Logopraxis

ACV7S17 Click to Print

5209. Verses 5-7. And he slept and dreamed a second time, and behold seven ears of corn came up upon one stalk, fat and good. And behold seven ears thin and parched with the east wind sprung up after them. And the thin ears swallowed up the seven fat and full ears. And Pharaoh awoke, and behold it was a dream. "And he slept," signifies an obscure state; "and dreamed a second time," signifies what was provided; "and behold seven ears of corn came up upon one stalk," signifies the memory-knowledges of the natural joined together; "fat and good," signifies into which the things of faith and charity could be applied; "and behold seven ears, thin," signifies memory-knowledges of no use; "and parched with the east wind," signifies full of cupidities; "sprung up after them," signifies appeared near; "and the thin ears swallowed up the seven fat and full ears," signifies that the memory-knowledges of no use banished the good memory- knowledges; "and Pharaoh awoke," signifies a general state of enlightenment; "and behold it was a dream," signifies in that obscurity.

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5210. And he slept. That this signifies an obscure state, is evident from the signification of "sleeping," as being an obscure state. Moreover, in the spiritual sense "sleep" is nothing else, just as "wakefulness" is nothing else than a clear state; for there is spiritual sleep when truths are in obscurity, and spiritual wakefulness when truths are in clearness. Moreover, in the degree of this clearness are spirits awake, and in the degree of the obscurity are they asleep. From this it is plain that "sleeping" means an obscure state.

5211. And dreamed a second time. That this signifies what was provided, is evident from the signification of "dreaming," as being what is provided (see n. 5195).

5212. And behold seven ears of corn came up upon one stalk. That this signifies memory-knowledges of the natural joined together, is evident from the signification of "ears," or spikes, of corn, as being memory-knowledges belonging to the natural (of which in what follows); and from the signification of "upon one stalk," as being joined together; for in respect to their origin things on one stalk are joined together. The reason why "ears" or spikes of corn signify memory-knowledges, is that "corn" signifies the good of the natural (see n. 3580), because memory-knowledges are the containants of the good of the natural, as the ears are of the corn; for in general all truths are vessels of good, and so also are memory-knowledges, for these are lowest truths.

Lowest truths, or truths of the exterior natural, are called memory-knowledges, because they are in man's natural or external memory, and because they partake for the most part of the light of the world, and hence can be presented and represented to others by forms of words, or by ideas formed into words by means of such things as are of the world and its light. The things in the inner memory, however, insofar as they partake of the light of heaven, are not called memory-knowledges, but truths; nor can they be understood except by means of this light, or expressed except by forms of words, or ideas formed into words, by means of such things as are of heaven and its light. The memory-knowledges here signified by "ears," or spikes, are memory-knowledges of the church, in regard to which see above (n. 4749, 4844, 4964, 4965).

[2] The reason why there were two dreams, one of the seven kine and the other of the seven ears of corn, is that in the internal sense both naturals, the interior and the exterior, are treated of, and in what follows, the rebirth of both. By the "seven kine" are signified the things of the interior natural called truths of the natural (see n. 5198); and by the "seven ears of corn," the truths of the exterior natural called memory-knowledges.

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.

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.

ACV7S16 Click to Print

Genesis 41

1. And it came to pass from the end of two years of days and Pharaoh dreamed, and behold he stood by the river.

2. And behold out of the river there came up seven kine, beautiful in look and fat in flesh; and they fed in the sedge.

3. And behold seven other kine came up after them out of the river, evil in look and thin in flesh; and stood by the kine upon the bank of the river.

4. And the kine evil in look and thin in flesh did eat up the seven kine beautiful in look and fat. And Pharaoh awoke.

5. And he slept and dreamed a second time, and behold seven ears of corn came up upon one stalk, fat and good.

6. And behold seven ears thin and parched with the east wind sprung up after them.

7. And the thin ears swallowed up the seven fat and full ears. And Pharaoh awoke, and behold it was a dream.

8. And it came to pass in the morning that his spirit was troubled; and he sent and called all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; and no one interpreted these things to Pharaoh.

9. And spoke the prince of the butlers unto Pharaoh, saying, I do remember my sins this day.

10. Pharaoh was wroth upon his servants, and put me in custody in the house of the prince of the guards, me and the prince of the bakers:

11. And we dreamed a dream in one night, I and he; we dreamed each one according to the interpretation of his dream.

12. And there was with us there a Hebrew boy, servant to the prince of the guards; and we told him, and he interpreted to us our dreams; to each according to his dream he did interpret.

