Guardian angel – Do I have one?

Spiritual Questions & Answers

Discovering inner health and transformation

guardian angelIt would be nice to believe there is someone like a guardian angel watching over you protecting  against harm. But the sceptic will soon say this is just wishful thinking. Fairy godmothers are for children’s fairy tales like Cinderella and not for educated adults.

Warnings claimed to come from a guardian angel

On the other hand it is claimed there is support for the notion of guardian angels in the experiences of individuals.  There are those who claim their lives have been protected by what they say is the intervention of a dead loved one.

Warnings have been sensed that turn out to have prevented such things as house fires, industrial injuries, undiagnosed health problems, motor vehicle accidents, and harm from criminals.

Two cases involving a guardian angel?

For example Catherine was asleep at her home in New Brunswick when she heard someone call her name. It was her great grand-mother who had been dead for almost a quarter of a century. Catherine woke up and looked out of the window where she could see the barn was on fire. As this was adjoined to her home, by the time she and her sons had got out of the house that too was up in flames.

Jan’s example of a guardian angel

Another example is that of Jan who lives in Arizona. Her son had become very ill and she had him under the doctor’s care. In the middle of the night she suddenly found her husband Ronny standing at the foot of the bed.

She was told “Take Wally to a dentist or he will die”. She surmised Ronny must have communicated via telepathy for he had lost his life eight years previously in a car crash. The next day the dentist examined her son and said he had a systemic infection because some of his teeth had been injured in an accident. The boy recovered with the proper treatment.

History of the concept of guardian angel

Of course none of this proves we are being watched over from a hidden realm. Perhaps it was simply the individual’s subconscious awareness at work. But the more stories you hear the less sceptical you feel.

The belief that God sends a spirit to watch every individual was common in Ancient Greece and was alluded to by Plato in Phaedo.

And the Bible reflects the belief that angels can be guardians for people:

“He will command his angels concerning you to guard you in all your ways” (Psalm 91:11)

There seems to be a bit of an angel craze going on these days and the idea of an angel might put you off; especially if you understandably reject a mythical notion of angels as androgynous beings with wings.

Swedenborg’s perspective on the concept of a guardian angel

Emanuel Swedenborg provides an alternative description of angels: they are said to have no wings but are in a human male or female form. We are told that all angels are now spirits in a heavenly realm — walking, talking, reading, writing, and holding down jobs — although they were all were once born and died in our material plane of life.

And he says one of these jobs can consist of being with a person; exercising constant vigilance to protect your spiritual welfare and leading you towards a higher happiness if you wish to follow.

Furthermore Swedenborg says they do not impose themselves on you but help you gently not going against your will and principles. According to this view they act as a representative of the heavenly state of life stirring up your feelings of kindness to others and your interest in searching for the truth as well as illuminating your insights.

In other words the claim is they are your guardian angels in so far as they protect you from what is bad and false coming from harmful spirits.

Copyright 2012 Stephen Russell-Lacy
Author of  Heart, Head & Hands  Swedenborg’s perspective on emotional problems

http://www.spiritualquestions.org.uk/

Posted on16th February 2012CategoriesConsciousness, Spirit awarenessTags,, , , , ,, , , , , ,, , Leave a comment

First Principles in expressions

Physicists seek to discover first principles of the manifest universe. Why? These principles, if identified, would reflect the fundamental nature of reality and represent the origins of natural law and process.

Relativity theory takes us to an essential singularity where matter is crushed into a point of infinite curvature and gravity—which produced the Big Bang.

Quantum theory takes us to a state where the universe exists as a non-local foamy cloud of mere “tendencies to exist.”

String theory takes us back to a multidimensional state where nothing exists but energetic strings, membranes and blobs (of something or other).

Religion teaches that fundamental reality takes us to an Infinite God.

Scientist/theologian Emanuel Swedenborg supported the latter, but applied scientific reasoning to his theistic position. Like some of today’s cutting edge thinkers he anticipated that the concept of causality could have its basis in a reality freed-up from involvement with time and locality. Swedenborg’s model of reality embraced a dynamical nexus between Divine (God’s) order and temporal order. In this model, various states of God’s love flow into (descend) into boundary conditions with increased constraints until finally finding expression in the spatio-temporal arena.

