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And Moses took the bones of Joseph with him; for swearing he had called the sons of Israel to swear, saying, Visiting God will visit you; and ye shall bring up my bones with you from hence. And they journeyed from Succoth, and encamped in Etham, at the end of the wilderness. And Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light; to go by day and by night. The pillar of cloud by day, and the pillar of fire by night, departed not from before the people. Exodus 13:19-22 The proprium/sense of self is a psychic system that forms according to reception in any given moment Divine Providence 308… everything we think and intend is flowing into us, and since all speech flows from thought like an effect from its cause, and all action similarly flows from volition, everything we say and do is flowing in as well, albeit secondarily or indirectly. No one can deny that everything we see, hear, smell, taste, and feel is flowing in. What about the things we think and intend, then? Can there be any difference except that what flows in from the physical world flows in through our outer or physical sensory organs, while what flows in from the spiritual world flows in through the organic substances of our inner senses or our minds? In other words, just as the organs of our outer or physical senses are attuned to material objects, the organic substances of our inner senses or our minds are receptive of spiritual objects. Since this is our actual state, what is our “self” (proprium)? Our “self” is not really one or another kind of receiver, since it is nothing but the quality of its own receptivity. It is not some aspect of life that is actually ours. When we say “the self (proprium),” no one hears anything but a being that lives on its own and therefore thinks and intends on its own. Yet it follows from what has just been said that there is no such self (proprium) in us and that there cannot be. True Chrisitan Religion 25{3} … the Divine Being is Divine Being in itself, not from itself, because the phrase “from itself” supposes Being in itself from another prior to it; thus it postulates a God from God, which is impossible. What is from God is not called God, but Divine: for a God from God, and a God born of God from eternity, and a God from God, proceeding through a God born from eternity, are but words in which there is no light from heaven. They further said that the Divine Being, which in itself is God, is the Same, not simply the Same but infinitely so; that is, the Same from eternity to eternity. He is the Same everywhere, with everyone and in everyone, whereas all variation and change are in those who receive Him, according to their state (of mind). Pillar of cloud( enlightenment with obscurity of truth ) and fire (obscurity with good) Arcana Coelestia 8102 … “And they journeyed from Succoth, and encamped in Etham,” signifies the second state after they were liberated; “at the end of the wilderness,” signifies the first state of temptations; “and Jehovah went before them,” signifies the continuous presence of the Lord; “by day in a pillar of cloud,” signifies that when there was a state of enlightenment, it was tempered by obscurity of truth; “to lead them in the way,” signifies the Divine auspices; “and by night in a pillar of fire, to give them light,” signifies that when there was a state of obscurity it was tempered by enlightenment from good; “to go by day and by night,” signifies thus life in both states; “the pillar of cloud by day, and the pillar of fire by night, departed not from before the people,” signifies that the presence of the Lord was perpetual. Kingdoms and empires Arcana Coelestia 8118. I have been told by the angels that the most ancient people on this earth dwelt in like manner, that is, distinguished into nations, families and houses; that they were all content with their own goods; and that to grow rich from the goods of others, and to exercise dominion, were then quite unknown. On this account, the ancient times, and especially the most ancient, were more acceptable to the Lord than the succeeding ones; and such being the state, innocence also then reigned, and with innocence, wisdom. Everyone then did what is good from good, and what is just from justice. They did not know what it is to do what is good and just with a view to self-honor, or for the sake of profit. They did not then speak anything but the truth; and this not so much from truth, as from good; that is, not from the understanding separate, but from the will conjoined. Such were the ancient times, and therefore angels could then have interaction with men, and lead their minds home to heaven in a state almost separated from bodily things, and could take them round, and show them the magnificent and happy things there, and likewise communicate to them their own happinesses and delights. Moreover those times were known to ancient writers, and were called by them the Golden and also the Saturnian Age. [2] Those times were of this nature, because, as before said, they lived distinguished into nations, and the nations into families, and the families into houses, and each house dwelt by itself; and because it never then came into anyone’s mind to attack the inheritance of another, and thereby get for himself wealth and dominion. Far removed then were the love of self and the love of the world, and everyone rejoiced at heart by reason of his own good, and not less by reason of another’s. [3] But in the succeeding time this scene was changed and turned into the opposite, when the lust of dominion and of possessing the goods of others invaded the mind. Then for the sake of self-defense, the human race gathered into kingdoms and empires. And as the laws of charity and conscience, which had been written on hearts, ceased to operate, it became necessary to enact laws to restrain acts of violence; in which laws, honors, and riches were the rewards, and the deprivation of these were the penalties. When the state was thus changed, heaven removed itself from man, and this more and more, even to the present age, when it is no longer known whether there is a heaven, and consequently whether there is a hell, and when it is even denied that these exist. These things have been stated, in order that by the parallelism there may be illustrated the quality of the state of those who are on the earth Jupiter, and whence comes their good disposition, and also their wisdom, of which more will be said in what follows.  Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges. Learn More & Practice With Us: LP Institute & Resources: logopraxis-institute.online Member Practice Community: logopraxis.online Contact Us: [email protected]

CLICK TO PRINT READING CLICK TO GO TO COMMENTS 8158 Verses 10-14. And Pharaoh drew nigh, and the sons of Israel lifted up their eyes, and behold the Egyptian marching after them, and they were sore afraid; and the sons of Israel cried unto Jehovah. And they said unto Moses, Were there no graves in Egypt, that thou hast taken us to die in the wilderness? Why hast thou done this to us, to lead us forth out of Egypt? Is not this the word that we spake unto thee in Egypt, saying, Cease from us, and let us serve the Egyptians? because it is good for us to serve the Egyptians, rather than that we should die in the wilderness. And Moses said unto the people, Fear ye not, stand still, and see the salvation of Jehovah, which He will do for you today; for the Egyptians whom ye have seen today, ye shall see them again no more forever. Jehovah shall wage war for you, and ye shall keep silence. “And Pharaoh drew nigh,” signifies the influx of falsity from evil being thence grievous; “and the sons of Israel lifted up their eyes,” signifies the mind’s intellectual part and its thought; “and behold the Egyptian marching after them,” signifies the grievousness of falsity continually increasing; “and they were sore afraid,” signifies a horrible dread; “and the sons of Israel cried unto Jehovah,” signifies supplication for aid; “and they said unto Moses,” signifies the height of temptation when there is despair; “Were there no graves in Egypt, that thou hast taken us to die in the wilderness?” signifies that if there is damnation it would be all the same whether it came through the falsities of the infested, or through a state of temptations in which they would yield; “why hast thou done this to us, to lead us forth out of Egypt?” signifies that it was in vain that they had been liberated from infestations by falsities; “is not this the word that we spake unto thee in Egypt, saying,” signifies that some such thing was thought of when they were infested by falsities; “Cease from us, and let us serve the Egyptians,” signifies that they would not be withheld from surrendering; “because it is good for us to serve the Egyptians, rather than that we should die in the wilderness,” signifies that damnation by the violence of falsity in a state of infestations was to be preferred to the damnation which comes by yielding in a state of temptations; “and Moses said unto the people,” signifies elevation from a state of despair by means of truth Divine; “Fear ye not,” signifies that they must not despair; “stand still and see the salvation of Jehovah,” signifies salvation from the Lord alone and not at all from them; “which He will do for you today,” signifies which is to eternity; “for the Egyptians whom ye have seen today, ye shall see them again no more forever,” signifies that the falsities which are once removed will be removed to eternity; “Jehovah shall wage war for you,” signifies that the Lord alone sustains the combats of temptations “and ye shall keep silence,” signifies that from their own strength they will effect nothing at all. 8159 And Pharaoh drew nigh. That this signifies the influx of falsity from evil being thence grievous, is evident from the representation of Pharaoh, as being those who are in falsities from evil (see n. 8132, 8135, 8146, 8148); and from the signification of “drawing nigh,” as being influx. In the internal sense, the subject treated of is the first temptation of those who had been liberated. All temptation is effected by means of an influx from the hells, for the spirits who are thence excite and draw forth all things in a man that have been evilly done and evilly thought, and thereby accuse and condemn him. Thereupon the conscience is troubled, and the mind comes into anxiety. This is done by influx from the hells, especially from this hell which is represented by the sea Suph. From all this it can be seen that by “drawing nigh,” in the spiritual sense, in which temptations are treated of, is signified influx. [2] As in the verses that now follow, the subject treated of is the first temptation of those who had been of the spiritual church, be it known that they could not undergo temptations until after the Lord had glorified His Human, that is, made it Divine, and in this was present with them. If they had been tempted before, they would have yielded, for they who were of the spiritual church were saved solely through the Divine Human of the Lord. The temptations of those who were of the spiritual church, which they were to undergo after the Lord came into the world, and could then from the Divine Human fight for them against the hells, are meant by these words in Malachi: The Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire, behold He cometh, saith Jehovah Zebaoth: who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap; and He shall sit as a refiner and purifier of silver, and He shall purify the sons of Levi, and refine them as gold and as silver; and they shall bring unto Jehovah a meat-offering in righteousness. Then shall the meat-offering of Judah and Jerusalem be sweet to Jehovah, according to the days of eternity, and according to the former years (3:1-4); clearly speaking of the Lord’s coming; “the sons of Levi” here denote those who are of the spiritual church, for by “Levi” is signified charity or spiritual good (n. 3875, 4497, 4502, 4503); “the refiner’s fire” is temptation, whereby is effected purification, which is here meant by “purifying and refining them as gold and silver;” “the meat-offering which they shall bring to Jehovah” is faith and charity; “the days of eternity” and “the former years” denote the ancient churches, and the states of worship of the Lord at that time. [3] As regards temptations, the case with them is as was said above (n. 8131), that the hells fight against man, and the Lord for man; to every falsity the hells inject, there is an answer from the Divine. The falsities which are from the hells are injected and flow into the external or natural man; but the answer from the Divine flows into the internal or spiritual man. This latter influx, which is from the Divine, does not come to the man’s perception so much as do the falsities; neither does it move the singulars of his thought, but its generals, and in such a manner that it scarcely comes to the perception otherwise than as hope and the consequent consolation, in which there are nevertheless innumerable things of which the man is ignorant, being such things as are in agreement with his affection or love, especially his affection or love of truth and good, from which he has conscience. [4] These things have been said in order that it may be known that by the life of the sons of Israel in the wilderness are described in their series the temptations which those underwent who had been of the Lord’s spiritual church and had been liberated. They underwent temptations in order that they might be further prepared for heaven; for by means of temptations, and by these as the only means, goods and truths are confirmed and are conjoined; and by means of temptations charity becomes the charity of faith, and faith becomes the faith of charity. That they who are of the church must undergo temptations, is meant by what the Lord has said in these passages: He that does not take up his cross, and follow after Me, is not worthy of Me (Matt. 10:38, 39; Mark 8:31 to the end). Jesus said to His disciples, If anyone wishes to come after Me, let him deny himself, take up his cross, and follow Me (Matt. 16:24, 25; Luke 9:23, 24). Whosoever does not bear his cross, and come after Me, cannot be My disciple (Luke 14:27). Jesus said to the rich man, Come, follow Me, taking up the cross (Mark 10:21). Think not that I am come to send peace on the earth; I came not to send peace, but a sword (Matt. 10:34). [5] But be it known that in temptations the man does not fight; but the Lord alone fights for the man, although it appears as if it were done by the man; and when the Lord fights for a man the man conquers in all things. At this day few are admitted into temptations, for the reason that they are not in the life of faith, and therefore not in the conscience of truth; and he who is not in the conscience of truth from the good of life, yields; whereby his subsequent state becomes worse than the former. 