Episodes

  • We’re okay just as we are… or are we? (13 mins)
    Nov 21 2024
    The stirring of the pot (a parable to the rebellious house) ‘Thus says the Lord God: “Put on a pot, set it on, And also pour water into it. 4 Gather pieces of meat in it, Every good piece, The thigh and the shoulder. Fill it with choice cuts; 5 Take the choice of the flock. Also pile fuel bones under it, Make it boil well, And let the cuts simmer in it.” 6 ‘Therefore thus says the Lord God: “Woe to the bloody city, To the pot whose scum is in it, And whose scum is not gone from it! Bring it out piece by piece, On which no lot has fallen. 7 For her blood is in her midst; She set it on top of a rock; She did not pour it on the ground, To cover it with dust. 8 That it may raise up fury and take vengeance, I have set her blood on top of a rock, That it may not be covered.” 9 ‘Therefore thus says the Lord God: “Woe to the bloody city! I too will make the pyre great. 10 Heap on the wood, Kindle the fire; Cook the meat well, Mix in the spices, And let the cuts be burned up. 11 “Then set the pot empty on the coals, That it may become hot and its bronze may burn, That its filthiness may be melted in it, That its scum may be consumed. 12 She has grown weary with lies, And her great scum has not gone from her. Let her scum be in the fire! 13 In your filthiness is lewdness. Because I have cleansed you, and you were not cleansed, You will not be cleansed of your filthiness anymore, Till I have caused My fury to rest upon you. 14 I, the Lord, have spoken it; It shall come to pass, and I will do it; I will not hold back, Nor will I spare, Nor will I relent; According to your ways And according to your deeds [e]They will judge you,” Says the Lord God.’ ” Ezekiel 24 Arcana Coelestia 3742. That there is one only life, which is from the Lord alone, and that angels, spirits, and men are only recipients of life, has been made known to me by experience so manifold as to leave not even the slightest doubt. Heaven itself is in the perception that this is the case, insomuch that the angels manifestly perceive the influx, and also how it flows in; and likewise the fullness and quality of their reception of it. When they are in a fuller state of reception they are then in their peace and happiness; otherwise they are in a state of unrest and of a certain anxiety. Nevertheless the life of the Lord is so appropriated to them as to cause them to feel that they live from themselves, but yet they know that it is not from themselves. The appropriation of the Lord’s life comes from His love and mercy toward the universal human race, in that He wills to give Himself to everyone, and all that is His, and in that He actually does give them insofar as they receive, that is to say, insofar as they are in the life of good and in the life of truth, as being likenesses and images of Him. And as such a Divine endeavor is continually proceeding from the Lord, as before said His life is appropriated. Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.
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    13 mins
  • What significance does this passage have in my life? – looking to have an affirmative response to this question. (6 mins)
    Nov 18 2024
    True Christian Religion 470. II. MAN IS NOT LIFE, BUT A FORM FOR THE RECEPTION OF LIFE 1 FROM GOD. It is generally believed that life is in a man and is his own, and consequently that he is not only a form receptive of life, but actually is life. This general belief arises from the appearance, for he lives, that is, he feels, thinks, speaks and acts altogether as of himself. This proposition, then, that man is a form receptive of life, and not life itself, cannot but seem to be like something hitherto unheard of, or like a paradox, opposed to sensual thought, because contrary to the appearance. The cause of this fallacious belief that man actually is life, and consequently that life is inherent in him from creation and is afterwards propagated by descent, I have indicated as due to appearance. The cause, however, of this fallacy derived from appearance is that most men at this day are natural, and few are spiritual. The natural man judges from appearances, and the fallacies thence derived are diametrically opposed to this truth, that man is merely a form receptive of life and not life itself. Real appearances Heaven and Hell 175. As all things that correspond to interiors also represent them they are called representatives; and as they differ in each case in accordance with the state of the interiors they are called appearances. Nevertheless, the things that appear before the eyes of angels in heaven and are perceived by their senses appear to their eyes and senses as fully living as things on earth appear to man, and even much more clearly, distinctly and perceptibly. Appearances from this source in heaven are called real appearances, because they have real existence. There are appearances also that are not real, which are things that become visible, but do not correspond to interiors. Arcana Coelestia 3485. The representations that come forth in the other life are appearances, but living ones, because they are from the light of life. The light of life is the Divine wisdom, which is from the Lord alone. Hence all things that come forth from this light are real; and are not like those things that come forth from the light of the world. Wherefore they who are in the other life have sometimes said that the things they see there are real things, and the things which man sees are in comparison not real; because the former things live, and thus immediately affect their life, while the latter things do not live, thus do not immediately affect the life, except insofar and in such a manner as the things in their minds which are of this world’s light conjoin themselves fitly and correspondently with the things of the light of heaven. From all this it is now evident what representations are, and what correspondences. Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.
