Logopraxis

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

Exodus 5: 14-21

The I is always new and fresh

Arcana Coelestia 10076(5)...from the Divine good of the Divine love He operates in heaven and in the world, and gives life to angels and men; which is effected by means of the Divine truth that proceeds from the Divine good of the Divine love of His Divine Human; for from this the heavens have come forth, and from it they perpetually come forth, that is, subsist; or what is the same, from it the heavens have been created and from it they are perpetually being created, that is, preserved; for preservation is perpetual creation, as subsistence is perpetual coming-forth.

The appearance of damnation is part of the process

7155. And the officers of the sons of Israel saw that they were in evil. That this signifies that they saw themselves near damnation, is evident from the signification of “seeing,” as being to perceive (n. 2150, 3764, 4567, 4723, 5400); from the signification of the “officers,” as being those who most closely receive and communicate the infestations (n. 7111, 7136); and from the signification of “evil,” as being damnation for regarded in itself evil is hell (n. 6279), thus damnation. That “to be in evil” denotes to be near damnation, is because those who most closely received and communicated the infestations were injured, which is signified by their being beaten by the taskmasters (n. 7136), and because through the falsities that were continually injected they were infested even to despair (n. 7147). Hence it is that by “they saw that they were in evil” is signified that they perceived themselves to be near damnation. For as those who are in despair suppose that they can no longer endure the assaults, they think that they must needs deliver themselves up as captives to falsities, such being the state of despair; but then they begin to be relieved, and to be led as it were out of thick darkness into light.

The anxiety that we feel comes from the spirits experiencing a challenge to their beliefs

Earths in the Universe 148... for spiritual spheres encompass all spirits and societies of spirits; and because they flow forth from the life of the affections and of the thoughts therefrom, therefore where there are opposing affections there arises collision, and thence anxiety.

AC 5881. For they were in consternation before him. That this signifies commotion among them, is evident from the signification of “being in consternation,” as being commotion, consternation being nothing else. By commotion is meant a new disposition and setting in order of truths in the natural, concerning which setting in order be it known that the order in which memory-knowledges and truths are arranged in man’s memory is unknown to man, but when it pleases the Lord it is known to angels. For it is a wonderful order. They cohere as in little bundles, and the little bundles themselves cohere together, and this according to the connection of things which the man had conceived. These coherences are more wonderful than any man can ever believe. In the other life they are sometimes presented to view, for in the light of heaven which is spiritual such things can be exhibited to the sight of the eye, but not at all in the light of the world. The memory-knowledges and truths are arranged into these fascicular forms solely by the man’s loves-into infernal forms by the loves of self and of the world, but into heavenly forms by love toward the neighbor and love to God. Wherefore while the man is being regenerated, and conjunction is being effected of the good of the internal man with the truths of the external, a commotion takes place among the truths, for they then undergo a different arrangement. It is this commotion which is here meant, and is signified by their “being in consternation.” The commotion then made, manifests itself by an anxiety arising from the change of the former state, namely, from a privation of the delight which had been in that state. This commotion also manifests itself by anxiety concerning the past life-that internal good and the internal itself had been relegated to the lowest place-which anxiety is treated of in what follows.

The New Jerusalem and its Heavenly Doctrine 187. Those only who are being regenerated, undergo spiritual temptations; for spiritual temptations are pains of mind induced by evil spirits, with those who are in goods and truths. While those spirits excite the evils which are with them, there arises the anxiety of temptation. Man does not know whence this anxiety comes, because he does not know his 1 origin.

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 1175.  Internal worship, which springs from love and charity, is worship itself, and that external worship without that internal is not worship at all. Making internal worship external however consists in making external worship essential instead of internal, which is the reverse of worship itself. It is like saying that internal worship without external is no worship, when in reality external worship without internal is no worship at all. Such is the religion of people who separate faith from charity. That is to say, they make matters of faith more important than matters of charity, or rather, they make things which constitute cognitions of faith more important than the things which constitute life, and so make outward forms more important than inner essentials. All external worship is the outward form of internal worship, for internal worship is the inner essential itself.

