Logopraxis

About Logopraxis

Seeking to make the Lord God Jesus Christ visible in our midst... "Where two or three are gathered together in My name there am I in the midst of them." (Matt. 18:20)

Publisher

The Third Round

Category

religion & spirituality

Language

en

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No

First episode

18 Mar 2022

Latest episode

25 Oct 2026

Latest episodes

560 episodes in the feed.

1. 

   25 Oct 2026

   ACV10 S07 8207-8232

   CLICK TO PRINT READING (https://logopraxis.online/wp-content/uploads/2026/06/ACV10S07.pdf) CLICK TO GO TO COMMENTS (#pageend) 8207 Verses 23-25. And the Egyptians pursued, and came after them, all Pharaoh’s horses, his chariots, and his horsemen, into the midst of the sea. And it was in the morning watch, and Jehovah looked forth to the camp of the Egyptians in the pillar of fire and of cloud, and troubled the camp of the Egyptians. And He took off the wheel of his chariots, and he drew it in heaviness; and the Egyptian said, I will flee before Israel, because Jehovah wageth war for them against the Egyptians. “And the Egyptians pursued,” signifies an endeavor of falsity from evil to inflict violence; “and came after them,” signifies the endeavor of the influx; “all Pharaoh’s horses, his chariots, and his horsemen, into the midst of the sea,” signifies memory-knowledges from a perverted understanding, doctrinal things of falsity, and reasonings, that they filled hell; “and it was in the morning watch,” signifies the state of thick darkness and destruction of those who are in falsity from evil, and the state of enlightenment and salvation of those who are in truth and good; “and Jehovah looked forth to the camp of the Egyptians,” signifies the extension thence of Divine influx toward those who were endeavoring to inflict violence by means of falsities; “in the pillar of fire and of cloud,” signifies the presence in this manner of Divine good and truth there; “and troubled the camp of the Egyptians,” signifies that the consequent extensions of falsity and evil returned upon them; “and He took off the wheel of his chariots,” signifies the power of inflicting falsities taken away; “and he drew it in heaviness,” signifies resistance and impotence; “and the Egyptian said,” signifies the thought under these circumstances; “I will flee before Israel,” signifies separation from those who are in the good of truth and the truth of good; “because Jehovah wageth war for them against the Egyptians,” signifies that the Lord alone sustains the fight against falsities and evils. 8208 And the Egyptians pursued. That this signifies the endeavor of falsity from evil to inflict violence, is evident from the signification of “pursuing,” when done by the Egyptians, as being an endeavor to subjugate (see n. 8136, 8152, 8154), thus to inflict violence; and from the representation of the Egyptians, as being those who are in falsities from evil (n. 8132, 8135, 8136, 8146, 8148), thus also the falsities from evil. 8209 And came after them. That this signifies the endeavor of the influx, is evident from the signification of “to come after” anyone, when said of those who are in falsities from evil, as being an endeavor to inflict violence by means of an influx of falsity from evil (see n. 8187). It denotes an endeavor, because infernal genii and spirits cannot inflict evil on the good, but nevertheless constantly endeavor to do so. There is a sphere exhaling from the hells which may be called a sphere of endeavors, and which is a sphere of doing evil. I have several times been allowed to perceive this sphere. The endeavor in it is constant, and as soon as any opportunity offers, the effect breaks forth from it. But this sphere is restrained by the sphere of the endeavors of heaven which is from the Lord, and is a sphere of imparting benefits, in which is all power, because it is from the Divine. Nevertheless equilibrium is maintained between these diametrically opposite endeavors, to the intent that man may be in freedom, and thus in choice, and that he can be reformed; for all reformation is in freedom, and without freedom there is no reformation. Spiritual endeavor is the same as will. During man’s reformation he is kept in equilibrium (that is, in freedom) between willing good and willing evil; and insofar as he then accedes to willing what is good, so far he accedes to heaven and recedes from hell; and so far the new will which he then receives from the Lord prevails against his own will which he received by inheritance from his parents and afterward by actual life. When therefore a man has been so far reformed that he wills good and is affected with it, then good removes evil, because the Lord is present in good; for good is from the Lord, thus it is His, nay, it is Himself. From all this it can be seen how the case is with the endeavor of the influxes with man. 8210 All Pharaoh’s horses, his chariots, and his horsemen, into the midst of the sea. That this signifies memory-knowledges from a perverted understanding, doctrinal things of falsity, and reasonings, that they filled hell, is evident from the signification of the “horses of Pharaoh,” as being memory-knowledges from a perverted understanding; from the signification of the “chariots of Pharaoh,” as being doctrinal things of falsity; from the signification of the “horsemen of Pharaoh,” as being reasonings therefrom (concerning all which see above, n. 8146, 8148); and from the signification of “into the midst of the sea,” as being to fill hell. [2] That these three things of Pharaoh’s army, namely, horses, chariots, and horsemen, are here mentioned again, is because the last state of the devastation of those of the church who had been in faith separate from charity and in a life of evil is now at hand, which state is the state of being cast into hell; and to be cast into hell is to be crowded by falsities from evil. For when the evil have been devastated as to all truth and good and have been left to the evil of their life and to the falsity thence derived, then the hells with which they had communicated by the evils of their life are opened, and then all those evils which they have appropriated to themselves rush into them, and the falsities which pour forth from the evils then constitute a sphere around them, which sphere appears like a dense cloud, or like water. When this takes place, they are then in hell; for they are then shut off from all communication with heaven, and are also separated from other hells. This is called “casting into hell.” [3] This is the reason why now, when they entered into the midst of the sea, mention is made of “horses, chariots, and horsemen;” for as already said, the “sea Suph” signifies hell; and “horses, chariots, and horsemen” signify all the falsities and all things of falsity from evil, which are now let into them in order that in this manner they may be separated from the other hells by the whole nature of falsity from evil. These are the subjects specifically treated of in the verses which now follow (verses 24 to 28). 