Logopraxis

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7345 Verses 25, 26,* 27, 28, 29. And seven days were fulfilled after that Jehovah had smitten the river. And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me. And if thou refuse to let them go, behold I will smite all thy border with frogs; and the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants and of thy people,* and into thine ovens, and into thy kneading-troughs; and on thee, and on thy people, and on all thy servants, shall the frogs come up. And seven days were fulfilled after that Jehovah had smitten the river, signifies the end of that state after truths had been falsified; and Jehovah said unto Moses signifies new instruction Come unto Pharaoh, and say unto him, signifies a command to those who infest; Thus saith Jehovah, Let My people go, that they may serve Me, signifies that they should leave those who are of the church to worship their God in freedom; and if thou refuse to let them go, signifies if they would not leave them; behold I will smite all thy border with frogs, signifies reasonings from mere falsities; and the river shall make frogs to creep forth, signifies that there will be reasonings from these falsities; and they shall go up and come into thy house, and into thy bedchamber, signifies that they shall fill the mind even to its interiors; and upon thy bed, signifies to the inmosts; and into the house of thy servants, and of thy people, signifies all things that are in the natural; and into thine ovens, and into thy kneadingtroughs, signifies into the delights of cupidities; and on thee, and on thy people, and on all thy servants, shall the frogs come up, signifies that reasonings from falsities shall be in all things both in general and in particular.Numbered as in the Hebrew in the English text Chapter VIII. begins with this verse.** Et in populum tuum, but et populi tui below.

7346 And seven days were fulfilled after that Jehovah had smitten the river. That this signifies the end of that state after truths had been falsified, is evident from the signification of seven days, as being an entire period from beginning to end, thus a full state (see n. 728, 6508), the same as a week (n. 2044, 3845), thus seven days fulfilled denotes the end of that period or state; and from the signification of after that Jehovah had smitten the river, as being after truths had been falsified; for that the river smitten with the rod of Aaron, and the waters made blood, denotes that truths had been falsified, see n. 7316, 7317, 7330, 7332.

7347 And Jehovah said unto Moses. That this signifies new instruction is evident from the signification of Jehovah said, when anything is commanded anew, as being new instruction (see n. 7186, 7267, 7304).

348 Come unto Pharaoh, and say unto him. That this signifies a command to those who infest, is evident from the signification of coming or entering in and saying, when said by Jehovah, as being a command; and from the representation of Pharaoh, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142).

7349 Thus saith Jehovah, Let My people go, that they may serve Me. That this signifies that they should leave those who are of the church to worship their God in freedom, is evident from the signification of letting go, as being to leave; from the representation of the sons of Israel, who are here My people, as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of serving Me, as being to worship their God. That it denotes to worship in freedom, is because there could be no worship where falsities were infesting; and because all worship which is truly worship must be in freedom (n. 1947, 2875, 2876, 2880, 2881, 3145, 3146, 3158, 4031).

7350 And If thou refuse to let them go. That this signifies if they did not leave them, is evident from the signification of letting go, as being to leave (as just above, n. 7349), thus if thou refuse to let go denotes if they did not leave them.