8160 The sons of Israel lifted up their eyes. That this signifies the mind’s intellectual part and its thought, is evident from the signification of “eyes,” as being the intellectual part of the mind (see n. 2701, 3820, 4403-4421, 4523-4534); therefore “to lift up the eyes” denotes mental view, perception, and thought (n. 2789, 2829, 3198, 3202, 4083, 4086, 4339). 8161 And behold the Egyptian marching after them. That this signifies the grievousness of falsity continually increasing, is evident from the signification of “the Egyptian,” as being those who are in falsities from evil, thus also the falsity itself from evil (see n. 8132, 8135, 8146, 8148); and from the signification of “marching after them,” as being a nearer influx and communication. By “Pharaoh drew nigh” was signified the influx of falsity from evil (n. 8159), therefore by “marching after them” is signified influx still nearer, thus more grievous; hence it is that there is signified the grievousness of falsity continually increasing. In what presently follows is described temptation, and as this arises through an influx of falsity from evil from the hells, its approach is now described, that is, its increasing grievousness. 8162 And they were sore afraid. That this signifies a horrible dread, is evident from the signification of “being afraid,” when predicated of temptation, as being horror, or hor

Arcana Coelestia 8096. Perchance the people will repent when they see war. That this signifies that they will turn aside from truth by reason of assaults, is evident from the signification of “to repent,” as being to turn aside from truth (of which in what follows); and from the signification of “war,” as being spiritual combats (see n. 1664, 1788, 2686), thus assaults. That “to repent” denotes to turn aside from truth, is because by the departure of the sons of Israel from Egypt, and by their stay in the wilderness, and by their introduction into the land of Canaan, is signified that they were continually led to good, and so to heaven. Hence by “repenting and returning to Egypt” is signified to depart from good, thus to turn aside from truth; for by “Egypt” or “the Egyptians” are signified those who are in faith separate from charity, and who are opposed to the truths of the church (n. 6692, 7039, 7097, 7317, 7766, 7926). 8098. And God led the people about, by the way of the wilderness. That this signifies that under the Divine auspices they were brought to confirm the truths and goods of faith through temptations, is evident from the signification of “God led,” as being Providence (see n. 8093), or what is the same, the Divine auspices, and from the signification of “the way of the wilderness,” as being to undergo temptations, thus to confirm the truths and goods of faith, for they are confirmed by temptations. By “wilderness” is signified where there is what is uninhabited and uncultivated (see n. 2708), in the spiritual sense, where are no good and truth, and also where truth is not yet conjoined with good. Thus by “wilderness” is signified the state of those with whom conjunction will be effected; and as conjunction is not effected except through temptations, these also are signified, but only when the number “forty” is added, whether “forty years,” or “forty months,” or “forty days;” for “forty” signifies temptations and their duration, whatever this may be (n. 730, 862, 2272, 2273). These things are signified by the sojournings of the sons of Israel in the wilderness forty years; moreover the temptations which they underwent are described. That they were led into the wilderness in order that they might undergo these temptations and might thus represent them, is clear from these words in Moses: Thou shalt remember all the way in which Jehovah thy God hath led thee these forty years in the wilderness, to afflict thee, to tempt thee, to know what was in thy heart. He fed thee in the wilderness with manna, which thy fathers knew not, to afflict thee, and to tempt thee, to do thee good in thy future time (Deuteronomy 8:2, 6). As by “forty” were signified temptations and their duration, and by the “wilderness” the state of those who undergo them, therefore when the Lord was tempted, He also went out into the wilderness, and was there forty days (Matthew 4:1-2, seq.; Luke 4:1-2, seq.; Mark 1:12-13). [2] As regards assaults by those who are in truth of faith which is not from good, who are signified by “the Philistines,” be it known that in the other life these infest the well-disposed, and continually assault the good of faith, that is, charity; for the principles which they have caught at in the world they carry with them into the other life, and retain them until they have been vastated, that is, are deprived of all the memory-knowledge of the knowledges of faith, and are let down into hell. There are at this day great numbers of such spirits, and they dwell to the right in front, in a plane beneath the sole of the foot; their dwelling-place is a kind of city. It has often been granted me to speak with them from there, and to hear their reasonings in favor of faith alone, which are acute; and their assaults against charity, which are stubborn. These then are the things which in the internal sense are meant by their not being led by the way of the land of the Philistines, and by their perchance repenting when they saw war. AC 8098. And God led the people about, by the way of the wilderness. That this signifies that under the Divine auspices they were brought to confirm the truths and goods of faith through temptations, is evident from the signification of “God led,” as being Providence (see n. 8093), or what is the same, the Divine auspices, and from the signification of “the way of the wilderness,” as being to undergo temptations, thus to confirm the truths and goods of faith, for they are confirmed by temptations. By “wilderness” is signified where there is what is uninhabited and uncultivated (see n. 2708), in the spiritual sense, where are no good and truth, and also where truth is not yet conjoined with good. Thus by “wilderness” is signified the state of those with whom conjunction will be effected; and as conjunction is not effected except through temptations, these also are signified, but only when the number “forty” is added, whether “forty years,” or “forty months,” or “forty days;” for “forty” signifies temptations and their duration, whatever this may be (n. 730, 862, 2272, 2273). These things are signified by the sojournings of the sons of Israel in the wilderness forty years; moreover the temptations which they underwent are described. That they were led into the wilderness in order that they might undergo these temptations and might thus represent them, is clear from these words in Moses: Thou shalt remember all the way in which Jehovah thy God hath led thee these forty years in the wilderness, to afflict thee, to tempt thee, to know what was in thy heart. He fed thee in the wilderness with manna, which thy fathers knew not, to afflict thee, and to tempt thee, to do thee good in thy future time (Deuteronomy 8:2, 6). As by “forty” were signified temptations and their duration, and by the “wilderness” the state of those who undergo them, therefore when the Lord was tempted, He also went out into the wilderness, and was there forty days (Matthew 4:1-2, seq.; Luke 4:1-2, seq.; Mark 1:12-13). Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges. Learn More & Practice With Us: LP Institute & Resources: logopraxis-institute.online Member Practice Community: logopraxis.online Contact Us: [email protected]

Arcana Coelestia 8095. For God said. That this signifies the Divine foresight, is evident from the signification of “God said,” when of things future, as being the Divine foresight (see n. 5361, 6946). AC 8094 (Potts). Because that was near. That this signifies that it first comes up, is evident from the signification of “near,” when said of faith separate, as being that it first comes up. How it is to be understood that the opinion concerning faith separate or alone first comes up, shall be briefly told. Evil of life is attended with its own falsity, which falsity lies hidden in the man who is in evil of life, and sometimes he is not aware that it is in him; but as soon as he thinks about the truths of the church, and especially when he thinks about salvation, then this falsity comes forth and clearly shows itself, and if it cannot deny the truth itself in respect to its general statement, it explains it in favor of its own evil, and thus falsifies it; consequently, when he is thinking about faith and charity, which are the essentials of the church and of salvation, faith at once comes up, but not charity, because charity is opposite to evil of life; and therefore he also sets charity aside, and chooses faith alone. From all this it is evident that the truths of faith are near, but not the goods of faith; that is, that the former come up first, and not the latter. [2] From this erroneous and false principle afterward follow many false and erroneous notions; as that good works effect nothing for salvation; that a man’s life does not follow him after death; that man is then saved by mercy alone through faith, howsoever he has lived in the world; that the most wicked is saved by faith in the last hour of his life; that evils are wiped away in a moment. These and the like things are thought out and established from this principle, and are consequently so many links in a chain. But they would be perceived to be utterly different if charity and life were the first principle. AC 8094 (NCE). Although it was nearby means that this is what comes to mind first. This can be seen from the symbolism of nearby, when it applies to a detached faith, as that which comes to mind first. I need to say briefly how to understand the idea that the theory of faith alone (faith detached [from neighborly love]) comes to mind first. An evil life brings related falsity with it. This falsity lies hidden in people whose lives are evil, and sometimes they are unaware it is there, but as soon as they think about the truths of their religion, especially about salvation, the falsity comes out in the open. If they cannot deny genuine truth in its broad outlines, they interpret it in such a way as to justify their evil, and in this way they render the truth false. So when they think about faith and neighborly love (the essential ingredients of religion and salvation), faith springs to mind right away but neighborly love does not, because it opposes the evil in their lives. For this reason they push charity aside and choose faith alone. From these remarks you can see that the truth faith teaches is nearby but the goodness it teaches is not; in other words, religious truth rather than religious goodness occurs to them first. [2] From this false and mistaken premise many other distortions and errors then follow: Good deeds contribute nothing to salvation. Our life does not follow us after death. After death we are saved by mercy alone because of our faith, no matter how we lived in the world. The most flagrant criminal is saved by faith in the final moments of life. Evil is wiped away instantly. These thoughts and conclusions and others like them rise out of that premise; they are links in a chain running from it. But if neighborly love and living a good life were the premise, the reality in each case would be seen to be totally different. Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges. Learn More & Practice With Us: LP Institute & Resources: logopraxis-institute.online Member Practice Community: logopraxis.online Contact Us: [email protected]