8211 And it was in the morning watch. That this signifies a state of thick darkness and of the destruction of those who are in falsity from evil, and a state of the enlightenment and salvation of those who are in truth from good, is evident from the signification of “the morning watch,” as being a state of enlightenment and salvation, and in the opposite sense, a state of thick darkness and destruction. The reason why “the morning watch” has this signification, is that in the other life states of faith and love are like the times of the day in the world, namely, like morning, noon, evening, and night; and therefore these times also correspond to those states (see n. 2788, 5672, 5962, 6110). Moreover states vary in much the same manner. The end and the beginning of these variations is “morning,” and specifically, “daybreak,” for then the night is ended, and the day begins. In the state to which morning corresponds, the good begin to be enlightened in respect to the things which are of faith, and to grow warm in respect to the things which are of charity, and conversely, the evil then begin to be darkened by falsities, and to be chilled by evils; consequently to them morning is a state of thick darkness and destruction, while to the good it is a state of enlightenment and salvation. [2] From these states in heaven arise the states of light and heat, and also the states of thick darkness and cold on earth, which states succeed each other every year and every day; for whatever exists in the natural world has its origin and cause from things which exist in the spiritual world, because universal nature is nothing else than a theater representative of the Lord’s kingdom (3483, 4939, 5173, 5962); whence come the correspondences. The variations of light and shade and also of heat and cold on earth are indeed from the sun, that is, from the difference of its altitudes, every year and every day, in the several regions of the earth; but these causes, which are proximate, and in the natural world, were created according to the things in the spiritual world, as by their prior and efficient causes, which are the causes of the posterior causes that exist in the natural world. For nothing which is in order ever exists in the natural world that does not derive its cause and origin from the spiritual world, that is, through the spiritual world from the Divine. [3] As, relatively to the good, “morning” signifies the beginning of enlightenment and salvation, and relatively to the evil, the beginning of thick darkness and destruction, therefore it is here said that in the morning watch Jehovah looked forth to the camp of the Egyptians and troubled it, and then that He took off the wheel of the chariots, and shook out the Egyptians into the midst of the sea; and on the other hand that He saved the sons of Israel. From all this it can now be seen what is signified in the spiritual sense by the following passages in the Word: In the day thou shalt make thy plant to grow, and in the morning thy seed to blossom (Isa. 17:11). About the time of evening behold terror; before the morning he is not (Isa. 17:14). O Jehovah be Thou their arm every morning, our salvation also in the time of distress (Isa. 33:2). Thus saith the Lord Jehovih, An evil, an only evil; behold it cometh. An end is come, the end is come. The morning is come upon thee, O inhabitant of the land; the day of tumult is near (Ezek. 7:5-7). So did Bethel to you because of the wickedness of your wickedness; in the morning shall the king of Israel be utterly cut off (Hos. 10:15). Make me hear Thy mercy under the morning; deliver me from mine enemies, O Jehovah (Ps. 143:8, 9). Also that when the dawn arose the Lord saved Lot, and made it rain sulphur and fire upon Sodom and Gomorrah (Gen. 19:15, 24). [4] As “morning” signifies the state of enlightenment and salvation of the good, and the state of thick darkness and destruction of the evil, therefore also “morning” signifies the time of the Last Judgment, when they are to be saved who are in good, and they are to perish who are in evil; consequently it signifies the end of a former church, and the beginning of a new church, which things are signified in the Word by the Last Judgment (n. 900, 931, 1733, 1850, 2117-2133, 3353, 4027, 4535). This is signified by “morning” in these passages: He said unto me, Until evening, the morning, two thousand three hundred; and then shall the holy thing be justified (Dan. 8:14). In the morning, in the morning, will Jehovah give judgment for the light, it will not be lacking; I will cut off nations, their corners shall be devastated (Zeph. 3:5, 6). One crying unto me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night; if ye are seeking, seek ye, return, come (Isa. 21:11, 12). In these passages “morning” denotes the Lord’s coming and the enlightenment and salvation then, thus a new church; “night” denotes the state of man and of the church at that time, that they would be in mere falsities from evil. [5] It is said “the morning watch,” because the night was divided into watches, of which the last of the night and the first of the day was the morning watch. These watchmen used to be upon the walls, spying whether an enemy was coming, and by a cry announcing what they saw. By them, in the internal representative sense, is meant the Lord, and by their watch His continual presence and protection (n. 7989), as in David: Thy watchman will not slumber. Behold, the watchman of Israel shall neither slumber nor sleep. Jehovah is thy watchman; Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, or the moon in the night. Jehovah shall guard thee from all evil; He shall guard thy soul (Ps. 121:3-7). Moreover by “watchmen” are meant prophets and priests, consequently the Word, in these passages: I have set watchmen upon thy walls, O Jerusalem; in all the day and all the night they shall not be silent, making mention of Jehovah (Isa. 62:6). It is a day, the watchmen shall cry in Mount Ephraim, Arise ye, and let us go up to Zion, unto Jehovah our God (Jer. 31:6). 