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Arcana Coelestia 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 evil, is encompassed as by the waters of a sea; the falsities of evil do not indeed appear as waters to those who are there, but to those who look from without. Above that sea, where these are, are the hells of adulterers; these are above, because in the internal sense adulteries denote adulterations of good and the consequent perversions of truth, thus they denote evils from which come falsities contrary to the truths and goods of faith (n. 2466, 2729, 3399), being such falsities as are with those who are in the hell beneath, and who have lived contrary to the truth of the church, and have made its good of no account, and therefore have also adulterated and perverted everything that is said in the Word about good, that is, about charity toward the neighbor and about love to God. [3] As regards the “glorification in Pharaoh and in his army,” this here denotes immersion in this hell and being encompassed by waters as of a sea at the mere presence of the Lord, as was said above. For the evil flee from the presence of the Lord, that is, the presence of the good and truth that are from Him, feeling horror and torment at their mere approach; and also by reason of this presence they become encompassed about with their own evils and falsities, for these then burst forth from them; and indeed these evils and falsities encompass and are interposed in order to prevent the Divine from flowing in and tormenting them. This is the Divine effect which is here signified by the “glorification in Pharaoh and in his army.” That this effect is from the Divine Human of the Lord, is because, as before said, by the Lord’s coming into the world and assuming the Human and making it Divine, He cast all falsities and evils into hell, and reduced truths and goods in the heavens into order, and liberated from damnation those who were of the spiritual church.  AC 8159. [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. … [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.  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 8128. “To speak” denotes influx, because in the internal representative sense … 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.  Last Judgement 232.The knowledges of truth are inscribed on the affection or love, so that it is the affection that produces them as though they had been known to it. Affection sees those things which are consonant and concordant with itself, for some have the faculty of confirming. Wherefore if the affection is good, and it becomes good by means of life, it straightway has inscribed on it the knowledges which serve it; and when it hears and sees them, then, from things in itself which are similar and analogous, it discerns them; this therefore is of the love. But he who is in faith alone and in the love of self and the world, cannot be affected by other things than those which agree with his love; these are inscribed on his love. They are contrary to the truths of faith, which are: That God should be loved above oneself, heaven above the world, the good of the neighbor, and every use for the neighbor, and the like [above self]. The truths of faith are then cast out, which is also actually the case after death, and those things remain which are of the love, or, which are of the will. AC 8127. 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.”  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 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. Exodus 14: 10-14 Arcana Coelestia 8165… Were there no graves in Egypt, that thou hast taken us to die in the wilderness?” is signified that if there is damnation it would be all the same whether it came through the falsities of the infesters (thus in the state in which they were before), or through temptations in which they would yield (thus in the state into which they come afterward). [2] That these words are words of despair is evident. Moreover those who are in despair, which is the last of temptation, think such things, and then they are as it were on the slope, or are as it were sinking down toward hell. But at this time such thought does no harm whatever, nor do the angels pay any attention to it, for every man’s power is limited, and when the temptation arrives at the furthest limit of his power, the man cannot sustain anything more, but sinks down. But then, when he is on the downhill course, he is raised by the Lord and thus liberated from despair; and is then for the most part brought into a clear state of hope and of the consequent consolation, and also into good fortune. It is said “damnation through a state of temptations in which they would yield,” because they who yield in temptations come into a state of damnation; for temptations are to the end that truths and goods may be confirmed, and may be conjoined together, in order that faith and charity may ensue; but this end is attained only when the man conquers in temptations; whereas when he yields, in this case truths and goods are rejected, and falsities and evils are confirmed, whereby such come into a state of damnation. 