And it shall be when Jehovah shall have brought thee into the land of the Canaanite, as He sware to thee and to thy fathers, and shall have given it thee, that thou shalt cause to pass over to Jehovah all that openeth the womb; and all that openeth of the offspring of a beast, which shall be to thee males, shall be for Jehovah. And all that openeth of an ass thou shalt redeem with one of the flock; and if thou wilt not redeem it, then thou shalt break its neck: and every firstborn of man among thy sons shalt thou redeem. And it shall be when thy son shall ask thee tomorrow, saying, What is this? that thou shalt say, unto him, In strength of hand Jehovah led us forth from Egypt, from the house of servants. And it was that Pharaoh hardened himself against letting us go, and Jehovah slew all the firstborn in the land of Egypt; from the firstborn of man and even to the firstborn of beast; therefore I sacrifice to Jehovah all that openeth the womb, being males; and all the firstborn of thy sons I redeem. And it shall be for a sign upon thine hand, and for frontlets between thine eyes; because in strength of hand Jehovah led us forth out of Egypt. And it was in Pharaoh’s letting the people go, that God led them not by the way of the land of the Philistines, because that was near; for God said, Perchance the people will repent when they see war, and return to Egypt. And God led the people about, by the way of the wilderness, the sea Suph; and the sons of Israel went up armed out of the land of Egypt. Exodus Verses 11-18 Arcana Coelestia 8078. And all that openeth of an ass thou shalt redeem with one of the flock. That this signifies that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein, is evident from the signification of “that openeth,” as being that which is born first from a regenerate one, that is, the firstborn, thus faith (that faith is the firstborn has been shown heretofore); and from the signification of “an ass,” as being the natural, for by “an ass” is signified memory-knowledge (n. 5492, 5741), also service (n. 5958, 6389), thus also the natural, for memory-knowledges belong to the natural, and relatively to the spiritual the natural is service, consequently now by “that which openeth of an ass” is signified faith merely natural (of which presently); and from the signification of “redeeming” as being to give something else in its place. That “redeeming” has this signification is clear from the full meaning of the words, namely, of these, “that which openeth of an ass thou shalt not cause to pass over to Jehovah, but shalt redeem with one of the flock.” [2] That “to cause to pass over to Jehovah” denotes to ascribe to the Lord, in like manner as “to sanctify,” and “to sacrifice,” has been shown just above (n. 8074); thus “not to cause to pass over, but to redeem” denotes not to ascribe, but to give something else in its place. And from the signification of “one of the flock,” as being the truth of innocence. That “one of the flock” denotes the truth of innocence, is because by “one of the flock” is meant a lamb or a kid, and by these is signified innocence (n. 3519, 3994, 7840), here, the truth of innocence, because it is not said “a lamb,” or “a kid,” but “one of the flock.” From all this it is evident that by “all that openeth of an ass thou shalt redeem with one of the flock” is signified that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein. [3] Faith merely natural is faith which is insinuated by an external and not by an internal way, such as sensuous faith, which consists in believing a thing to be so because the eye has seen, and the hand has touched. This is the faith concerning which the Lord said to Thomas, “Because thou hast seen, Thomas, thou hast believed; blessed are they who do not see, and believe” (John 20:29); and also is like the faith of miracles, which consists in believing a thing to be so merely from the miracles, concerning which faith see above (n. 7290); as also the faith of authority, which consists in believing a thing to be so because another, in whom one has faith, has said it. [4] But spiritual faith is that which is insinuated by an internal and at the same time by an external way; the insinuation by the internal way causes it to be believed, and then that which is insinuated by the external way causes it to be confirmed. The spiritual of faith is the affection of charity, and from this the affection of truth for the sake of good use and for the sake of life; these make faith to be spiritual. The insinuation of faith by the internal way is effected by the reading of the Word, and by enlightenment then from the Lord, which is granted according to the quality of the affection, that is, according to the end sought in knowing the truth. [5] From all this it can now be seen what faith merely natural is; and that this faith, because it is not spiritual, cannot be ascribed to the Lord, that is, be acknowledged and believed to be from the Lord; for the Lord flows in through the affection of truth and good. (That faith is an internal affection, see n. 8034.) The truth of innocence, which can be in this faith and be accepted by the Lord, is that which from innocence is believed to be so. From all this it is now evident how it is to be understood that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein. Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges. Learn More & Practice With Us: LP Institute & Resources: logopraxis-institute.online Member Practice Community: logopraxis.online Contact Us: [email protected]

For a deeper dive into the spiritual and natural world being our spiritual and natural mind – WATCH the video and READ the associated passages from the doctrines for Spiritual Christianity readings here – https://logopraxis-institute.online/2-the-spiritual-and-natural-minds-world/ HH 304… These outward things that are in the natural world are all the contents of our natural or outer memory and the thinking and imaging we do on that basis. In general, this includes our insights and information together with their delights and charm to the extent that they have a worldly flavor, and all the pleasures that derive from our physical senses. Then too, there are those senses themselves and our words and actions.  Arcana Coelestia 89… “earth” signifies the external man, and “heaven” the internal, and in the spiritual man reformation begins from “earth” that is, from the external man, while in the celestial man, who is here treated of, it begins from the internal man, or from “heaven.” Heaven and Hell 303… there is a connection of the natural world with the spiritual world that results in a correspondence between everything in the natural world and everything in the spiritual world. (On this correspondence, see 103-115, and on the connection and consequent correspondence of everything in us with everything in heaven, see 87-102) HH 306. I have been told from heaven that the earliest people had direct revelation because their inner natures were turned toward heaven, and that this was the source of the Lord’s union with the human race at that time. After those times, though, there was not the same kind of direct revelation, but an indirect revelation through correspondences. All their divine worship consisted of these; so the churches of those times were called symbolic churches. They knew what correspondences and representations were and that everything on earth answered to spiritual things in heaven and the church (or represented them, which amounts to the same thing). In this way, the natural elements that constituted their outward worship served them as means for thinking spiritually and therefore thinking with angels. Once all knowledge of correspondences and representations had been lost, then a Word was written in which all the words and the meanings of the words are correspondences and therefore contain that spiritual or inner meaning in which angels are engaged. So when we read the Word and grasp it in its literal or outward meaning, angels grasp it in its inner or spiritual meaning. In fact, all the thought of angels is spiritual, while ours is natural. These two kinds of thought do seem different, but they are one because they correspond. This is why, after we had moved away from heaven and broken the connection, the Lord provided that there should be a means of union of heaven with us through the Word.bond, the Lord provided a medium of conjunction of heaven with man by means of the Word. Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

CLICK TO PRINT READING CLICK TO GO TO COMMENTS 8127 And Jehovah spake unto Moses, saying. That this signifies instruction by the Divine by means of Divine truth, is evident from the signification of “Jehovah spake and said,” when concerning those things which shall be done and come to pass, as being instruction by the Divine (see n. 7186, 7241, 7267, 7304, 7380, 7517); and from the representation of Moses, as being the Lord as to Divine truth (n. 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382). It is said by means of Divine truth, because Moses, by whom Divine truth is represented, was to speak unto the people. The Divine Itself does not instruct and speak with men, nor indeed with angels, immediately; but mediately by means of Divine truth (n. 7009). This is meant by the Lord’s words in John: No one hath ever seen God; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18; 5:37). By “the only-begotten Son” is meant the Lord as to Divine truth; from this also the Lord calls Himself “the Son of man” (n. 2628, 2803, 2813, 3704). The Lord also, when in the world, was Divine truth; but afterward, when He was glorified, He became also as to the Human, Divine good; and then from this proceeded Divine truth, which is the “Spirit of truth” or “Holy Spirit.” 8128 Speak unto the sons of Israel. That this signifies the influx of truth Divine with those who are of the spiritual church, is evident from the signification of “speaking,” as being influx (see n. 2951, 5481, 5797, 7270), and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223). “To speak” denotes influx, because in the internal representative sense Moses is Divine truth, and Divine truth comes into perception and thought by influx. Thought from perception is internal speech, to which external speech corresponds; and therefore in the internal sense the former is meant by the latter. 8129 That they turn back. That this signifies that they were not yet prepared, is evident from the signification of “turning back,” namely, from the way of the land of the Philistines to the way of the wilderness at the sea Suph, as being that they were not yet prepared, namely for introduction into heaven, which is signified by their entrance into the land of Canaan. How the case herein is, and that “turning back” denotes that they were not prepared, can be seen from what was unfolded and shown at verse 18 of the preceding chapter (n. 8098, 8099); namely, that they could not be introduced into heaven until they had undergone temptations, and the Lord had thereby confirmed truths and goods and had conjoined them. This is here meant by “being prepared.” 8130 And encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon. That this signifies the beginning of a state for undergoing temptations, is evident from the signification of “encamping,” as being the setting in order of truth and good (see n. 4236, 8103), here for undergoing temptations. This state is what is signified by the places at which they were to encamp. That this state is signified is plain from what follows, in that Pharaoh with his army afterward pitched his camp there, and that at the sight of them the sons of Israel came into grievous anxiety, by which the first state of temptations is signified (see what follows at verses 9 to 12). 