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 Pharaoh said, Behold the people of the land are now many, and ye have made them cease from their burdens. And Pharaoh commanded in that day the taskmasters in the people, and their officers, saying, Ye shall no more give the people straw to make bricks, as yesterday and the day before yesterday; let them go and gather straw for themselves. And the tale of the bricks which they made yesterday and the day before yesterday, ye shall lay upon them; ye shall not take away from it; for they are idle; therefore they cry, saying, Let us go and sacrifice to our God. Let the service be made heavier upon the men, and let them do it; and let them not regard the words of a lie. And the taskmasters of the people went out, and their officers, and they spoke to the people, saying, Thus said Pharaoh, I will by no means give you straw. Go ye yourselves, get you straw where ye can find it; for nothing whatever shall be taken away from your service. And the people scattered into all the land of Egypt to gather stubble for straw. And the taskmasters were urgent, saying, Complete ye your works, the work of a day in its day, as when there was straw.

Exodus 5: 5-13

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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7255. Exodus 7

THE DOCTRINE OF CHARITY

Inasmuch as good makes heaven with man, and evil makes hell, it is of the utmost importance to know what good is, and what evil is. It has already been said that good is that which belongs to love to the Lord, and to charity toward the neighbor; and that evil is that which belongs to the love of self and the love of the world. Hence it follows that it is from the loves, and from these alone, that it can be known what good is, and what evil is.

7256. All things in the universe which are according to Divine order have relation to good and truth; and all things in the universe which are contrary to Divine order have relation to evil and falsity. The reason is that the good and truth which proceed from the Divine make order, insomuch that they are order.

7257. The good which is of love to the Lord is called celestial good, and the good which is of charity toward the neighbor is called spiritual good. What the difference is, and how great, between the celestial good which belongs to love to the Lord, and the spiritual good which belongs to charity toward the neighbor, will be told in what follows.

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).

7261. These names were given from heaven to the ancients who were of the church, and by those who were so named they understood those who were spiritually such. Their doctrine of charity taught who these were, and what kind of charity there was to be toward each.

7262. Hence it is that these same names are in the Word, and signify those who are such in the spiritual sense. In itself the Word is nothing but the doctrine of love to the Lord and of charity toward the neighbor, as the Lord also teaches:

Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and in all thy mind. This is the first and great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. In these two commandments hang the law and the prophets (Matt. 22:37-40);

the law and the prophets denote the whole Word.

7263. The reason why these same names are in the Word, is that they who were in external worship were to exercise charity toward such as were so named; and they who were in internal worship, toward such spiritually understood; thus that the simple might understand and do the Word simply, and the wise wisely; also in order that the simple might be initiated by means of the externals of charity into its internals.

EXODUS 7

1. And Jehovah said unto Moses, See, I have given thee a god to Pharaoh; and Aaron thy brother shall be thy prophet.

2. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land.

3. And I will harden Pharaoh's heart, and multiply My signs and My wonders in the land of Egypt.

4. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt, with great judgments.

5. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon Egypt, and lead forth the sons of Israel from the midst of them.

6. And Moses and Aaron did so; as Jehovah commanded them, so did they.

7. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spoke unto Pharaoh.

8. And Jehovah said unto Moses and unto Aaron, saying,

9. When Pharaoh shall say unto you, saying, Give you a wonder, and thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, it shall become a water-serpent.

10. And Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent.

11. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments.

12. And they cast forth every man his rod, and they became water-serpents; and Aaron's rod swallowed up their rods.

13. And Pharaoh's heart was made firm, and he heard them not; as Jehovah had spoken.

14. And Jehovah said unto Moses, Pharaoh's heart is made heavy, he refuseth to let the people go.

15. Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand.

16. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard.

17. Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood.

18. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river.

19. And Jehovah said unto Moses, Say unto Aaron, Take thy rod, and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones.

20. And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood.

21. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt.

22. And the magicians of Egypt did so with their enchantments; and Pharaoh's heart was made firm, and he heard them not, as Jehovah had spoken.

23. And Pharaoh looked back, and came unto his house, and did not set his heart even to this.

24. And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river.

25. And seven days were fulfilled after that Jehovah had smitten the river.

26.* And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, and let them serve Me.