8174. For the Egyptians whom ye have seen today, ye shall see them again no more forever. That this signifies that the falsities which are once removed will be removed to eternity, is evident from the signification of “the Egyptians,” as being those who are in falsities from evil (see n. 8132, 8135, 8146, 8148), thus also the falsities themselves from evil; and from the signification of “seeing no more,” when said of falsities, as being to be removed, for the falsities in man are not cast out, but are removed, man being withheld from evils and the falsities therefrom, and being held in good, by the the Lord, (n. 1581, 2256, 2269, 2406, 4564); and from the signification of “forever,” as being to eternity. hird 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 8207 Verses 23-25. And the Egyptians pursued, and came after them, all Pharaoh’s horses, his chariots, and his horsemen, into the midst of the sea. And it was in the morning watch, and Jehovah looked forth to the camp of the Egyptians in the pillar of fire and of cloud, and troubled the camp of the Egyptians. And He took off the wheel of his chariots, and he drew it in heaviness; and the Egyptian said, I will flee before Israel, because Jehovah wageth war for them against the Egyptians. “And the Egyptians pursued,” signifies an endeavor of falsity from evil to inflict violence; “and came after them,” signifies the endeavor of the influx; “all Pharaoh’s horses, his chariots, and his horsemen, into the midst of the sea,” signifies memory-knowledges from a perverted understanding, doctrinal things of falsity, and reasonings, that they filled hell; “and it was in the morning watch,” signifies the state of thick darkness and destruction of those who are in falsity from evil, and the state of enlightenment and salvation of those who are in truth and good; “and Jehovah looked forth to the camp of the Egyptians,” signifies the extension thence of Divine influx toward those who were endeavoring to inflict violence by means of falsities; “in the pillar of fire and of cloud,” signifies the presence in this manner of Divine good and truth there; “and troubled the camp of the Egyptians,” signifies that the consequent extensions of falsity and evil returned upon them; “and He took off the wheel of his chariots,” signifies the power of inflicting falsities taken away; “and he drew it in heaviness,” signifies resistance and impotence; “and the Egyptian said,” signifies the thought under these circumstances; “I will flee before Israel,” signifies separation from those who are in the good of truth and the truth of good; “because Jehovah wageth war for them against the Egyptians,” signifies that the Lord alone sustains the fight against falsities and evils. 8208 And the Egyptians pursued. That this signifies the endeavor of falsity from evil to inflict violence, is evident from the signification of “pursuing,” when done by the Egyptians, as being an endeavor to subjugate (see n. 8136, 8152, 8154), thus to inflict violence; and from the representation of the Egyptians, as being those who are in falsities from evil (n. 8132, 8135, 8136, 8146, 8148), thus also the falsities from evil. 8209 And came after them. That this signifies the endeavor of the influx, is evident from the signification of “to come after” anyone, when said of those who are in falsities from evil, as being an endeavor to inflict violence by means of an influx of falsity from evil (see n. 8187). It denotes an endeavor, because infernal genii and spirits cannot inflict evil on the good, but nevertheless constantly endeavor to do so. There is a sphere exhaling from the hells which may be called a sphere of endeavors, and which is a sphere of doing evil. I have several times been allowed to perceive this sphere. The endeavor in it is constant, and as soon as any opportunity offers, the effect breaks forth from it. But this sphere is restrained by the sphere of the endeavors of heaven which is from the Lord, and is a sphere of imparting benefits, in which is all power, because it is from the Divine. Nevertheless equilibrium is maintained between these diametrically opposite endeavors, to the intent that man may be in freedom, and thus in choice, and that he can be reformed; for all reformation is in freedom, and without freedom there is no reformation. Spiritual endeavor is the same as will. During man’s reformation he is kept in equilibrium (that is, in freedom) between willing good and willing evil; and insofar as he then accedes to willing what is good, so far he accedes to heaven and recedes from hell; and so far the new will which he then receives from the Lord prevails against his own will which he received by inheritance from his parents and afterward by actual life. When therefore a man has been so far reformed that he wills good and is affected with it, then good removes evil, because the Lord is present in good; for good is from the Lord, thus it is His, nay, it is Himself. From all this it can be seen how the case is with the endeavor of the influxes with man. 8210 All Pharaoh’s horses, his chariots, and his horsemen, into the midst of the sea. That this signifies memory-knowledges from a perverted understanding, doctrinal things of falsity, and reasonings, that they filled hell, is evident from the signification of the “horses of Pharaoh,” as being memory-knowledges from a perverted understanding; from the signification of the “chariots of Pharaoh,” as being doctrinal things of falsity; from the signification of the “horsemen of Pharaoh,” as being reasonings therefrom (concerning all which see above, n. 8146, 8148); and from the signification of “into the midst of the sea,” as being to fill hell. [2] That these three things of Pharaoh’s army, namely, horses, chariots, and horsemen, are here mentioned again, is because the last state of the devastation of those of the church who had been in faith separate from charity and in a life of evil is now at hand, which state is the state of being cast into hell; and to be cast into hell is to be crowded by falsities from evil. For when the evil have been devastated as to all truth and good and have been left to the evil of their life and to the falsity thence derived, then the hells with which they had communicated by the evils of their life are opened, and then all those evils which they have appropriated to themselves