7351 Behold I will smite all thy border with frogs. That this signifies reasonings from mere falsities, is evident from the signification of frogs, as being reasonings; that they are from mere falsities is signified by their creeping forth from the river, as presently follows (that the river of Egypt denotes falsity, see n. 6693, 7307), and because it is said that all the border should be smitten with them. By these words is also signified that the reasonings shall not be from falsified truths, but from mere falsities, because reasonings from falsified truths are finally turned into blasphemies against truth and good; and moreover the truths themselves reject the falsification, because they cannot be together with falsities; and so long as they are, they fight with them, and at last loosen and separate themselves from them. Hence it is that after a man has falsified truths, he at last wholly denies them; otherwise falsities would have dominion over truths. From this it is that after the evil in the other life have been cast into hell, they are not allowed to reason from falsified truths, but from mere falsities.[2] That frogs denote reasonings from falsities, is evident in John:I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, like frogs; for they are the spirits of demons, working signs to go forth unto the kings of the earth, and of the whole world, to gather them together unto the war of the great day of God Almighty (Rev. 16:13-14);that frogs denote reasonings from falsities against truths, is plain from the details of this passage, for it is said that they went out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet; also that they went forth unto the kings of the earth, to gather them together unto war. The kings of the earth denote the truths of the church (that kings denote truths, and in the opposite sense falsities, see n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148; and that the earth denotes the church, n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 5577; also that war denotes spiritual combat, n. 2686, thus combat against the truths and goods of faith). From this it is plain that frogs denote reasonings from falsities against truths.[3] And in David:He turned their waters into blood, and slew their fish; He caused frogs to creep forth on their land, in the chambers of their kings (Ps. 105:29-30);it is said in the chambers of their kings because there is meant reasoning against truths from falsities; the chambers of kings denote interior truths, and in the opposite sense interior falsities. (That kings denote truths, and in the opposite sense falsities, see just above.)

7352 And the river shall make frogs to creep forth. That this signifies that there will be reasonings from these falsities, is evident from the signification of the river of Egypt, as being falsity (see n. 6693, 7307); and from the signification of frogs, as being reasonings (as above, n. 7351). That frogs denote reasonings is because they are in waters, where they make a chattering noise and croak, and are also among things unclean. What reasoning from mere falsities is, shall be illustrated by some examples. That man reasons from mere falsities who attributes all things to nature, and scarcely anything to the Divine; when yet all things are from the Divine, and nature is only the instrumental means by which the Divine works. He reasons from mere falsities who believes that man is like a beast, only more perfect, because he can think; and thus that man will die like a beast; by thus denying the conjunction of man with the Divine through the thought which is of faith, and the affection which is of love, and hence his resurrection and life eternal, such a man speaks from mere falsities. In like manner is he who believes that there is no hell. And also he who believes that all a man has is the delight of this world's life, and therefore he must enjoy this, because when he dies, he dies altogether. He reasons from mere falsities who believes that all things depend upon his own sagacity, and on fortune; and not on the Divine Providence, except such as is universal. And also he who believes that religion is good for nothing except to keep the simple in bonds. Especially do they reason from mere falsities who believe that the Word is not Divine. In short, all those reason from mere falsities who utterly deny truths Divine.

7353 And they shall go up and come into thy house, and into thy bedchamber. That this signifies that they shall fill the mind, even to its interiors, is evident from the signification of a house, as being the mind of man (see n. 3538, 4973, 5023); and from the signification of a bedchamber as being the interiors of the mind. That bed-chambers denote the interiors of the mind is because they are in the inner part of the house. By chambers are signified things interior, and by bed-chambers things still more interior, in the following passages:Go, My people, enter thou into thy chambers, and shut the door after thee; hide thyself as for a little moment, until the anger be overpast (Isa. 26:20).He said unto me, Son of man, hast thou seen what the elders of the sons of Israel do in the dark, every man in the chambers of his image (Ezek. 8:12).Without shall the sword bereave, and terror from the chambers (Deut 32:25).Elisha the prophet that is in Israel telleth the king of Israel the words that thou speakest in thy bedchamber (2 Kings 6:12)....

The following is an excerpt from the The Logopraxis Workbook(Step 3) ...

The Purpose Focus of Our Task

We set tasks to create opportunities to observe the behaviour of the hellish proprium, and our identification with it. We are not working to change it or make it better; we are working to affirm what the Word teaches concerning it and its nature. It is our acceptance of what the Word teaches concerning the hellish proprium that weakens and breaks its power. Alternatively, when we are in states of denial regarding what truths teach concerning its nature, it holds power over us. To see it in the light of truths from the Word is also to see the mercy of the Lord. When we see evil for what it is, as destructive of all spiritual life, then we will seek the Lord’s help to be separated from it. Separating from evil involves seeing the evil for what it is.  The freeing is in the seeing.