8212 And Jehovah looked forth to the camp of the Egyptians. That this signifies the extension thence of Divine influx toward those who were endeavoring to inflict violence by means of falsities, is evident from the signification of “looking forth,” when predicated of Jehovah, as being the extension of His influx; for it is evident that the Lord’s looking forth to anyone denotes influx, because He then presents Himself as present, and gives a perception of good and truth to those who are in truth from good from Himself, which is done by means of influx. Hence it is that when the angels look at anyone they pour into him the affection that belongs to their life. And from the signification of “the camp of the Egyptians,” as being falsities from evil (n. 8193, 8196); and because they who were in falsities from evil then pursued the sons of Israel, there is also signified the endeavor to inflict violence by means of falsities (n. 8208). 8213 In the pillar of fire and cloud. That this signifies the presence of Divine good and truth there, is evident from the signification of “the pillar of fire and of cloud,” as being the presence of the Lord (n. 8110), consequently of Divine good and truth; for where the Lord is, there are good and truth. (As to what is specifically signified by “the pillar of fire and of cloud,” see n. 8106-8108.) 8214 And troubled the camp of the Egyptians. That this signifies that the consequent extensions of falsity from evil returned upon them, is evident from the signification of “troubling the camp of the Egyptians,” as being the return upon them of the falsities from evil which they were endeavoring to inflict on those who were in truth and good. These things are signified by these words because the presence of the Lord with the evil leads to this effect; for the evil who by means of injections of falsity and evil desire to inflict violence on the good, cast themselves into the penalty of retaliation, which is, that the falsities and evils which they endeavor to inflict, fall back on themselves. This punishment, which is called the punishment of retaliation, comes from the following law of order in heaven: “All things whatsoever ye would that men should do to you, do ye even so to them: this is the law and the prophets” (Matt. 7:12); and therefore they who do what is good from good, or from the heart, receive what is good from others; and also on the other hand, they who do what is evil from evil, or from the heart, receive what is evil from others. Hence it is that every good has its reward attached to it, and every evil its punishment (n. 696, 967, 1857, 6559). From all this it is now evident that by “Jehovah troubled the camp of the Egyptians,” is signified that the extensions of falsity from evil returned upon them, and caused the trouble. That this arises with the evil through the presence of the Lord, see n. 7989. 8215 And He took off the wheel of his chariots. That this signifies the power of inflicting falsities taken away, is evident from the signification of “to take off,” as being to take away; from the signification of “a wheel,” as being the power of advancing (of which below); and from the signification of “the chariots of Pharaoh,” as being doctrinal things of falsity (see n. 8146, 8148), thus falsities. What a “wheel” signifies in the genuine sense, can be seen from the signification of a “chariot.” Chariots were of two kinds: there were chariots for conveying merchandise, and chariots for war. By chariots for conveying merchandise were signified doctrinal things of truth, and in the opposite sense doctrinal things of falsity; and by chariots for war were also signified doctrinal things in both senses, but fighting ones, thus the truths themselves, and the falsities themselves, prepared for war. From this it can be seen what is meant by “the wheel of a chariot,” namely, the power of advancing, here of inflicting falsities and of fighting against truths. As this power belongs to man’s intellectual part, by a “wheel” is also signified the intellectual part in respect to those things which are of doctrine. [2] In the other life there frequently appear chariots laden with merchandise of various kinds; the chariots differ in form and size; and when they appear, there are signified by them truths in their complex, or doctrinal things, which are as it were receptacles of truth; and by the merchandise are signified knowledges of various use. These things appear when the angels discourse in heaven about doctrines; for as their discourse cannot be comprehended by those who are beneath, it is presented representatively, and as before said, to some by means of chariots, in which each and all things of the discourse are presented in a form, and before the eyes, from which the contents of the discourse can be comprehended and seen in a moment; some in the form of the chariot; some in its construction; some in its color; some in its wheels; some in the horses which draw it; some in the merchandise which the chariot conveys. It is from these representatives that “chariots” in the Word signify doctrinal things. [3] From this it can in some measure be seen that by the “wheel of chariots” is signified the power of understanding; for as a chariot moves and goes forward by means of the wheels, so the truths which are of doctrinal things move forward by means of the understanding. This is also signified by “wheels” in Isaiah: Whose arrows are sharp, and all the bows bent; the hoofs of his horses are accounted as rock; his wheels as a whirlwind (Isa. 5:28); speaking of him who vastates truth: “arrows” denote falsities; and a “bow” the doctrine of falsity (n. 2686, 2709); “the hoofs of the horses” denote sensuous memory-knowledges from a perverted understanding (n. 7729); “wheels,” the powers of perverting and destroying truths, like a whirlwind. [4] In Ezekiel: I saw the living creatures, when behold one wheel on the earth with the living creatures, beside the four faces thereof. The appearance of the wheels and their work was as the look of a beryl; and they four had the same likeness; moreover their appearance and their work was as it were a wheel in the midst of a wheel; where they went, they went upon their four squares; they turned not when they went. [As for] their circles, they had height and they had fear; moreover their circles were full of eyes round about for them four: thus when the living creatures went, the wheels