rush into them, and the falsities which pour forth from the evils then constitute a sphere around them, which sphere appears like a dense cloud, or like water. When this takes place, they are then in hell; for they are then shut off from all communication with heaven, and are also separated from other hells. This is called “casting into hell.” [3] This is the reason why now, when they entered into the midst of the sea, mention is made of “horses, chariots, and horsemen;” for as already said, the “sea Suph” signifies hell; and “horses, chariots, and horsemen” signify all the falsities and all things of falsity from evil, which are now let into them in order that in this manner they may be separated from the other hells by the whole nature of falsity from evil. These are the subjects specifically treated of in the verses which now follow (verses 24 to 28). 8211 And it was in the morning watch. That this signifies a state of thick darkness and of the destruction of those who are in falsity from evil, and a state of the enlightenment and salvation of those who are in truth from good, is evident from the signification of “the morning watch,” as being a state of enlightenment and salvation, and in the opposite sense, a state of thick darkness and destruction. The reason why “the morning watch” has this signification, is that in the other life states of faith and love are like the times of the day in the world, namely, like morning, noon, evening, and night; and therefore these times also correspond to those states (see n. 2788, 5672, 5962, 6110). Moreover states vary in much the same manner. The end and the beginning of these variations is “morning,” and specifically, “daybreak,” for then the night is ended, and the day begins. In the state to which morning corresponds, the good begin to be enlightened in respect to the things which are of faith, and to grow warm in respect to the things which are of charity, and conversely, the evil then begin to be darkened by falsities, and to be chilled by evils; consequently to them morning is a state of thick darkness and destruction, while to the good it is a state of enlightenment and salvation. [2] From these states in heaven arise the states of light and heat, and also the states of thick darkness and cold on earth, which states succeed each other every year and every day; for whatever exists in the natural world has its origin and cause from things which exist in the spiritual world, because universal nature is nothing else than a theater representative of the Lord’s kingdom (3483, 4939, 5173, 5962); whence come the correspondences. The variations of light and shade and also of heat and cold on earth are indeed from the sun, that is, from the difference of its altitudes, every year and every day, in the several regions of the earth; but these causes, which are proximate, and in the natural world, were created according to the things in the spiritual world, as by their prior and efficient causes, which are the causes of the posterior causes that exist in the natural world. For nothing which is in order ever exists in the natural world that does not derive its cause and origin from the spiritual world, that is, through the spiritual world from the Divine. [3] As, relatively to the good, “morning” signifies the beginning of enlightenment and salvation, and relatively to the evil, the beginning of thick darkness and destruction, therefore it is here said that in the morning watch Jehovah looked forth to the camp of the Egyptians and troubled it, and then that He took off the wheel of the chariots, and shook out the Egyptians into the midst of the sea; and on the other hand that He saved the sons of Israel. From all this it can now be seen what is signified in the spiritual sense by the following passages in the Word: In the day thou shalt make thy plant to grow, and in the morning thy seed to blossom (Isa. 17:11). About the time of evening behold terror; before the morning he is not (Isa. 17:14). O Jehovah be Thou their arm every morning, our salvation also in the time of distress (Isa. 33:2). Thus saith the Lord Jehovih, An evil, an only evil; behold it cometh. An end is come, the end is c

Arcana Coelestia 9587. The Lord maintains a person in the freedom to think; and to the extent that external restraints — fear of the law, fear for one’s life, and fear of the loss of reputation, position, or gain — do not hold the person back, He maintains him in the freedom to act. But by means of that freedom He can steer the person away from what is bad, and by means of that freedom steer him towards what is good. He leads the person so gently and quietly that he has no other idea than this, that everything proceeds from himself. In this situation the Lord sows good and implants it deeply in a person’s actual life; and that good remains there forever. This is something the Lord teaches in Mark, The kingdom of God is like someone who casts seed into the earth. The seed sprouts and grows, he himself knowing not how; the earth bears fruit of its own accord. Mark 4:26-28. ‘The kingdom of God’ is heaven as it exists with a person; it is accordingly the good of love and the truth of faith. 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]

