Logopraxis

The bitumen and pitch covering the ark

6724. And daubed it with bitumen and with pitch. That this signifies good mixed with evils and falsities, is evident from the signification of “bitumen,” as being good mixed with evils; and from the signification of “pitch,” as being good mixed with falsities. Bitumen and pitch have these significations from their being of a fiery nature, and in the Word by what is fiery is signified good, and in the opposite sense evil; but as they are sulphurous, and also black, they signify evil and falsity; as in Isaiah:

The day of the vengeance of Jehovah; the torrents thereof shall be turned into pitch, and the dust thereof into sulphur, and the land thereof into burning pitch (Isaiah 34:8-9);

“pitch” and “sulphur” denote falsities and evils. Hence then it is that by “she daubed it with bitumen and pitch,” is signified good mixed with evils and falsities.

[2] As regards the thing itself-that encompassing the truth Divine there was good mixed with evils and falsities, no one can understand this unless he knows how the case is with the reformation of man. When a man is being reformed, he is kept by the Lord as to his internal in good and truth, but as to his external he is let into his evils and falsities, consequently among infernal spirits who are in these evils and falsities. These hover round him, and endeavor by every method to destroy him. But the good and truth which flow in through the internal render him so safe that the infernal spirits cannot do him the least harm; for that which acts inwardly prevails immeasurably over that which acts outwardly; because what is interior, in consequence of being purer, acts upon each and every individual particular of the exterior, and thus disposes the external to its will. But in this case there must be good and truth in the external, wherein the influx from the internal can be fixed; and in this way good can be among evils and falsities, and yet be in safety. Everyone who is being reformed is let into this state, and in this way the evils and falsities in which he is, are removed, and goods and truths are inserted in their place.

[3] Unless this secret is known, it cannot possibly be known why around the Divine truth in a man there are goods mixed with evils and falsities, signified by the bitumen and pitch wherewith the little ark was daubed in which the infant was laid. Be it known further that good can be mixed with evils and falsities, but that nevertheless they are not on this account conjoined, for each shuns the other, and by a law of order each separates itself from the other. For good is of heaven, and evil and falsity are of hell; therefore, as heaven and hell are separate, so also each and all things from them separate themselves.

 

The Lord is received according to the state of the finite mind that is receiving Him

Heaven and Hell 55. Since all receive the heaven which is around them according to the quality of the heaven which is within them, therefore they receive the Lord in the same manner because the Divine of the Lord makes heaven. Hence, when the Lord manifests Himself in any society, He appears there according to the quality of the good in which the society is, and thus not the same in one society as in another. Not that this dissimilitude is in the Lord, but in those who see from their own good, thus according to it.

True Christian Religion 25(3) … 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. This is like the life in man, which flows in and acts upon the various sensory and motive organs of the body, and upon the various members and viscera, and everywhere presents variety. For the eye sees in one way, the ear hears in another, the tongue perceives in another; so the arms and hands move in one way, and the loins and the feet in a different way; the lungs act in one way and the heart in another; the liver in one way and the stomach in another, and so on; but nevertheless it is one life which actuates them all so variously, not because the life itself acts in different ways, but because it is differently received; for the form of each organ is that according to which the action is determined.

​

True Christian Religion 366. (3) What flows in from the Lord is received by man according to his form. Form means here man’s state in respect both to his love and to his wisdom, consequently in respect both to his affections for the goods of charity and to his perceptions of the truths of faith. That God is one, indivisible, and the same, from eternity to eternity, not the same simply but infinitely the same, and that all variableness is in the subject in which He dwells… That the recipient form or state induces variations, can be seen from the life of infants, children, youths, adults, and aged persons; in each there is the same life, because the same soul, from infancy to old age; but as one’s state is varied according to age and what is suitable thereto, in like manner is life perceived.

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.

When we meet another from our state in the Lord

Arcana Coelestia 6756 [2] The reason why in ancient times they were called “brethren” from spiritual affinity, was that the new birth, or regeneration, made consanguinities and affinities in a higher degree than natural birth; and because the former derive their origin from one father, that is, from the Lord. Hence it is that men after death, who come into heaven, no longer acknowledge any brother, nor even a mother or father, except from good and truth, in accordance with which they find there new brotherhoods. From this then it is that they who were of the church called one another “brethren.”

[5] That in ancient times they who were of the church called themselves “brethren,” was as before said because they acknowledged the Lord as the one only Father, and because from Him they had a new soul and new life. Therefore the Lord says:

Be not ye called Rabbi, for one is your Master, even Christ, and all ye are brethren (Matthew 23:8).

As spiritual brotherhood is from love, namely, that one may be another’s, and they who are in good are “in the Lord, and the Lord in them” (John 14:20), therefore they are called “brethren” by the Lord:

Jesus stretching forth His hand toward His disciples said, Behold My mother and My brethren! For whosoever shall do the will of My Father who is in the heavens, the same is My brother, and sister, and mother (Matthew 12:49-50).