went with them; the spirit of the living creatures was in the wheels (Ezek. 1:15-20; also 10:9-17); by the “four living creatures” which were cherubs, is signified the providence of the Lord (n. 308); by the “wheels,” Divine intelligence, or foresight; from which it is said that “the wheels went together with the living creatures,” and that “their circles were full of eyes,” also that “the spirit of the living creature was in them,” that is, the truth of wisdom. [5] In Daniel: I saw even until the thrones were cast forth, and the Ancient of days did sit: His garment like the white snow; the hair of His head like the clean wool; His throne flames of fire; His wheels burning fire (Dan. 7:9); here “the Ancient of days” denotes the Lord as to Divine good; “the thrones cast forth” denote falsities; “His garment” denotes truth Divine in the external form; “the hair of His head” denotes good Divine in the external form; “His throne” denotes heaven and the church; the “wheels” denote the things of wisdom and of intelligence, thus truths Divine; “burning fire” denotes the things of love and charity. Under the ten basins around the temple of Solomon there were also wheels of brass; the work of the wheels was like the work of a chariot wheel; their hands, and their backs, and their tires, and their spokes, were all molten (1 Kings 7:30-33); by these “basins” or “bases” were signified receptacles of the truth, by means of which a man is purified and regenerated; by the “wheels” were signified the intellectual powers, whereby is advancement. 8216 And he drew it in heaviness. That this signifies resistance and impotence, is evident from the signification of a “wheel,” as being the power of inflicting falsities (see n. 8215); consequently “to draw it in heaviness” denotes a hindering by means of resistance, and the consequent impotence. 8217 And the Egyptian said. That this signifies the thought, namely of those who were in falsities from evil, is evident from the signification of “saying,” when evil assails, as being thought (see n. 7094, 7107, 7244, 7937); and from the signification of “the Egyptian,” as being those who were in falsities from evil (n. 8132, 8135, 8146, 8148). 8218 I will flee before Israel. That this signifies separation from those who are in the good of truth and the truth of good, is evident from the signification of “fleeing,” as being separation (see n. 4113, 4114, 4120); and from the representation of Israel, as being those who are of the spiritual church, or what is the same, who are in the good of truth and the truth of good (n. 7957). 8219 For Jehovah wageth war for them against the Egyptians. That this signifies that the Lord alone sustains the fight against falsities and evils, is evident from what was unfolded above (n. 8175), where like words occur. 8220 Verses 26-28. And Jehovah said unto Moses, Stretch out thy hand over the sea, and let the waters return upon the Egyptians, upon his chariots, and upon his horsemen. And Moses stretched out his hand over the sea, and the sea returned, at the turn of the morning, to the strength of its flow; and the Egyptians fled to meet it; and Jehovah shook out the Egyptians into the midst of the sea. And the waters returned, and covered the chariots, and the horsemen, even all the army of Pharaoh that came after them into the sea; there was not left of them even one. “And Jehovah said unto Moses,” signifies influx; “Stretch out thy hand over the sea,” signifies the rule of the power of truth Divine over hell; “and let the waters return upon the Egyptians,” signifies that the falsities would flow back to them, and would environ those who are in falsities from evil; “upon his chariots and upon his horsemen,” signifies doctrinal things of falsity, and reasonings from a perverted understanding; “and Moses stretched out his hand over the sea,” signifies, as above, the rule of Divine power over hell; “and the sea returned, at the turn of the morning, to the strength of its flow,” signifies the flowing back to them of the falsities from evil, by reason of the presence of the Lord; “and the Egyptians fled to meet it,” signifies that they immersed themselves in the falsities from evil; “and Jehovah shook out the Egyptians into the midst of the sea,” signifies that thus they cast themselves into hell, where are falsities from evil; “and the waters returned,” signifies the return of the falsities into them; “and covered the chariots, and the horsemen, even all the army of Pharaoh,” signifies that their own falsities hid them; “that came in after them into the sea,” signifies that took possession of them; “there was not left of them even one,” signifies all and each. 8221 And Jehovah said unto Moses. That this signifies influx, is evident from the signification of “Jehovah said,” when concerning the rule of power to be exercised by means of Divine truth, which is represented by Moses, as being influx (see also n. 7291, 7381). 8222 Stretch out thy hand over the sea. That this signifies the rule of the power of truth Divine over hell, is evident from what was unfolded above (n. 8200), where are like words. 8223 And let the waters return upon the Egyptians. That this signifies that the falsities from evil would flow back to those, and would environ those, who are in falsities from evil, is evident from the signification of “waters,” as being falsities (n. 6346, 7307, 8137, 8138); consequently by “let the waters return” is signified the flowing back or return of the falsity, here also an environment, because by the waters of the sea Suph, which denote the falsities from evil of those who being of the church had been in faith separate and in a life of evil; and from the signification of “the Egyptians,” as being those who are in falsities from evil (of which frequently above). How the case herein is, that the falsities would flow back or return to those who intended to pour them forth upon those who were in truth and good, who are represented by the sons of Israel, see above (n. 8214), namely, that the evil which is intended to others returns upon themselves, and that this arises from the law of Divine order: “Do not to another save only what thou wouldest others should do to thee” (Matt. 7:12). From this law, which in the spiritual world is constant and perpetual, the laws of retaliation delivered in the representative church derived their origin; namely, the following: If any harm shall happen, thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, blow for blow (Exod. 21:23-25). If