13. And it came to pass, as he interpreted to us, so it was; me he brought back upon my station, and him he hanged.

14. And Pharaoh sent and called Joseph, and they brought him hastily out of the pit; and he shaved, and changed his garments, and came unto Pharaoh.

15. And Pharaoh said unto Joseph, I have dreamed a dream, and no one interpreteth it; and I have heard upon thee, saying, thou hearest a dream to interpret it.

16. And Joseph answered Pharaoh, saying, Not unto me; God shall answer peace to Pharaoh.

17. And Pharaoh spoke unto Joseph, In my dream behold I stood beside the bank of the river:

18. And behold out of the river there came up seven kine, fat in flesh and beautiful in form, and they fed in the sedge:

19. And behold seven other kine came up after them, thin and evil in form exceedingly, and lean in flesh, such as I have never seen in all the land of Egypt for badness:

20. And the lean and evil kine did eat up the first seven fat kine;

21. And they came to their inwards and it was not known that they had come to their inwards; and their look was bad as in the beginning. And I awoke.

22. And I saw in my dream, and behold seven ears came up upon one stalk, full and good;

23. And behold seven ears, withered, thin, and parched with the east wind, sprung up after them;

24. And the thin ears swallowed up the seven good ears; and I told it unto the magicians; and no one telleth it to me.

25. And Joseph said unto Pharaoh, The dream of Pharaoh is one; what God is about to do He hath shown to Pharaoh.

26. The seven good kine are seven years, and the seven good ears are seven years: the dream is one.

27. And the seven thin and evil kine that came up after them are seven years, and the seven empty ears parched with the east wind shall be seven years of famine.

28. This is the word that I spoke unto Pharaoh; what God doeth He hath caused Pharaoh to see.

29. Behold there come seven years of great abundance of produce in all the land of Egypt;

30. And there shall arise after them seven years of famine; and all the abundance of produce shall be forgotten in the land of Egypt; and the famine shall consume the land;

31.

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.

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.

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.

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.

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.

ACV7S15 CLICK TO PRINT

5171. Continuation concerning the correspondence with the Grand Man, here concerning the correspondence therewith of the interior viscera.

To what provinces angelic societies belong may be known in the other life from their situation relatively to the human body, and also from their operation and influx; for they flow into and operate upon that organ or member in which they are, but their influx and operation can be perceived only by those who are in the other life, and not by man unless his interiors are opened to that extent, nor even then unless the Lord gives him a sensitive reflection joined with perception.

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5172. There are certain upright spirits who think without any meditation, and who therefore rapidly and as it were without premeditation utter whatever occurs to their thought. They have an interior perception, which does not become so visual by means of meditations and thoughts as is the case with others; for in the course of their lives they have been as it were self-instructed about the goodness of things, but not so much so about the truth of them. I have been told that such persons belong to the province of the Thymus Gland; for the thymus is a gland that is especially serviceable to infants, and during that age is soft. In such spirits likewise there remains a soft infantile quality, into which the perception of good flows, and from which perception truth shines forth in a general manner. These spirits are able to be in great turmoils without being disturbed, as is also the case with the gland in question.

5173. In the other life there are very many methods of agitation, and also very many methods of inaugurations into circles. The purifying in the body of the blood, as well as of the serum or lymph, and also of the chyle, represents these agitations, which are effected also by various castigations; and the subsequent introducing into use of these fluids represents the inaugurations into circles. It is a very common thing in the other life for spirits, after undergoing agitation, to be let into a tranquil and delightful state, thus into the societies into which they are to be inaugurated, and to which they are to be joined.

[2] That the castigation and purifying of the blood, serum, and chyle, and of the food in the stomach, correspond to such things in the spiritual world, cannot but seem strange to those who think of nothing else in natural things than what is natural, and especially to those who believe in nothing else, thus denying that there is or can be anything spiritual within natural things that acts and rules; when yet the truth is that in all and each of the things in nature and her three kingdoms there is an inward active force from the spiritual world; and unless this were so, nothing whatever in the natural world could act as cause and effect, and consequently nothing could be produced. That which is within natural things from the spiritual world is called a force implanted from the first creation; whereas it is an endeavor, on the cessation of which, action or motion ceases. Hence it is that the universal visible world is a theater representative of the spiritual world.

[3] The case herein is like that of the motion of the muscles from which is action; unless there were in this motion an endeavor from man's thought and will it would cease in a moment; for it is according to laws known in the learned world that when endeavor ceases, motion ceases, and also that everything of determination is in endeavor, and that in motion there is nothing real except endeavor. It is clear that this force or endeavor in action or motion is the spiritual in the natural; for to think and will is spiritual, and to act and be moved is natural. It is true that those who do not think beyond nature do not apprehend this, and yet they cannot deny it.