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Logopraxis

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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) Cristianismo Espiritualidad Ministerio y Evangelismo
Episodios
  • A state of inner combats points to the fact that there is something present that opposes heaven (3 mins)

    A state of inner combats points to the fact that there is something present that opposes heaven (3 mins)
    Jan 26 2026
    3927. And Rachel said, With the wrestlings of God have I wrestled with my sister, and I have prevailed. That this signifies in the supreme sense own power; in the internal sense, temptation in which there is victory; and in the external sense, resistance by the natural man, is evident from the signification of the “wrestlings of God” and of “wrestling,” as being temptations; for temptations are nothing else than wrestlings of the internal man with the external, or of the spiritual man with the natural; for each desires to rule, and when dominion is in question, combat arises, which is here called “wrestling.” That “to prevail” is to overcome, is evident without explication…. [3] That in the internal sense the “wrestlings of God” and “prevailing” denote the temptations in which man conquers, is evident from what has been said just above. But that in the external sense there is signified resistance by the natural man is because all temptation is nothing else; for as before said in spiritual temptations there is dispute about dominion, as to which shall have the supremacy, the internal man or the external; or what is the same, the spiritual man or the natural, for these are opposed to each other (n. 3913). For when man is in temptations, his internal or spiritual man is ruled by the Lord through angels; but his external or natural man through infernal spirits; and the combat between them is that which is perceived by the man as temptation. When a man is such in faith and life that he can be regenerated, he will conquer in temptations; but when he is such that he cannot be regenerated, he yields in temptations. That there is resistance by the natural man, is signified by its being said that she “wrestled with her sister;” for by “Leah,” who is here the “sister,” is signified the affection of the external man; but by “Rachel,” the affection of the internal man (n. 3793, 3819). AC 3928…The external man is indeed such that of itself it lusts for nothing else than corporeal and worldly things, these being the delights of its life. But the internal man, when it is opened toward heaven and desires the things of heaven, such as it is with those who can be regenerated, then finds heavenly delight in these things, and while the man is in temptations there is a combat between these two kinds of delight. This the man does not then know, because he does not know what heavenly delight is, and what infernal delight is; and still less that they are so entirely opposed to each other. But the celestial angels cannot possibly be with man in his corporeal and worldly delight until this delight has been reduced to subservience, so that the corporeal and worldly delight is no longer sought as the end; but for the sake of the use of serving the heavenly delight (as s hown above, n. 3913). When this has been effected, the angels can be with the man in both; but in this case his delight becomes bliss, and finally happiness in the other life. [2] He who believes that before regeneration the delight of his natural man is not infernal, and that it is not possessed by diabolical spirits, is much mistaken, and does not know how the case is with man, namely, that before regeneration he is possessed as to his natural man by genii and infernal spirits, however much he may appear to himself to be like any other man; and even though he may be with others in what is holy, and may reason about the truths and goods of faith, and may indeed believe himself to be confirmed in them; yet if he does not perceive in himself anything of the affection of what is just and equitable in his employment, and of truth and good in company and in life, let him know that his delight is that of the infernals, for there is no other love in it than that of self and the world; and when this love makes his delight, there is in it no charity and no faith. After this delight has become dominant, it is deadened and dissipated by no other means than the affirmation and acknowledgment of the holy of faith and of the good of life… When things move to the periphery Divine Providence 79. We say that what a person does in freedom in accordance with his thought also remains. For nothing whatever that a person has attached to himself can be eradicated, as it has been made part of his love and at the same time of his reason, or of his will and at the same time of his intellect, and so part of his life. This can indeed be moved aside, but still it cannot be cast out. And when it is moved aside, it is transferred as though from the center to the peripheries, and there stays. This is what we mean by its remaining. [2] So, for example, if a person in his childhood and youth attached to himself some evil by doing it out of a delight of his love — if, for instance, he defrauded, blasphemed, took revenge, or behaved licentiously — then because he did these things in freedom in accordance with his thought, he also ...
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    4 m
  • Affections and thoughts embody themselves in our sensory outer world, and what this means regarding perceiving the Lord (6 mins)

    Affections and thoughts embody themselves in our sensory outer world, and what this means regarding perceiving the Lord (6 mins)
    Jan 23 2026

    Arcana Coelestia 3218. When angels are stirred by affections and at the same time are discussing these, such things manifest themselves among spirits in the lower sphere as representative types of animals. When the discussion concerns good affections, beautiful, gentle, and useful animals emerge such as those used in sacrifices in the Divine representative worship within the Jewish Church — such as lambs, sheep, kids, she-goats, rams, he-goats, calves, young bulls, and oxen. And whatever is seen at any time on the animal represents some mental image in the angels’ thought, which upright spirits are also allowed to perceive. From this one may see what was meant by the animals in the religious observances of the Jewish Church, and what by the same animals when mentioned in the Word, namely affections, 1823, 2179, 2180. But when angels’ discussion is about evil affections it is represented by offensive, vicious creatures serving no use, such as tigers, bears, wolves, scorpions, serpents, rats, and so on, even as such affections are also meant by these in the Word.

    Spiritual Experiences 716. Moreover, they who even attempt to gain entry into heaven under a shining white, angelic appearance, are turned at once into animal shapes befitting the disposition of each one. These were likewise shown to me. For the lower mind, or attitudes, or the passions, are pictured in the heaven of spirits by animals, even though they are nothing but passions and their varieties, thus shaped. So some vaguely appeared to me as birds, some as animals — but I was surprised that they were white. This happened to show that they wanted to counterfeit a shining white angel. 1748, 10 February.