a man hath caused a blemish in his neighbor; as he hath done, so shall it be done to him; fracture for fracture, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be caused in him (Lev. 24:19, 20). If a witness shall answer a lie against his brother, ye shall do to him as he had thought to do to his brother (Deut. 19:18, 19). From these passages it is clearly evident that these laws originate from that universal law which in the spiritual world is constant and perpetual, namely, that thou art not to do to others except as thou wouldst that others should do to thee. Thus it is clear how it is to be understood that the falsities from evil which are intended to be inflicted on others, flow back or return upon the persons themselves. [2] But the case with this law in the other life is further as follows. When the like, or retaliation, is evil, it is inflicted by the evil, and never by the good; that is, it comes from the hells, and never from the heavens. For the hells, or the evil who are there, are in the continual cupidity of doing evil to others, for this is the very delight of their life; and therefore as soon as it is permitted, they do evil, caring not to whom, whether he is evil or good, whether he is a companion or an enemy; and as it is from a law of order that evil returns upon those who intend evil, consequently, when it is permitted by the law, they rush on them. This is done by the evil who are in the hells, never by the good who are in the heavens, for these latter are in the continual desire of doing good to others, because this is the delight of their life; and therefore as soon as there is an opportunity, they do good both to foes and to friends; nay, they do not resist evil, for the laws of order defend and protect what is good and true. Hence it is that the Lord says, “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say to you that evil must not be resisted. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say to you, Love your enemies, bless them that curse you, impart benefits to them that hate you; that ye may be sons of your Father in the heavens” (Matt. 5:38, 39, 43-45). [3] It frequently happens in the other life that when evil spirits wish to inflict evil on the good, they are grievously punished, and that the evil which they intend to others returns upon themselves. At the time this appears as if it were revenge from the good; but it is not revenge, neither is it from the good, but from the evil, to whom an opportunity is then given from the law of order. Nay, the good do not wish evil to them, but still they cannot take away the evil of punishment, because they are then kept in the intention of good-just like a judge when he sees a malefactor being punished, or like a father when he sees his son punished by his master. The evil who punish do it from the cupidity of doing evil; but the good from the affection of doing good. From all this it can be seen what is meant by the Lord’s words concerning love for an enemy, in Matthew, as above; and concerning the law of retaliation, which was not abrogated by the Lord, but explained; namely, that they who are in heavenly love ought not to have delight in retaliation or revenge, but in imparting benefits; and that the very law of order, which protects what is good, performs it from itself, through the evil ones. 8224 Upon his chariots, and upon his horsemen. That this signifies doctrinal things of falsity, and reasonings from a perverted understanding, is evident from the signification of the “chariots of Pharaoh,” as being doctrinal things of falsity (see n. 8146, 8148, 8215); and from the signification of “horsemen,” as being reasonings from a perverted understanding (see n. 8146, 8148). 8225 And Moses stretched out his hand over the sea, signifies the rule of Divine power over hell (as above, n. 8200, 8222). 8226 And the sea returned, at the turn of the morning, to the strength of its flow. That this signifies the flowing back to them of the falsities from evil by reason of the presence of the Lord, is evident from the signification of “returning,” when said of the falsities from evil which are signified by the “waters of the sea Suph,” as being a flowing back or return to them (of which just above, n. 8223); from the signification of “the sea,” here of the waters of the sea, as being falsities from evil which are in hell (n. 6346, 7307, 8137); from the signification of “the turn of the morning,” as being the presence of the Lord (of which in what follows); and from the signification of “to the strength of its flow,” as being according to the general state and order in hell; for in the hells there is order equally as in the heavens, because in the hells there is consociation by means of evils, as in the heavens by means of goods, but the consociation in the hells is like that of robbers. That “at the turn of the morning” denotes the presence of the Lord, can be seen from what was shown above concerning the morning (in n. 8211), namely, that “the morning” denotes a state of thick darkness and destruction to the evil, and a state of enlightenment and salvation to the good, and this from the mere presence of the Lord (n. 7989, 8137, 8138, 8188), that is, from the presence of His Divine Human (n. 8159). [2] The like to what is here said of “the Egyptians” is said of “Babel” in Jeremiah: He is the Former of all things, chiefly of the rod of His inheritance, Jehovah Zebaoth is His name. Thou art my hammer, weapons of war; and by Thee will I scatter the nations; and by Thee will I destroy kingdoms; and by Thee will I scatter the horse and his rider; and by Thee will I scatter the chariot and him that is borne therein; and I will recompense to Babel and to all the inhabitants of Chaldea all their evil that they have done in Zion before your eyes (Jer. 51:19-21, 24); by “Babel” here are signified those who have been of the church and have profaned good; and by “Chaldea,” those who have profaned truth; their intellectual part and the derivative doctrinal things and reasonings are here also signified by “horse,” “chariot,” and “him that is borne therein;” and vastation, by their “being scattered.” The Lord as to the Divine Human, by virtue of whose presence their scattering is effected, is meant by these words: “He is the Former of all things, chiefly of the rod of His inheritance, Jehovah Zebaoth is His name; Thou art my hammer and weapons of war; and by Thee will I scatter the nations; and by Thee will I destroy kingdoms;” “nations” denote evils, and “kingdoms” falsities. From all this also it is evident that the evils which they do to others flow back or return upon themselves, for it is said that “their evil shall be recompensed to them;” and also in various places in the Word it is said that in the day of visitation vengeance shall be taken, and that there shall be an avenging. 