This means that the physical universe and its laws must be expressions or analogs of spiritual laws and God’s essential character. Swedenborg called these causal links between God and physical nature the science of correspondences.

To give you a simple example of this top-down causal relationship between spiritual (non-local) and physical terms, we can look at our mundane everyday expressions and language. The word “seeing” has its mental analog in the word “understanding” which in turn has its Divine analog in God’s Infinite “foresight” and “providence.” In each case the expression is self-similar (corresponds) but becomes less local and physical and more universal as it moves up the hierarchical ladder. This self-similarity allows linkage for God to act in the world. In a top-down causal scheme of reality, all God’s qualities represent first principles—and that which is responsible for the patterning principles and dynamics of the whole multi-tiered system that follows.

Heaven’s angels live in a non-physical realm and are cognitive of the first principles that are contained within all human expression. Every idea or concept that comes to an angelic being’s perception is immediately transformed into its “higher” equivalent or corresponding mental and spiritual quality.

The significance of this is that angels (and specially enlightened humans) perceive deeper levels of meaning within the narratives of Holy Scripture. According to Swedenborg, not only were angels able to apply new degrees of freedom to language but from this loftier viewpoint they could also identify patterns of lawful process and order within the sacred scaffolding and architecture of Scripture. In other words, God’s Holy Word could be studied as a multidimensional and scientific document with the potential of leading physicists to formulate a causal theory from a non-physical (pre-geometric but holy) matrix.

This is a game-changer!

In order to explain these ideas in greater detail, I have just completed a book entitled Proving God. It is now available on Amazon.

https://thegodguy.wordpress.com/
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17 Angelic Intermediary in Divine Revelation

Swedenborg Study.comOnline works based on the Writings of Emanuel Swedenborg

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17 Angelic Intermediary in Divine Revelation

“And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not; for I am thy fellow servant and of thy brethren the prophets. Worship God.” Revelation 22:8,9

The Need for Divine Revelation

Wherever a true religion has existed among men, its inner goal has been to seek a conjunction, not with spirits or even angels, but with God. But since man cannot of himself know God, the first requisite for such a conjunction had to be a self-revelation by the Creator.

Nature exerts so hypnotic an attraction for us that our attention is largely focussed upon its material objects and objectives. We may admit that other men help to form our opinions and excite our moods and motives through actions and words conveyed to our senses. But we are slow to believe that all our shifting mental states, as well as our deeper loves and convictions, have a spiritual origin. Yet physical sensation, and the words of other men, would cause no feeling and have no meaning unless there inflowed from the spiritual world the light of understanding. And this is mediated by the societies of spirits in whose midst our own mind or spirit unconsciously dwells—spirits closely kindred to our own personality. By their imperceptible influx such spirits actually enable our thinking. They utilize the knowledge in our minds, and in so doing they impart to us a sense of its implication and significance.454

But when mankind invites the presence of evil spirits, the conversion of sensory knowledge into perceptions of truth becomes more difficult. The Lord has therefore provided us with a unique opportunity especially adapted to the needs and peculiar genius of our race: He has given a series of Divine revelations of spiritual truth in the form of a written Word of God—as a means by which we may be led into conjunction with heaven and Himself.

Such written revelation was unnecessary in the primeval age symbolized by “Adam” in paradise—when the race had not as yet become infected with hereditary inclinations to evil, and could even enjoy an open intercourse with angelic spirits.455 Towards the end of the Most Ancient Church open communion with spirits became most dangerous.456 And the Lord then prepared special prophets whom He inspired to write sacred scriptures which revealed the essential truths concerning God, charity, and eternal life.