The purpose and focus of our task is to support a change of mind, to become more conscious of how the inner and outer dimensions of life connect and are brought into proper and harmonious relationship, through the practice of the Word. The task helps to hold situations and circumstances of everyday life in the frame of our spiritual focus; where our mental and emotional states are illuminated, and may be examined; and where we are reminded of the Lord’s love for our salvation.

Through practice we recognise and experience that truths are true, and how they are true; and in this process the structures of our mind are reorganised – by the act of seeing itself. And this is not ordinary ‘seeing’ because a conscious awareness of the recognition of truth causes an engagement with that truth, and a desire to relate ourselves to it. This is possible through the practise of truths from the Word because an experience of recognition arises from the good of charity, which is present in those truths that we practise.  It is the way the Word as the Lord continually saves us.

Outer Life Conditions are Not the Focus

The change of mind also includes the direction of our focus. In Logopraxis we seek to maintain focus on the inner life of the mind with its thoughts and affections which, as they change, will also change our relationship to outer-life conditions - but changing those conditions themselves is not the focus. It is perhaps one of the most difficult things of all, to withdraw our attention from the external world with its events, circumstances, and people - and not see it as being the cause of how we feel internally. But from a Logopraxis perspective, external events and people are not held responsible for how we think and feel, but instead may be seen as triggers for emotional states in us that rely on hidden beliefs structures, that we have overlooked. The real cause of our responses is found in the quality of our mental life, which, through Logopraxis, is supported by the focus given to applying the truths from the Word to our life.

Proper Use of Outer Life Conditions

Outer life conditions can be used as reminders to bring attention to our task. For example:

‘When I am talking with others, I will remember to…’ (statement from your task goes here).

‘When I am running late and get in my car I will…..’ (statement from task).

‘When I feel angry, I will remember….’ (statement from task). 

The inner and outer dimensions of life then come into a new relationship. This can be seen when we become aware of the quality of our inner responses as we look to meet outer-life demands; in our effort to work faithfully and sincerely in our dealings with others; and to operate with integrity so far as our external employments, relationships, situations, and circumstances are concerned. Logopraxis work is psychological work, and we’re called to work with the Word in a way that brings light to our inner mental life for purposes of self-examination.

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 730…anyone undergoing temptation experiences vastation of all things that belong to the proprium and of things that are bodily - for things of the proprium and those that are bodily have to die, doing so indeed through conflict and temptation, before he is reborn a new man, that is, before he becomes spiritual and celestial.

AC 5246. And they brought him hastily out of the pit. That this signifies a speedy rejection of such things as from the state of temptation were a hindrance; and thereby a change, is evident from the signification of a “pit,” as being a state of vastation and also of temptation (see n. 4728, 4744, 5038); and from the signification of “bringing him hastily out of it,” as being a speedy rejection of such things as are from it, that is, from a state of temptation. For when a “pit” denotes a state of temptation, “to bring anyone hastily out of it” denotes to remove such things as are from that state, and consequently to reject them, as is plain also from what follows; for he rejected what was of the pit, inasmuch as he shaved himself and changed his garments.

[2] A state of temptation in respect to the state after it is also like the condition of a pit or prison-squalid and unclean; for when man is being tempted, unclean spirits are near him, and surround him, and excite the evils and falsities with him, and also hold him in them and exaggerate them, even to despair. Hence it is that the man is then in squalor and uncleanness. Moreover when this state is presented to view in the other life (for all spiritual states can there be presented to the sight) it appears like a thick mist exhaled from unclean places, and a stench from it is also perceived. Such is the appearance of the sphere that encompasses one who is in temptation, and also in vastation, that is, who is in a pit in the lower earth (see n. 4728).

[3] But when the state of temptation ceases, the mist is dispersed, and the sky clears. The reason of this is that by means of temptation the falsities and evils with man are laid open and removed; when they are laid open that mist appears, but when they are removed the clear sky appears. The change of this state is also signified by Joseph’s “shaving himself and changing his garments.”