Insofar as ye have done it to one of the least of these My brethren, ye have done it to Me (Matthew 25:40);

and He also calls the disciples “brethren” (Matthew 28:10; John 20:17). By “disciples” in the representative sense are meant all who are in the truths of faith and the good of charity.

 

See also When We Meet Where We Meet…..

 

We will always be in appearances of truth

AC 3207 [3] But it should be recognized that no truths with man, nor even with an angel, are ever pure, that is, free of appearances. Every single one is an appearance of the truth, but appearances are nevertheless accepted by the Lord as truths if they hold good within them. To the Lord alone do pure truths, being Divine truths, belong - for as the Lord is Good itself, so is He Truth itself.

AC 7902. As regards truths purified from all falsity, be it known that pure truth is never possible with man, both because falsity is continually flowing forth from the evil in which he is and which has its seat in him, and because truths have a mutual connection, and therefore if one be false, and especially if more than one, the remaining real truths are thence defiled, and partake somewhat of falsity. But truth is said to be purified from falsity when the man is capable of being kept by the Lord in the good of innocence. Innocence consists in acknowledging that in oneself there is nothing but evil, and that all good is from the Lord; and also in believing that man does not know or perceive anything from himself, but from the Lord, thus also the truth which is of faith. When man is in this state, then falsity can be removed from him, and truth can be instilled by the Lord.

 

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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6797. Verses 23-25. And it came to pass in these many days that the king of Egypt died, and the sons of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. And God saw the sons of Israel, and God took knowledge. And it came to pass in these many days, signifies after many changes of state; that the king of Egypt died, signifies the end of the former falsity; and the sons of Israel sighed by reason of the bondage, signified sorrow on account of the attempt to subjugate the truth of the church; and they cried, signifies entreaty; and their cry came up unto God by reason of the bondage, signifies that they were heard; and God heard their groaning, signifies aid; and God remembered His covenant with Abraham, with Isaac, and with Jacob, signifies by reason of conjunction with the church through the Lord's Divine Human; and God saw the sons of Israel, signifies that He endowed the church with faith; and God took knowledge, signifies that He endowed with charity.

6798. And it came to pass in these many days. That this signifies after many changes of state, is evident from the signification of days, as being states (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); thus came to pass in many days denotes after many states, that is, after many changes of state.

6799. That the king of Egypt died. That this signifies the end of the former falsity, is evident from the signification of dying, as being to cease to be (see n. 494, 6587, 6593), thus the end; and from the representation of Pharaoh, or the king of Egypt, as being false memory-knowledge (see n. 6651, 6679, 6683, 6692).

6800. And the sons of Israel sighed by reason of the bondage. That this signifies sorrow by reason of the attempt to subjugate the truth of the church, is evident from the signification of sighing, as being sorrow; from the representation of the sons of Israel, as being the truths of the church (see n. 5414, 5879, 5951); and from the signification of bondage, as being an attempt to subjugate (n. 6666, 6670, 6671).

6801. And they cried. That this signifies entreaty, is evident without explication.

6802. And their cry came up unto God by reason of their bondage. That this signifies that they were heard, is also evident without explication, for the statement follows that God heard their groaning, and remembered His covenant with Abraham, with Isaac, and with Jacob.

6803. And God heard their groaning. That this signifies aid, is evident from the signification of to hear, as being to obey (see n. 2542, 3869, 4652-4660, 5017), but when said of the Lord it denotes to provide and bring aid, for the Lord hears him to whom He brings aid; and from the signification of groaning, as being sorrow by reason of the attempt to subjugate by falsities.

6804. And God remembered His covenant with Abraham, with Isaac, and with Jacob. That this signifies by reason of conjunction with the church through the Lord's Divine Human, is evident from the signification of covenant, as being conjunction (of which in what follows); and from the representation of Abraham, Isaac, and Jacob, with whom a covenant was made, as being the Lord's Divine Human. (That Abraham represents the Lord as to the Divine Itself, Isaac as to the Divine rational, and Jacob as to the Divine natural, see n. 1893, 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305, 3439, 3576, 3599, 3704, 4180, 4286, 4538, 4570, 4615, 6098, 6185, 6276, 6425.) That where mention is made of Abraham, Isaac, and Jacob in the Word, in the spiritual sense these men are not meant, can be seen from the fact that names never penetrate into heaven, but only what is signified by those who are named, thus the things themselves, their quality and their states, which are of the church and of the Lord's kingdom, and which are of the Lord Himself.

[2] And moreover the angels in heaven never determine their thoughts to the individual persons, for this would be to limit the thoughts, and to withdraw them from the universal perception of the things, from which is angelic speech. Hence what the angels speak in heaven is unutterable to man, and far above his thought, which is not extended to universals, but confined to particulars. When therefore we read this:

Many shall come from the east and the west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of the heavens (Matt. 8:11);

the angels perceive the Lord's presence and the appropriation of the truth and good which proceed from His Divine Human. Also when we read that

Lazarus was taken up into Abraham's bosom (Luke 16:22);

the angels perceive that he was taken up into heaven where the Lord is present. Hence also it can be seen that by the covenant with Abraham, Isaac, and Jacob in the internal sense is meant conjunction through the Lord's Divine Human.

