From The Doctrines For Spiritual Christianity
Everyone can see that a man’s knowledge of God is his mirror of God, and that those who know nothing about God do not see God in a mirror with its face toward them, but in a mirror with its back toward them; and as this is covered with quicksilver, or some dark paste, it does not reflect the image but extinguishes it. Faith in God enters into man through a prior way, which is from the soul into the higher parts of the understanding; while knowledges about God enter through a posterior way, because they are drawn from the revealed Word by the understanding, through the bodily senses; and these inflowings meet midway in the understanding; and there natural faith, which is merely persuasion, becomes spiritual, which is real acknowledgment. Thus the human understanding is like a refining vessel, in which this transmutation is effected. (True Christian Religion 11{3})
The entire Holy Scripture, and all the doctrines therefrom of the churches in the Christian world, teach that there is a God and that He is one. The entire Holy Scripture teaches that there is a God, because in its inmosts it is nothing but God, that is, it is nothing but the Divine that goes forth from God; for it was dictated by God; and from God nothing can go forth except what is God and is called Divine. This the Holy Scripture is in its inmosts. But in its derivatives, which are below and from these inmosts, the Holy Scripture is adapted to the perception of angels and men. The Divine is likewise in these derivatives, but in another form, in which it is called the celestial, spiritual, and natural Divine. These are simply the draperies of God; for God Himself, such as He is in the inmosts of the Word, cannot be seen by any creature. For He said to Moses, when Moses prayed that he might see the glory of Jehovah, that no one can see God and live. This is equally true of the inmosts of the Word, where God is in His very Being and Essence. Nevertheless, the Divine, which forms the inmost and is draped by things adapted to the perceptions of angels and men, beams forth like light through crystalline forms, although variously in accordance with the state of mind that man has formed for himself; either from God or from himself. Before everyone who has formed the state of his mind from God the Holy Scripture stands like a mirror wherein he sees God; but everyone in his own way. This mirror is made up of those truths that man learns from the Word, and that he appropriates by living in accordance with them. From all this it is evident, in the first place, that the Holy Scripture is the fullness of God. (True Christian Religion 6{1&2})
Every angel undergoes and passes through such changes of state and so does each society in general, yet each one there differently from another because they differ in love and wisdom … It would be rather long drawn out to specify the differences since each one undergoes changes in accordance with the quality of his love and faith. From this it comes about that while one may be in his clearness and delight, another is in his obscurity and lack of delight …. These changes of state differ in general like the variations of the states of the days in different climates on the earth, for with some it is morning when with others it is evening, and with some it is hot when with others it is cold, and vice versa. (Heaven and Hell 157)
Man enters heaven and becomes the church when he is in good, because the Lord flows into the good with man, and through good into his truth. The influx betakes itself to the internal man where his heaven is, and through the internal into the external where is his world; and therefore unless the man is in good, his internal man is not opened, but remains shut, however much he may be in truths as to doctrine. And as heaven is in the internal man, it follows that when this is opened the man is in heaven, for heaven is not in a place, but in man’s interiors. That man has been created according to the image both of heaven and of the world; his internal man according to the image of heaven, and his external according to the image of the world; may be seen in the places cited in n. 9279, 9706. (Arcana Coelestia 10367)
Man is born into evils of every kind, and consequently into falsities of every kind, thus of himself he is condemned to hell. In order therefore that he may be rescued from hell, he must needs be born again of the Lord. This being born again is what is called regeneration. In order therefore that he may be born again, he must first learn truths, and if he is of the church he must learn them from the Word, or from doctrine derived from the Word. The Word and doctrine from the Word teach what is true and good, and truth and good teach what is false and evil. Unless man knows these, he cannot possibly be regenerated, for he remains in his evils and their falsities, calling the former goods, and the latter truths. For this reason the knowledges of truth and good must precede, and must enlighten the man’s understanding. For the understanding was given to man in order that it may be enlightened by means of the knowledges of good and truth, to the end that these may be received by his will, and may become good; for truths become good when the man wills them, and from willing them does them. From this it can be seen in what manner good is formed with man, and that unless man is in good, he is not born anew, or regenerated. When therefore a man is in good as to the will, he is then in the truths of this good as to the understanding. For the understanding with man actually acts as a one with his will, because that which a man wills, he thinks when he is left to himself. This then is what is called the conjunction of truth and good, or the heavenly marriage. Whether you say to will what is good, or to love what is good, it is the same; for what a man loves he wills. And whether you say to understand the truth which is of good, or to believe it, it is also the same. From this it follows that with the regenerate man love and faith act as a one. This conjunction, or this marriage, is what is called the church, and heaven, and also the Lord’s kingdom; nay, in the supreme sense, the Lord with man. (Arcana Coelestia 10367{3&4))
Key Points From The Video
Manifestation of Spiritual Truths: The Word serves as the medium through which Divine life enriches the mind with new spiritual affections and truths, creating an external sensory world for spiritual beings that corresponds to their internal states.