[4] Moreover, a state of temptation may be compared to the state of a man when among robbers; on escaping from which his hair is disheveled, his countenance wild, and his clothing torn. If he yields in temptation, he remains in a state like this; but if he conquers in temptation, then after he has composed his face, combed his hair, and changed his clothing, he comes into a cheerful and serene state. Moreover, there are infernal spirits and genii, who like robbers surround and attack the man at these times, and bring on the temptations. From this it is now plain that by their “bringing him hastily out of the pit” is signified a speedy rejection of such things as from the state of temptation were a hindrance, and thereby a change.

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 7258. The doctrine of celestial good, which is that of love to the Lord, is the most ample and at the same time the most secret; but the doctrine of spiritual good, which is that of charity toward the neighbor, is also ample and secret, but less so than the doctrine of celestial good, which is the doctrine of love to the Lord. That the doctrine of charity is ample can be seen from the fact that charity is not the same with one as with another, and that one is not the neighbor the same as another.

7259. As the doctrine of charity was so ample, the ancients, with whom the doctrine of charity was the very doctrine of the church, distinguished charity toward the neighbor into many classes, which they also subdivided, and gave a name to each class, and taught how charity was to be exercised toward those who are in one class, and how toward those in another; and in this way they reduced the doctrine of charity into order, and also the exercises of charity, that these might fall distinctly under the view of the understanding.

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 7296... And from the signification of “sorcerers,” as being those who pervert Divine order, thus who pervert the laws of order. That sorcery and magic are nothing else, can be seen from sorcerers, especially in the other life where they abound. For they who in the life of the body have practiced cunning, and have devised various arts for defrauding others, and at last from their success have attributed all things to their own prudence, in the other life learn magic, which is nothing but abuse of Divine order, especially of correspondences. For it is according to Divine order that each and all things correspond; as for example, the hands, arms, and shoulders correspond to power, and from this so does a rod; and therefore they form for themselves rods, and also representatively present shoulders, arms, and hands, and in this way exercise magical power; and so in thousands of other things. There is abuse of order and of correspondences when things of order are not applied to good ends, but to evil ones, as to that of exercising command over others, and to that of destroying; for the end of order is salvation, thus to do good to all. From this then it is evident what is meant by the abuse of order which is signified by “sorcerers.”

AC 7298(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.

The First State: The State of Exteriors (HH 491-498)

The first state of awakening to life in the spiritual world is called “a state of exteriors”.  It is the first state a spirit awakens to on their entry into the spiritual world and, as is suggested in the name given to it, it is largely concerned with the more external aspects of one’s inner or mental life.  

This first state of man after death continues with some for days, with some for months, and with some for a year; but seldom with any one beyond a year; for a shorter or longer time with each one according to the agreement or disagreement of his interiors with his exteriors. For with everyone the exteriors and interior must make one and correspond. In the spiritual world no one is permitted to think and will in one way and speak and act in another. Everyone there must be an image of his own affection or his own love, and therefore such as he is inwardly such he must be outwardly;

and for this reason a spirit's exteriors are first disclosed and reduced to order that they may serve the interiors as a corresponding plane.  (HH 498)

Removal of Exteriorly Held Images of the Self 

The main function involved in this first state is to create a plane in the exterior mind that can faithfully express what is more interior.  This is achieved through a process involving the stripping away of the exteriors of the spirit and then reforming them so that they are responsive to interiors (HH 498).  This process of stripping and ordering is necessary...

For man is accustomed from childhood to maintain a semblance of friendship, benevolence, and sincerity, and to conceal the thoughts of his own will, thereby living from habit a moral and civil life in externals, whatever he may be internally. As a result of this habit man scarcely knows what his interiors are, and gives little thought to them. (HH 492)

A spirit’s introduction to the spiritual world involves coming to terms with a few home truths concerning their sense of self and what the quality of the “thoughts of [their] own will” actually are.  This process involves the removal of any self-deceptive images a spirit carries of themselves and the false thinking that supports this. As we can see in HH 498 the length of time (reflective of states) a newly arrived spirit undergoes of being processed in the world of spirits, is related to the depth of attachment they have to these false images they carry of themselves. This is described as a difficult and even a painful experience. It needs to be remembered that it is a spiritual law that exteriors must match interiors and that it is not permitted for a spirit to have an exterior that doesn’t align with their interiors.