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    6 mins
  • The Third Round: Different States of Relationship to Goods and Truths
    2 mins
  • ACV9 S25 7287-7302
    Nov 17 2024
    CLICK TO PRINT READING 7287. Verses 8-13. And Jehovah said unto Moses and unto Aaron, saying, When Pharaoh shall say unto you, saying, Give you a wonder, then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh; it shall become a water-serpent. And Moses and Aaron came unto Pharaoh; and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments. And they cast forth every man his rod, and they became water-serpents; and Aaron's rod swallowed up their rods. And Pharaoh's heart was made firm, and he heard them not; as Jehovah had spoken. "And Jehovah said unto Moses and unto Aaron, saying," signifies instruction; "When Pharaoh shall say unto you," signifies if they have doubt concerning the Divine; "saying, give you a wonder," signifies and they therefore desire to be confirmed; "then thou shalt say unto Aaron," signifies influx and communication; "Take thy rod, and cast it before Pharaoh," signifies the power which is shown; "it shall become a water-serpent," signifies that thereby mere fallacies and the derivative falsities will reign among them; "and Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded," signifies the effect; "and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent," signifies that mere fallacies and the derivative falsities would reign among them; "and Pharaoh called also the wise men and the sorcerers," signifies abuse of Divine order; "and they also, the magicians of Egypt, did so with their enchantments," signifies thus to appearance the same by perverting the ends of order; "and they cast forth every man his rod, and they became water-serpents," signifies power from order that they became dull in respect to the noticing of truth; "and Aaron's rod swallowed up their rods," signifies that this power was taken away from them; "and Pharaoh's heart was made firm," signifies obstinacy; "and he heard them not," signifies that they who were in evils from falsities did not receive; "as Jehovah had spoken," signifies prediction. 7288. And Jehovah said unto Moses and unto Aaron, saying. That this signifies instruction, is evident from the signification of "Jehovah said," as being instruction (n. 6879, 6881, 6883, 6891). 7289. When Pharaoh shall say unto you. That this signifies if they have doubt concerning the Divine, is evident from what now follows, namely, "if Pharaoh shall say, Give you a wonder," which words plainly imply doubt concerning the Divine; for to desire a wonder is to doubt until it is confirmed to the senses. 7290. Saying, Give you a wonder. That this signifies, and they therefore desire to be confirmed, is evident from the signification of "wonders and signs," as being confirmations of truths (see n. 3900, 6870). As regards the wonders and signs treated of in what follows, be it known that they were done among such as were in external worship, and did not desire to know anything about internal worship, for they who were in such worship had to be driven by external means. This is the reason why miracles were done among the Israelitish and Jewish people, for they were in external worship only. In the absence of their desire for internal worship they had to be in external, in order that they might represent holy things in outward ones, and that in this way there might be communication with heaven as by something of a church, for correspondences, representatives, and significatives conjoin the natural world with the spiritual. This is the reason why so many miracles were done in that nation. [2] But miracles are not done among those who are in internal worship, that is, in charity and faith, because to these they are hurtful, for miracles compel belief, and what is compelled does not remain, but is dissipated.