Divine Providence 316. The reason our own prudence convinces and assures us that everything good and true comes from us and is within us is that our own prudence is simply our cognitive sense of identity, flowing from our self-love, which is our emotional sense of identity. Our sense of autonomy inevitably lays claim to everything. It cannot rise above this. Whenever we are being led by the Lord’s divine providence, though, we are lifted out of our sense of autonomy and see that everything good and true comes from the Lord. We even see as well that whatever is in us from the Lord always belongs to the Lord and is never ours. If we believe anything else, we are like people who have been given responsibility for an owner’s assets and insist that they belong to us or claim them as our own. This makes us thieves rather than stewards. Further, since our sense of self is nothing but evil, we plunge the owner’s assets into our own evil, where they are devoured the way pearls are when they are thrown into a manure pile or into acid. Index 1 Spiritual Experiences 751. Own (Proprium), [I:628] see also Organs (Organa). Manmade things and a person’s own things are just as pictures, which inwardly are mud, but things [fashioned] by the Lord, the more toward the inward parts [they are viewed], the more beautiful and the more pleasant [they are seen], no. 252. Those who trust their own good judgment and ascribe all things to it and who from knowledge enter into the secrets of faith, in the other life are prone to magical arts, no. 269:2. That the Lord gives angels to think that they live as if from themselves, because what is His, from mercy in this way He wants to be perceived by others, no. 337. One who does not have faith, he draws his mental images, fantasies persuasions and natures from himself, which must be rooted out. It is otherwise with those who have true faith, no. 455, see Faith (Fides). [continuation p. 424 s.v.] Own (Proprium). That every person and spirit can be controlled through feelings alone, but they can also be controlled by reason, both because they are so formed, and so that they may know as it were from their own selves, no. 497. I spoke with angelic spirits from Jupiter through a spirit, that all good is from the Lord. They replied they thought it was from themselves, but afterwards that this was simpler to say, and [to say] that all good is from the Lord is to speak in a heavenly manner, no. 550. I was drawn up into a realm of light like that of diamonds, where there was a glorification of the Lord. The angels there said that from there they can control nothing, except when and insofar as it is granted to them by the Lord, nos. 600-608 incl., see Heaven (Coelum). That those who are evil think they govern [themselves], and think themselves powerful and strong, and they scorn those who [are governed] by the Lord, regarding them as weak, miserable and poor, no. 620. That those who have faith and believe themselves to be governed by the Lord and not to live from themselves but from the Lord have peace and freedom, and evil is not accounted to them; but those who do not believe this, but believe themselves to be governed by themselves and to have their own life are in a state of unrest and in servitude, and that evil clings to them: and that although they know that they do not live from themselves and they do not govern themselves that still without faith in the Lord, evil clings, from experience, [nos.] 635, 638. The worst purpose is that the common interests and all things may be for the sake of self, no. 803. Those who do not have faith can never understand that inner sight or inward sensation exists, thinking, because their own self is thus absent, that they have no life, or like wood are stupid, nos. 897, ff. to 902, see Perception (Perceptio). That there is insight was confirmed many times by the fact that nothing [was done] by me although it seemed [to be done] by me, that because it was corroborated from heaven, they wanted to believe but they were not able, because neither did they see, nor understand, no. 900. 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]

But Jesus went to the Mount of Olives. Now early in the morning He came again into the temple, and all the people came to Him; and He sat down and taught them. Then the scribes and Pharisees brought to Him a woman caught in adultery. And when they had set her in the midst, they said to Him, “Teacher, this woman was caught in adultery, in the very act. Now Moses, in the law, commanded us that such should be stoned. But what do You say?” This they said, testing Him, that they might have something of which to accuse Him. But Jesus stooped down and wrote on the ground with His finger, as though He did not hear.So when they continued asking Him, He raised Himself up and said to them, “He who is without sin among you, let him throw a stone at her first.” And again He stooped down and wrote on the ground. Then those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last. And Jesus was left alone, and the woman standing in the midst. When Jesus had raised Himself up and saw no one but the woman, He said to her, “Woman, where are those accusers of yours? Has no one condemned you?” She said, “No one, Lord.” And Jesus said to her, “Neither do I condemn you; go and sin no more.” John 8:1-11 Arcana Coelestia 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.” 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 Jehovah spake unto Moses, saying, Speak unto the sons of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon: over against it shall ye encamp by the sea. And Pharaoh will say of the sons of Israel, They are entangled in the land, the wilderness hath shut upon them. And I will harden Pharaoh’s heart, and he shall follow after them; and I will be glorified in Pharaoh, and in all his army; and the Egyptians shall know that I am Jehovah. And they did so. And it was told the king of Egypt that the people fled; and the heart of Pharaoh and of his servants was turned against the people, and they said, What is this we have done, that we have let Israel go from serving us? And he harnessed his chariot, and took his people with him: And he took six hundred chosen chariots, and all the chariots of Egypt, and tertian captains upon