Excerpt taken from  Logopraxis : Awakening to Spiritual Life : Heaven and Hell 491-520

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 2888. The truth is that the life of everyone, both of man, of spirit, and also of angel, flows in solely from the Lord, who is life itself; and diffuses itself through the whole heaven and also through hell, thus into everyone; and this in an order and series incomprehensible: but the life which flows in is received by each one according to his disposition. Good and truth are received as good and truth by the good; but good and truth are received as evil and falsity by the evil, and are also turned into evil and falsity in them. The case with this is comparatively like the light of the sun, which diffuses itself into all the objects of the earth, but is received according to the quality of each object, and becomes of a beautiful color in beautiful forms, and of a disagreeable color in disagreeable forms. In the world this is an arcanum, but nothing is better known in the other life. That I might know that influx is of such a nature, it has been given me to speak with the spirits and angels who were with me, and also to feel and perceive their influx; and this so often that I cannot number the times. But I know that the fallacy will prevail, the fallacy that is to say, that men will believe that they will from themselves, and think from themselves, and thus have life from themselves; whereas nothing is further from the truth.

AC 3001. That there is one only life, that of the Lord, which flows in and causes man to live, whether he be good or evil, is evident from what has been said and shown above, in the explication of the Word (n. 1954, 2021, 2536, 2658, 2706, 2886, 2889). To that life correspond the recipient things which are vivified by that Divine influx, and this in such a manner that they appear to themselves to live from themselves. This correspondence is that of life with the recipients of life. Such as are the recipients, so they live; those men who are in love and charity are in correspondence, for they are in agreement, and the life is received by them adequately; but those who are in things contrary to love and charity are not in correspondence, because the life itself is not received adequately; hence they have an appearance of life in accordance with their quality.

This may be illustrated by many things; as by the organs of motion and of sense in the body, into which the life flows through the soul; according to the qualities of these, such are their actions and sensations. The same may be illustrated also by the objects into which light flows from the sun; the light producing colorings according to the quality of the recipient forms. But in the spiritual world all the modifications that come into existence from the influx of life are spiritual, whence come such differences of intelligence and wisdom. 

AC 7270 [4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act. But these things are said for the intelligent.

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.

Mediate and immediate influx of truth

7270. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh. That this signifies the reception of the influx of the Divine and its communication, is evident from the representation of Moses, who was to speak, as being Divine truth; and from the representation of Aaron, as being the doctrine thence derived (see n. 7089); from the signification of “speaking,” as being influx and its reception (see n. 5797); and from the signification of “commanding” as also being influx (n. 5486, 5732), here the reception of influx. From all this it is evident that by “speaking” is signified the mediate influx of Divine truth into doctrine, that is, with one who teaches (for the meaning is that Moses—who denotes Divine truth—should speak to Aaron - who denotes doctrine or one who teaches—that which Jehovah commanded, thus should speak to him who was to communicate it); and that by “commanding” is signified the immediate Divine influx into the Divine law which is represented by Moses.

[2] How these things are to be understood can be seen from what was said above (n. 7009, 7010), namely, that Moses represents the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately. He who does not know how the case is with order in successive things, cannot know how it is with influx; wherefore it must be briefly told. The truth which proceeds immediately from the Lord, being from the infinite Divine Itself, cannot possibly be received by any living substance which is finite, thus not by any angel; and therefore the Lord created successive things by which as media the Divine truth that proceeds immediately can be communicated. But the first in succession from this is more full of the Divine than can as yet be received by any living substance which is finite, thus by any angel, and therefore the Lord created another successive through which the Divine truth that proceeds immediately might be in part received; this successive is the truth Divine which is in heaven. The first two are above the heavens, and are as it were radiant belts of flame which encompass the sun, which is the Lord. Such is the successive order down to the heaven nearest the Lord, which is the third heaven, where are those who are innocent and wise. From this the successives are continued down to the ultimate heaven, and from the ultimate heaven down to the sensuous and bodily of man, which receives the influx last.