Perceptible Forms of Affections: The affections of the will manifest as spiritual truths to the intellect, reflected in the sensory world as objects of beauty and harmony that mirror internal spiritual conditions.
Unceasing Stream of Divine Life: The external sensory world of spiritual beings is dynamic, continuously evolving in accordance with internal spiritual states, demonstrating the ever-flowing nature of Divine life.
The Word is the Bridge between the Divine and the Human Mind: The Word transforms the natural mind by integrating Divine life, producing spiritual forms that reflect the internal states of angels and spirits, thereby unifying spiritual and sensory realities.
Multiple Choice Questions
1. What is the foundational role of the Word in Spiritual Christianity?
a) To provide historical accounts.
b) To explain scientific phenomena.
c) To transform the natural mind with Divine life.
d) To offer entertainment.
Answer: c)
2. How are spiritual affections and truths manifested in the external sensory world?
a) Through fixed physical objects.
b) Through a dynamic flow of perceptible forms.
c) Through imaginary visions.
d) Through mathematical equations.
Answer: b)
3. What reflects the internal spiritual states of angels and spirits in their sensory world?
a) Objects of beauty, harmony, and magnificence.
b) Historical artefacts.
c) Written scriptures.
d) Scientific diagrams.
Answer: a)
4. What does the unceasing stream of Divine life represent in the sensory world of spiritual beings?
a) Static historical knowledge.
b) Material wealth accumulation.
c) Unchanging physical landscapes.
d) An evolving experience of Divine love and wisdom.
Answer: d)
5. How does the Word facilitate a connection between spiritual and sensory realities?
a) By providing abstract philosophical concepts.
b) By illustrating the dynamic interplay of Divine life and perceptible forms.
c) By focusing on historical events.
d) By excluding any reference to natural experiences.
Answer: b)
Reflective Questions
1. How does the concept of the Word transforming the natural mind with Divine life resonate with your personal experiences of spiritual growth?
2. What are some ways you perceive the correspondence between your internal spiritual states and the sensory aspects of your environment?
3. How can the idea of an unceasing stream of Divine life inspire your approach to understanding changes in your spiritual and sensory experiences?
Experiential Integration
Morning Reflection: Spend a few minutes visualising a scene of beauty and harmony that you imagine could represent your ideal spiritual state. Reflect on how this visualisation aligns with your internal affections and truths.
Mindful Practice: Throughout the day, notice sensory experiences that resonate with your morning visualisation and reflect on how they might represent aspects of your internal spiritual state.
Evening Journaling: At the end of the day, journal about the connections you observed between your internal spiritual state and your sensory experiences.
Creative Integration
Choose one of the key points from the video and try to express and integrate it creatively through your senses. Pick a modality to do this through, perhaps a different one from what you chose for the previous module. Consider drawing or painting, making or listening to music, poetry, exercise, gardening, cooking, or even just watching the colourful or dramatic impressions of the natural world. There are so many ways you can engage with it. Record your insights from this exercise and also document any differences in what is awakened in you with this new modality.
You will have your own personal preferences, but here are two pieces of music and art that you might like to use for inspiration to get you started. Try to be sensitive to the emotions and thoughts that present as you engage with these, and reflect on how this might relate to your chosen key point.
Music
“The Host Of the Seraphim” by Dead Can Dance
Visual
“The Birth of Venus” by Sandra Botticelli