[3] That the Divine Human is a covenant, that is, conjunction itself, can be seen from many passages in the Word, as:

I will give Thee for a covenant to the people, for a light of the nations (Isa. 42:6).

I gave Thee for a covenant of the people, to restore the land, to divide the wasted heritages (Isa. 49:8).

Incline your ear, and come unto Me; hear and your soul shall live; so will I make a covenant of eternity with you, even the sure mercies of David. Behold I have given Him for a witness to the peoples, a prince and a lawgiver to the nations (Isa. 55:3, 4).

The Lord whom ye seek shall suddenly come to His temple; and the Angel of the covenant whom ye desire, behold He cometh (Mal. 3:1).

He hath put for Me a covenant of eternity, to be disposed for all and to be kept (2 Sam. 23:5).

[4] In these passages the Lord is plainly treated of, and the conjunction of the human race with the Divine Itself of the Lord through His Divine Human. It is known in the church that the Lord as to the Divine Human is the Mediator, and that no one can come to the Divine Itself, which is in the Lord and is called the Father, except through the Son, that is, through the Divine Human. Thus the Lord as to the Divine Human is the conjunction. Who can comprehend the Divine Itself by any thought? And if he cannot comprehend it in thought, who can be conjoined with it in love? But everyone can comprehend the Divine Human in thought, and be conjoined with it in love.

[5] That a covenant denotes conjunction can be seen from the covenants made between kingdoms, and that by these they are joined together; and that there are stipulations on each side, which are to be kept, in order that the conjunction may be inviolate. These stipulations or compacts are also called a covenant. The stipulations or compacts which in the Word are called a covenant are on the part of man, in a close sense, the ten commandments, or Decalogue; in a wider sense they are all the statutes, commandments, laws, testimonies, precepts, which the Lord enjoined from Mount Sinai through Moses; and in a sense still more wide they are the books of Moses, the contents of which were to be observed on the part of the sons of Israel. On the part of the Lord the covenant is mercy and election.

[6] That the ten commandments or Decalogue are a covenant is evident from the following passages:

Jehovah hath told you His covenant, which He commanded you to do, the ten words which He wrote on two tables of stone (Deut. 4:13, 23).

And because the two tables of stone, on which the ten commandments were written, were stored up in the ark (Exod. 25:16, 21, 22; 31:18; 32:15, 16, 19; 40:20), therefore the ark was called the ark of the covenant (Deut. 31:9, 24-26; Josh. 3:3, 6, 14; 4:7; Judg. 20:27; 2 Sam. 15:24; 1 Kings 8:21). In the last passage cited, Solomon thus speaks:

There I have set a place for the ark, wherein is the covenant of Jehovah which He made with our fathers (1 Kings 8:21).

And in John:

The temple of God was opened in heaven; and there was seen in His temple the ark of His covenant (Rev. 11:19).

[7] That all the judgments and statutes which the Lord commanded through Moses to the people of Israel, were called the covenant, as were also the books of Moses themselves, is evident from the following passages:

After the mouth of these words I have made a covenant with you and with Israel (Exod. 34:27);

the things which are here called a covenant were the many in regard to sacrifices, feasts, and unleavened bread.

Moses took the book of the covenant, and read in the ears of the people, who said, All that Jehovah hath spoken we will do and hear (Exod. 24:7-8).

Josiah, king of Judah, in the house of Jehovah in the presence of them all read the words of the book of the covenant that was found in the house of Jehovah. And he made a covenant before Jehovah, to establish the words of the covenant written in that book; and all the people stood to the covenant. The king commanded all the people that they should perform the passover to Jehovah God, as it is written in this book of the covenant (2 Kings 23:2-3, 21).

If thy sons will keep My covenant and My testimony that I have taught them, their sons also shall sit on thy throne forevermore (Ps. 132:12).

[8] That a covenant denotes conjunction through love and faith is evident from these passages:

Behold the days come, said Jehovah, when I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, because they rendered My covenant vain; but this is the covenant that I will make with the house of Israel after those days: I will put My law in the midst of them, and I will write it on their heart; and I will be their God, and they shall be My people (Jer. 31:31-33);

to put a law in the midst of them, and to write it on their heart is to endow with faith and char

And it came to pass in those days, and Moses grew, and he went out unto his brethren, and saw their burdens; and he saw an Egyptian man smiting a Hebrew man, one of his brethren. And he looked forth hither and thither, and saw that there was no man, and he smote the Egyptian, and hid him in the sand. And he went out the second day, and behold two Hebrew men quarreling; and he said to the wicked one, Wherefore smitest thou thy companion? And he said, Who set thee for a man, a prince, and a judge over us? Sayest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely the word is known.