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    26 mins
  • The Third Round: Angelic Wisdom is Interior Which Means it Concerns Itself With States of Mind
    2 mins
  • ACV7 S30: AC 5429-5454
    May 9 2021
    ACV7S30 CLICK TO PRINT 5429. Verses 9-16. And Joseph remembered the dreams that he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. And they said unto him, Nay my lord, but to buy food are thy servants come. We are all one man's sons; we are upright; thy servants are no spies. And he said unto them, Nay, but to see the nakedness of the land ye are come. And they said, we thy servants are twelve brethren, the sons of one man in the land of Canaan; and behold the youngest is this day with our father, and one is not. And Joseph said unto them, This is it that I spoke unto you, saying, ye are spies; hereby ye shall be proved; by the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither. Send one of you, and let him get your brother, and ye shall be bound, and your words shall be verified whether there be truth with you; or else by the life of Pharaoh surely ye are spies. "And Joseph remembered the dreams that he dreamed of them," signifies that the celestial of the spiritual foresaw what would happen in regard to the general truths of the church in the natural; "and said unto them" signifies perception thence; "Ye are spies" signifies that they came only to seek gain; "to see the nakedness of the land ye are come," signifies that they would like nothing better than to know in themselves that there are no truths; "and they said unto him, Nay my lord, we are upright," signifies that they are truths in themselves; "but to buy food are thy servants come," signifies that they are to be appropriated to the natural by means of good; "we are all one man's sons," signifies that these truths are from one origin; "we are upright," signifies that thus they are truths in themselves; "thy servants are no spies," signifies that therefore it was not for the sake of gain; "and he said unto them, Nay, but to see the nakedness of the land ye are come" signifies that they do not care whether there are truths; "and they said, We thy servants are twelve brethren," signifies that all things of faith were thus conjoined together; "the sons of one man," signifies from one origin; "in the land of Canaan," signifies in the church; "and behold the youngest is this day with our father," signifies that there was also conjunction with spiritual good; "and one is not" signifies that the Divine spiritual from which it is does not appear; and Joseph said unto them," signifies perception concerning that matter; "This is it that I spoke unto you" signifies that the truth is as I thought; "saying, ye are spies," signifies that they are in the truths of the church for the sake of gain; "hereby ye shall be proved," signifies it will be seen whether it is so; "by the life of Pharaoh," signifies of a certainty; "ye shall not go forth hence, except your youngest brother come hither," signifies that it must needs be that the truths with you are such, unless they are conjoined with spiritual good; "send one of you, and let him get your brother," signifies if only there is some conjunction with that good; "and ye shall be bound," signifies even though there is separation in all other respects; "and your words shall be verified, whether there be truth with you," signifies that it will then be so; "or else by the life of Pharaoh surely ye are spies," signifies otherwise it is certain that you have truths only for the sake of gain. 5430. And Joseph remembered the dreams that he dreamed of them. That this signifies that the celestial of the spiritual foresaw what would happen in regard to the general truths of the church in the natural, is evident from the signification of "remembering," as being presence, for the thing which is remembered becomes present (that "to be remembered" is predicated of foresight may be seen above, n. 3966); from the representation of Joseph, as being the celestial of the spiritual (of which often above); and from the signification of "dreams," as being foresight,
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    34 mins
  • Session 24 Overview – The Struggle To Receive (12 mins)
    Nov 15 2024
    And Moses spoke thus unto the sons of Israel; and they heard not Moses for distress of spirit, and for hard service. And Jehovah spoke unto Moses, saying, Come, speak unto Pharaoh king of Egypt, and let him send the sons of Israel out of his land. And Moses spoke before Jehovah, saying, Behold the sons of Israel have not heard me; and how shall Pharaoh hear me, and I am uncircumcised in lips? And Jehovah spoke unto Moses and unto Aaron, and gave them a command unto the sons of Israel, and unto Pharaoh king of Egypt, to lead forth the sons of Israel out of the land of Egypt. These are the heads of their fathers’ houses: the sons of Reuben the firstborn of Israel; Hanoch and Pallu, Hezron and Carmi; these are the families of Reuben. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman; these are the families of Simeon. And these are the names of the sons of Leviticus according to their births; Gershon, and Kohath, and Merari; and the years of the life of Leviticus were a hundred and thirty and seven years. The sons of Gershon; Libni and Shimei, according to their families. And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were a hundred and thirty and three years. And the sons of Merari; Mahli and Mushi. These are the families of Leviticus according to their births. And Amram took Jochebed his father’s sister for a woman; and she bare him Aaron and Moses; and the years of the life of Amram were a hundred and thirty and seven years. And the sons of Izhar; Korah and Nepheg, and Zichri. And the sons of Uzziel; Mishael and Elzaphan, and Sithri. And Aaron took him Elisheba, the daughter of Aminadab, the sister of Nahshon, for a woman; and she bare him Nadab and Abihu, Eleazar and Ithamar. And the sons of Korah; Assir and Elkanah, and Abiasaph; these are the families of the Korahites. And Eleazar Aaron’s son