all of them. And Jehovah hardened the heart of Pharaoh king of Egypt, and he pursued after the sons of Israel; and the sons of Israel went out with a lofty hand. And the Egyptians pursued after them, and overtook them encamping by the sea, all the horses of the chariots of Pharaoh, and his horsemen, and his army, beside Pi-hahiroth before Baal-zephon. Exodus 14: 1-9 Arcana Coelestia 8125. THE CONTENTS. In this chapter, in the internal sense, the subject treated of is the first temptation of those who are of the spiritual church, and the conducting of them through the midst of hell, and their protection then by the Lord; and also the immersion of those who were in faith separate from charity in hell, where are falsities from evils. They who are of the spiritual church are represented by the sons of Israel; they who are in faith separate from charity by the Egyptians. The first temptation is described by the murmuring of the sons of Israel when they saw the army of Pharaoh. Hell is signified by the “sea Suph” through which the sons of Israel were conducted in safety, and in which the Egyptians were immersed. Falsities from evils are signified by the waters which covered the latter. The following all exist as states within our own inner landscape … AC 8094 …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 (STATES OF MIND ‘IN ME’) 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. Gathering and casting into hell 8146. And he harnessed his chariot. That this signifies the doctrine of falsity, which is that of faith separate in general, is evident from the signification of a “chariot,” as being doctrine (see n. 2760, 5321, 5945), here the doctrine of falsity which is of faith separate, because it is the chariot of Pharaoh, and by Pharaoh are represented the falsities which are of faith separate; for they who are in faith separate from charity and at the same time in a life of evil must needs be in falsities (n. 8094). [2] In what now follows, the subject treated of is the gathering together of all the falsities derived from evil with those who have been in faith separate from charity and in a life of evil. In what precedes, the vastation of the truths of faith with them was described, and their final reduction to the state of being in mere falsities from evil, thus in damnation. In this chapter their being cast down into hell is now treated of, for this follows damnation. With this state of being cast down into hell, the case is this. When this is to be done, all the falsities that appertain to them are gathered together into one, which is effected by the opening of all the hells with which they have had communication, and their being poured in upon them. Thence come the condensations around them of falsities from evil which appear as waters to those who look at them from without (n. 8137, 8138), for they are exhalations from their life; and when they are encompassed about with these, they are in hell. That the falsities from evil are gathered together into one and are poured in upon them, is done in order that they may be surrounded by such things as have been of their life, and may be afterward kept in them. Their kind of evil and its derivative falsity then distinguish them and their hell from other hells. 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 8177 Verses 15-18. And Jehovah said unto Moses, Why criest thou unto Me? speak unto the sons of Israel, that they set forward. And thou, lift up thy rod, and stretch out thy hand over the sea, and cleave it asunder; and the sons of Israel shall come into the midst of the sea on the dry. And I, behold I harden the heart of the Egyptians, and they shall come after them; and I will be glorified in Pharaoh, and in all his army, in his chariots, and in his horsemen. And the Egyptians shall know that I am Jehovah, when I am glorified in Pharaoh, in his chariots, and in his horsemen. “And Jehovah said unto Moses,” signifies exhortation; “Why criest thou unto Me?” signifies that there is no need of intercession; “speak unto the sons of Israel,” signifies influx and perception; “that they set forward,” signifies what follows on continuously until they are prepared; “And thou, lift up thy rod,” signifies the power of Divine truth; “and stretch out thy hand over the sea,” signifies the rule of power where the hell of falsity from evil is; “and cleave it asunder,” signifies the consequent dissipation of falsity; “and the sons of Israel shall come into the midst of the sea on the dry,” signifies that they who are of the spiritual church may pass safely and without the influx of falsity; “and I, behold I harden the heart of the Egyptians,” signifies the obstinacy of falsity from evil; “and they shall come after them,” signifies an endeavor to offer violence by means of the influx of falsity from evil; “and I will be glorified in Pharaoh, and in all his army, in his chariots, and in his horsemen,” signifies that they will see the effect of the dissipation of falsity and of reasonings by virtue of the Divine good of the Lord’s Divine Human; “and the Egyptians shall know that I am Jehovah,” signifies that it may be known that the Lord is the only God, and besides Him there is none else; “when I am glorified in Pharaoh, in his chariots, and in his horsemen,” signifies, as above, from their seeing the effect of the dissipation of falsity and of its teachings and reasonings, by the Lord alone. 8178 And Jehovah said unto Moses. That this signifies exhortation, is evident from the signification of “Jehovah said,” when the subject treated of is elevation and liberation from temptation, as being exhortation (see n. 7033, 7090). 