Exodus 3:11-14

The tension between the 'truths of faith within the church'

Arcana Coelestia 6766. And he said, Who set thee for a man, a prince, and a judge over us? That this signifies perception that he was not as yet so far advanced in the truths of faith as to settle differences within the church, is evident from the signification of “he said,” as being perception (of which often above); and from the signification of “a man a prince,” as being one who is in primary truths, thus who has been preeminently enlightened in the doctrine of truth. Such a one was meant in the representative church by “a prince,” and hence by the words “Who set thee for a man, a prince?” is signified that he was not yet so far advanced in the truths of the church (that a “prince” is one in primary truths, see n. 5044). And from the significance of a “judge,” as being one who settles disputes or differences, here differences within the church, because between two Hebrew men, by whom are signified those who are of the church.

[2] In the supreme sense the subject treated of has been the beginnings of the law Divine in the Lord’s Human, and now the subject treated of is the progress of this law; but in the internal sense the subject treated of now is the progress of Divine truth with the man who is being regenerated. This progress is such that the man is for the first time enabled to discriminate between falsity and truth; for from the truth in which he is he can see falsity, because it is opposite; but he cannot at this first time settle differences between the truths of faith within the church; in order to be able to do this he must make further progress, for man is enlightened successively. This is very evident from youths and young men, who believe the doctrinal things of their church to be truth itself, and from these judge of falsities, but as yet are not able to settle differences between matters of faith within the church. This ability comes by degrees; and therefore a man to whom this is possible must be of a more advanced age, and must have the interiors of his understanding enlightened.

Fear for our life when we are amongst 'alienated memory knowledges/scientifics

AC 6769. And Moses feared, and said, Surely the word is known. That this signifies that he was among alienated scientifics, and not yet in truths, so as to be safe. This appears from the signification of “fearing,” as denoting not to be in safety, for in such case there is fear. The reason why he is not in safety is, that he is not in truth; for those who are in truths are in safety wherever they go, even in the midst of the hells. The reason why they who are not yet in truths are not in safety is, that  things not true communicate with evil spirits. These things are signified by the words, “Moses feared, and said, Surely the word is known,” that is, to the Egyptians among whom he was, as is also evident from what immediately follows that “Pharaoh heard this word and sought to kill Moses.”

The identification of falsities is their casting into hell

AC 6762... With respect to his banishing it among falsities, which is signified by “he hid him in the sand,” the case is this. Infernal spirits who are in falsities , when they have been in the world of spirits, and have there endeavoured to destroy truths with those who are in temptation, are afterwards banished to the hells, from which they can no more come forth. This I have been enabled to know by many experiences. Such is the signification of being banished among falsities.

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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6770. Verses 15-19. And Pharaoh heard this word, and he sought to kill Moses. And Moses fled from before Pharaoh, and dwelt in the land of Midian; and he dwelt by a well. And the priest of Midian had seven daughters, and they came, and drew, and filled the troughs, to give drink to their father's flock. And the shepherds came, and drove them away; and Moses arose, and helped them; and he gave drink to their flock. And they came unto Reuel their father, and he said, Wherefore hasted ye to come today? And they said, An Egyptian man delivered us out of the hand of the shepherds; and also drawing he drew for us, and gave drink to the flock. And Pharaoh heard this word, and he sought to kill Moses, signifies that false memory-knowledge, noticing this, willed to destroy the truth which is of the law from the Divine; and Moses fled from before Pharaoh, signifies that it was being separated from falsities; and dwelt in the land of Midian, signifies life in the church with those who are in simple good; and he dwelt by a well, signifies study there in the Word; and the priest of Midian had seven daughters, signifies the holy things of that church; and they came, and drew, signifies that they were instructed in truths from the Word; and filled the troughs, signifies that from this they enriched the doctrine of charity; to give drink to their father's flock, signifies that thereby they who were in good were instructed; and the shepherds came, and drove them away, signifies that the teachers who were in evils set themselves in opposition; and Moses arose and helped them, signifies aid from the truths which are of the law from the Divine; and he gave drink to their flock, signifies that from this they who are in good were instructed; and they came unto Reuel their father, signifies conjunction with the good itself of that church; and he said, Wherefore hasted ye to come today? signifies perception that now conjunction was sure; and they said, An Egyptian man delivered us out of the hand of the shepherds, signifies because true memory-knowledge, which is of the church, prevailed over the power of the doctrine of falsity from evil; and also drawing he drew for us, signifies that he instructed from the Word; and gave drink to the flock, signifies those who were of the church there.