[3] From all this it is evident that there are continued successions from the First, that is, from the Lord, down to the ultimate things that are in man, nay, to the ultimate things that are in nature. The ultimate things in man, as also those in nature, are relatively inert, and thence cold, and are relatively general, and thence obscure. From this it is also evident that by means of these successions there is a continuous connection of all things with the First being. Influx is according to these successions, for the Divine truth which proceeds immediately from the Divine good, flows in successively; and in the way, or in connection with each new successive, it becomes more general, thus grosser and more obscure; and it becomes more slow, thus more inert and cold. From this it is clear what is the Divine order of successives, and thence of influxes.

[4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act. But these things are said for the intelligent.

The variability is because of the receiving vessel

True Christian Religion 25(3) They said still further, that the Divine Esse, which is in itself God, is the Same; not the Same simply, but infinitely, that is, the Same from eternity to eternity; the Same every where and the Same with everyone and in everyone; and that all variableness and change are in the recipient, caused by the state of the recipient. ​

Arcana Coelestia 4206 ​ That such various things of the Lord are represented, is not because various things are in the Lord, but because His Divine is variously received by men.

Conjugial Love 86. That good and truth are in created subjects according to the form of each, is because every subject receives influx according to its form. The preservation of the whole is nothing else than the perpetual influx of Divine Good and Divine Truth into forms created by that influx. Thus subsistence or preservation is perpetual existence or creation. That every subject receives influx according to its form may be illustrated in various ways, as for instance, by the influx of heat and light from the sun into plants of every kind. Each one of these receives this influx according to its form; thus every tree according to its form, every shrub according to its, every herb and every blade of grass according to its. The influx is the same into them all; but the reception, being according to the form, causes each species to remain the same. It may also be illustrated by the influx into animals of every kind, according to the form of each. That influx is according to the form of each thing, can be seen even by a rustic if he gives heed to the fact that various wind instruments, such as pipes, flutes, cornets, trumpets, and organs, give forth sound from the same blowing or inflow of air, according to their forms.

AC 4320. That the life which is from the Lord alone appears with everyone as if it were in himself, is from the Lord’s love or mercy toward the universal human race, in that He wills to appropriate to each one what is His own, and to give to everyone eternal happiness. It is known that love appropriates to another what is its own; for it presents itself within the other, and makes itself present in him. How much more the Divine love! That the evil also receive the life which is from the Lord, is as with objects in the world, all of which receive light from the sun, and thereby colors, but according to their forms. Objects which suffocate and pervert the light appear of a black or foul color, but yet have their blackness and foulness from the sun’s light. So is it with the light or life from the Lord with the evil; but this life is not life, but is (as it is called) spiritual death.

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.

No one, whoever he may be, whether man, spirit, or angel can will and think from himself; but from others; nor can these others will and think from themselves, but all again from others, and so on...

Arcana Coelestia 2886. As to man’s affections and thoughts, the case is this: No one, whoever he may be, whether man, spirit, or angel can will and think from himself; but from others; nor can these others will and think from themselves, but all again from others, and so on; and thus each one from the First of life, which is the Lord. That which is unconnected has no existence. Evils and falsities have connection with the hells; from the hells come the willing and thinking of those who are in evils and falsities; and also their love, affection, and delight, consequently their freedom. But goods and truths have connection with heaven, and the willing and thinking of those who are in them is from heaven, and so also are their love, affection, and delight, and therefore their freedom. From this we may see whence comes the one freedom, and whence the other. That the case is really so is most fully known in the other life, but is at this day altogether unknown in the world.