8179 Why criest thou unto Me? That this signifies that there was no need of intercession, is evident from the signification of “crying unto Jehovah,” as being to intercede, namely, for liberation from temptation. Hence “Why criest thou unto Me?” denotes why dost thou intercede when there is no need of intercession? and therefore it follows, “speak unto the sons of Israel, that they go forward,” by which is signified that they shall have aid, but that still the temptation will be continued, even until they are prepared. [2] As to there being no need of intercession, the case is this. They who are in temptations are wont to slack their hands and betake themselves solely to prayers, which they then ardently pour forth, not knowing that prayers will not avail, but that they must fight against the falsities and evils which are being injected by the hells. This fight is performed by means of the truths of faith, which help because they confirm goods and truths against falsities and evils. Moreover in the combats of temptations, the man ought to fight as of himself, but yet acknowledge and believe that it is of the Lord (see above n. 8176). If man does not fight as of himself, the good and truth which flow in through heaven from the Lord are not appropriated to him; but when he fights as of himself, and still believes that it is of the Lord, then they are appropriated to him. From this he has an own [proprium] that is new, which is called the heavenly own, and which is a new will. [3] Moreover they who are in temptations, and not in some other active life than that of prayers, do not know that if the temptations were intermitted before they had been fully carried through, they would not be prepared for heaven, and thus could not be saved. For this reason, moreover, the prayers of those who are in temptations are but little heard; for the Lord wills the end, which is the salvation of the man, which end He knows, but not the man; and the Lord does not heed prayers that are contrary to the end, which is salvation. He who conquers in temptations is also confirmed in the truth stated above; whereas he who does not conquer entertains a doubt with respect to the Divine aid and power, because he is not heard; and then sometimes, because he slacks his hand, he partly yields. From all this it can be seen what is meant by there being no need of intercession, namely, that prayer is not to be relied upon. For in prayer from the Divine it is always thought and believed that the Lord alone knows whether it is profitable or not; and therefore the suppliant submits the hearing to the Lord, and immediately after prays that the will of the Lord, and not his own, may be done, according to the Lord’s words in His own most grievous temptation at Gethsemane (Matt. 26:39, 42, 44). 8180 Speak unto the sons of Israel. That this signifies influx and perception, is evident from the signification of “speaking,” when said of truth Divine, which is represented by Moses, to those who are of the spiritual church, who are “the sons of Israel,” as being influx and the consequent perception (see also n. 2951, 5481, 5797, 7270, 8128). 8181 That they set forward. That this signifies what follows on continuously even until they are prepared, is evident from the signification of “setting forward,” as being what is successive and continuous (see n. 4375, 4554, 4585, 5996); for thereby is signified that they were not to cry out, that is, to supplicate, but that the journey was to be continued to the sea Suph, and afterward through it to the wilderness, thus through hell, which they should pass through safely, to temptations in successive continuation, even until they should be prepared. (That by the “sea Suph” is signified hell, see n. 8099, 8137, 8148, and by the “wilderness” a state of undergoing temptations, n. 8098.) 8182 And thou, lift up thy rod. That this signifies the power of Divine truth, is evident from the signification of “rod,” as being power (see n. 4013, 4015, 4876, 4936, 6947, 7011, 7026); and from the representation of Moses, to whom it is said that he should “lift up his rod,” as being Divine truth (of which frequently above). 8183 And stretch out thy hand over the sea. That this signifies the rule of power where the hell of falsity from evil is, is evident from the signification of “stretching out the hand,” as being the rule of power (see n. 7673); and from the signification of “the sea,” here the sea Suph, as being the hell in which are the falsities from evil of those who have been of the church (n. 8099, 8137, 8148). Concerning this hell, of the Lord’s Divine mercy something further shall be said at the end of the last chapters of Exodus, where the hells will be told about from experience. 8184 And cleave it asunder. That this signifies the consequent dissipation of falsity, is evident from the signification of “cleaving this sea asunder,” as being to dissipate the falsities from evil which are in that hell; for the falsities there appear like waters, according to what was shown above (n. 8099, 8137, 8148). For when the angelic pillar in which the Lord is present passes through that sea, then the falsities recede, consequently the waters there-which are falsities-disappear; from which it is evident that “to cleave the sea asunder” signifies the dissipation of the falsities that belong to the hell which is represented by the “sea Suph.” 8185 And the sons of Israel shall come into the midst of the sea on the dry. That this signifies that they who are of the spiritual church may pass safely and without the influx of falsity, is evident from the signification of “coming” or entering “into the midst,” as being to pass through; and from the representation of the sons of Israel, as being those who are of the spiritual church (of which frequently); and from the signification of “on the dry,” as being safely, and without the influx of