6771. And Pharaoh heard this word, and he sought to kill Moses. That this signifies that false memory-knowledge, noticing this, willed to destroy the truth of the law from the Divine, is evident from the signification of to hear, as being to notice (see n. 5017); from the representation of Pharaoh, as being memory-knowledge that is opposed to the truths of the church, thus falsity (see n. 6651, 6679, 6683); from the signification of to kill, as being to destroy (n. 6767), thus to seek to kill is to will to destroy; and from the representation of Moses, as being the law Divine and truth Divine (n. 6752), thus truth which is of the law Divine. It is said truth of the law Divine, not the law Divine, because the subject treated of is still the progress of the law Divine in the Lord's Human. From all this it is evident that by Pharaoh heard this word and sought to kill Moses is signified that false memory-knowledge, noticing this, willed to destroy the truth which is of the law Divine.

6772. And Moses fled from before Pharaoh. That this signifies that it was separated from falsities, is evident from the signification of fleeing, as being to be separated; and from the representation of Moses, as being truth which is of the law from the Divine (of which just above, n. 6771). Here now begins the fifth state of the progression of the law Divine in the Lord's Human, and in the relative sense of the progression of truth Divine with the man who is being regenerated, which is a state of separation from falsities, and of adjunction with the truths of simple good. Afterward follows the sixth state, which is that of adjunction with good.

6773. And he dwelt in the land of Midian. That this signifies life among those who are in simple good, is evident from the signification of to dwell, as being life (see n. 1293, 3384, 3613, 4451, 6051); and from the signification of Midian, as being those who are in the truths of simple good (n. 3242, 4756, 4788). It is said the land, because the church is signified where these persons are. (That land is the church, see n. 6767.)

6774. And he dwelt by a well. That this signifies study there in the Word, is evident from the signification of to dwell, as being life (of which just above, n. 6773), here, the study of the life; and from the signification of a well, as being the Word (n. 2702, 3424). The Word is sometimes called a well, sometimes a fountain; when called a well, the Word is signified as to the literal sense, and when a fountain, the Word is signified as to the internal sense (see n. 3765). He is here said to dwell by a well, because the Word is signified as to the literal sense; for this is the first sense with those who are being regenerated and are advancing to truth Divine, who are here treated of in the internal sense. They also who are in the truths of simple good, who are here meant by Midian, care for no other sense than the literal.

6775. And the priest of Midian had seven daughters. That this signifies the holy things of that church, is evident from the signification of the daughters of a priest, as being the things of the church (that daughter is the church, see n. 2362, 3963, 6729; and that priest is the good of love, n. 1728, 3670, 6148; thus by the daughters of a priest, is signified the church as to good); from the signification of Midian, as being those who are in the truths of simple good (of which just above, n. 6773); and from the signification of seven, as being what is holy (n. 395, 433, 716, 881, 5265, 5268). Thus by the priest of Midian had seven daughters are signified the holy things of the church with those who are in the truths of simple good. Those are said to be in simple good who are in the externals of the church, and in simplicity believe the Word as to its literal sense, each according to his apprehension, and who also live according to what they believe, thus in good such as are their truths. The internal of the church flows in with them through good, but as they are not in interior truths, the good that flows in becomes general, thus obscure; for spiritual light cannot there flow into the singulars, and thus clearly enlighten things. They who are of this character in the other life have heaven bestowed on them according to the quality of the good from the truths. Such are they who are here meant by Midian; but in the proper sense they are people out of the church, who live in good according to their religiosity.

6776. And they came, and drew. That this signifies that they were being instructed in truths from the Word, is evident from the signification of drawing, as being to be instructed in the truths of faith, and to be enlightened (see n. 3058, 3071). That this was from the Word, is signified by the well from which they drew (that a well is the Word, see above, n. 6774).

6777. And they filled the troughs. That this signifies that from this they enriched the doctrine of charity, is evident from the signification of filling from a well, as being to enrich from this, or from the Word; and from the signification of a trough, as being the doctrine of charity. That a trough or basin is the doctrine of charity, is because it is a trough of wood into which water is drawn from a well to give drink to flocks; for what is of wood in the internal sense signifies the good of charity (n. 3720); to draw signifies to be instructed (n. 3058, 3071); the water which is drawn, signifies the truth of faith (n. 2702, 3058, 4976, 5668); the well from which it is drawn signifies the Word (n. 2702, 3424, 6774); and to give drink to the flocks signifies to instruct in good from the Word (n. 3772). From all this it is evident that a trough is the doctrine of charity.

6778. To give drink to their father's flock. That this signifies that thereby they who were in good were instructed, is evident from the signification of to give to drink, as being to instruct (n. 3772); from the signification of flock, as being those who learn and are led to the good of charity (n. 343, 3772, 5913, 6048); and from the representation of Reuel, who is here the father, and who was a priest, as being the good of that church where are they who are in the truth of simple good (of which above, n. 6773, 6775).