AC 4319. It has been shown by much experience that not only a man, but a spirit, and also an angel, thinks, speaks, and does nothing from himself, but from others; nor these others from themselves, but again from others, and so on; and thus all and each from the First of life, that is, from the Lord, however completely this may appear to be as from themselves. This has often been shown to spirits who in the life of the body had believed and had confirmed themselves in the belief, that all things were in themselves, or that they think, speak, and act from themselves and their soul, in which life appears implanted. It has also been shown by living experiences (such as exist in the other life but are impossible in the world), that the evil think, will, and act from hell, and the good from heaven (that is, through heaven from the Lord), and that nevertheless both evils and goods appear as from themselves. Christians know this from the doctrine which they draw from the Word-that evils are from the devil, and goods from the Lord; but there are few who believe it. And because they do not believe it, they appropriate to themselves the evils which they think, will, and act; but the goods are not appropriated to them; for they who believe goods to be from themselves, claim and ascribe them to themselves, and thus place merit in them. They also know from the doctrine in the church, that no one can do anything good from himself, insomuch that whatever is from himself and his own is evil, however much it may appear as good; but this also few believe, although it is true.

For it is not the things that enter in, but those which go out that affect us...

AC 4151[3] Speaking generally, the case is that no one ever has good and truth which is his own, but all good and truth flow in from the Lord, both immediately, and also mediately through angelic societies; and yet it appears as if the good and truth were the man’s, to the intent that they may be appropriated to him, until he comes into a state to know, and then to acknowledge, and at last to believe, that they are not his, but the Lord’s….

[4] These things are declared by the doctrinals of the church, and are taught by preachings. But that few, nay, very few, believe it to be so, may be seen from the fact that they suppose all life to be in themselves, and scarcely any think that life flows in. All man’s life consists in the faculty of being able to think and of being able to will; for if the faculty of thinking and willing is taken away, nothing of life remains. And the veriest life consists in thinking good and willing good, and also in thinking truth, and in willing that which we think to be true. As it is in accordance with the doctrinals of the church which are from the Word that these things are not of man, but of the Lord, and that they flow in from the Lord through heaven, those who possess any judgment and are able to reflect, might conclude therefrom that all life flows in.

[5] The same is the case with evil and falsity. According to the doctrinals from the Word, the devil is continually endeavoring to seduce man, and is continually inspiring evil; and therefore when anyone commits a great crime; it is said that he has suffered himself to be led astray by the devil. And this is the real fact, although few if any believe it; for as all good and truth are from the Lord, so all evil and falsity are from hell, that is, from the devil, for hell is the devil. From this we can also see that as all good and truth flow in, so also do all evil and falsity, and consequently also all the thinking and willing of evil. As these also flow in, all who have any judgment and are able to reflect, can infer that all life flows in, although it appears as if it were in man.

[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.

[7] Many can know this, but few believe it. Even those who are evil can know, but still not believe it, for they desire to be in what is their own, and they love this to such a degree that when they are shown that everything flows in, they come into anxiety and urgently entreat that they may be permitted to live in what is their own, insisting that if this should be taken away from them, they could live no longer. Such is the belief even of those who know. These things have been said in order that it may be known how the case is with societies of spirits which are in mediate good, when they are conjoined with others and when they are separated from them; namely, that when they are conjoined, they know no otherwise than that the goods and truths are their own, although they are not theirs.

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.

One the Merit - Guilt Cycle - Letting Go of Ownership Over Our States

We are told that those entering the second state of awakening who are evil, or those states of exteriors that project what is “good” to conceal hellish interiors, are permitted to move back and forth between their exterior and interior states of mind. This process of back and forth movement provides the contrast needed to bring about the necessary acknowledgment of the quality of interiors when separated from exteriors, so that the awakening process can move toward its next phase. This is described as follows:

This being their character, while in the second state they are let down by short intervals into the state of their exteriors, and into a recollection of their actions when they were in the state of their interiors;

And some of them then feel ashamed, and confess that they have been insane; some do not feel ashamed;

And some are angry because they are not permitted to remain permanently in the state of their exteriors. But these are shown what they would be if they were to continue in that state, namely, that they would attempt to accomplish in secret ways the same evil ends, and by semblances of goodness, honesty, and justice, would mislead the simple in heart and faith (Heave and Hell 506-3).

As we practice self-examination by the light of truths from the Word, we begin to see the quality of interior states belonging to the hellish proprium and can therefore encounter similar corresponding experiences to those described here. There can be an inner sense of embarrassment as we come to acknowledge the insanity of the behavior of the hellish proprium, that we have identified with as our self.