Man cannot think up a knowledge of God or of heaven from rational thought alone.457 Although there is “an influx into the souls of men” predisposing them to accept the truth that God is and that He is one,458 yet whatever religious knowledge mankind possesses was handed down as traditions stemming from primeval revelations. The reason why many pagan religions show a fundamental similarity is that they preserve, in variously perverted forms, such common traditions. The animistic, idolatrous, and magical features which they present are contorted race memories of the ancient science of the correspondences between natural and spiritual things. For the religious truth of the ancients was conveyed mostly in correspondences, symbolic stories, or ritual forms.

The Sacred Scripture was inspired by the Lord in order to preserve the truth in its purity, stripped of polytheistic imagery yet deeply veiled in symbolic language that would hide its inner message from the worldly-wise and prudent while revealing it “unto babes,” that is, to those who are humble and poor in spirit.459

The Angel of Jehovah

The question arises, whether the Lord in revealing Himself by Scripture would need to employ the agency of spirits and angels. A written Word of God is provided especially to prevent the deceptions that corporeal and evil spirits might impose upon men if spirits were permitted to speak to men openly. But can God reveal Himself without the intermediacy of spirits or angels ?

It is an ancient saying that “no man can see God and live.” Seemingly this would effectively prevent any revelation of the Divine Being as He is in His infinite Esse. But the Being (Esse) of God is revealed in His forthstanding form as Divine Man, and as such He has been worshipped in all ages; even before He descended to become incarnate in an earthly body and by degrees manifested His Divine qualities of love and wisdom. For prior to His advent He had revealed Himself both in the heavens and before appointed prophets. Yet this theophany could not be effected except by means of angels who thus for the occasion entered into the most sublime function which any finite being could serve.

The Word of the Old Testament often relates how patriarchs and prophets in vision saw the glorious form of a man, or “one resembling the son of man,” who proved to be an angel, yet who spoke as if he was the Lord Himself. Such an angel was called “Jehovah” or “the angel of Jehovah.”460 How this angelic mediation took place is described in the Arcana Coelestia:

“… It was an angel who appeared to Moses as a flame in the bush, and he spoke as Jehovah because the Lord or Jehovah spoke through him. For in order that the speech may come to man by words of articulate sound and in ultimate nature, the Lord makes use of the ministry of angels, filling them with the Divine and lulling the things which are their own. . . . “46l “Sometimes an angel does not speak from himself, but from the Lord, and he then does not know but that he is the Lord; but then his externals are quiescent. It is otherwise when his externals are active. The reason is that the internal man of the angels is the Lord’s possession; and so far then as their own things do not impede, it is the Lord’s and even is the Lord.”462

It is also said that in such a case the Lord fills or infills the angel with His Divine aspect so that he does not speak at all from himself but hears the words inspired from the Divine. Yet as soon as such angels are addressed by the man to whom they appear they would become aware of their own distinct individuality and avert any attempt of man to worship them.463

In the ages before the Advent the Lord’s appearance to the prophets through some angel whom He infilled with His Divine Spirit was called His “representative Human.” Each angel portrayed some aspect of the Divine. But such a representative Human borrowed from the heavens could not be fully efficacious for it could not spiritually enlighten the natural minds of men; it could convey no rational idea of the Lord, but only a symbolic picture.464

The “angel of Jehovah” served as a medium in the inspiration of the Word of the Old Testament.

The ancients received the Divine influx into their interiors ; but the prophets of Israel simply felt it as a dictation by a living voice, and sometimes as audible sound which they perceived as coming from an angel appearing before them. “They heard a voice, they saw a vision, and they dreamed a dream; but as they had no perception these were merely verbal or visual revelations, without any perception of what they signified.”465

It is essential to note that although angels served as the instruments by which the Holy Scriptures were dictated, not a single word came from the angels nor was it selected by them. And “as the words came forth immediately from the Lord, each of them was infilled with the Divine” and thus they conceal within them the infinite wisdom of God, as an internal sense of which the biblical writers were unaware.466The angelic intermediacy did not prevent the Old Testament from being Divine as to the very text and syllables. But it did prevent the heavenly truth from appearing except in representative forms and clothed in dark symbols; even as Isaiah suggests when he says, “Verily Thou art a God that hidest Thyself, O God of Israel, the Savior.”467

