From The Doctrines For Spiritual Christianity
For the realities which are represented in outward forms do indeed reveal themselves in a similar way in the lowest or first heaven before the spirits there. But those in the higher heavens perceive the inner things that are being represented, which, as has been stated, are the celestial realities belonging to love to the Lord and the spiritual realities belonging to faith in the Lord. (Arcana Coelestia 9457{5})
For when spirits come to a man, they enter into all his memory, and excite from it all that is suited to themselves; nay, as I have often observed, they read its contents as from a book. The spirits of Mercury did this with greater skill and quickness, because they looked at the real things themselves, and did not delay over such things as are slow, and which confine and consequently retard the internal sight, as do all earthly and bodily things when regarded as an end, that is, when loved in an extraordinary degree. For realities to which earthly things do not adhere bear the mind upward, thus into a wide field; whereas merely material things bear the mind downward, thus into a narrow one. (Arcana Coelestia 6811)
In the other life, especially in the heavens, all thought, and hence all speech, are carried on by means of what is abstracted from persons, and therefore thought and speech there are universal, and are relatively without limit; for so far as thought and speech are determined to persons and their specific qualities, and to names, and also to words, so far they become less universal, and are determined to the actual thing, and there abide. On the other hand, insofar as they are not determined to persons and what is connected with them, but to realities abstracted from them, so far they are determined away from the actual thing, and are extended beyond self, and the mental view becomes higher and consequently more universal. This is very apparent from man’s thought, which insofar as it regards the words of one speaking, so far it does not regard his meaning; and which insofar as it regards the particular things of the memory, and dwells on them, so far it does not perceive the nature of the real things; and, still more important, insofar as it regards itself in everything, so far it narrows the thoughts and removes itself from viewing a subject in a universal manner. Hence it is that in proportion as anyone loves himself more than others, in the same proportion he is less wise. From this it is now plain why things abstracted from persons are signified in the internal sense by the things which in the sense of the letter are determined to persons (see also n. 5225). (Arcana Coelestia 5287{1-2})
The internal law is the truth Divine itself such as it is in heaven, and the external law is the truth Divine such as it is on earth; thus the internal law is truth accommodated to angels, and the external law is truth accommodated to men. As the internal law which Moses represents is truth accommodated to angels, and the external law which Aaron represents is truth accommodated to men, I may here say something about them. Truth accommodated to angels is for the most part incomprehensible to men, as is evident from the fact that things are seen and said in heaven such as eye has never seen, nor ear has ever heard. The reason is that the things said among the angels are spiritual things which have been abstracted from natural things, and consequently are remote from the ideas and expressions of human speech; for man has formed his ideas from the things in nature, and indeed in grosser nature, that is, from those which he has seen in the world and upon the earth, and has touched by sense, which things are material. The ideas of interior thought with man, although they are above material things, nevertheless terminate in material things, and where they terminate, there they appear to be, and from this he perceives that which he is thinking. Hence it is evident how the case is with that truth of faith, and what is its quality, which falls into the thought of man, and is called the external law, and is represented by Aaron. To illustrate this by an example: man cannot possibly think without the idea of time and space, which idea adheres to almost everything which he thinks; if idea from time and space were taken away from man, he would not know what he is thinking; and scarcely whether he is thinking. But in the ideas of the angels there is nothing from time and space, but instead of these there are states, and this because the natural world is distinguished from the spiritual world by time and space. The reason why there are time and space in the natural world, and instead of these there are states in the spiritual world, is that in the natural world the sun seems by apparent revolutions to make days and years, and to divide the days into four times, night, morning, noon, and evening; and the years also into four times, winter, spring, summer, and autumn; and also to do this by means of variations of light and shade, and of heat and cold. From this come the ideas of time and of its variations. The ideas of space arise from measuring by times, and therefore where the one is, there is the other. But in the spiritual world, the sun of heaven, whence come spiritual light and spiritual heat, does not make apparent rotations and revolutions, and thus induce ideas of time and space. The light which is from that sun is truth Divine; and the heat which is from that sun is good Divine. From these arise with the angels ideas of states; states of intelligence and faith from truth Divine; and states of wisdom and love from good Divine. To the variations of these states with the angels correspond the states of light and shade in the world, and also states of heat and cold, which are from the sun when it makes times and measures spaces. From this example it may to a certain extent appear what is the quality of that internal truth, or truth accommodated to angels, which is called the “internal law;” and also what is the quality of that external truth, or truth accommodated to men, which is called the “external law;” also whence it is that the things which the angels speak among themselves are to man incomprehensible, and also unutterable. (Arcana Coelestia 7381{1-4})
Key Points From The Video
Receptivity to the Light of Life: In spiritual realms, reality is proportional to receptivity to the “light of life,” illuminating purpose and creation, enabling heavenly beings to perceive things as they truly are.
The Nature of Spiritual Appearance: Spiritual beings integrating Divine truths transforms sensory experiences into meaningful appearances. They perceive the underlying reality, unlike the natural mind, which mistakes appearances for intrinsic truths.
Eliminating False Perceptions: Erroneous ideas of external space or independent time cannot take root in the spiritual mind, all traces of the non-real are obliterated. Pure and untainted perception is ensured by a connection to Divine Life.
Distinct and Separate Thoughts: Distinctness of thought in heavenly realms is so complete that these thoughts share nothing in common with each other or with the natural world, except for basic sensuous images.
Multiple Choice Questions
1. According to Spiritual Christianity, what is directly proportional to the reality of things in the spiritual and celestial realms?
a. the degree of intellectual understanding
b. the level of physical sensation
c. the degree that minds are receptive to the “light of life”
d. the extent of scientific knowledge
Answer c)
2. What does the natural mind typically mistake appearances for?
a. deeper spiritual meanings
b. intrinsic realities
c. symbolic representations
d. transient illusions
Answer b)
3. How do spiritual beings experience space, according to the material?
a. as a representation of their affections
b. as a fixed and absolute dimension
c. as an external and independent reality
d. as an illusion created by the senses
Answer a)
4. What prevents the penetration of false assumptions within the spiritual mind?
a. constant logical reasoning
b. advanced technological tools
c. a connection to the Divine Life
d. adherence to strict philosophical principles
Answer c)
5. According to the Text, what do thoughts within the heavenly realms share in common with the natural world?
a. nothing at all
b. the same basic philosophical underpinnings
c. the same methods of reasoning
d. the basic sensuous images upon which they are all based
Answer d)
Reflective Questions
1. In what ways do you find yourself interpreting your sensory experiences as intrinsic realities rather than as representations of deeper spiritual truths?
2. How can you cultivate greater receptivity to the “light of life” in your daily life, and what specific practices might you incorporate to enhance this receptivity?
3. In what specific areas of your life are you challenged in being able to distinguish between the way things are and the appearances of things?
Experiential Integration
Choose a sensory experience (e.g., a sight, sound, or taste) and spend a few minutes reflecting on it. Instead of simply registering the sensation, ask yourself: What underlying reality or spiritual truth might this experience be representing? For instance, the warmth of the sun might represent Divine love, or the sound of a bird singing might represent joy and freedom.
Keep a record of your reflections in a journal, noting any insights that emerge and how they might deepen your understanding of the world around you.