27. And if thou refuse to let them go, behold I will smite all thy border with frogs.

28. And the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and into that of thy people, and into thine ovens, and into thy kneading-troughs.

29. And on thee, and on thy people, and on all thy servants, shall the frogs go up.

* Numbered as in the Hebrew; in the English text Chapter VIII. begins with this verse.

7264. THE CONTENTS.

The subject treated of in the internal sense in what follows is the vastation, and at last the damnation, of those who are in falsities and evils. The process of their devastation is described by the eleven plagues brought on the Egyptians and their land.

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

7266. THE INTERNAL SENSE.

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

Arcana Coelestia 7122... Infestation is permitted to the end that falsities may be removed, and truths be instilled, which cannot possibly be done without infestation; for after death there clings to a man, and there is in his memories, everything of his thought in the world, of his intention, of his will, of his speech, and of his action, for nothing is obliterated. That these things have been impressed on his memories, especially on the interior memory, which is properly the memory of his spirit, see n. 2469, 2470, 2474, 2475. And this being so, it must needs be that there cling to him things foul and filthy, and also evil and false, from his life in the world; and which cause the truths which the man has also learned, and the goods which he has imbued, to be hidden. For truths and goods cannot come forth among such things; and therefore before truths and goods can appear, and the man be thus associated with those who are in heaven, it is necessary that these evils and falsities be uncovered, so that he may see them and know them, and thus learn what is true and what is good. This cannot possibly be done without combat with the evils and falsities in himself; which combat takes place actually, the evil spirits exciting falsities and evils, and the angels excusing if the end has been good, and instilling truths. This is perceived as if it were in himself, as is the case with temptation in man, which is felt no otherwise than as being in him, when yet it is the combat of angels with evil spirits outside of him (see n. 3927, 4249, 4307, 5036, 6657). That this is so has been granted me to know with certainty from much experience. These things have been said in order that it may be known why infestation by falsities takes place with those who are of the spiritual church, which infestation has been treated of in the above verses, and is treated of also in those which follow.

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

And Jehovah said unto Moses, Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land. And God spoke unto Moses, and said unto him, I am Jehovah. And I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai; and by my name Jehovah I was not known to them. And I also set up My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned. And moreover I have heard the groaning of the sons of Israel, in that the Egyptians make them to serve; and I have remembered My covenant. Wherefore say to the sons of Israel, I am Jehovah, and I will lead you out from under the burdens of the Egyptians, and I will liberate you from their service; and I will redeem you with a stretched-out arm, and with great judgments. And I will take you to Me for a people, and I will be to you for God, and ye shall know that I am Jehovah your God, who leadeth you out from under the burdens of Egypt. And I will bring you unto the land where I lifted up my hand to give it to Abraham, to Isaac, and to Jacob, and I will give it you for a heritage: I am Jehovah.

Exodus 6:1-8

7178. Arcana Coelestia. No one can know what good is, as understood in the spiritual sense, unless he knows what love toward the neighbor and love to God are; and no one can know what evil is, unless he knows what the love of self and the love of the world are. Nor can anyone know from inward acknowledgment what the truth is which is of faith, unless he knows what good is, and unless he is in good; nor can anyone know what falsity is, unless he knows what evil is. Consequently no one can examine himself unless he knows what good from its two loves is, and what truth from good is; and unless he knows what evil from its two loves is, and what falsity from evil is.

7181. Nothing is more necessary to man than to know whether heaven be in him, or hell; for in one or the other he must live to eternity. In order that he may know this, it is necessary that he should know what good is, and what evil, for good makes heaven, and evil makes hell; the doctrine of charity teaches about both.

The shift between seeing Jehovah and seeing God Shaddai

7194. And by My name Jehovah I was not known to them. That this signifies that they of the spiritual church in a state of temptations did not think of the Divine things of the church, is evident from the signification of the “name Jehovah,” as being everything in one complex by which God is worshiped (see n. 2724, 3006, 6674), thus everything Divine in the church. By the “name Jehovah” is properly meant the Divine Human of the Lord (see n. 26258, 6887), and because by this and from it proceeds everything of faith and everything of love, which are the Divine things in the church, this is, in one complex, everything of Divine worship. And from the signification of “not being known,” as being not to be known, or not to be thought of, that is to say, the Divine things of the church in the state of temptations which are signified by “God Shaddai” and therefore it is said that He was known to Abraham, Isaac, and Jacob, but not by His name Jehovah. 