Revelations after the Advent

The Divinely inspired books of the New Testament—the four Gospels and the Apocalypse—contain some of the words which “the Lord spoke from the Divine itself” in parables and other types of spiritual teaching. His words were indeed pure correspondences, representative and significative of Divine things, yet they referred openly to the things of heaven and the church.468 The entire biography of the Lord, including His own discourses, was also written down by the evangelists under immediate Divine inspiration. The Lord predicted this when He made the promise that the Paraclete, the Holy Spirit, would come: “He shall teach you all things and bring all things to your remembrance, whatsoever I have said to you.”469

No mention is here made of any angel mediating the apostolic inspiration. When in the world the Lord appeared to men’s physical sight in His own assumed human. After this had been glorified and after His ascension into heaven He appeared in person to men only when their spiritual eyes were opened.470 It is related in the Writings that the Lord manifested Himself “in person,” that is, in His glorified Human, before Swedenborg’s spiritual sight and filled him with His Spirit, in order that he might receive the doctrines of the New Church in the understanding and “teach them through the Word from Him.” In the course of this his mission Swedenborg was introduced into the spiritual world and spoke continually with spirits and angels. Yet, he adds, “I have not received anything that pertains to the doctrine of that church from any angel, but from the Lord alone, while reading the Word.”471

Yet the mediation of angels in the giving of Divine revelation had not ceased with the Lord’s ascension into heaven. In the last chapters of the Apocalypse it is plainly shown how John was instructed by the Lord Jesus Christ through an angel filled with the Divine who declared “the true sayings of God.” The angel was not speaking from himself and therefore explained to John that he was only serving as a prophet and was not to be worshipped; but immediately after this he resumes his message: “I am Alpha and Omega the beginning and the end, the first and the last. … I Jesus send My angel to testify unto you these things in the churches. . . . “472

While the Lord, in His person or as to His Divine Human, is constantly encompassed by the heavenly sun, He often presents Himself “by aspect” in and below heaven and among the angels. This is effected through some angel whom He fills “from afar” with His Divine.473 On a number of occasions the Lord so appeared before Swedenborg. The ancient mode has not been abrogated, but is utilized when the states of the angels so require. Yet there is an important difference. For it is the Lord in His glorified Human—”the Divine Natural”—which is now revealed when it pleases the Lord to appear in a borrowed angelic form.474

Swedenborg and the Angels

The inspired writing of the Heavenly Doctrine and the revelation of the spiritual sense of the Word was not accomplished by any dictation by the Lord through angels. To stress this important fact is not to deny that Swedenborg’s mission would have failed unless the Lord had provided for him a constant and open companionship with spirits and angels.

It should be observed that the prophets of old had two specific states which must be well distinguished. While in vision they saw various representations in the other world with the eyes of their spirit, their body being in a passive state of trance. On the other hand, while writing the Scriptures they were “in the body” and enjoyed a Divine inspiration and a dictate by which the words were selected from their memories, in such a way that each writer retained his own peculiar style.475 Their occasional introduction into spiritual vision was necessary to furnish their memory with a field of symbols and correspondences wider than that which their earthly experience and their narrow knowledge of human history could provide.

Swedenborg, for the writing of the Heavenly Doctrine, had to be given a far wider, more prolonged and profound experience of the spiritual world and all its phenomena. Different from any of the prophets, he was to grasp the laws of that world with a rational understanding and, as an official observer, report what he had been “led to perceive.” His memorable narrations of his spiritual experiences therefore occupy a considerable portion of the inspired Writings. He became familiar, in his daily intercourse with spirits, with all manner of spiritual states, those of the angels and also those of the infernals. Even his contact with the most repulsive spirits could add to his knowledge of the truth.