There are other times when we have caught a flash of the true nature of some hellish quality moving within us but we are belligerent in our unwillingness to call it out for what it is and so “some do not feel ashamed.”

And there are other times yet again where resentment can present as an internalized anger directed at the self in the struggle to separate from the evils we have identified as present “in us”. The investment of our identity in what is opposed to the Lord can be difficult to acknowledge. But acknowledge it we must if we are to come to see that these things are not “us” but belong to the hells, to the hellish proprium. We may find ourselves judging our states and thinking that we are getting worse, not realizing that this is the work of the hellish proprium trying to condemn us. When we fall into identifying with these evils then we experience states of desolation that can foster feelings of self-pity, guilt, depression, anxiety, and negative self-talk.

This often spirals us into what is referred to in Logopraxis as the ‘merit-guilt cycle’. This cycle is based on the belief that religion is about making ourselves ‘better people’. So, we try to be good. And all goes along fine until something happens and our response reveals that we are “not good”. In fact, what often occurs is that states we never imagined we were capable of entertaining, begin to present to our conscious awareness. We are put squarely in front of the hellish proprium’s hold and influence over us. Because this is so contrary to our moral and civil self-image, we find we are assaulted with feelings of low self-worth, a sense of failure, feelings of guilt and thoughts of self-condemnation. We mistakenly believe that these evils and falsities are sourced in ourselves, not realising that they arise from the hells. As this state passes, we once again try to compensate for this negative aspect of “our self” through resolving to be a better person going forward. And so the conditions are created in which the cycle can continue to play out.

What we fail to see is that we cannot make the hellish proprium good and that it is our efforts to do this that opens us up to the merit-guilt cycle. The hellish proprium is evil and falsity itself and evil can’t be turned into good nor falsity into truth. The Word teaches that the Lord alone is good. To be set free from this cycle we need to accept that we are not asked to be good, but to do good, that is, to live from the Word in an effort to shun evils as sins against the Lord. Our work is not to suppress or deny evil and falsity but to see and acknowledge it in the light of the truths the Word offers us. The Word seeks to place us in front of the hellish proprium, not to condemn us, but to free us from it.

For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. (John 3:17)

The key function of truths from the Word is to expose the evils and falsities of which the hellish proprium is composed. They must be exposed if there is to be any possibility of shunning them as sins against the Lord. It is only when this is done consciously, as if of self, that we can be set free from the hold the hellish proprium has on what we define as ‘our self’. In this way, the Lord as the Word is given leave to remove what is opposed to His love becoming more consciously present as our life.

Because the awakening process has a devastating impact on our false self-image it is helpful to remind ourselves often, that it is the Lord who controls every detail of our awakening to spiritual life. All is directed by the laws of Divine Providence, which include the laws of permission. Nothing arises in this process that isn’t governed by necessity so far as our spiritual well-being is concerned. What needs to be exposed will be and this is what the process entails. The process itself builds trust that the Word is well able to carry us through whatever arises, so that the end that the Lord has in view for our life might be fulfilled. The further exposure of the hellish proprium as it relates to the state of interiors is described as follows…

…what they then did and said secretly being now made manifest; for they are now restrained by no outward considerations, and therefore what they have said and done secretly they now say and endeavor to do openly, having no longer any fear of loss of reputation, such as they had in the world.

They are also brought into many states of their evils, that what they are may be evident to angels and good spirits. Thus are hidden things laid open and secret things uncovered, in accordance with the Lord's words:

There is nothing covered up that shall not be revealed, and hid that shall not be known. Whatsoever ye have said in the darkness shall be heard in the light, and what ye have spoken in the ear in the inner chambers shall be proclaimed on the housetops (Luke 12:2, 3).

And elsewhere: I say unto you, that every idle word that men shall speak they shall give account thereof in the day of judgment (Matthew 12:36) (507 HH).

Excerpt taken from  Logopraxis : Awakening to Spiritual Life : Heaven and Hell 491-520