8131 Over against it shall ye encamp by the sea. That this signifies that the influx of temptation is thence, is evident from the signification of “over against it,” as being near, so as to be in sight, and in the internal sense so that there was influx thence; and from the signification of “encamping,” as being the setting in order of truth and good for the undergoing of temptations (as just above, see n. 8130); and from the signification of “the sea Suph,” as being the hell where are falsities from evils (n. 8099). How it is to be understood that the influx of temptation was from there shall be briefly told. Temptations with man are spiritual combats between evil and good spirits, which combats are from those things and concerning those things which the man has done and thought, and which are in his memory. The evil spirits accuse and attack; but the good excuse and defend. These combats appear as if in the man, for the things which flow in from the spiritual world with a man are not presented as being from that world, but in himself (n. 741, 751, 761, 1820, 3927, 4249, 4307, 4572, 5036, 6657, 6666). It is the same with spirits when they undergo temptations. Therefore when people are about to undergo temptations, the interior things in them, that is, the truths and goods, are arranged by the Lord into such a state that by immediate influx from Himself and mediate influx through heaven, the falsities and evils which are from the hells may be resisted, and thereby he who is in temptation may be protected. When a man is being tempted he is also near hell, especially near that hell which is signified by “the sea Suph,” for in this hell are they who have been in the memory-knowledge of truth but in a life of evil, and thereby in falsities derived from evil. From the hells, through spirits, those things flow in which bring anxiety upon man in temptations. From all this it can be seen what is meant by the influx of temptation from hell, which is signified by their “encamping over against it by the sea Suph.” 8132 And Pharaoh will say of the sons of Israel. That this signifies the thought of those who are in damnation concerning the state of those who are of the spiritual church, is evident from the signification of “saying,” as being thought (see n. 7094, 7107, 7244, 7937); from the representation of Pharaoh, as being those who infest by means of falsities (n. 7107, 7110, 7126, 7142, 7220, 7228, 7317), here those who are in damnation, that is, in mere falsities from evil, for they who are merely in these, are in damnation (this state is signified by Pharaoh and the Egyptians after the firstborn were slain in Egypt, for by the slaying of the firstborn is signified damnation, n. 7766, 7778); and from the representation of the sons of Israel, as being those who are of the spiritual church (as just above, n. 8128). 8133 They are entangled in the land. That this signifies that they are in confusion in respect to the things of the church, is evident from the signification of “being entangled,” as being to be perplexed, thus to be in confusion (n. 2831); and from the signification of “land,” as being those things which are of the church. (That “land” denotes the church, see n. 8011.) 8134 The wilderness hath shut upon them. That this signifies that obscurity has taken possession of them, is evident from the signification of “shutting upon them,” when said of the obscurity which is signified by “the wilderness,” as being to take complete possession of them; and from the signification of “wilderness,” as being the obscurity of faith (see n. 7313). 8135 And I will harden Pharaoh’s heart. That this signifies that they who were in falsities from evil would still be determined, is evident from the signification of “hardening the heart,” as being to be determined (see n. 7272, 7300, 7305); and from the representation of Pharaoh, as being those who are in falsities from evil, or what is the same thing, who are in damnation (n. 8132). It is said “Pharaoh’s heart,” because by “heart” in the genuine sense is signified the good of celestial love (n. 3313, 3635, 3883-3896, 7542), consequently in the opposite sense is signified evil; here the evil of those who have been in the memory-knowledge of faith and in a life of evil. 8136 And he shall follow after them. That this signifies that they would still endeavor to subjugate them, is evident from the signification of “following after them,” as being to endeavor to subjugate; for the intention of their pursuit was to reduce them into a state of servitude, and by “making to serve,” when said of the Egyptians, is signified the intention to subjugate (n. 6666, 6670, 6671). 8137 And I will be glorified. That this signifies that they should see a Divine effect from the Divine Human of the Lord in the dissipation of falsity, is evident from the signification of “to be glorified,” when said of Jehovah or the Lord, as being a Divine effect, here from His Divine Human, because by coming into the world and assuming the Human and making it Divine, the Lord cast into the hells all evils and falsities, and reduced the heavens into order, and also liberated from damnation those who were of the spiritual church (see n. 6854, 6914, 7091, 7828, 7932, 8018). These things are in general signified by “being glorified,” but here there is signified that they who had infested the well-disposed should be cast into hell, and there encompassed about with falsities as with waters of a sea, and this as a Divine effect from the mere presence of the Lord. [2] To show how the case herein is, it shall be further unfolded. There are as many hells as there are genera and species of evils, each hell being separated from others as it were by rain-storms, clouds, or waters. In the other life evils and falsities appear before the eyes of spirits as rain-storms and clouds, and also as waters; the falsities from evils of those who have been of the spiritual church and have lived evilly, appear as waters; but the falsities from evils of those who have been of the celestial church, appear as rain-storms. They who are in the hells appear to be thus encompassed, with a difference everywhere in respect to amount and kind, density and rarity, thick darkness and dimness, according to the genus and species of the falsity from evil. The hell where they are who have lived in faith separate from charity and in a life of evi

The church is …. Arcana Coelesita 10761. The term ‘Church’ is appropriate wherever the Lord is acknowledged and the Word exists; for the essential constituents of the Church are love to the Lord and faith in the Lord, received from the Lord, and the Word teaches how a person must live in order to receive love and faith from the Lord. ( this is footnote 1 in HH 308 below) Heaven and Hell 308… The Lord’s church is everywhere and exists with everyone who acknowledges something divine and lives considerately. People like this are taught by angels after their decease and accept divine truths. 1 There will be more on this below in its proper chapter, where we discuss non-Christians. In the Lord’s sight, the universal church on earth is like a single individual just as heaven is (as noted above in 59-72). However, the church where the Word is and the Lord is known through it is like the heart and lungs of that person. It is common knowledge that the viscera and members of the whole body get their life from the heart and lungs by various routes.  The relationship between the outer and inner Heaven and Hell 304… when we talk about our union with heaven, we mean our union with the Lord and our association with angels, since heaven is not heaven because of anything that really belongs to the angels but because of the divine nature of the Lord. (On the fact that the Lord’s divine nature makes heaven, see 7-22 [7-12] above.) [2] Over and above what angels have, though, there is the fact that we are not just in a spiritual world by virtue of our inner natures but are at the same time in a natural world by virtue of our outward natures. These outward things that are in the natural world are all the contents of our natural or outer memory and the thinking and imaging we do on that basis. In general, this includes our insights and information together with their delights and charm to the extent that they have a worldly flavor, and all the pleasures that derive from our physical senses. Then too, there are those senses themselves and our words and actions. All these are ultimate things in which the Lord’s divine inflow comes to rest, since it does not stop in the middle but goes on to its very limit. Changes of states appear as if the Lord is leading us through different ‘places’ to be in Arcana Coelestia 1884. In the case of the second — described by ‘carried away by the spirit into another place’ – I have been shown what it is and what it is like through actual experience, but only two or three times, of which let merely one experience be described. Walking through the streets of a city and through countryside, and being at the same time engaged in conversation with spirits, I knew no other than that I was fully awake and seeing things as at other times, so that I walked on without going astray. Yet during all that time I was in a vision, seeing groves, rivers, palaces, houses, people, and many other things. But after I had walked for several hours in this fashion I suddenly found myself seeing with my physical eyes, and I realized that I was in another place. In my utter astonishment I recognized that I had been in the kind of state experienced by people who are said to have been ‘carried away by the spirit into another place’, for while it all lasts no thought is given to the route that is taken, even though it were one of many miles. Nor is any thought given to the time involved, even though it were a matter of many hours or days. Nor are there any feelings of tiredness. Furthermore that person is led along paths unknown to him until the destination is reached. This happened to me so that I might know that the Lord can lead a person without his knowing where he has come from or is going to. Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

AC 8037. They who have the love of self or the love of the world as the end in view, cannot possibly be in charity and faith. They who are in these loves do not even know what charity is, and what faith is, and do not at all comprehend that to will good to the neighbor without any reward is heaven in man, and that in this affection there is happiness as great as is that of the angels, which is unutterable; for they believe that if they are deprived of the joy arising from the glory of honors and of wealth all joy ceases to be possible; when yet heavenly joy, which infinitely transcends every other joy, then first begins.  Trapped in the lower earth 8039. In the latter portion of the chapter, and thereafter, the subject treated of is the further preparation of those who were of the spiritual church and who before the coming of the Lord were detained in the lower earth until they could be introduced into heaven, and that for the sake of this end they were first sent through the midst of damnation in safety, and after this underwent temptations, the Lord being continually present. Transmission through the midst of damnation is signified by the passage through the sea Suph; temptations are signified by that life in the wilderness to which they were led; and the presence of the Lord is signified by the pillar of cloud by day, and of fire by night.  AC 6858 What is meant by the region occupied by evils from falsities, and also by the other kinds of evil and falsity, must be told. Before the coming of the Lord into the world, evil genii and spirits occupied all that region of heaven to which the spiritual were afterward taken up; for before the coming of the Lord many such roamed at large and infested the good, especially the spiritual who were in the lower earth; but after the coming of the Lord they were all thrust down into their hells, and that region was set free, and was given for an inheritance to those who were of the spiritual church. It has been frequently observed that as soon as any place is left by good spirits it is occupied by evil ones; and that the evil are driven out of it, and as soon as this is done it again passes to those who are in good. The reason is that the infernals continually burn to destroy the things of heaven, especially those to which they are in opposition; and therefore when any place is left, being then without protection, it is immediately occupied by the evil. As before said, this is especially meant by the region occupied by evils and falsities, which is signified by the place where the nations were that were to be driven out. This, together with what was said above (n. 6854) is a great mystery, which cannot be known without being revealed. Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges. Learn More & Practice With Us: LP Institute & Resources: logopraxis-institute.online Member Practice Community: logopraxis.online Contact Us: [email protected]