6779. And the shepherds came, and drove them away. That this signifies that the teachers who were in evils set themselves in opposition, is evident from the signification of shepherds, as being those who teach and lead to the good of charity (see n. 343, 3795, 6044), here those who teach, but as they are in evils do not lead to the good of charity (of which hereafter); from the signification of driving away, as being to set themselves against; and from the signification of daughters, who are those whom they drove away, as being the things of the church (of which above, n. 6775). By shepherds are here indeed signified those who teach, but who do not lead to the good of charity, because they are in evils. For those who are in evils never acknowledge that charity and its works contribute to salvation, because they cannot acknowledge what is contrary to their life, as this would be contrary to themselves. And because they are in evils, they do not even know what charity is, nor therefore what the works of charity are. They teach faith; by this they justify; and by it they promise heaven. These are they who set themselves against the doctrine of charity which is from the Word, consequently against those who are in the truth of simple good,...

Arcana Coelestia 6701. The spirits and angels who are from other earths, are all separate from one another, in accordance with the earths, and do not appear together in one place. The reason is that the inhabitants of one earth are of a totally different genius from those of another; nor are they associated together in the heavens, except in the inmost or third heaven. Those who come thither are together from every earth, and constitute that heaven in closest conjunction.

AC 6698. Moreover, I have said with spirits that men can believe that there are more earths in the universe than one from the fact that the visible universe, resplendent with countless stars, is so immense, and yet is only a means to the ultimate end of creation, which is a heavenly kingdom, in which the Divine can dwell. For the visible universe is a means for the existence of earths, and of men upon them, from whom is the heavenly kingdom. Who can ever think that so vast a means exists for so small and limited an end as there would be if only one earth were inhabited, and from it alone existed heaven! What would this be for the Divine, which is infinite, and to which a thousand, nay, myriads of earths, and all of them full of inhabitants, would be little, and scarcely anything! Moreover, the angelic heaven is so immense that it corresponds to every single thing in man, and tens of thousands of its inhabitants to each member, organ, and viscus; and it has been granted to know that heaven, in respect to all its correspondences, can in no wise exist except from the inhabitants of a host of earths.

AC 3986(3)... the Divine of the Lord is in the good of love to God and in the good of charity toward the neighbor; and where the Divine is within, there all things are disposed into order, so that they can be conjoined with the genuine goods and genuine truths that are in the heavens. That this is the case may be seen from the societies that constitute heaven, which are innumerable, and all of which in both general and particular are various in respect to good and truth, and yet all taken together form One Heaven; being circumstanced as are the members and organs of the human body, which, although everywhere various, nevertheless constitute one man. For a one that is formed of many is never constituted of units of exactly the same pattern; but of varying things harmoniously conjoined. Everyone is composed of various things harmoniously conjoined; and the case is the same with the goods and truths in the spiritual world, which, although various, so that they are never precisely the same with one as with another, nevertheless make a one from the Divine through love and charity. For love and charity are spiritual conjunction; and their variety is heavenly harmony, which makes such concord that they are a one in the Divine, that is, in the Lord.

 

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

On doubt and seeing opposites

Arcana Colestia 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. 

 

Divine Providence 24. The conjunction of good and truth is provided by the Lord by means of relation; since the quality of a good is known only by its relation to what is less good, and by its contrariety to evil. From this comes all power to perceive and to feel, since from this comes the quality of these powers; for thereby every thing enjoyable is perceived and felt from the less enjoyable and by means of what is not enjoyable, every thing beautiful from the less beautiful and by means of the unbeautiful; and likewise every good, which is of love, from the less good and by means of evil; and every truth, which is of wisdom, from the less true and by means of falsity. In every matter, from the greatest to the least of it, there must be variety; and when there is variety also in its opposite from its least to its greatest, and there is equilibrium between them, then there is relation according to degrees on both sides; and the perception and sensation of the thing either increase or diminish. But an opposite, as we should know, may take away perceptions and sensations or may exalt them; when it mingles itself it takes away; but when it does not mingle itself it exalts; and for this reason the Lord exactly separates good and evil in man, that they may not be mingled, just as He separates heaven and hell.

 

 

Heaven and Hell 541. Hell is divided into societies in the same manner as heaven, and also into as many societies as heaven; for every society in heaven has a society opposite to it in hell, and this for the sake of equilibrium. But the societies in hell are distinct according to evils and their falsities, because the societies in heaven are distinct according to goods and their truths. That every good has an opposite evil, and every truth an opposite falsity, may be known from this, that there is not anything that has not reference to its opposite, and that its quality and degree is known from its opposite, and its degree; and this is the origin of all perception and sensation is derived. On this account the Lord continually provides that every society of heaven has its opposite in a society of hell, and that there  is equilibrium between the two.

