a way that they have not known (Isa. 42:15).How long shall the land mourn, and the herb of every field wither? For the wickedness of them that dwell therein the beasts and the bird shall be consumed (Jer. 12:4).The hind calved in the field, but forsook it, because there was no herb, and the wild asses stood on the hills, they snuffed the wind like whales because there was no herb (Jer. 14:5-6).Be not afraid, ye beasts of my fields, for the habitations of the wilderness are become grassy, for the tree will bear her fruit, the fig tree and the vine will yield its strength (Joel 2:22).When the locusts had completed the devouring of the herb of the land, I said, O Lord Jehovih, forgive, I beseech Thee; how shall Jacob stand when he is little? (Amos. 7:2.)Ask ye of Jehovah the latter rain in season; Jehovah will make clouds, and will give them a shower of rain, to a man herb in the field (Zech. 10:1).The fifth angel sounded, and it was said that they should not hurt the grass of the earth, nor any green thing, nor any tree (Rev. 9:1, 4).[3] Everyone can see that in these passages grass and herb are not meant, but instead of them such things as are of the church; that by the herb of the land and the herb of the field is meant the truth which is of faith is plain. Without such a spiritual sense no one would ever know why it should be said, in John, when the fifth angel sounded, that they should not hurt the grass of the earth, nor any green thing; nor would anyone know what is meant in Jeremiah, The hind calved in the field, but forsook it, because there was no herb, and the wild asses snuffed the wind like whales because there was no herb; nor what is meant in many other passages. From this it is evident how little the Word is understood, and how earthly an idea would be had of very many things contained therein, unless it were known what they signify; at least that there is what is holy in every detail.

7572 And Moses stretched forth his rod toward heaven. That this signifies communication with heaven, is evident from the signification of stretching forth a rod, as being to direct the attention to, thus to communicate, according to what was unfolded above (n. 7568). By heaven is signified the angelic heaven.

7573 And Jehovah gave voices of thunder. That this signifies the withdrawal and separation of the communication with those who are in good and truth is evident from the signification of the voices, which are those of thunders,...

And Jehovah said unto Moses and unto Aaron, Take to you in the fullness of your fists ashes of the furnace, and let Moses sprinkle it toward heaven unto the eyes of Pharaoh. And it shall be dust over all the land of Egypt, and it shall be upon man and upon beast a sore breaking forth in pustules in all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it toward heaven, and it became a sore of pustules breaking forth on man and on beast. And the magicians could not stand before Moses because of the sore; for the sore was on the magicians and on all the Egyptians. And Jehovah made firm the heart of Pharaoh, and he heard them not, as Jehovah had spoken unto Moses.

Exodus 9:8-12

Arcana Coelestia 7519(2)... So long as evil or infernal spirits are removed and separated from heaven, that is, from the good of love and the truth of faith which are there, they do not know that they are in evils and falsities, for they then believe falsities to be truths, and evils to be goods; but as soon as heaven comes nearer to them, that is, some heavenly society, they notice the falsities and evils; for the truth of faith which then flows in causes them to notice the falsities; and the good of love which flows in causes them to notice the evils; and the nearer that heaven comes, or the more presently there inflows its good of love and truth of faith (seeing that they cannot endure these), the more grievously are they reproached by their own evils and falsities. [3] From all this it can now be seen why it was commanded that Moses should take ashes of the furnace and sprinkle them toward heaven, and that he should do this in the eyes of Pharaoh; also why it was commanded that he, and not Aaron, should sprinkle the ashes toward heaven. For by ashes being sprinkled toward heaven is signified the influx of heaven; by this being done in the eyes of Pharaoh is signified in the presence of those who infest; that Moses was to do this, and not Aaron, is because the truth proceeding immediately from the Divine presents this effect with the evil; Moses being the truth which proceeds immediately from the Divine, and Aaron that which proceeds mediately (n. 7010)

Sores are works of the proprium

Apocalypse Explained 962. The reason why by sores are signified works from the proprium, and thence evils is, that from man's proprium nothing but evil can be produced. For a man's proprium is that into which he is born, and which he afterwards acquires by his own life. And because his proprium is thus, from its very birth, formed of mere evils, therefore a man must be, as it were, created anew, or regenerated, in order that he may be in good, and thus be received into heaven. When he is regenerated, then the evils from the proprium are removed, and in their place goods are implanted, and this is effected by truths. That evil works, and the falsifications of truths are with those who acknowledge faith alone in doctrine, and confirm it in life, is meant by what follows - that a great and noxious sore is upon the men who have the mark of the beast, and who worship his image.That sores signify works from the proprium, is evident from the Word, where sores and wounds and various diseases are mentioned; as leprosies, fevers, hemorrhoids, and others; all of which correspond to lusts arising from evil loves, and thence signify them.

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

Arcana Coelestia 7443. And I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there. That this signifies that they shall not be able to infest by falsities of malevolence those who are in the spiritual church, although they are near them, is evident from the signification of “severing,” as being to separate so that there is no communication; from the signification of “day,” as being state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850), and therefore “to sever in that day” denotes to separate in that state; from the signification of “the land of Goshen,” as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068), and as the sons of Israel were in Goshen, as being also the church (n. 6649); from the representation of the sons of Israel who are here the “people of Jehovah,” as being those who are of the spiritual church (see above, n. 7439); and from the signification of the “noisome fly,” as being the falsity of malevolence (n. 7441). Thus “no noisome fly being there,” denotes that they could not flow in, consequently could not infest by means of these falsities. That they could not infest by means of these falsities, is because these falsities are falsities from the evils in the outermost parts of the natural mind, that is, in the sensuous, from which sensuous, thus from the falsities therein, they who are in good and truth can be elevated (according to what was said just above, n. 7442); and when they are being elevated, they are then also separated from those who are in falsities there.

7449. The land was destroyed from before the noisome fly. That by this is signified that the natural mind was corrupted in respect to all truth, is evident from the signification of “being destroyed,” as being to be corrupted; from the signification of “the land of Egypt,” as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301); and from the signification of “the noisome fly,” as being the falsity of malevolence (n. 7441). It is said that it was corrupted in respect to all truth, because truth is wholly corrupted by means of falsity from evil.

[2] It was from this signification that the Lord commanded His disciples to shake off the dust of their feet if they were not received, as in Matthew:

Whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city (Matthew 10:14-15; Mark 6:11; Luke 9:5; 10:10-12);

by the “disciples” here are not meant disciples, but all things of the church, thus all things of faith and charity (n. 2089, 2129, 2130, 3354, 3858, 3913, 6397); by “not receiving, and not hearing,” is signified to reject the truths of faith and the goods of charity; and by “shaking off the dust of the feet,” damnation. That “it would be more tolerable for Sodom and Gomorrah than for that city,” is because by “Sodom and Gomorrah” are meant those who are in evil of life, but who have known nothing of the Lord and the Word, and thus could not receive. From this it can be seen that there is not meant a house or city which would not receive the disciples, but those who are within the church and do not live the life of faith. Everyone can see that a whole city could not be damned because they did not receive the disciples and at once acknowledge the new doctrine which they preached.

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