Thus he notes in his journal, “Even those things which I have learned by means of evil spirits, I have learned from the Lord alone, although the spirits spoke.”476 He was forbidden to believe anything that they said, and was held in an inmost reflection on whatever was represented before him, and at the same time given an internal dictate from the Lord as to what was the truth.477 He perceived distinctly what came from angels and spirits and what from the Lord. “What has come from the Lord has been written,” he testified; “what has come from angels has not been written.”478 His spiritual experiences were sometimes recalled to his memory by an angel when he returned into the state of the body and began to write.479 In order to be informed about the way the prophets were inspired, he was brought into certain experimental states when spirits led his pen and dictated the words.480 But he did not write down the doctrine from any verbal dictation by any “angel of Jehovah,” but from an immediate inspiration, or “from the mouth of the Lord alone.” His inspiration came “while reading the Word.”481 Not only was he then given to see the internal sense of the Scriptures which is the doctrine of heaven, but by the same means he was able to recognize and formulate those many principles of “angelic wisdom” which —as an interpretative philosophy—are applied in the Writings to our human situations and problems, such as relate to social uses, government, marriage, education, or to our concepts of creation and the cosmic whole.482

Revelation through the Word

The reason why the written Word was given is that man can no longer profit from immediate or conscious intercourse with the inhabitants of the spiritual world. Since the Old Testament Scriptures, and also the Apocalypse, were clothed in heavy veils of correspondences and sensuous imagery, an ‘angel of Jehovah’ served to convey them to their inspired writers. But in the Gospels and in the Writings, wherein the correspondential and prophetic Word is fulfilled and explained, the Lord speaks directly and more plainly, as the Holy Spirit, the Spirit of the glorified Human, the Spirit of Truth which shall lead men into all truth.

The goal of all religion is a conjunction of man with the Lord. Not with spirits or angels, however necessary these are as associates and guardians of our souls. And to the New Christian Church the Lord is at last openly manifested in His Divine Human as the one God of heaven and earth, visible to men and angels even without the mediation of any borrowed angelic form.483

In the literal sense of the Word, when this is understood from the Heavenly Doctrine which is its internal sense, the Lord is present with men and speaks to them directly, and enlightens their rational minds.484 This enlightenment is brought about only when man’s spirit is environed by angelic spheres which hold him in a love of spiritual truth.485 But it is the Lord, not the angels, who is the source of the light. And it is taught that after the Advent this enlightenment is not, as theretofore, “mediate through the angelic heaven,” but “immediate” from the Lord’s Divine Natural.486 The only “mediation” is now the Word itself. The Lord now manifests Himself to men “only” through the Word in its internal sense, for the Word, which is the Divine truth, is the Lord Himself in heaven and in the church.487

The general teaching points out that representatives ceased when the Lord rose from the sepulchre and entered into the power of His Divine Natural, by which He could become visible and “immediately present” with man. For thus He could illustrate man’s natural mind with heavenly light and operate “perceptively” in man by His Holy Spirit, so that man “can comprehend spiritual truths naturally.”488

To see God means to see the truth concerning Him. “They who are in enlightenment when they read the Word, see the Lord; and this takes place from faith and from love. This is effected in the Word only, and not in any other writing whatsoever.”489 “It has been believed that man might be more enlightened and wise if he should have an immediate revelation through speech with spirits and with angels. But the contrary is the case.” Enlightenment by means of the Word is effected by an interior way—through the will into the understanding; while enlightenment from speech with spirits is effected by an exterior way—through the hearing into the understanding. If spirits were permitted to instruct any man they could in any case only speak according to the man’s own religious ideas and could tell him nothing new. This was the reason why the Scribe of the Second Advent—although informed through daily intercourse with spiritual beings—was “not allowed to take anything from the mouth of any spirit, nor from the mouth of any angel, but from the mouth of the Lord alone.”490 And this was the reason why the Lord in His parable cites Abraham as saying, “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”491

It is therefore to the Word in all its forms of Scripture and Doctrine that man must turn for Divine instruction and leading. Through that which the Lord reveals man can be separated from the spheres of evil spirits and introduced as to his affections into a secret yet effective bond with angelic societies. This consociation is brought to pass through the sense of the letter of the Word when this is understood from the doctrine of genuine truth; which is now openly disclosed by the Lord in His second advent—not by any “immediate revelation from spirits or angels” but by an “immediate revelation” “from the mouth of the Lord alone.”492