Without praxis a state of heaven cannot be accessed

7197. The case herein is this. In the other life heaven is given to everyone in accordance with the things of faith and charity in him, for charity and faith make heaven with everyone; but when it is said that charity and faith make heaven, there is meant the life of charity and faith. But note well that the life which has heaven in it, is a life according to the truths and goods of faith about which the man has been instructed. Unless these are the rules and principles of his life, in vain does he look for heaven, no matter how he has lived; for without these truths and goods a man is like a reed which is shaken by every wind; for he is bent by evils equally as by goods, because he has nothing of truth and good made firm within him, whereby he may be kept by the angels in truths and goods, and be withdrawn from the falsities and evils which the infernals are continually injecting. In a word, the life of Christian good is what makes heaven; not a life of natural good.

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

Arcana Coelestia 7112. Ye shall no more give the people straw. That this signifies the lowest memory-knowledges and the most general of all, is evident from the signification of “chaff” or “straw,” as being truths of memory-knowledge (see n. 3114), and indeed memory-knowledges the lowest and most general of all, for the lowest food in a spiritual sense is straw or chaff, because it is the food of beasts. Those knowledges are called lowest which are full of fallacies of the senses, which the evil abuse to pervert goods and truths, and thus to defend evils and falsities; for on account of fallacies these knowledges can be turned in favor of principles of falsity and of cupidities of evil. Moreover such knowledges are the most general of all, and unless they are filled with truths less general and more particular, they may be of service to falsities and evils, but in proportion as they are filled with truths, they are of less service to them. Such are the knowledges whereby they who in the world have professed faith alone, and yet have lived a life of evil, infest the upright in the other life; but as these knowledges are dispelled by the angels, it is now said that they should not give straw to make brick, that is, that they did not add these to the fictitious and false things that would be injected. Such is the internal sense of these words, which indeed appears remote from the sense of the letter; but be it known that there is nothing in the natural world which does not correspond to something in the spiritual world; and the angels with a man understand all things spiritually which the man understands naturally; they do not know what straw is, nor bricks; such things were known to them when they were in the world, but were forgotten when they came into heaven, because there they put on spiritual things. Hence it is that when the angels perceive the ideas of such things with a man, they turn them into corresponding spiritual things. That “straw” or “grass” denotes the lowest memory-knowledge, and that “bricks” denote things fictitious and false, can be seen from many considerations; for all herbage and straw have no other signification; but seeds, barley, wheat, and the like denote interior truths and goods; and stones not artificial denote truths.

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.

Knowledge is nothing but an instrument for what is spiritual, on its own is natural

Arcana Coelestia 1472... The memory-knowledge of knowledges is attended with this, and it is something natural in it, as is manifested in children when they first begin to learn, namely, that the higher things are, the more they desire them; and still more when they hear that they are celestial and Divine. But this delight is natural, and arises from a desire that is of the external man. With other men this desire causes them to feel delight in the mere memory-knowledge of knowledges, without any further end; when yet the memory-knowledge of knowledges is nothing but an instrumental agency having for its end a use, namely, that the knowledges may serve celestial and spiritual things as vessels; and when they are thus serving, they are then for the first time in their use, and receive from the use their delight. Anyone can see, if he pays attention, that in itself the memory-knowledge of knowledges is nothing but a means whereby a man may become rational, and thence spiritual, and at last celestial; and that by means of the knowledges his external man may be adjoined to his internal; and when this is done, he is in the use itself.

AC 7131... The memory-knowledges of faith and charity are indeed truths, but general truths, thus are the recipient vessels of particular and singular truths, as can also be seen by everyone. For example: it is a truth of memory-knowledge that charity toward the neighbor is the essential of the church; also that faith cannot be except where charity is; and likewise that truth and good can be conjoined, but not truth and evil, nor good and falsity; besides many similar truths, which are truths of memory-knowledge. That these can be enriched with innumerable things, can be seen from the fact that volumes can be written about them, and yet the singular truths, which are the interior things of faith, can never be described, for these can only be seen in the light of heaven, and do not fall into natural words. These truths are like charity, which is spiritual affection, and which for the most part cannot be expressed by words, except its most general things, namely, those which put on a natural dress, and which can be compared with such things as are in the world.

