From The Doctrines For Spiritual Christianity
All things that really appear in the spiritual world are correspondences, for they correspond to the interiors of angels, which are the things of their minds, that is, of their affection and of their thought therefrom, and therefore such things are signified by them. For the spiritual, which is of the affection and the consequent thought of the angels, clothes itself with such forms as appear in the three kingdoms of the natural world, the animal, the vegetable, and the mineral, and all these forms are correspondences. (Apocalypse Explained 575{3})
In the natural world there are times and spaces, whereas in the spiritual world these do not exist actually, but still they appear to exist. The reason why space and time were introduced into the material universe was that one thing might be distinguished from another, large from small, many from few, thus quantity from quantity and quality from quality; and that by their means the bodily senses might be able to distinguish their objects and the senses of the mind theirs, and might thus be stimulated, and exercise thought and judgment. Time came into being in the natural world with the rotation of the earth round its axis, and with the progression of those rotations from point to point in its orbit, these changes being apparently caused by the sun from which the whole terraqueous globe receives its heat and light. Thence arose the times of the day, morning, noon, evening and night; and also those of the year, namely spring, summer, autumn and winter; the times of the day according to light and darkness, and those of the year according to heat and cold. On the other hand space was introduced into the natural world when the earth was formed into a globe and filled with material substances, the various parts of which are distinct from one another, and at the same time are subject to extension. In the spiritual world, however, there are no material spaces with corresponding times, but yet there are appearances of them; and these appearances are according to the different states in which are the minds of the spirits and angels there. Thus times and spaces there are in conformity with the affections of their will, and consequently with the thoughts of their understanding: but still these appearances are real, for they are constant according to their states. (True Christian Religion 29)
It is similar with the exterior natural; unless this served interior things as a plane in which they see themselves as in a mirror, man could not think at all; and therefore this plane is formed first, even from infancy. But these matters are unknown, because that which comes forth interiorly in man does not come to view except by interior reflection. The quality of the exterior natural is very manifest in the other life, for the faces of spirits and angels are formed from it and according to it. In the light of heaven the interiors, and especially the intentions or ends, shine forth through that face. If love to the Lord and charity toward the neighbor have formed the interiors, there is a consequent resplendence in the face, and the face itself is love and charity in form. (Arcana Coelestia 5165{2-3})
But spirits and angels scarcely think in the same way as men do. Their thought, it is true, is likewise based ultimately in the natural; for they have with them the whole natural memory and its affections, though they are not allowed to use that memory, 2475-2479. But although they are not allowed to use this, it nevertheless serves them as the ground-work or foundation for the ideas comprising their thought. Consequently the ideas which comprise their thought are interior, and their speech does not take the form of verbal expressions as with men but the form of real things. From this it is evident that with them also the nature of their thought is determined by that of the correspondence of their natural with their rational. (Arcana Coelestia 3679{5})
“Look” means presence, because by look or sight the understanding and thence thought are signified; and in the understanding everything that is thought stands forth as present. For this reason, those in the spiritual world with whom another desires to speak appear present provided the person had formed any idea of them from sight in the world, especially if this is true of both. This is why friends meet there, and also wives and husbands; the as one, in a spirit, with his external sight or sight of the eye; and as spaces in the spiritual world are not like spaces in the natural world, in that world what one desires to see is near, and what he does not desire to see is far off. (Apocalypse Explained 25)
Key Points From The Video
The Unity of Sensuous Qualities: The mind integrates sensory inputs like sight, touch, and smell into a cohesive object, such as a flower. While the flower appears independent, spiritual thought emphasises the mental processes and representations that it embodies.
Perception in Natural and Spiritual States: While the perceived object remains the same in both states, its location differs. The natural mind views it as external, while the spiritual mind understands it exists within the sentient faculties and is shaped by mental states.
Differences in Perception: The spiritual mind, guided by Divine truths, sees space and time as constructs of the mind, where objects exist internally. In contrast, the natural mind holds that sensations are representations of an independent material world.
The Assumption of External Transmission: Natural thinking assumes that sensory images are transmitted from an external world. However, this belief relies solely on the evidence of the sensations themselves, which exist only within the mind.
Multiple Choice Questions
1. How does the mind unify sensory inputs?
a) By interpreting them as separate entities
b) By relying on external objects for clarity
c) By suppressing conflicting sensory inputs
d) By combining sensations into a cohesive object
Answer d)
2. What does the spiritual mind understand about the location of objects?
a) They exist externally in physical space
b) They are independent of the mind’s perception
c) They exist within the sentient faculties
d) They are permanent and unchanging
Answer c)
3. How does the natural mind perceive sensations?
a) As illusions created by the brain
b) As independent properties of the external world
c) As constructs of Divine truths
d) As internal representations of spiritual realities
Answer b)
4. What is the spiritual perspective on space and time?
a) They are absolute realities
b) They are properties of the external world
c) They are irrelevant to perception
d) They are states of the mind
Answer d)
5. Why does the natural mind assume external transmission of sensory images?
a) Because sensations themselves appear external
b) Because it observes evidence outside the mind
c) Because Divine truths confirm this belief
d) Because it is incapable of internal reflection
Answer a)
Reflective Questions
1. How does the idea that perceived objects exist within the mind challenge your assumptions about reality?
2. In what ways do your mental states shape how you experience specific objects or environments?
3. How can viewing space and time as mental constructs deepen your spiritual understanding of perception?
Experiential Integration
Choose a common object (e.g., a flower, a cup, or a chair) and spend time reflecting on its sensory qualities—how it looks, feels, or smells. Consider how your mind unifies these sensations into a single perception. Contemplate the idea that this object, while appearing external, exists entirely within your sensory experience.
Journal your reflections to deepen your awareness of the mind’s role in shaping your reality.
Further Exploration
Listen to the audio recording of the book Spiritual Christianity. Collected from the theological works of Emmanuel Swedenborg by Charles Augustus Tulk which is what this short course series is based on.
Listen HERE to Spiritual Christianity: Chapter 6 Part 2 (YouTube channel)