Logopraxis

The Third Round
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Seeking to make the Lord God Jesus Christ visible in our midst... "Where two or three are gathered together in My name there am I in the midst of them." (Matt. 18:20)

  1. 1d ago

    The natural self wants relief NOW, and fears it will not ‘make it’ – S5 Overview ( 5 mins)

    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: LPI@logopraxis-institute.online

  2. 2d ago

    ACV10 S07 8207-8232

    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

  3. 6d ago

    Acknowledging that the Word governs the process – not self (4 mins)

    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: LPI@logopraxis-institute.online

  4. Oct 19

    What Song is Your Memory Singing? (7 mins)

    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: LPI@logopraxis-institute.online

  5. Oct 16

    The Woman in Adultery – Truth Teaches the Misdirected Affections, Falsity Accuses & Damns (5 mins)

    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: LPI@logopraxis-institute.online

  6. Oct 13

    The ‘good of faith’ is the use of truth to examine our mental life, and this is what ‘protects’ – S4 Overview (12 mins)

    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: LPI@logopraxis-institute.online

  7. Oct 11

    ACV10 S06 8177-8206

    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

  8. Oct 11

    For the sake of self-defense, the human mind forms kingdoms & empires (2 mins)

    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: LPI@logopraxis-institute.online

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Seeking to make the Lord God Jesus Christ visible in our midst... "Where two or three are gathered together in My name there am I in the midst of them." (Matt. 18:20)

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    The Third Round
  • Years Active
    2016 - 2026
  • Episodes
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