Heaven and earth and levels of heaven Arcana Coelestia 8043[3] … also, as in Isaiah: Thus said Jehovah thy Redeemer, and thy Former from the womb: I am Jehovah, that doeth all things; that spreadeth out the heavens alone; and that stretcheth out the earth by Myself (Isa. 44:24); by “the heavens and the earth” is meant in the general sense the church internal and external (n. 82, 1411, 1733, 1850, 3355, 4535), and in the particular sense the internal and external of the church with the man who has been regenerated; and by “spreading out” and “stretching out” is signified to make or create by Divine power (n. 7673), for which reason the Lord, as the Regenerator, is called “the Maker,” and “the Creator,” and regeneration is called “a new creation.” AC8054. And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite. That this signifies the region of heaven occupied by those who are in evil and falsity, is evident from the signification of “the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite,” as being heaven, here the region of heaven occupied by those who are in evil and falsity. (That “the land of Canaan” denotes the Lord’s kingdom in heaven and earth, or the church, see n. 1413, 1437, 1585, 1607, 1866, 3038, 3481, 3686, 3705, 4116, 4240, 4447, 4454, 4516, 4517, 5136, 5757, 6516.) Evils and falsities are signified by the nations here named-evil from the falsity of evil by “the Canaanite” (n. 4818); falsity from which is evil by “the Hittite” (n. 2913); evil and the derivative falsity by “the Amorite” (n. 1857, 6306); idolatry in which is something of good by “the Hivite” (n. 6860); and idolatry in which there is something of truth by “the Jebusite” (n. 6860). (That before the coming of the Lord the region of heaven into which they who were of the spiritual church would come, was occupied by evils and falsities, see n. 6858.) [2] As to what further concerns this subject, be it known that before the Lord’s coming heaven was not distinguished into three heavens, namely into the inmost or third, the middle or second, and the ultimate or first, as it was after the Lord’s coming; but was one. The spiritual heaven was not yet formed. The region where the spiritual heaven was to be, was occupied by those who were in falsity and evil, but who could be kept in some truth and good by external means, especially by means of ideas of eminence and dignity, just as is the case in the world, where they who are in evil and falsity are nevertheless obliged to as it were think and speak truths, and as it were will and do goods, by external means, which are honors and gains. The reason why this region of heaven was then occupied by such spirits, was that good ones were lacking, and they who were of the spiritual church had not as yet been prepared, and yet every place had to be filled by spirits, in order that there might be continuity from the Lord down to man, for without continuity man would have perished. At this day also there are some regions of heaven occupied by such; but they who are there are withheld by a strong force from the doing of evils. Immediately above the head are they who deceive and seduce by means of innocence; but above them are the celestial from the Most Ancient Church, who keep them in bonds with such force that they cannot possibly occasion what is evil to anyone. Behind the back part of the head there is also at this day a region which had been a region of heaven, that is occupied by the evil; and another in front toward the left. [3] There is also a continual endeavor on the part of the evil to invade the places where the good are, and they actually do invade them as soon as they are not filled by the good, which endeavor it has often been granted me to notice. These regions are thus occupied when the evil are increased and the good diminished in the world; for in this case evil spirits come near to man, and good spirits recede from him; and insofar as these recede, so far the regions nearest to man are occupied by the evil. When this condition becomes general, the inhabitants of these regions are completely changed. Much is the case when the church is near its end, for then evil and falsity prevail. But about the end of the church the evil are cast down, and the regions they had occupied are given to the good, who in the meantime have been prepared for heaven. This is meant by these words in John: There was war in heaven; Michael and his angels fought against the dragon; and the dragon fought and his angels; but they prevailed not, neither was their place found any more in heaven (Rev. 12:7, 8). This state of heaven was represented by the land of Canaan, in that the nations occupied it; and by the sons of Israel, in that they cast those nations out from it; for by the “land of Canaan” is signified the Lord’s kingdom, thus heaven and the church, as can be seen from the passages cited above.  On the rational mind Apocalypse Explained 644 [3] Moreover, there are in every man two minds, an interior which is called the spiritual mind, and another, the exterior which is called the natural mind. The spiritual mind is created for the reception of light from heaven, but the natural mind for the reception of light from the world. The spiritual mind, therefore, which is man’s interior mind, is heaven with him, and the natural mind, which is man’s exterior mind, is the world with him. The interior mind, which is heaven with man, is opened so far as man acknowledges the Divine of the Lord, and man so far acknowledges this as he is in the good of love and charity and in the truths of doctrine and faith. But this interior mind, which is heaven with man, is unopened so far as man does not acknowledge the Divine of the Lord, and does not live the life of love and faith; and that mind is shut so far as man is in evils and in falsities therefrom; and when it is shut then the natural mind with man becomes a hell; for in the natural mind are evil and its falsity, consequently when the spiritual mind which is heaven with man is shut, the natural mind which is hell rules. Divine Providence 321 [2] It is also clear that he who believes that everything he thinks and does is from himself is not unlike a beast, for he thinks only from the natural mind which man has in common with the beasts, and not from the spiritual rational mind which is the truly human mind; for this mind acknowledges that God alone thinks from Himself, and that man thinks from God. Therefore, one who thinks only from the natural mind knows no difference between a man and a beast except that a man speaks and a beast makes sounds, and he believes that they both die in a similar manner. The Word Explained 3640. [And Moses stretched forth his rod toward heaven: and Jehovah gave voices and hail, and fire came down to the earth; and Jehovah made hail to rain upon the land of Egypt], vs. 23. Here come various things which must be explained. By the rod in this text is meant power, which comes from God Messiah alone. Thus the rod is the same as the “hand” mentioned above [vs. 22] which also signifies power, but, relatively to Moses, an instrumental power or force, Moses being only the instrument or organ of the power of God Messiah. Toward heaven, that is, to the atmosphere, this being frequently called heaven, whence came the hail. Just as previously [it was stretched] to the dust of the land from which came the lice [chap. 8:16]; to the ash of the furnace, from which came the boils [chap. 9:8]; upon the streams and pools, from which came the frogs [chap. 853, etc.; so now it is stretched to the atmosphere. When, however, as above [n. 3637, 3639] these words are applied to man, his superior heaven is the rational mind, while his inferior heaven is the natural mind; but in the Egyptian man who blasphemes, they are atmospheres, being a superior and an inferior.  AE 569[7] It is one thing to be rational, and another to be spiritual; every spiritual man is also rational, but the rational man is not always spiritual, since the rational is in the natural man, that is, is its thought, while the spiritual is above the rational, and through the rational passes into the natural, into the cognitions and knowledges of its memory. [8] But it is to be known that the rational does not introduce anyone into the spiritual, but it is only said to do so because such is the appearance; for the spiritual flows into the natural through the rational as a medium, and in this way it introduces. For the spiritual is the inflowing Divine, since it is the light of heaven, which is the Divine truth proceeding, and this light through the higher mind, which is called the spiritual mind, flows into the lower mind, which is called the natural mind, and conjoins this to itself, and through that conjunction causes the natural mind to make one with the spiritual; thus introduction is effected. Since it is contrary to Divine order for man to enter through his rational into the spiritual, therefore in the spiritual world there are angel guards to prevent this from taking place. This makes evident the signification of “the four angels bound at the river Euphrates,” and afterwards the signification of “loosing” them. “The angels bound at the river Euphrates” signify the guard against man’s natural entering into the spiritual things of heaven and the church, for thence would result nothing but errors and heresies, and at length denial. Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges. Learn More & Practice With Us: LP In

And Jehovah spake unto Moses, saying, Sanctify to Me all the firstborn, that which openeth every womb among the sons of Israel, in man and in beast; it is Mine. And Moses said unto the people, Remember thou this day, in which ye went out from Egypt, out of the house of servants; because in strength of hand Jehovah led you forth from hence; and what is leavened shall not be eaten. This day ye go forth, in the month Abib. And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He sware to thy fathers to give thee, a land flowing with milk and honey, that thou shalt serve this service in this month. Seven days thou shalt eat unleavened things, and in the seventh day is a feast to Jehovah. Unleavened things shall be eaten seven days; and that which is leavened shall not be seen with thee, leaven shall not be seen with thee in all thy border. And thou shalt tell thy son in that day, saying, It is because of that which Jehovah did for me, in my going forth out of Egypt. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth; because with a strong hand hath Jehovah led thee forth out of Egypt. And thou shalt keep this statute at the set time from year to year. And it shall be when Jehovah shall have brought thee in to the land of the Canaanite, as He sware to thee and to thy fathers, and shall have given it thee. Exodus 13:1-11 Arcana Coelestia 8033 CHAPTER 13.THE DOCTRINE OF CHARITY. What Charity is, and what Faith is, with man, must now be told. Charity is an internal affection which consists in a heartfelt desire to do the neighbor good, and in this being the delight of life; and this without any reward. AC 8034 On the other hand, Faith is an internal affection which consists in a heartfelt desire to know what is true and what is good, and this not for the sake of doctrine as the end in view, but for the sake of life. This affection conjoins itself with the affection of charity through the desire to do according to the truth, thus to do the truth itself. AC 8035 They who are in the genuine affection of charity and faith believe that from themselves they do not desire anything good, and that from themselves they do not understand anything true; but that the will of good and the understanding of truth are from the Lord. AC 8036 This then is charity, and this is faith. They who are in these have within them the kingdom of the Lord and heaven, and within them is the church; and these are they who have been regenerated by the Lord, and from Him have received a new will and a new understanding. AC 8037 They who have the love of self or the love of the world as the end in view, cannot possibly be in charity and faith. They who are in these loves do not even know what charity is, and what faith is, and do not at all comprehend that to will good to the neighbor without any reward is heaven in man, and that in this affection there is happiness as great as is that of the angels, which is unutterable; for they believe that if they are deprived of the joy arising from the glory of honors and of wealth all joy ceases to be possible; when yet heavenly joy, which infinitely transcends every other joy, then first begins. 8054 And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite. That this signifies the region of heaven occupied by those who are in evil and falsity, is evident from the signification of “the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite,” as being heaven, here the region of heaven occupied by those who are in evil and falsity. (That “the land of Canaan” denotes the Lord’s kingdom in heaven and earth, or the church, see n. 1413, 1437, 1585, 1607, 1866, 3038, 3481, 3686, 3705, 4116, 4240, 4447, 4454, 4516, 4517, 5136, 5757, 6516.) Evils and falsities are signified by the nations here named-evil from the falsity of evil by “the Canaanite” (n. 4818); falsity from which is evil by “the Hittite” (n. 2913); evil and the derivative falsity by “the Amorite” (n. 1857, 6306); idolatry in which is something of good by “the Hivite” (n. 6860); and idolatry in which there is something of truth by “the Jebusite” (n. 6860). (That before the coming of the Lord the region of heaven into which they who were of the spiritual church would come, was occupied by evils and falsities, see n. 6858.) Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges. LP Institute & Resources: logopraxis-institute.online Member Practice Community: logopraxis.online Contact Us: [email protected]