8227 And the Egyptians fled to meet it. That this signifies that they immersed themselves in the falsities from evil, is evident from the signification of “fleeing to meet the sea,” as being to immerse themselves in the falsities from evil which are signified by the waters of that sea (see n. 8226). The case herein is this. He who does not know the interior things of causes, cannot believe otherwise than that the evils which befall the evil, such as punishments, vastations, damnations, and finally casting into hell, are from the Divine; for so it does absolutely appear, because such things arise from the presence of the Divine (n. 8137, 8138, 8188); but still nothing of the kind befalls them from the Divine, but from themselves. The Divine and its presence have for their sole end the protection and salvation of the good; and when the Divine is present with these, and protects them against the evil, then the evil are still more inflamed against them, and more still against the Divine Itself, for this latter they hate most intensely (they who hate good, intensely hate the Divine); consequently they make an attack upon these, and insofar as they do this, so far do they by virtue of the law of order cast themselves into punishments, vastations, damnation, and at last into hell. From all this it can be seen that the Divine (that is, the Lord) does nothing but good, and does evil to no one, but that they who are in evil cast themselves into such things. This is what is signified by “the Egyptians fled to meet the sea,” that is, that they immersed themselves in falsities from evil. [2] As regards this matter something further shall be said. It is believed that evils too are from the Divine, because the Divine permits them, and does not take them away; and he who permits and does not take away when he is able, appears to will, and thus to be the cause. But the Divine permits because it cannot prevent, or take away; for the Divine wills nothing but good; and if it were to prevent and take away evils, that is, those of punishments, vastations, persecutions, temptations, and the like, then it would will evil, for then such persons could not be amended, and evil would increase until it had the dominion over good. The case herein is like that of a king who acquits the guilty: he is the cause of the evil afterward done by them in the kingdom; and is also the cause of the consequent license taken by others; not to mention the fact that the evil person would be confirmed in evil; and therefore a just and good king, though able to take away punishments, nevertheless cannot do it, for in this way he would not do good, but evil. Be it known that all the punishments, and also the temptations, in the other life, have good as their end. 8228 And Jehovah shook out the Egyptians into the midst of the sea. That this signifies that thus they cast themselves into hell where are falsities from evil, is evident from the signification of “shaking out into the midst of the sea,” as being to cast into falsities from evil, for these falsities are signified by the waters of that sea (see n. 6346, 7307, 8137, 8138). That evils which in the sense of the letter of the Word are attributed to Jehovah-that is, to the Lord-are from the very ones who are in evil, and nothing of them from the Lord, and that the Word in its internal sense is so to be understood, see n. 2447, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8227. 8229 And the waters returned. That this signifies the return of the falsities into them, is evident from what was unfolded above (n. 8223, 8226). 8230 And covered the chariots, and the horsemen, even all the army of Pharaoh. That this signifies that their own falsities hid them, is evident from the signification of “covering,” as being to overwhelm, and thus to hide; and from the signification of “the chariots and the horsemen of Pharaoh,” as being doctrinal things of falsity, and reasonings, fighting against truths and goods, in general the very falsities from evil. (That “chariots” denote doctrinal things of falsity, and “horsemen” reasonings from a perverted understanding, see n. 8146, 8148; and that they denote these fighting against truths and goods, n. 8215.) 8231 That came after them into the sea. That this signifies that took possession of them, is evident from the signification of “those which came after them,” when said of the waters of the sea, by which are signified falsities from evil, as being to take possession of. 8232 There was not left of them even one. That this signifies all and each, is evident without explication. In this verse the subject treated of is the immersion or casting into hell of those who have been in falsities from evil. But what immersion and casting into hell are, is known to few, it being supposed that it is a casting down into a certain place where is the devil with his crew, who torment those who are there. But such is not the case with this matter. Casting into hell is nothing else than a crowding by mere falsities which are from evil, in which evil they had been when in the world. When they have been crowded there by these falsities, they are in hell, and the evils and falsities in which they then are, torment them. But the torment does not arise from their grieving at the evil which they have done, but from their not being able to do evil, which is the delight of their life; for when they do evil to others in hell, they are punished and tormented by those to whom they do it. They chiefly do evil to one another from the cupidity of exercising command, and of subjugating others with this end in view, which is done (if others do not suffer themselves to be subjugated) by a thousand methods of punishments and torments. But the lordships there, which they continually aspire to, take turns, those who had punished and tormented others being subsequently punished and tormented by these others; and this until at last this kind of ardor abates from the fear of the penalty. From all this it can now be seen whence comes hell, and what hell is. The fire of hell is nothing else than concupiscence originating in the love of self, which inflames and torments (n. 6314, 7324, 7575). —