White Horse 12... The reason why each and all of those things which are in the spiritual world are represented in the natural world, is that the internal clothes itself with concordant forms in the external, by means of which it renders itself visible and is seen, (6275, 6284, 6299).Thus the end adopts a suitable guise, that it may present itself as the cause in a lower sphere, and then that it may present itself as the effect in a sphere still lower. And when the end, by means of the cause, becomes the effect, it then becomes visible or appears before the eyes.

Straw and bricks

AC 7112... That “straw” or “grass” denotes the lowest memory-knowledge, and that “bricks” denote things fictitious and false, can be seen from many considerations; for all herbage and straw have no other signification; but seeds, barley, wheat, and the like denote interior truths and goods; and stones not artificial denote truths.

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.

Freedom and rationality go hand in hand

Divine Providence 97. To act from freedom according to reason, and to act from liberty and rationality are the same thing; and so also is to act from the will and the understanding; but it is one thing to act from freedom according to reason or from liberty and rationality, and another thing to act from freedom itself according to reason itself or from liberty itself and rationality itself. For a man who does evil from the love of evil and who confirms that evil in himself acts indeed from freedom according to reason; nevertheless, his freedom is not freedom in itself or freedom itself, but it is infernal freedom, which in itself is slavery; and his reason is not reason in itself, but it is either a spurious or a false reason, or what by confirmation appears to be reason. Still, however, they are both of the Divine Providence; for if freedom to will evil, and by confirmation to make it appear in harmony with reason, were taken away from the natural man, there would perish liberty and rationality, and with them will and understanding; and it would not be possible for him to be withdrawn from evils and reformed, and consequently to be conjoined to the Lord and live to eternity. Therefore the Lord guards freedom in man as man guards the pupil of his eye. Still, however, the Lord continually withdraws man from evils by means of his freedom; and as far as He can withdraw him by means of freedom He implants by means of freedomwhat is good. Thus in the place of infernal freedom the Lord successively endows man with heavenly freedom.

The human begins in the rational

Arcana Coelestia 2626(5)... The celestial things of love and the spiritual things of faith are not at once implanted in them by the Lord, but successively; and when by means of them the man’s rational has become such that it can receive, then for the first time is he becoming regenerate, for the most part by means of temptations in which he conquers. When these things take place, the days are fulfilled for him to put off the old man, and to put on the new.

AC 2106... the human begins in the inmost of the rational, and extends itself thence to man’s external.

The two rationals - the one that belongs to the natural and spiritual mind/man

True Christian Religion 464(2,5) ... the understanding, heart and will of an unregenerate man, in spiritual and Divine things, are of their own natural powers utterly incapable of understanding, believing, embracing, thinking, willing, beginning, finishing, acting, operating and co-operating in any respect; but that man is altogether corrupt and dead to what is good... a man struggles in his will with God, until he is converted to God; and yet it is true that a man, before conversion, is a rational creature, having understanding, although not in Divine things, and having a will, although not disposed to any saving good...The whole of conversion is the operation, gift and work of the Holy Spirit alone, who effects and produces it by His own virtue and power through the Word in the man's understanding, heart and will.

AC 2657. [2] With every man who is being regenerated there are two rationals, one before regeneration, the other after regeneration. The first, which is before regeneration, is procured through the experience of the senses, by reflections upon things of civic life and of moral life, and by means of the sciences and the reasonings derived from them and by means of them, also by means of the knowledges of spiritual things from the doctrine of faith or from the Word. But these go no further at that time than a little above the ideas of the corporeal memory, which comparatively are quite material. Whatever therefore it then thinks is from such things; or, in order that what it thinks may be comprehended at the same time by interior or intellectual sight, the semblances of such things are presented by comparison, or analogically. Of this kind is the first rational, or that which is before regeneration.