CLICK TO PRINT READING CLICK TO GO TO COMMENTS 8101 Verse 19. And Moses took the bones of Joseph with him; for swearing he had called the sons of Israel to swear, saying, Visiting God will visit you; and ye shall bring up my bones with you from hence. "And Moses took the bones of Joseph with him," signifies the representative of a church, which they had; "for swearing he had caused the sons of Israel to swear, saying," signifies a binding; "Visiting God will visit you," signifies when this last state and first state of the church would come; "and ye shall bring up my bones with you from hence," signifies as above, the representative of a church with them, and not a church, which moreover is in what is internal. 8102 It is needless to unfold these words further, because they have been already unfolded at Gen. 50:24, 25, where like words occur (see n. 6590, 6952). 8102a. Verses 20-22. And they journeyed from Succoth, and encamped in Etham, at the end of the wilderness. And Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light; to go by day and by night. The pillar of cloud by day, and the pillar of fire by night, departed not from before the people. "And they journeyed from Succoth, and encamped in Etham," signifies the second state after they were liberated; "at the end of the wilderness," signifies the first state of temptations; "and Jehovah went before them," signifies the continuous presence of the Lord; "by day in a pillar of cloud," signifies that when there was a state of enlightenment, it was tempered by obscurity of truth; "to lead them in the way," signifies the Divine auspices; "and by night in a pillar of fire, to give them light," signifies that when there was a state of obscurity it was tempered by enlightenment from good; "to go by day and by night," signifies thus life in both states; "the pillar of cloud by day, and the pillar of fire by night, departed not from before the people," signifies that the presence of the Lord was perpetual. 8103 And they journeyed from Succoth, and encamped in Etham. That this signifies the second state after they were liberated, is evident from the fact that the journeyings and encampments of the sons of Israel after they went forth from Egypt, signify the spiritual states of those who were liberated by the Lord (concerning whom see above). The changes of states are signified by the journeys from one place to another and the residing there; the second state is here signified by the journeying from Succoth to Etham, because the first state was signified by the journeying from Rameses to Succoth (see n. 7972). Moreover by "journeyings" in the internal sense of the Word are signified states and purposes of life (n. 1293, 3335, 5605), and by "encampments" the settings in order of truth and good which are of the life (n. 4236). 8104 At the end of the wilderness. That this signifies the first state of temptations, is evident from the signification of a "wilderness," as being a state for the undergoing of temptations (of which above, n. 8098); and as this state began at the end of the wilderness, therefore by "the end of the wilderness" is signified the first state. 8105 And Jehovah went before them. That this signifies the continuous presence of the Lord, is evident without explication. (That "Jehovah" denotes the Lord, see above, n. 8046.) 8106 By day in a pillar of cloud. That this signifies that when there was a state of enlightenment it was tempered by obscurity of truth, is evident from the signification of "by day," or "in the day," as being in a state of enlightenment; for the times of day, as morning, noon, evening, and night, correspond to the various degrees of enlightenment which belong to intelligence and wisdom in the other life (see n. 5672, 5962, 6110); whence "day" denotes a state of enlightenment or clear perception, and "night" a state of no enlightenment, or of obscure perception (n. 7680); and from the signification of "cloud," as being obscurity of truth, because a cloud takes away the brightness of light from the sun, and also tempers it.[2] In the Word throughout it is said that Jehovah appeared "in a cloud," and that He was "girded with a cloud," also that "beneath His feet was a cloud;" in which passages by "cloud" is meant obscurity of truth, specifically, the literal sense of the Word, for relatively to the internal sense this sense is obscurity of truth (see the preface to Gen. 18; also n. 4391, 5922, 6343, 6752). This was signified by the "cloud" when the Lord was seen by Peter, James, and John in glory (Luke 9:34); when from Mount Sinai by the people; and when by Moses upon his entering to Him there (Exod. 19:9; 20:18; 24:15-18; 34:5); and also by the circumstance that the Lord so often said that He "would come in the clouds of heaven" (Matt. 24:30; 26:63, 64; Mark 13:26; 14:61, 62; Luke 21:27).[3] The literal sense of the Word is called a "cloud," because the internal sense, which is called "glory," cannot be comprehended by man, except one who is regenerated, and is also enlightened. If the internal sense of the Word, or truth Divine in its glory, were to appear before a man who is not regenerated, it would be like thick darkness, in which he would see nothing at all, and by which he would also be blinded, that is, would believe nothing. From all this it can be seen what is signified by a "cloud by day," namely, obscurity of truth; and when the Word is treated of, the literal sense.[4] It is said "in a pillar of cloud and of fire," because by "a pillar" is signified a prop which supports (see Jer. 1:18; Ps. 75:3; Rev. 3:12; Job 9:6); and it is predicated of the natural, because the natural is like a prop or base to the spiritual; for the spiritual closes in the natural, and there rests. Hence it is that the feet of the angel descending from heaven appeared "as pillars of fire" (Rev. 10:1); for by "feet" is signified the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328). 8107 To lead them in the way. That this signifies the Divine auspices, is evident from the signification of "leading in the way," when said of Jehovah, as being Providence, and the Divine auspices (see n. 8093, 8098). 8108 And by night in a pillar of fire, to give them light. That this signifies that when there was a state of obscurity, it was tempered by enlightenment from good, is evident from the signification of "night," as being a state of obscurity (see n. 1712, 6000); from the signification of "fire," as being the good of love (n. 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324, 7852); and from the signification of "giving light," as being enlightenment. That Jehovah or the Lord appeared or went before in a pillar of cloud by day and in a pillar of fire by night, was because thereby was represented the state of heaven, for in heaven there are never-ceasing variations and changes of state; for the angels are continually being perfected, which cannot possibly be done without unceasing changes of states. In general these variations and changes are like the changes of times in the world; namely, the changes of the times of the year; spring, summer, autumn, winter, and again spring; and the changes of the times of the day-morning, noon, evening, night, and again morning. When it is morning and noon in heaven, there is enlightenment of the understanding from the Lord, but this enlightenment is then tempered by obscurity of truth as by a cloud; and when it is evening and night there, they have obscurity of understanding, but this is tempered by the Lord by means of the good of love, as by a fire which gives light. These are the things which were represented by the pillar of cloud by day and the pillar of fire by night with the sons of Israel in the wilderness. 8109 To go by day and by night. That this signifies life in both states, is evident from the signification of "going" and "journeying," as being to live (see n. 3335, 3690, 4882, 5493, 5605); and from the signification of "day," as being a state of enlightenment; and of "night," as being a state of obscurity (of which just above, n. 8106, 8108); thus both states. 8110 The pillar of cloud by day, and the pillar of fire by night, departed not from before the people. That this signifies that the presence of the Lord was perpetual, is evident from what has now been unfolded; for so the angels, in whose midst was the Lord, appeared before the people. 8111 ON THE SPIRITS AND INHABITANTS OF THE PLANET JUPITER, CONTINUEDBy long continued interaction with the spirits of the earth Jupiter, it became evident that they are better disposed than the spirits of some other earths. Their approach when they came, their stay, and their influx at the time, were inexpressibly gentle and sweet. In the other life goodness manifests itself by gentleness and sweetness. These qualities could be very clearly distinguished from the gentleness and sweetness of the good spirits of our earth. 8112 When any slight disagreement arises among them, there appears to them as it were a slender ray of white light, such as usually is that of lightning; or a little band in which are sparkling stars. These are signs of disagreement; but the disagreement among them is quickly repaired. When the stars sparkle and at the same time wander, the sign is not good; but when the sparkling stars are fixed, the sign is good. 8113 I was able to recognize the presence of the spirits of Jupiter, not only from the gentleness and sweetness of their approach and influx, but also from the fact that they inflowed most especially into the face, and that they disposed it to be smiling and cheerful, and continually so while they were present. It was said that they so dispose the faces of the inhabitants of their earth, for they wish to inspire them with tranquillity and delight of heart. This tranquillity and delight with which they inspir

CLICK TO PRINT READING CLICK TO GO TO COMMENTS 8071 Verses 11-16. And it shall be when Jehovah shall have brought thee into the land of the Canaanite, as He sware to thee and to thy fathers, and shall have given it thee, that thou shalt cause to pass over to Jehovah all that openeth the womb; and all that openeth of the offspring of a beast, which shall be to thee males, shall be for Jehovah. And all that openeth of an ass thou shalt redeem with one of the flock; and if thou wilt not redeem it, then thou shalt break its neck: and every firstborn of man among thy sons shalt thou redeem. And it shall be when thy son shall ask thee tomorrow, saying, What is this? that thou shalt say, unto him, In strength of hand Jehovah led us forth from Egypt, from the house of servants. And it was that Pharaoh hardened himself against letting us go, and Jehovah slew all the firstborn in the land of Egypt; from the firstborn of man and even to the firstborn of beast; therefore I sacrifice to Jehovah all that openeth the womb, being males; and all the firstborn of thy sons I redeem. And it shall be for a sign upon thine hand, and for frontlets between thine eyes; because in strength of hand Jehovah led us forth out of Egypt. "And it shall be when Jehovah shall have brought thee in to the land of the Canaanite," signifies the region of heaven occupied by those who are in evil and falsity; "as He sware to thee and to thy fathers, and shall have given it thee," signifies which was promised by the Divine to those who are in good and truth; "that thou shalt cause to pass over to Jehovah all that openeth the womb," signifies that the faith of charity which is of regeneration is the Lord's; "and all that openeth of the offspring of a beast," signifies all charity which is of the new begetting; "which shall be to thee, males," signifies which is of the truth of faith, "shall be for Jehovah," signifies that it is the Lord's; "and all that openeth of an ass thou shalt redeem with one of the flock," signifies that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein; "and if thou wilt not redeem it, then thou shalt break its neck," signifies that if the truth of innocence is not therein, it must be separated and cast out; "and every firstborn of man among thy sons thou shalt redeem," signifies that the truths of faith are not to be ascribed to the Lord, but the goods thereof; "and it shall be when thy son asketh thee," signifies perception from the truth which is of conscience; "tomorrow," signifies always when this takes place; "saying, What is this?" signifies inquiry why this is so; "that thou shalt say unto him," signifies the answer; "In strength of hand Jehovah led us forth from Egypt, from the house of servants," signifies that by the Divine power of the Lord they were liberated from spiritual captivity; "and it was that Pharaoh hardened himself against letting us go," signifies when they who were infesting by means of falsities were determined that they should not he liberated; "and Jehovah slew all the firstborn in the land of Egypt," signifies that all were damned who were in faith separate from charity; "from the firstborn of man and even to the firstborn of beast," signifies the falsity of faith separate interior and exterior; "therefore I sacrifice to Jehovah all that openeth the womb, being males," signifies that therefore the faith of charity which is of the new begetting must be ascribed to the Lord; "and all the firstborn of my sons I redeem," signifies that the truths of faith are not to be ascribed to the Lord, but the goods of faith; "and it shall be for a sign upon thine hand," signifies that it must be constantly in the will; "and for frontlets between thine eyes," signifies that it must be constantly in the understanding; "because in strength of hand Jehovah led us forth out of Egypt," signifies that they were liberated by the Lord's Divine power. 