falsity; for by the waters of this sea are signified falsities derived from evil (see n. 8137, 8138); consequently by “the dry” is signified without falsity. The like is signified by “dry,” and “making dry,” in David: Thou hast broken the heads of leviathan in pieces. Thou didst cleave the fountain and the river; Thou hast made dry the rivers of strength (Ps. 74:14, 15); “to make dry the rivers of strength” denotes to dissipate the more powerful falsities. [2] In Zechariah: I will gather them, because I will redeem them; I will bring them back out of the land of Egypt, and gather them out of Assyria; and I will bring them unto the land of Gilead and to Lebanon. He shall pass through the sea of distress; but he will smite the waves in the sea, and will make dry all the depths of the stream; and the pride of Assyria shall be cast down, and the staff of Egypt shall depart. And I will render them mighty in Jehovah (Zech. 10:8-12); this passage treats of those who trust in themselves and in their own wisdom in spiritual things, and also of the dissipation of falsities by means of temptations: “the land of Egypt” denotes memory-knowledges; “Assyria,” the reasonings therefrom; “to pass through the sea of distress,” denotes temptations; “to smite the waves in the sea and dry up the depths of the stream,” denotes to dissipate the falsities thence derived; “the pride of Assyria shall be cast down, and the staff of Egypt shall depart,” denotes that they shall not trust any longer in their own wisd

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]

Spirits of Jupiter (states of mind) Arcana Coelestia 8111. By 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. AC 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 inspired me sensibly filled my chest and heart. The desires and anxieties about the future, which induce intranquility and unpleasantness, and excite and agitate the mind into various disturbances, were then removed. From this I could clearly see what was the quality of the life of the inhabitants of the planet Jupiter. They told me that they do not fear death, except a little on account of the loss of their married partner and children, because they know of a certainty that the death of the body is a continuation of life, and that after it they become more happy. AC 8114. I noticed that they had a still more interior state of happiness, and that they were susceptible of a state of happiness still more interior yet. This is discerned from the fact that their interiors are not closed, but are open to the Lord; for the more open the interiors are, the more susceptible men are of the Divine good and the Divine happiness. Very different is the case with those who do not live in the order of heaven. With such the interiors are closed and the exteriors are open to hell, whence flow in contempt for others, hatreds, revenges, and cruelties, which it is a delight for them to exercise against those who do not reverence them, or do not favor their desires. Heaven is Charity AC 8033. 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. 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. Choirs think, speak and act as one (our earth vs Jupiter) 8115. The spirits of the earth Jupiter cannot be together with the spirits of our earth, because these are of a wholly different genius, and do not love the delight of tranquillity as they do. It surprised them to hear that people from our earth who become angels are wholly different in heart, and retain scarcely anything that is like their state when they were spirits. To show them that such is the case there came in succession from heaven a number of choirs of angels from our earth. (There are choirs when many think, speak, and act all together as a one in an uninterrupted series: the celebration of the Lord in the heavens is for the most part effected by means of choirs: as to choirs, see n. 1648, 1649, 2595, 2596, 3350, 5182.) These choirs gave so much delight to the spirits of Jupiter who were with me that they seemed to themselves to be as it were transported into heaven. This glorification by means of choirs lasted about an hour. The delicious feelings excited thereby in the spirits, being communicated to me, I was enabled to feel them. They said that they would tell this to their people who were elsewhere. Another contrast of Jupiter states of mind with 'our earth' (the default) states of mind 8116. They reported that in the region of their earth where they had been, there is a great multitude of men, as great as the planet can feed; and that the planet is fertile, and abounds in all things; and that its inhabitants desire no more than will suffice for the necessaries of life, and that consequently the multitude of men is so great. 8117. They reported further that they are there distinguished into nations, families, and houses; that they all dwell separately with their own; that their interaction is mostly with their family connections; that no one ever desires the goods of another, and that it never comes into their minds to claim anything thereof for themselves, still less to attack and plunder, which they regard as a crime contrary to human nature, and horrible. When I desired to tell them that in this earth there are wars, plunderings, and slaughterings, they turned away, and were averse to hear. 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]

AC 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 8108... 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. 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]