 

 

True Christian Religion 763. It is according to order that a first should go forth to its last both in general and in particular, in order that variety may exist in all things, and through varieties every quality; for quality is perfected by means of differences relating to what is more or less opposite. Who cannot see that truth takes on its quality through the existence of falsity, and good likewise through the existence of evil, as light takes on its quality through the existence of darkness, and heat through the existence of cold? What would color be if there were no black and nothing but white? If it were otherwise the quality of intermediate colors could not but be imperfect. What is sensation apart from relation; and what is relation except to things opposite? Is not the sight of the eye obscured by looking at white only, and quickened by a color that inwardly derives something from black, such, for example, as green? Is not the sense of bearing dulled by the continued strain of one tone upon its organs, and stimulated by a modulation that is varied by relative sounds? What is the beautiful without relation to the unbeautiful? So in some pictures in order to present vividly the beauty of a virgin, an ugly face is placed beside the handsome one. What are joy and happiness without relation to what is joyless and unhappy? Will not one become insane by dwelling upon one idea only, uninterrupted by a variety that tends to things opposite? It is the same with the spiritual things of the church, the opposites of which have relation to evil and falsity, which, nevertheless, are not from the Lord, but from man who has freedom of choice which he can turn either to a good use or an evil use; comparatively as it is with darkness and cold, which are not from the sun but are from the earth, which by its revolutions in turn withdraws from the sun and returns to it; and without its turning from and to the sun there would be neither day nor year, consequently no person and no thing on the earth. I have heard that churches which are in different goods and truths, provided their goods relate to love to the Lord, and their truths to faith in Him, are like so many gems in a king's crown.

Jesus and Thomas

Now Thomas, one of the twelve, termed Didymus, was not with them when Jesus came.  The other disciples, then, said to him, We have seen the Lord!Yet he said to them, Should I not perceive in His hands the print of the nails, and thrust my finger into the print of the nails, and thrust my hand into His side, I will by no means be believing.  And after eight days His disciples were again within, and Thomas was with them. The doors having been locked, Jesus is coming and stood in the midst and said, Peace to you!  Thereafter He is saying to Thomas, Bring you finger here and perceive My hands, and bring your hand and thrust it into My side, and do not become unbelieving, but believing.  And Thomas answered and said to Him, My Lord and my God! Now Jesus is saying to him, Seeing that you have seen Me, you have believed. Happy are those who are not perceiving and believe.  John 20:24- 29

Truth before regeneration and the truth after 

AC 6717... How it is to be understood that the truth whose origin is from good, is conjoined with good, shall be told. The truth which is instilled by the Lord in the man who is being regenerated, has its origin from good. In the first period the good does not show itself, because it is in the internal man, but the truth shows itself, because it is in the external man; and as the internal acts into the external, and not the converse (n. 6322), it is good which acts into truth, and makes this its own, for nothing else than good acknowledges and receives truth. This is apparent from the affection of truth that is present in the man who is being regenerated. The affection itself is from good, for an affection which is of love cannot come from any other source. But this truth which is received in this first period, that is, before regeneration, is not the genuine truth of good, but it is the truth of doctrine. For at this time the man does not consider whether it is truth, but acknowledges it because it is of the doctrine of the church; and so long as he does not consider whether it is truth, and from this acknowledges it, it is not his, and therefore is not appropriated to him. This is the first state with the man who is being regenerated.

[2] But when he has been regenerated, then good shows itself, especially by his loving to live according to the truth which he of himself acknowledges to be truth. Then because he wills the truth which he acknowledges, and acts according to it, it is appropriated to him; because it is not as before merely in the understanding, but is also in the will, and what is in the will is appropriated. And as the understanding then makes one with the will, for the understanding acknowledges and the will performs, there is a conjunction of the two, namely, of good and truth. When this conjunction has been effected, then as from a marriage, offspring are continually born, which are truths and goods with their blessednesses and delights. These two states are what are meant by the origin of truth from good, and by their conjunction.

Thy faith has made thee whole

And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: For she said within herself, If I may but touch his garment, I shall be whole. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. Matthew 9: 20-22

And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. And he, casting away his garment, rose, and came to Jesus. And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. Mark 10: 49-52

And as he entered into a certain village, there met him ten men that were lepers,...

The obscurity of good for the natural mind

Arcana Coelestia 6686. And they have brought forth before the midwife comes unto them. That this signifies that the natural has no knowledge before they have life, that is, the true memory-knowledges which are of the church, is evident from the signification of “midwife,” as being the natural in which are the true memory-knowledges of the church (see n. 6681); and from the signification of “bringing forth,” as being what is of faith and charity (n. 3860, 3868, 3905, 3915); thus what is of spiritual life. That the natural has no knowledge, is signified by “before the midwife comes unto them.” In regard to the natural having no knowledge before the true memory-knowledges have life, the case is this. The true memory-knowledges in the natural have all their life from the good which flows in through the internal; when good flows in, the natural knows nothing of it, because the natural is relatively in obscurity. That it is in obscurity is because it is in the light of the world, and hence at the same time in worldly things, into which there comes obscure perception when the light of heaven flows in; and also because in the natural there are general things which are not capable of perceiving singulars, for the more general anything is, the less it perceives singulars, and hence the less it perceives the happenings that come forth in itself; and moreover in the natural there are not goods and truths themselves, but their representatives. Hence then it is that the natural does not know when true memory-knowledges have life, consequently when or how regeneration goes on, according to the Lord’s words in John:

The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth; so it is with everyone that is born again of the spirit (John 3:8).