8072 And it shall be when Jehovah shall have brought thee in to the land of the Canaanite. That this signifies the region of heaven occupied by those who are in evil and falsity, is evident from what was stated above (n. 8054). 8073 As He sware to thee and to thy fathers, and shall have given it thee. That this signifies which was promised by the Divine to those who are in good and truth, is evident from what was said above (n. 8055), where like words occur. 8074 That thou shalt cause to pass over to Jehovah all that openeth the womb. That this signifies that the faith of charity which is of regeneration is the Lord's, is evident from the signification of "causing to pass over," as being to ascribe, in like manner as "to sanctify" (see above, n. 8042), and "to sacrifice" (below, n. 8088); and from the signification of "that openeth the womb," as being faith from charity, which belongs to the regenerate man (as shown above, n. 8042, 8043). That "Jehovah" denotes the Lord, see n. 8046. 8075 And all that openeth of the offspring of a beast. That this signifies all charity which is of the new begetting, is evident from the signification of "that openeth the womb," as being faith from charity, which belongs to the new begetting (as above n. 8043); and from the signification of "the offspring of a beast," as being the affection of good (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3218, 3519, 5198), thus the good of charity. 8076 Which shall be to thee, males. That this signifies which is of the truth of faith, is evident from the signification of "males," as being the truth of faith (see n. 2046, 4005, 7838). 8077 Shall be for Jehovah. That this signifies that it is the Lord's, is because by "Jehovah" in the Word no other is meant than the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905, 6945, 6956). The contents of these two verses are not further unfolded here, because they have been already unfolded in verse 2 of this chapter (n. 8042-8045). 8078 And all that openeth of an ass thou shalt redeem with one of the flock. That this signifies that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein, is evident from the signification of "that openeth," as being that which is born first from a regenerate one, that is, the firstborn, thus faith (that faith is the firstborn has been shown heretofore); and from the signification of "an ass," as being the natural, for by "an ass" is signified memory-knowledge (n. 5492, 5741), also service (n. 5958, 6389), thus also the natural, for memory-knowledges belong to the natural, and relatively to the spiritual the natural is service, consequently now by "that which openeth of an ass" is signified faith merely natural (of which presently); and from the signification of "redeeming" as being to give something else in its place. That "redeeming" has this signification is clear from the full meaning of the words, namely, of these, "that which openeth of an ass thou shalt not cause to pass over to Jehovah, but shalt redeem with one of the flock."[2] That "to cause to pass over to Jehovah" denotes to ascribe to the Lord, in like manner as "to sanctify," and "to sacrifice," has been shown just above (n. 8074); thus "not to cause to pass over, but to redeem" denotes not to ascribe, but to give something else in its place. And from the signification of "one of the flock," as being the truth of innocence. That "one of the flock" denotes the truth of innocence, is because by "one of the flock" is meant a lamb or a kid, and by these is signified innocence (n. 3519, 3994, 7840), here, the truth of innocence, because it is not said "a lamb," or "a kid," but "one of the flock." From all this it is evident that by "all that openeth of an ass thou shalt redeem with one of the flock" is signified that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein.[3] Faith merely natural is faith which is insinuated by an external and not by an internal way, such as sensuous faith, which consists in believing a thing to be so because the eye has seen, and the hand has touched. This is the faith concerning which the Lord said to Thomas, "Because thou hast seen, Thomas, thou hast believed; blessed are they who do not see, and believe" (John 20:29); and also is like the faith of miracles, which consists in believing a thing to be so merely from the miracles, concerning which faith see above (n. 7290); as also the faith of authority, which consists in believing a thing to be so because another, in whom one has faith, has said it.[4] But spiritual faith is that which is insinuated by an internal and at the same time by an external way; the insinuation by the internal way causes it to be believed, and then that which is insinuated by the external way causes it to be confirmed. The spiritual of faith is the affection of charity, and from this the affection of truth for the sake of good use and for the sake of life; these make faith to be spiritual. The insinuation of faith by the internal way is effected by the reading of the Word, and by enlightenment then from the Lord, which is granted according to the quality of the affection, that is, according to the end sought in knowing the truth.[5] From all this it can now be seen what faith merely natural is; and that this faith, because it is not spiritual, cannot be ascribed to the Lord, that is, be acknowledged and believed to be from the Lord; for the Lord flows in through the affection of truth and good. (That faith is an internal affection, see n. 8034.) The truth of innocence, which can be in this faith and be accepted by the Lord, is that which from innocence is believed to be so. From all this it is now evident how it is to be understood that faith merely natural must not be ascribed to the Lord, but the truth of innocence which is therein. 8079 And if thou wilt not redeem it, then thou shalt break its neck....

CLICK TO PRINT READING CLICK TO GO TO COMMENTS 8033 THE BOOK OF EXODUS CHAPTER 13. THE DOCTRINE OF CHARITY. What Charity is, and what Faith is, with man, must now be told. Charity is an internal affection which consists in a heartfelt desire to do the neighbor good, and in this being the delight of life; and this without any reward. 8034 On the other hand, Faith is an internal affection which consists in a heartfelt desire to know what is true and what is good, and this not for the sake of doctrine as the end in view, but for the sake of life. This affection conjoins itself with the affection of charity through the desire to do according to the truth, thus to do the truth itself. 8035 They who are in the genuine affection of charity and faith believe that from themselves they do not desire anything good, and that from themselves they do not understand anything true; but that the will of good and the understanding of truth are from the Lord. 8036 This then is charity, and this is faith. They who are in these have within them the kingdom of the Lord and heaven, and within them is the church; and these are they who have been regenerated by the Lord, and from Him have received a new will and a new understanding. 8037 They who have the love of self or the love of the world as the end in view, cannot possibly be in charity and faith. They who are in these loves do not even know what charity is, and what faith is, and do not at all comprehend that to will good to the neighbor without any reward is heaven in man, and that in this affection there is happiness as great as is that of the angels, which is unutterable; for they believe that if they are deprived of the joy arising from the glory of honors and of wealth all joy ceases to be possible; when yet heavenly joy, which infinitely transcends every other joy, then first begins. EXODUS 13 1 And Jehovah spake unto Moses, saying, 2 Sanctify to Me all the firstborn, that which openeth every womb among the sons of Israel, in man and in beast; it is Mine. 3 And Moses said unto the people, Remember thou this day, in which ye went out from Egypt, out of the house of servants; because in strength of hand Jehovah led you forth from hence; and what is leavened shall not be eaten. 4 This day ye go forth, in the month Abib. 5 And it shall be when Jehovah shall have brought thee unto the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He sware to thy fathers to give thee, a land flowing with milk and honey, that thou shalt serve this service in this month. 6 Seven days thou shalt eat unleavened things, and in the seventh day is a feast to Jehovah. 7 Unleavened things shall be eaten seven days; and that which is leavened shall not be seen with thee, leaven shall not be seen with thee in all thy border. 8 And thou shalt tell thy son in that day, saying, It is because of that which Jehovah did for me, in my going forth out of Egypt. 9 And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth; because with a strong hand hath Jehovah led thee forth out of Egypt. 10 And thou shalt keep this statute at the set time from year to year. 11 And it shall be when Jehovah shall have brought thee in to the land of the Canaanite, as He sware to thee and to thy fathers, and shall have given it thee: 12 That thou shalt cause to pass over to Jehovah all that openeth the womb; and all that openeth of the offspring of a beast, which shall be to thee males, shall be for Jehovah. 13 And all that openeth of an ass thou shalt redeem with one of the flock; and if thou wilt not redeem it, then thou shalt break its neck; and every firstborn of man among thy sons shalt thou redeem. 14 And it shall be when thy son shall ask thee tomorrow, saying, What is this? that thou shalt say unto him, In strength of hand Jehovah led us forth from Egypt, from the house of servants. 15 And it was that Pharaoh hardened himself against letting us go, and Jehovah slew all the firstborn in the land of Egypt, from the firstborn of man and even to the firstborn of beast; therefore I sacrifice to Jehovah all that openeth the womb, being males; and all the firstborn of my sons I redeem. 16 And it shall be for a sign upon thine hand, and for frontlets between thine eyes; because in strength of hand Jehovah led us forth out of Egypt. 17 And it was in Pharaoh’s letting the people go, that God led them not by the way of the land of the Philistines, because that was near; for God said, Perchance the people will repent when they see war, and will return to Egypt. 18 And God led the people about, by the way of the wilderness, the sea Suph; and the sons of Israel went up armed out of the land of Egypt. 19 And Moses took the bones of Joseph with him; for swearing he had caused the sons of Israel to swear, saying, Visiting God will visit you; and ye shall bring up my bones with you from hence. 20 And they journeyed from Succoth, and encamped in Etham, at the end of the wilderness. 21 And Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light; to go by day and by night. 22 The pillar of cloud by day, and the pillar of fire by night, departed not from before the people. 8038 THE CONTENTS. In this chapter the subject treated of in the internal sense is faith in the Lord, and the perpetual remembrance of having been liberated by Him from damnation. Faith in the Lord is signified by the sanctification of the firstborn, and the perpetual remembrance of liberation by the Lord is signified by the celebration of the passover. 8039 In the latter portion of the chapter, and thereafter, the subject treated of is the further preparation of those who were of the spiritual church and who before the coming of the Lord were detained in the lower earth until they could be introduced into heaven, and that for the sake of this end they were first sent through the midst of damnation in safety, and after this underwent temptations, the Lord being continually present. Transmission through the midst of damnation is signified by the passage through the sea Suph; temptations are signified by that life in the wilderness to which they were led; and the presence of the Lord is signified by the pillar of cloud by day, and of fire by night. 