Transcript So the method and the structure is there as a guide. It's not sacrosanct as such. So what's important really has to do with what's actually arising for us. So as we engage with the Text, things happen and no one has any control over what happens. So whatever your experience is as you engage, that's what's being given to you for the group. That's the thing to remember, that it's not just about the work the Lord is doing in my life. There's a reason that that work is being done and it's for the benefit of the whole. So it's always looking beyond our self to use. And you know, as we speak off often, the Text is psychoactive. So the Word, if we just stay open to it, it'll work its own work in us. And it's not always going to be the case that we'll even have clarity when we get to the meeting and that's fine. That's perfectly okay. Because whatever the state is that is active as we come together is what we bring. And we just have to trust that what we bring is from the Lord for the group - because it is. And this is the working of Providence in all the details. So no two meetings are the same meeting. I know that's blindingly obvious, but what is brought to any particular meeting is a unique aspect of the Lord working in our lives. So coming together, just bringing an awareness of the Lord as the one who is what has come forth from our practice. The insights and things that have been received by each of us through our engagement with the Text is the faith of charity. That's what that's defined as. It is what arises from praxis as opposed to what is just knowledge in the memory. So from a spiritually practical point of view, what happens in this process of meeting together? This is the question, I think. And I was taken with when your son shall ask you ... 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. (Exodus 13:14) So the inquiry, what are we doing here? Why are we here? And then just thinking about how what you bring is an offering, essentially. And what that does is that it grounds different things in the different individuals that are here. Because as individuals, we are not fixed things. We are really processes because what passes in as we listen or what appears to pass in - really what it does is what is heard without is grounded -something grounds from within in what is heard because influx always moves from what is interior to exterior. So it's as much as what is being grounded, is as important as the work we have done and are bringing as our offering here. So as we engage with one another things arise within, things are being grounded - states, thoughts, affections, all of this is in the mix. And so there is a passing between each of us something of the work of each other. And because that is the Lord at work, you know, that's the Word at work, it has a transformative power to it that if we allow it. We can be transformed through our engagement as we meet together. And that transformation is a means whereby what is present that cannot serve can be identified and what is of use can be elevated. So I know this can sound quite vague, but it's really about bringing attention and allowing the obscurity to clear as we engage and it will - something will remain out of the shares for each of us. It always does. So we have direct experience of that happening. We might not have really thought much about it, but it happens in the meeting, right? It happens as we gather together. So this idea then is not so much listening and repeating back what people have said, but giving attention to what is coming from without and what is coming from within. And at that meeting point is something profoundly holy. And it can be just one thing. So when we move through the rounds, in Round Two, sure, bring what you feel you need to bring, but bring a conscious attention also to what it is you're going to bring. And whether it's one thing or many things, that's over to you. That's an inner dialogue between you and the Lord. And we can just trust in the process in the sense that the Lord delivers through the process what each one needs, what the group needs, and what we need to carry forth from this place when we go. So these are just a few things to try and hold in mind as we move through the meeting. The good of faith Arcana Coelestia 8080 [3] That regarded in itself the truth of faith without its good is not to be ascribed to the Lord, that is, given to Him, or acknowledged to be from Him, is because no truth of faith has any life in it until it becomes the good of faith; and the truth of faith becomes the good of faith by willing it and doing it (n. 7835). When therefore it becomes the good of faith, then it is acknowledged by the Lord as being His, for the Lord gives faith mediately through its good. Moreover with the man of the spiritual church all the truth of faith becomes the good of faith when he is being regenerated, and then for the first time it becomes the Lord’s. 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. 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Arcana Colestia 8081. And it shall be when thy son asketh thee. That this signifies perception from the truth which is of conscience, is evident from the signification of “to ask,” as being knowledge from perception (see n. 5597, 5800, 6250); and from the signification of “son,” as being truth (n. 489, 491, 533, 1147, 2623, 3373); that it denotes perception from the truth which is of conscience, is evident from what has been unfolded above (see n. 7935), where like words occur. It is said “from the truth which is of conscience,” because the conscience of those who are of the spiritual church is a conscience of truth, for it is procured from the doctrinal things of the church which are believed to be true, whether they are true or not; but they then become truths of conscience when they become also of the life. 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 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]