2. 

   22 Oct 2026

   Acknowledging that the Word governs the process – not self (4 mins)

   Arcana Coelestia 9587. The Lord maintains a person in the freedom to think; and to the extent that external restraints — fear of the law, fear for one’s life, and fear of the loss of reputation, position, or gain — do not hold the person back, He maintains him in the freedom to act. But by means of that freedom He can steer the person away from what is bad, and by means of that freedom steer him towards what is good. He leads the person so gently and quietly that he has no other idea than this, that everything proceeds from himself. In this situation the Lord sows good and implants it deeply in a person’s actual life; and that good remains there forever. This is something the Lord teaches in Mark, The kingdom of God is like someone who casts seed into the earth. The seed sprouts and grows, he himself knowing not how; the earth bears fruit of its own accord. Mark 4:26-28 (https://newchristianbiblestudy.org/multi/swedenborg_arcana-coelestia-elliott_9587/bible_kempton_mark_4_26-28). ‘The kingdom of God’ is heaven as it exists with a person; it is accordingly the good of love and the truth of faith. (https://newchristianbiblestudy.org/exposition/translation/arcana-coelestia-elliott/ex-26/95860) Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges. Learn More & Practice With Us: LP Institute & Resources: logopraxis-institute.online (https://logopraxis-institute.online/) Member Practice Community: logopraxis.online (https://logopraxis.online/) Contact Us: LPI@logopraxis-institute.online (mailto:LPI@logopraxis-institute.online)

3. 