[3] But the rational after regeneration is formed by the Lord through the affections of spiritual truth and good, which affections are implanted by the Lord in a wonderful manner in the truths of the former rational; and those things in it which are in agreement and which favor are thus vivified; but the rest are separated from it as of no use; until at length spiritual goods and truths are collected together as it were into bundles, the incongruous things which cannot be vivified being rejected to the circumference, and this by successive steps, as spiritual goods and truths grow, together with the life of the affections of them. From this it appears what the second rational is.

[4] How the case is with these things may be illustrated by comparison with the fruit of trees. The first rational, in the beginning, is like unripe fruit, which gradually matures till it forms seeds within itself, and when it is of such age as to begin to separate itself from the tree, its state is then full (see above, (2636) n. 2636). But the second rational, with which one is gifted by the Lord when he is being regenerated, is like the same fruit in good ground, in which those things which are round about the seeds decay, and the seeds push forth from their inmost parts, and send out a root, and then a shoot above the ground, which grows into a new tree, and unfolds itself at length even into new fruits, and then into gardens and paradises, according to the affections of good and truth which it receives (see Matthew 13:31-32; John 12:24).

[5] But as examples aid conviction, take as an example that which is man’s own(proprium) before regeneration, and that which is his own(proprium) after it. From the first rational, which he has procured to himself by the means described above, the man believes that he thinks truth and does good from himself, and thus from what is his own. This first rational cannot apprehend otherwise, even if it has been instructed that all the good of love and all the truth of faith are from the Lord. But when man is being regenerated, which takes place in adult age, then from the other rational with which he is gifted by the Lord he begins to think that the good and truth are not from himself, or from what is his own, but from the Lord (but that nevertheless he does good and thinks truth as from himself, may be seen above, n. 1937, 1947). The more he is then confirmed in this, the more is he led into the light of truth respecting these things, till at last he believes that all good and all truth are from the Lord. The Own(proprium) that belongs to the former rational is then successively separated, and the man is gifted by the Lord with a heavenly Own(proprium), which becomes that of his new rational.

[6] Take another example. The first rational, in the beginning, knows no other love than that of self and the world; and although it hears that heavenly love is altogether of another character, it nevertheless does not comprehend it. But then, when the man does any good, he perceives no other delight from it than that he may seem to himself to merit the favor of another, or may hear himself called a Christian, or may obtain from it the joy of eternal life. The second rational, however, with which he is gifted by the Lord through regeneration, begins to feel some delight in good and truth itself, and to be affected by this, not for the sake of anything of his own, but for the sake of the good and truth; and when he is led by this delight, he disclaims merit, till at length he rejects it as an enormity. This delight grows with him step by step, and becomes blessed; and in the other life it becomes happiness, and is itself his heaven. Hence it is now evident how it is with each rational in the man who is being regenerated.

[7] But be it known that although a man is being regenerated, still each and all things of the first rational remain with him, and are merely separated from the second rational, and this in a most wonderful manner by the Lord.

The New Jerusalem and its Heavenly Doctrine 27 ...In what manner the rational is conceived and born with man (n. 2094, 2524, 2557, 3030, 5126). This is effected by an influx of the Lord through heaven into the knowledges and sciences which are with man, and thence is elevation (n. 1895, 1899-1901). Elevation is according to uses, and the love of them (n. 3074, 3085-3086). The rational is born through truths, hence such as they are, such is the rational (n. 2094, 2524, 2557). The rational is opened and formed by truths from good; and it is shut and destroyed by falsities from evil (n. 3108, 5126). Man is not rational by this that he can reason on any subject, but that he can see and perceive whether a thing be true or not (n. 1944). Man is not born into any truth, because not born into good; but he is to learn and imbibe both (n. 3175). It is with difficulty that man can receive genuine truths, and thence become wise, on account of the fallacies of the senses, the persuasions of falsity, and the reasonings and doubts thence (n. 3175). Man first begins to be wise, when he begins to be averse to reasonings against truths, and to reject doubts (n. 3175). The unenlightened human rational laughs at interior truths, from examples (n. 2654). Truths with man are called interior when they are implanted in his life, and not in consequence of his knowing them, although they may be truths which are called interior (n. 10199).