took him one of the daughters of Putiel for a woman; and she bare him Phinehas. These are the heads of the fathers of the Levites according to their families. This is the Aaron and Moses to whom Jehovah said, Lead forth the sons of Israel from the land of Egypt according to their armies. These are those who spoke to Pharaoh king of Egypt, to lead forth the sons of Israel from Egypt. This is the Moses and Aaron. And it was in the day that Jehovah spoke unto Moses in the land of Egypt, And Jehovah spoke unto Moses, saying, I am Jehovah; speak thou unto Pharaoh king of Egypt all that I speak unto thee. And Moses said before Jehovah, Behold I am uncircumcised in lips, and how shall Pharaoh hear me? Exodus 6:9-30 Stammering Arcana Coelestia 7225. [2] From these passages it is evident that “to be uncircumcised” denotes to be impure; and as everything impure is from impure loves, which are the love of the world and the love of self, therefore by “uncircumcised” is signified that which impedes the influx of good and truth. Where these loves are, the inflowing good and truth are extinguished, for they are contraries, like heaven and hell. Hence by the “uncircumcised ear” is signified disobedience, and by the “uncircumcised heart” the rejection of good and truth, which is especially the case when these loves have fortified themselves with falsity as with a wall. [3] That Moses, because he stammered, calls himself “uncircumcised in lips,” is for the sake of the internal sense, that thereby might be signified that they who are in falsities, who are represented by Pharaoh, would not hearken to the things that would be said to them from the law Divine, because they who are in falsities call the truths which are of the law Divine, falsities; and the falsities which are contrary to the truths of the law Divine they call truths, for they are wholly in the opposite. Hence by them the truths of doctrine are not perceived otherwise than as impure; even heavenly loves appear to them impure. Moreover,
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    12 mins
  • ACV7 S18: AC 5226-5249
    Sep 27 2020
    ACV7S18-Click to print 5226. Verses 9-13. And spoke the prince of the butlers unto Pharaoh, saying, I do remember my sins this day. Pharaoh was wroth upon his servants, and put me in custody in the house of the prince of the guards, me and the prince of the bakers: and we dreamed a dream in one night, I and he; we dreamed each one according to the interpretation of his dream. And there was with us there a Hebrew boy, servant to the prince of the guards; and we told him, and he interpreted to us our dreams; to each one according to his dream he did interpret. And it came to pass, as he interpreted to us, so it was; me he brought back upon my station, and him he hanged. "And spoke the prince of the butlers unto Pharaoh," signifies thought from the sensuous subject to the intellectual part; "saying," signifies perception therefrom; "I do remember my sins this day," signifies about a state of disjunction; "Pharaoh was wroth upon his servants," signifies when the natural turned itself away; "and put me in custody in the house of the prince of the guards," signifies rejection by the things that are primary for interpretation; "me and the prince of the bakers," signifies both sensuous parts; "and we dreamed a dream in one night," signifies what was foreseen in obscurity; "I and he," signifies concerning both sensuous parts; "we dreamed each one according to the interpretation of his dream," signifies what would be the event to both; "and there was with us there a Hebrew boy," signifies that because of temptation the guiltlessness of the church was rejected thither; "servant to the prince of the guards," signifies wherein was truth that might serve primarily for interpretation; "and we told him," signifies that there was perception therefrom; "and he interpreted to us our dreams," signifies what was in the things foreseen in obscurity; "to each one according to his dream he did interpret," signifies from truth; "and it came to pass, as he interpreted to us, so it was," signifies that such was the event; "me he brought back upon my station," signifies that the sensuous of the intellectual part was received; "and him he hanged," signifies that the sensuous of the will part was rejected. Read More 5227. And spoke the prince of the butlers unto Pharaoh. That this signifies thought from the sensuous subject to the intellectual part, is evident from the signification of "speaking," as being to think (see n. 2271, 2287, 2619); and from the representation of the prince of the butlers, as being the sensuous subject to the intellectual part (n. 5077, 5082). What thought from the sensuous is, may be seen above (n. 5141). 5228. Saying. That this signifies perception therefrom, is evident from the signification of "saying," as being to perceive (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509). What perception "therefrom" is, or perception from thought, cannot be unfolded so as to be understood, because at this day it is wholly unknown what spiritual perception is; and what is unknown does not enter into the apprehension, however it may be described; for perception is nothing else than the speech or thought of the angels who are with man. When this speech or thought flows in, it becomes the perception that a thing is so, or is not so, but only with those who are in the good of love and of charity, for it flows in through good. With these this perception produces thoughts, for to them what is perceptive is the general of thought. Yet perception from thought is not actually given, but only apparently. But no more can be said regarding this mystery, because, as already said, it is unknown at this day what perception is. 5229. I do remember my sins this day. That this signifies about a state of disjunction, is evident from the signification of "sins," as being what is of inverted order (see n. 5076); and from the signification of "remembering," as being conjunction (n. 5169).
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    42 mins