8040 THE INTERNAL SENSE Verses 1, 2. And Jehovah spake unto Moses, saying, Sanctify to Me all the firstborn, that which openeth every womb among the sons of Israel, in man and in beast; it is Mine. “And Jehovah spake unto Moses, saying,” signifies an informing by the Divine; “Sanctify to Me all the firstborn,” signifies faith, that it is from the Lord; “that which openeth every womb,” signifies which is from charity; “among the sons of Israel,” signifies in the spiritual church; “in man and in beast,” signifies the good of faith interior and exterior; “it is Mine,” signifies that it is the Lord’s. 8041 And Jehovah spake unto Moses, saying. That this signifies an informing by the Divine, is evident from the signification of “speaking” and “saying,” when by Jehovah about the things of the church which are to be observed, as being an informing (see n. 7769, 7793, 7825), and because it is by Jehovah, it denotes an informing by the Divine; and from the representation of Moses, as being truth Divine (n. 6771, 7014, 7382). Hence by “Jehovah spake unto Moses, saying” is signified an informing by the Divine through Divine truth. 8042 Sanctify to Me all the firstborn. That this signifies faith, that it is from the Lord, is evident from the signification of “sanctifying to Jehovah” or the Lord, as being to ascribe to Him, that is, to confess and acknowledge that it is from Him; and from the signification of “the firstborn,” as being faith (see n. 352, 2435, 6344, 7035). When it is said “faith,” there is meant all the truth that belongs to the spiritual church; and as there is meant all the truth of the church, the spiritual church itself is also meant, for truth is the essential of this church. Good is indeed the essential of the church, and is actually the firstborn (n. 2435, 3325, 4925, 4926, 4928, 4930); but the good which those have who belong to the spiritual church is in itself truth; for when they act according to the truth which is of their doctrine, then the truth is called good, having then passed from the understanding into the will and from the will into act, and that which is done from the will is called good. That in itself and in its essence this good is nevertheless truth, is because to them the doctrinal things of the church are truths, and the doctrinal things in churches differ, consequently so do the truths; and yet although they are so various, by willing them and doing them they become goods, as just now said. [2] While a man is being regenerated, he is led by means of faith in the understanding, or in doctrine, to faith in the will or life, that is, by means of the truth of faith to the good of charity; and when a man is in the good of charity, he has then been regenerated, and then from this good he produces truths, which are called the truths of good. These are the truths which are the veriest truths of faith, and which are meant by “the firstborn;” for it is with the begettings or births of truths from good, as it is with the begettings or births of sons and daughters from a parent, and afterward of grandsons and granddaughters, and thereafter of great-grandsons and great-granddaughters; and so on. The first or immediate begetting or birth, which is that of sons and daughters, is what is signified by “the firstborn,” however many these may be; but not the second and the third begettings or births, except relatively to their own parents. The reason why these are sanctified to Jehovah or the Lord, is that all derivative or descending truths an

True Christian Religion (Ager) 20{2}. This One God is Substance itself and Form itself and angels and men are substances and forms from Him, and so far as they are in Him and He in them are images and likenesses of Him. As God is Esse He is also Substance; for unless Esse is substance it is a figment of the reason; for substance has subsistent being. Moreover, one who is a substance is also a form; for unless a substance is a form it is a figment of the reason. Wherefore both substance and form may be predicated of God, but in the sense that He is the only, the very, and the primal Substance and Form... this Form is the verily Human Form, that is, God is verily Man, infinite in every respect ... angels and men are substances and forms created and organised for receiving what is Divine flowing into them through heaven. For this reason they are called in the Book of Creation "images and likenesses of God" (Genesis 1:26, 27); and elsewhere "His sons," and "born of Him." ... so far as man lives under Divine direction, that is, suffers himself to be led by God, so far he becomes an image of God more and more interiorly. Unless an idea is formed of God as the primal Substance and Form, and of His Form as the verily Human Form, the human mind may easily involve itself in spectral fancies about God Himself, the origin of man, and the creation of the world. It would then have no other conception of God than as the nature of the universe in its first principles, that is, as its expanse, or else as emptiness or nothingness; nor any other conception of man's origin than as a flowing together of elements into that form by mere chance; nor of the creation of the world than that its substances and forms originated in points, and afterwards in geometrical lines, which are essentially nothing, because nothing can be predicated of them.  Heaven and Hell 60. People who do not have an appropriate concept of spiritual and heavenly realities cannot grasp the fact that heavenly and spiritual realities are arranged and connected in this form and image. They think that the earthly and material elements that make up their outmost form really make them what they are, and that without them they would not be human. Let them know, though, that they are not human beings because of these elements but because they are able to understand what is true and will what is good. These are the spiritual and heavenly realities that make them human. Arcana Coelestia (Elliott) 9503. So it is that the Lord is heaven, for Divine Truth which emanates from Him and is received by the angels makes heaven. Consequently the more perfect the manner in which angels receive Divine Truth that comes from the Lord and accordingly receive the Lord, the more perfect the human forms they possess. Eventually they become so perfect that their beauty surpasses belief; anyone who sees them, as I have done, will be dumbfounded. For in their outward form angels are manifestations of heavenly love and charity, and that is the truly human form. The reason why angels possess human forms is that the Divine in heaven is the Lord, and those who receive Divine Truth within good from Him are images of Him.   Arcana Coelestia (Potts) 8988 . The angels themselves appear in a human form in the heavens absolutely according to the truths which pertain to them in good, with a beauty and brightness according to the quality of the good from truths. Use is how it manifests Conjugial Love (Gladish) 16. Into our souls three things flow as one from the Lord, and these three as one, or this 'trine,' are love, wisdom, and use. But love and wisdom do not emerge except as an idea, because they only reside in affection and thoughts of the mind, but in use they become real, because then they are in the action and work of your body. And where they become real they also become substantial. And because love and wisdom emerge and become substantial in doing things, it is use that excites us, and use is doing the work of your calling faithfully, sincerely, and industriously. "A love of use, and the devotion it brings to usefulness, keep the mind from branching out and wandering around soaking up all the desires that seep in enticingly from your body and the world through the senses, and that scatter to all the winds true religion and true morality, and the benefits of them. But a devotion to use wraps up religion and morality, binds them together, and puts the mind in a state to receive wisdom and its truth. And then it puts aside the illusions and mockeries of both falsities and aimlessness. True Christian Religion 67.  Previous to creation God was love itself and wisdom itself and the union of these two in the effort to accomplish uses; for love and wisdom apart from use are only fleeting matters of reason, which fly away if not applied to use. The first two separated from the third are like birds flying above a great ocean, which are at length exhausted by flying, and fall down and are drowned. Evidently, therefore, the universe was created by God to give existence to uses; and for this reason the universe may be called a theater of uses. And as man is the chief end of creation, it follows that each and all things were created for the sake of man; and therefore each and all things belonging to order were brought together and concentrated in him, to the end that through him God might accomplish primary uses. Love and wisdom apart from their third, which is use, may be likened to the sun's heat and light; which, if they did not operate upon men, animals, and vegetables, would be worthless things; but by influx into and operation upon these they become real.  For there are three things that follow each other in order, namely, end, cause, and effect; and it is known in the learned world that the end is nothing unless it regards the effecting cause, and that the end and this cause are nothing unless an effect is produced. The end and cause may indeed be contemplated abstractly in the mind, but still only on account of some effect which the end purposes and the cause secures.  It is the same with love, wisdom, and use; use is the end which love purposes, and through the cause accomplishes; and when use is accomplished love and wisdom have a real existence; and in the use they make for themselves a habitation and foundation where they rest as in their home.  It is the same with the man who has in him the love and wisdom of God when he is performing uses; and to enable him to perform Divine uses he was created an image and likeness of God, that is, a form of Divine order. We are not human Conjugial Love (Chadwick) 315{10,11}. Is there anyone who does not believe the soul to be the most intimate and subtle essence of a person? But what is essence without form but a figment of the imagination? The soul then is a form, but what sort of form, I will tell you. It is the form of all the parts of love and all the parts of wisdom. All the parts of love are called affections, and all the parts of wisdom are called perceptions. The perceptions as a result of and so together with the affections make up a single form containing countless parts, but arranged in such order and so coherent that they can be called a unity; and they can be called a unity, because nothing can be taken away from it or be added to it, if it is to remain a unity. What is the human soul but such a form? All the parts of love and all the parts of wisdom are the essentials of such a form, and in the case of a person these essentials are in his soul, and from his soul in his head and body. 'You are called spirits and angels; and you believed in the world that spirits and angels were like puffs of wind or particles of ether, and so were minds and characters. Now you see clearly that you are truly, really and actually people, who in the world lived and thought in a material body; and you knew that it is not the material body that lives and thinks, but the spiritual substance in that body. This you called the soul, whose form you did not know; yet now you have seen it and go on seeing it. You are all souls, about whose immortality you have heard, thought, talked and written so much; and since you are forms of love and wisdom coming from God, you cannot ever die. The soul then is a human form, from which nothing can be taken away, and to which nothing can be added, and it is the inmost of all the forms throughout the body. Since the forms which are outside receive from the inmost both essence and form, you are therefore souls, just as you appear to be to your sight and to ours. In short, the soul is the real person because it is the inmost person; its form therefore is the human form in full perfection. But it is not life, but it is the nearest receiver of life from God, and so God's dwelling.'  Fractal idea of the repeating pattern of the human form Heaven and Hell (Dole) 73 . Therefore Every Angel Is in Perfect Human Form…as a whole reflects a single individual and that the same holds true for each community in heaven. From the chain of causes presented there, it follows that each single angel reflects the same as well. As heaven is a person in greatest form and a community of heaven is a person in lesser form, so an angel is a person in least form; for in the most perfect form, like the form of heaven, there is a likeness of the whole in the part and of the part in the whole.  Conjugial Love (Searle) 92. V. FROM THE INFLUX OF THE MARRIAGE OF GOOD AND TRUTH That good and truth are the universals of creation, and thus are in all created subjects ; and that they are in created subjects according to the form of each; and that good and truth proceed from the Lord not as two but as one, was shewn above, nos. 84 to 87. From these considerations it follows, that the UNIVERSAL CONJUGIAL SPHERE proceeds from the Lord, and pervades the universe from its primes to its ultimates, thus from angels even to