   19 Oct 2026

   What Song is Your Memory Singing? (7 mins)

   Divine Providence 316. The reason our own prudence convinces and assures us that everything good and true comes from us and is within us is that our own prudence is simply our cognitive sense of identity, flowing from our self-love, which is our emotional sense of identity. Our sense of autonomy inevitably lays claim to everything. It cannot rise above this. Whenever we are being led by the Lord’s divine providence, though, we are lifted out of our sense of autonomy and see that everything good and true comes from the Lord. We even see as well that whatever is in us from the Lord always belongs to the Lord and is never ours. If we believe anything else, we are like people who have been given responsibility for an owner’s assets and insist that they belong to us or claim them as our own. This makes us thieves rather than stewards. Further, since our sense of self is nothing but evil, we plunge the owner’s assets into our own evil, where they are devoured the way pearls are when they are thrown into a manure pile or into acid. Index 1 Spiritual Experiences 751. Own (Proprium), [I:628] see also Organs (Organa). Manmade things and a person’s own things are just as pictures, which inwardly are mud, but things [fashioned] by the Lord, the more toward the inward parts [they are viewed], the more beautiful and the more pleasant [they are seen], no. 252 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_252). Those who trust their own good judgment and ascribe all things to it and who from knowledge enter into the secrets of faith, in the other life are prone to magical arts, no. 269 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_269):2. That the Lord gives angels to think that they live as if from themselves, because what is His, from mercy in this way He wants to be perceived by others, no. 337 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_337). One who does not have faith, he draws his mental images, fantasies persuasions and natures from himself, which must be rooted out. It is otherwise with those who have true faith, no. 455 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_455), see Faith (Fides). [continuation p. 424 s.v.] Own (Proprium). That every person and spirit can be controlled through feelings alone, but they can also be controlled by reason, both because they are so formed, and so that they may know as it were from their own selves, no. 497 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_497). I spoke with angelic spirits from Jupiter through a spirit, that all good is from the Lord. They replied they thought it was from themselves, but afterwards that this was simpler to say, and [to say] that all good is from the Lord is to speak in a heavenly manner, no. 550 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_550). I was drawn up into a realm of light like that of diamonds, where there was a glorification of the Lord. The angels there said that from there they can control nothing, except when and insofar as it is granted to them by the Lord, nos. 600-608 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_600) incl., see Heaven (Coelum). That those who are evil think they govern [themselves], and think themselves powerful and strong, and they scorn those who [are governed] by the Lord, regarding them as weak, miserable and poor, no. 620 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_620). That those who have faith and believe themselves to be governed by the Lord and not to live from themselves but from the Lord have peace and freedom, and evil is not accounted to them; but those who do not believe this, but believe themselves to be governed by themselves and to have their own life are in a state of unrest and in servitude, and that evil clings to them: and that although they know that they do not live from themselves and they do not govern themselves that still without faith in the Lord, evil clings, from experience, [nos.] 635 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_635), 638 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_638). The worst purpose is that the common interests and all things may be for the sake of self, no. 803 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_803). Those who do not have faith can never understand that inner sight or inward sensation exists, thinking, because their own self is thus absent, that they have no life, or like wood are stupid, nos. 897 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_897), ff. to 902 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_902), see Perception (Perceptio). That there is insight was confirmed many times by the fact that nothing [was done] by me although it seemed [to be done] by me, that because it was corroborated from heaven, they wanted to believe but they were not able, because neither did they see, nor understand, no. 900 (https://newchristianbiblestudy.org/multi/swedenborg_index-1-spiritual-experiences_751/swedenborg_spiritual-experiences-odhner_900). Third Round posts are short audio clips taken from Round 3 comments in online Logopraxis Life Group meetings. The aim is to maintain a focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges. Learn More & Practice With Us: LP Institute & Resources: logopraxis-institute.online (https://logopraxis-institute.online/) Member Practice Community: logopraxis.online (https://logopraxis.online/) Contact Us: LPI@logopraxis-institute.online (mailto:LPI@logopraxis-institute.online)

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