May 6, 2017 § Leave a comment
But after the Lord’s Human Essence had become united to His Divine Essence, and had become at the same time Jehovah, the Lord was then above what is called perception, for He was above the order which exists in the heavens and from there upon earth. It is Jehovah who is the source of order, and therefore one may say that Jehovah is Order itself, for from Himself He governs order, not merely, as is supposed, in the universal but also in its most specific singulars, for it is these singulars that make up the universal. To speak of the universal and then separate such singulars from it would be no different from speaking of a whole that has no parts within it and so no different from speaking of something consisting of nothing. Thus it is sheer falsity – a figment of the imagination, as it is called – to speak of the Lord’s Providence as belonging to the universal but not to its specific singulars; for to provide and govern universally but not specifically is to provide and govern absolutely nothing. This is true philosophically, yet, strange to say, philosophers themselves, including the more eminent, understand this matter in a different way and think in a different way. (AC 1919.4)
April 23, 2017 § Leave a comment
‘By what shall I know that I shall inherit it?’ means temptation directed against the Lord’s love which wished to be made quite certain of the outcome. This becomes clear from the feeling of doubt which the words express. Anyone who is undergoing temptation experiences doubt as regards the end in view. That end is the love against which evil spirits and evil genii fight and in so doing place the end in doubt. And the greater his love is, the more they place it in doubt. Unless the end in view which a person loves is placed in doubt, and even in despair, there would be no temptation. A feeling of certainty about the outcome precedes, and is part of, victory. (AC 1820; Elliot)
April 23, 2017 § Leave a comment
Recently I read:
That ‘He brought him outside’ means the sight possessed by the Interior Man, which from external things sees internal things, becomes clear from the meaning of ‘bringing outside’ and at the same time from what follows next. Internal things are ‘brought out’ when someone looks with his physical eyes at the starry sky and from this thinks about the Lord’s kingdom. Whenever a person sees anything with his eyes, yet so to speak does not see the things he sees, but from them sees or thinks of the things that belong to the Church or to heaven, his interior sight, that is, the sight of his spirit or soul, is being ‘brought outside’. Strictly speaking the eye itself is nothing else than the sight of the spirit itself ‘brought outside’, the specific purpose of this being that from external things a person may see internal things, that is, that from objects existing in the world he may reflect continually on things that exist in the next life, for it is for the sake of that life that he lives in the world. (AC 1806; Elliot)
My knowledge of correspondences is limited. I can only form very general ideas of the spiritual meaning of the Lord’s natural creation.
In reading the above passage from the Arcana Celestia I was led to think about how important it is to ask ourselves what the Lord wants us to see when we look at things. This is especially true when we look at other people and what they are doing.
What does the Lord want me to see? The good in a person? Their evils? Does He want me to see an object of sexual desire?
Just asking ourselves what the Lord wants me to see when we look or think about others has a profound impact on what we see.
April 13, 2017 § Leave a comment
We all know that self-examination is the beginning of repentance (TCR 525); and hence reformation and regeneration.
Self-examination is a skill. It is something we get better at the more we practice it. It is a skill that improves as we get older.
When we are young, and first starting to practice self-examination, we most likely only look at our actions. Our actions are easy to see. It is usually easy to determine whether or not our actions are evil, that is, breaking one of the Ten commandments. And since we are not looking deeper into ourselves, it is easy to condemn our action without making ourselves feel like we are an evil person.
The truth of the matter is that we are evil people. Over and over again the Heavenly Doctrines remind us that we are nothing but evil. And guess what, this does not change even when we are angels. All the good and truth we have in us is from the Lord. Our ability to see evil and shun it as a sin is from and by the Lord. It is imperative that we acknowledge this. It humbles us and allows us to open our heart and minds so that the Lord can flow in and do His good and implant His wisdom.
When we read or hear that we are nothing but evil, we do not usually feel that we that evilness. We do not feel like that scum. Nor should we. The hells like us to focus on such teachings and to become depressed and paralyzed by them. The Lord on the other hand, gives us His good and truth is such a way that we feel it to be our own. The Lord wants us to feel good about ourselves. Still, we need to acknowledge the truth, that of ourselves (apart from the Lord) we are nothing but evil and that all the good and truth we see, do, or experience are from Him. This I believe gets easier as we practice self-examination. And it becomes easier with age.
April 13, 2017 § 2 Comments
“Hypozeuxis” is an odd word. It showed up as the “Word of the Day” at Dictionary.com (http://www.dictionary.com/browse/hypozeuxis). Hypozeuxis is a rhetorical device. It when a writer (or speaker) uses a series of parallel clauses, each of which has its own subject and predicate.
The example in dictionary.com was from Julius Caesar:
“Veni, vidi, vici” or “I came; I saw; I conquered”
The Lord also uses this rhetorical device in the Heavenly Doctrines:
I am well aware of the fact that many people will say that nobody can possibly speak to spirits or angels as long as he is living in the body, and that many will call it delusion. Some will say that I have spread these ideas around so as to win people’s trust, while others will say something different again. But none of this deters me; for I have seen, I have heard, I have felt. (AC 68; Elliot)
nam vidi, audivi, sensi (AC 68; Latin)
April 13, 2017 § Leave a comment
As I was reading the other day I came across this passage:
Falsities are called ‘pits’ on account of the filthy water these contain (AC 1688)
February 25, 2017 § Leave a comment
…let it be realized that all true worship consists in adoration of the Lord. Adoration of the Lord consists in being humble; and being humble consists in the self-acknowledgement that with oneself there is nothing living and nothing good, but that with oneself everything is dead, indeed corpse-like. Being humble also consists in the acknowledgement that everything living and everything good come from the Lord. The more a person acknowledges these things not just with the lips but in his heart, the more humility he has; and consequently the more adoration – which is true worship – and the more love and charity, and the more happiness. (AC 1153.2)