    AC 1379… when spirits walk or are removed and advance from one place to another — occurrences witnessed very frequently — nothing else than changes of state are taking place. That is, such changes appear in the world of spirits as changes of place, but in heaven as changes of state. The same applies to many other things that are representative and present themselves visually there.

    AC 5573. A certain spirit was once present, but was invisible over my head. I was led to perceive his presence from a stench of burnt horn or bone and from stinking teeth. After that a large crowd looking like a cloud appeared on the scene, coming up from below towards a higher position behind my back. These too were invisible; and they came to a halt above my head. I assumed that their invisibility was due to their own cleverness. I was told however that where the spiritual sphere obtained they were not visible, but where the natural sphere did so they were visible. They were therefore called ‘the invisible natural ones’. Regarding those spirits let me record first the disclosure that they endeavoured in a most zealous, cunning, and skillful manner to prevent any exposure at all of themselves. Having this end in view they also knew how to take away from other people the ideas they possessed and to replace these with different ones with which they prevented their own disclosure. Their endeavour to do this lasted for quite a long time. From all this I was led to see that during their lifetime those spirits had been the kind of people who did not want any of their actions or thought to be exposed, which they achieved by assuming a different countenance and a different manner of speaking. Nevertheless they had not employed any kind of pretence so as to lie and deceive.

    Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.
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    6 m
  • The Lord is continually bringing us into new understandings of truth but never THE truth (10 mins)

    The Lord is continually bringing us into new understandings of truth but never THE truth (10 mins)
    Jan 17 2026
    Divine Truth versus our finite understanding of truth True Christian Religion 350. [a] The truths of faith can be multiplied to infinity. This is clear from the wisdom of the angels of heaven, which grows forever. In fact, the angels say that there is never an end to wisdom. Wisdom has no other source except divine truths that have been analytically divided into forms by means of light flowing in from the Lord. Human intelligence that is truly intelligent has the same source. Divine truth can be multiplied to infinity because the Lord is divine truth itself, or truth in its infinity. He attracts all people toward himself, but because they are finite, angels and people are unable to follow that current of attraction except to a limited extent. The force of attraction toward infinity persists all the same. Divine Providence 52. (2) The infinite and eternal in itself cannot but regard something infinite and eternal from itself in finite things. By the infinite and eternal in itself we mean the Divine itself, as we just showed in the preceding discussion. By finite things we means all things created by the Divine, and especially people, spirits, and angels. And to regard something infinite and eternal from itself is to regard something Divine, that is to say, itself, in them, as a person does an image of himself in a mirror. The existence of such an image of the Divine is something we showed several times in the treatise Divine Love and Wisdom, especially where we demonstrated that the created universe has in it an image of the human being, and that the image is an image of the infinite and eternal, Divine Love and Wisdom 317-318, thus an image of God the Creator, which is to say, of the Lord from eternity. One must know, however, that the Divine in itself exists in the Lord, while the Divine from itself is the Divinity present from the Lord in created things. DP 53. But for this to be more fully understood, we need to illustrate it: The Divine cannot regard anything other than the Divine, and it cannot regard this anywhere else than in things created by it. The reality of this is plain from the fact that no one can regard another except from the standpoint of some quality that he has in himself. One who loves another regards him from the standpoint of the love that he has in himself. One who is wise regards another from the standpoint of the wisdom that he has in himself. He may indeed see that the other either does or does not love him, or that the other either is or is not wise, but this he sees from the love and wisdom in himself. Consequently he conjoins himself to the other in the measure that the other loves him as he loves the other, or in the measure that the other is wise as he himself is wise, for this is what unites them. [2] It is the same with the Divine in itself, for the Divine in itself cannot regard itself from the standpoint of another, as from the standpoint of a person, spirit, or angel. For these have in them nothing of the Divine in itself from which all else springs; and to regard the Divine from the standpoint of another who has in him nothing of the Divine would be to regard the Divine from an absence of the Divine, which is not possible. It is because of this that the Lord is so conjoined with a person, spirit, and angel that everything relating to the Divine comes not from them but from the Lord. For people know that every good and every truth that a person possesses originates not from him but from the Lord — indeed, that one cannot even name the Lord, or speak His names “Jesus” and “Christ,” without doing so from Him. [3] It follows now from this that the infinite and eternal, which is the same as the Divine, regards all things infinitely in things finite, and that it conjoins itself with them to the degree of their reception of love and wisdom. In short, it is possible for the Lord to have an abode and dwell in a person or angel only in something His own, and not in something native to them; for their native character is evil, and even if it were good, still it would be finite, which in and of itself cannot encompass the infinite. It is apparent from this that it is never possible for someone finite to regard the infinite, but that it is possible for the infinite being to regard something infinite from itself in finite beings. AC 7984 … Vastation is deprivation. That the evil who had been of the church were vastated as to all good and truth, has already been shown; for the successive degrees of vastation were signified by the plagues in Egypt. But the good are vastated as to evil and falsity; with them these are successively separated, that is, rejected to the sides, and goods and truth are brought together toward the midst. This collecting together of good and truth is meant by “remains;” and when they have a full state of remains, they are then raised into heaven. This state is that which is signified by “thirty,” and the vastation by “...
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    10 m
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