By “the natural” is meant the external man, which is also called “the natural man.”

When the truths make one with good

6690... But the disposition of true memory-knowledges in the natural varies with every man; for the ruling love induces a form on them, this love being in the midst, and setting in order everything around it. Those things which most agree with it, it sets next to itself, and everything else in order in accordance with their agreement. From this the memory-knowledges have their form. If heavenly love rules, then all things are disposed there by the Lord into the heavenly form, which form is like that of heaven, thus is the form of the good of love itself. Into this form truths are disposed, which, when so disposed, make one with good; and then when the one is called forth by the Lord, the other is called forth; that is to say, when the things of faith are called forth, so are those of charity, and the converse. Such is the disposition that is signified by “God made houses for the midwives.”

The Divine Human allows us to know Divine Good through Divine truth

6685. For they are living. That this signifies that spiritual life is in them, is evident from the signification of “living,” as being spiritual life (see n. 5890), here spiritual life in the things of the church, which are signified by “Hebrew women.” What spiritual life is, has been repeatedly told above, but because few at this day know what the spiritual is, it may here be briefly explained further. The spiritual in its first origin is the Divine truth proceeding from the Lord’s Divine Human; which truth has in it Divine good, because the Divine truth comes forth from the Lord’s Divine Human, which is Divine good. The Divine truth, in which is Divine good, is the spiritual itself in its origin, and is the life itself which fills heaven, nay, which fills the universe; and where there is a subject, there it flows in. But in its subjects it is varied according to their form. In the subjects which agree with good, it presents spiritual life; but in the subjects which disagree with good, it presents life opposed to spiritual life, which in the Word is called “death.” From this it is now plain what spiritual life is, namely, that it is to be in truths from good, which proceed from the Lord.

By their fruits you will know them

15 Constantly apply yourselves to holding off the false prophets – whatsoever ones that are habitually coming to you folks in clothing belonging to sheep (= disguised as sheep; pretending to have the covering or appearance of sheep), yet inside they are ravenous, savage wolves. 16 You will come to be recognizing and fully knowing them from their fruits. People are not normally picking or gathering clusters of grapes from thorn bushes (prickly plants), nor ripe figs from thistles or briers. 17 Likewise every good (or: = healthy) tree constantly produces fine, beautiful (choice; ideal) fruit, but the decaying and rotten tree repeatedly bears bad and worthless (= inedible) fruit. 18 A good, healthy tree normally has no power to bear bad and worthless fruit, neither [is] a rotten tree [able] to continue producing fine, beautiful fruit. 19 Every tree not habitually producing choice, ideal fruit is normally being cut out [of the orchard] – and is normally being thrown into a fire (= used for fire wood). 20 Consequently, you folks will recognize and come to accurately know them from their fruits (= from what their lives produce).  Matthew 7:15-20 Jonathan Mitchell Translation

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

True Christian Religion 105...  Divine order requires that a person should adjust himself to receive God, and prepare himself as a receiver and dwelling-place for God to enter into and live as in His temple. This a person must do of himself while still acknowledging that it is from God. He must make this acknowledgment, because he does not feel the presence and working of God, although it is God who by His intimate presence performs all the good of love and all the truth of faith in a person. Every person must and will advance in accordance with this order, if he is to become spiritual instead of natural.

Arcana Coelestia 8403 2] They who have not been instructed about man’s regeneration suppose that a man can be regenerated without temptation; and some that he has been regenerated when he has undergone one temptation. But be it known that without temptation no one is regenerated, and that many temptations follow on, one after another. The reason is that regeneration takes place to the end that the life of the old man may die, and the new heavenly life be insinuated, which shows that there must needs be a fight, for the life of the old man resists, and is not willing to be extinguished, and the life of the new man cannot enter except where the life of the old man has been extinguished. Hence it is evident that there is a fight on both sides, and this fight is a fiery one, because it is for life.

[3] He who thinks from enlightened reason can see and perceive from this that no man can be regenerated without a fight, that is, without spiritual temptation; and also that he is not regenerated by one temptation, but by many. For very many kinds of evil have made the delight of his former life, that is, have made his old life; and it is impossible for all these evils to be suddenly and simultaneously mastered, because they cling to the man very firmly, having been rooted in parents from time immemorial, and consequently are innate in him, besides having been confirmed in him from his infancy through his own actual evils. All these evils are diametrically opposite to the heavenly good that is to be insinuated, and that is to make the new life.

 

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.

Matthew 2: 13- 23  Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him. When he arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called My Son.” Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men. Then was fulfilled what was spoken by Jeremiah the prophet, saying  “A voice was heard in Ramah, Lamentation, weeping, and great mourning, Rachel weeping for her children, Refusing to be comforted, Because they are no more.” Now when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, “Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child’s life are dead.” Then he arose, took the young Child and His mother, and came into the land of Israel. But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.”