The Lord alone is Life, we are receivers

Divine Love and Wisdom 4​. The Lord, who is the God of the universe, is uncreate and infinite, whereas man and angel are created and finite. And because the Lord is uncreate and infinite, He is Being [Esse] itself, which is called “Jehovah,” and Life itself, or Life in itself. From the uncreate, the infinite, Being itself and Life itself, no one can be created immediately, because the Divine is one and indivisible; but their creation must be out of things create

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7214. Verses 9-13. And Moses spoke thus unto the sons of Israel; and they heard not Moses for distress of spirit, and for hard service. And Jehovah spoke unto Moses, saying, Come, speak unto Pharaoh king of Egypt, and let him send the sons of Israel out of his land. And Moses spoke before Jehovah, saying, Behold the sons of Israel have not heard me; and how shall Pharaoh hear me, and I uncircumcised in lips? And Jehovah spoke unto Moses and unto Aaron, and gave them a command unto the sons of Israel, and unto Pharaoh king of Egypt, to bring the sons of Israel out of the land of Egypt. And Moses spoke thus unto the sons of Israel, signifies exhortation from the law Divine to those who are of the Lord's spiritual kingdom; and they heard not Moses, signifies that they did not receive from faith and obedience; for distress of spirit, signifies by reason of a state near to despair; and for hard service, signifies by infestations from mere falsities; and Jehovah spoke unto Moses, saying, signifies a continuation; Come, speak unto Pharaoh king of Egypt, signifies a warning to those who infest by mere falsities; and let him send the sons of Israel out of his land, signifies that they may go away and leave them; and Moses spoke before Jehovah, saying, signifies the law from the Divine, and the thought thence derived; Behold the sons of Israel have not heard me, signifies that the spiritual have not received the things announced to them; and how shall Pharaoh hear me? signifies that they who are in falsities will not receive; and I uncircumcised in lips, signifies that to these I am impure; and Jehovah spoke unto Moses and unto Aaron, signifies instruction anew from the law Divine, and at the same time from doctrine; and gave them a command unto the sons of Israel, signifies concerning the mandate to those who are of the Lord's spiritual kingdom; and unto Pharaoh king of Egypt, signifies a warning to those who infest by mere falsities; to bring the sons of Israel out of the land of Egypt, signifies that they are to be liberated.

7215. And Moses spoke thus unto the sons of Israel. That this signifies exhortation from the law Divine to those who are of the Lord's spiritual kingdom, is evident from the signification of speaking, as being exhortation, for he spoke to them what was commanded him by Jehovah; from the representation of Moses, as being the law Divine (see n. 6723, 6752); and from the representation of the sons of Israel, as being the Lord's spiritual kingdom (n. 6426, 6637).

7216. And they heard not Moses. That this signifies that they did not receive from faith and obedience, is evident from the signification of hearing, as being to receive from faith and obedience. (That to hear denotes faith in the will and act, and obedience, see n. 2542, 3869, 4652-4660, 5017.)

7217. For distress of spirit.* That this signifies by reason of a state near to despair, is evident from the signification of distress of spirit, as being a state near to despair, for they who are in this state, are in distress of spirit. That this state is signified by the burden laid on the sons of Israel by Pharaoh, that they should search for themselves straw to make brick, was shown at the end of the preceding chapter. That distress of spirit denotes a state near to despair, can be seen from the fact that they who are in a state near to despair are in internal anxiety, and are then actually in shortness of breath. In the external sense this condition is a compression of the breast, and from this as it were a difficulty of breathing; but in the internal sense it is anxiety on account of the deprivation of the truth which is of faith, and of the good which is of charity, and from this is a state near to despair. (That a state of compression in respect to the breathing, and anxiety on account of the deprivation of the truth of faith and the good of charity, correspond to each other, as a natural effect in the body from a spiritual cause in the mind, can be seen from what has been shown above, n. 97, 1119, 3886, 3887, 3889, 3892, 3893.) That the deprivation of spiritual truth and good gives birth to such anxiety, and consequently to such distress, cannot be believed by those who are not in faith and charity; for these suppose that to be in distress on this account is weakness and sickliness of mind. The reason is that they do not place anything real in faith and charity, nor therefore in those things which belong to their souls and to heaven, but only in wealth and eminence, thus in the things of the body and the world. They also think, What are faith and charity but mere words? What is conscience even? To feel distressed by these things is the same as being distressed by such things as a man sees within him from the silly creations of his fancy, and which he imagines to have some existence, although they have not any. Wealth and high position we can see with our eyes, and we know that they exist by the pleasure they afford, for they excite in our whole bodies an expansion and a fullness of joy. So think merely natural men, and so do they speak among themselves. But spiritual men think differently, for these have their chief life in their spirit, thus in the things that belong to their spirit, that is, in faith and charity; and therefore when they believe themselves deprived of the truths and goods of faith and charity, they are affected with anguish, as are they who are in the anguish of death, for they see before them spiritual death, that is, damnation. As before said, to the merely natural these persons appear weak and sickly in spirit, but they are strong and healthy; whereas they who are merely natural appear to themselves strong and healthy, and also are so as to the body, but as to the spirit they are quite weakly, because spiritually dead. If they could see what kind of a spirit they have, they would acknowledge it to be so; but they do not see the spirit until the body has died.

* Or shortness of breath.

7218. And for hard service. That this signifies by infestations from mere falsities, is evident from the signification of service, as being infestation by falsities (see n. 7120, 7129); thus hard service denotes infestation by mere falsities; for they who are infested by mere falsities, and are not revived by truths whereby the falsities may be shaken off (and yet their life is the life of the truth which is of faith and of the good which is of charity), are in the greatest anguish, and so long as they are in this state, they are as it were in hard service. Hence it is that such infestations are signified by hard service. Be it known that everything of thought flows in, but when spirits are in a state of evening and night, their thought is then in a forced state, they being then compelled to think of the falsities which are being injected, and not being able to at all loose themselves from this compulsion. But when it is the state of morning and midday with them, their thought is in a free state, for then they are allowed to think of things which they love, thus of the truths and goods of faith and charity, for these belong to their love. (That this freedom is that which belongs to the love, see n. 2870-2893.)

7219. And Jehovah spoke unto Moses, saying. That this signifies a continuation, is evident from what was said above (n. 7191).

7220. Come, speak unto Pharaoh king of Egypt. That this signifies a warning to those who infest by mere falsities, is evident from the signification of speaking, when from Divine command, as being a warning; and from the representation of Pharaoh, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142); and because by mere falsities, it is said, Pharaoh king of Egypt, for by king is signified in the genuine sense truth, and in the opposite sense, falsity (n. 2015, 2069).

7221. And let him send the sons of Israel out of his land. That this signifies that they may go away and leave them, is evident from the signification of sending, as being to go away and leave; from the representation of the sons of Israel, as being those of the spiritual church (of which frequently above); and from the signification of the land of Egypt, as being a state of infestations: from all which it is evident that by sending the sons of Israel out of his land is signified that they should leave those who are of the spiritual church, and not infest them.

7222. And Moses spoke before Jehovah, saying. That this signifies the law from the Divine, and the thought thence derived, is evident from the signification of speaking, as being thought (see n. 2271, 2287, 2619); and from the representation of Moses, as being the law from the Divine (n. 6771, 6827).

7223. Behold the sons of Israel have not heard me. That this signifies that the spiritual did not receive the things announced to them, is evident from the representation of the sons of Israel, as being the spiritual, that is, those who are of the Lord's spiritual church (see n. 6426, 6637); and from the signification of not hearing, as being not to receive from faith and obedience (of which above, n. 7216); that it denotes the things announced to them, that is, about liberation, is evident.

7224. And how shall Pharaoh hear me? That this signifies that they who are in falsities will not receive, is evident from the signification of not hearing, as being not to receive, (see just above, n. 7223); and from the representation of Pharaoh, as being those who are in falsities (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142). That by Pharaoh are represented those who are in falsities and infest, thus many, is because the king is the head of the people, and therefore by the king is signified the same as by the people (n. 4789).

7225. And I uncircumcised in lips. That this signifies that to these I am impure, is evident from the consideration of being uncircu