The new doctrine not only opens the internal depths of Divine wisdom within the inspired Scriptures and displays the arcana of the Lord’s glorification and the provisions for man’s regeneration, but it also discloses the secrets of the afterlife and the relations of spirits and men. It unfolds the mind of God and the ends of His creation. By this doctrine of genuine truth the Lord stands revealed in the very literal sense of His Word. For “the Lord is present with man and enlightens him, and teaches the truths of the church, there and nowhere else.”493

The Word in all its forms, whether given through an “angel of Jehovah” or inspired directly by the Lord in His Divine Human, is the sole means whereby an errant race may find its way back to conjunction with God.

http://www.swedenborgstudy.com/index.html

Will we meet in heaven – my partner and I?

Spiritual Questions & Answers

Discovering inner health and transformation

Poets sometimes voice a feeling that even death cannot break the bonds of love. That even after their demise a  loving couple meet in heaven.

meet in heaven
Elizabeth Barrett Browning

I love thee with a love I seemed to lose
With my lost saints, — I love thee with the breath,
Smiles, tears, of all my life! And, if God choose,
I shall but love thee better after death.

(Sonnets from the Portugese XLIII by Elizabeth Barrett Browning)

But does love really transcend bodily death and do you and your loved one ever meet in heaven or in another form of afterlife for that matter?

We do meet in heaven according to Leslie Flint

The psychic Leslie Flint held seances in which voices could be heard speaking. A recording includes an account by a man named George Wilmot purportedly from beyond the grave. According to this communication, we do meet in heaven again. This man awoke in an afterlife and said he met there a young woman he  was sweet on during the war in France before she died together with her family.

Through Flint’s mediumship Queen Victoria was also heard speaking. Of Albert, she said
“We are still very, very concerned and interested in all the things that transpire in your world.”

Flint was involved in thousands of experiences in which people spoke to deceased loved ones and the deceased responded in normal conversations. Their voices did not come through the medium’s mouth or from any one else present. Flint was tested hundreds of times using all manner of controls and never once was found to have produced the voices or had any collaborator produce the voices.

For example he was bound to a chair, his mouth sealed with tape. In other experiments he wore a throat microphone to detect possible vibrations in his vocal organs. He was observed through an infra-red viewer. At no time did sounds come from his mouth. In no tests by qualified, skeptical scientists, was anything found to be fake or deceptive.

Does the Bible say we meet in heaven again?

Christians have traditionally thought that angels and the spirits of the departed are
sexless beings — neither male nor female. They point to the words of Christ who said

“At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven.” (Matt 22:30)

However another interpretation of this passage is that Jesus was referring to the kind of superficial impure marriages the scoffing Sadducees had in mind which are not going to be made in heaven.

Do couples do meet in heaven according to Swedenborg?

Emanuel Swedenborg lived over a century before testing of psychics started. However, he did write about his extraordinary communication with spirits in meticulous and comprehensive detail. His books report on both his own experiences of the spirit world and what spirit communicators had told him about it. He addresses the issue of whether husband and wife meet in heaven.

He reports that people after death are male or female not only as to their
psychological makeup but also as to every detail of their spirit bodies. We are told that all of what one loves and desires stays with one in the next life. This is said to be because what one deeply feels is the inner being of one’s life. And this includes one’s sexual inclination and the person one loves.

Swedenborg claims that most couples meet after death, in a `world of spirits’ before they are ready for heaven, recognize each other, associate, and live together at least for a while. So they do not meet in heaven but meet outside heaven. To the extent they are familiar to each other and have things in common, they remain together and mutually explore each other’s true feelings. They start to see more clearly to what extent they had any real affection for each other.

According to this account those, whose minds are inwardly in a state of agreement and unity, progress and stay together for all time in heaven and are said to experience a deep conviction that they had been born for each other, and have a sense of tender love and joy such as they had never known before.

However, those whose relationship is discovered to consist of an inner disharmony, then sooner or later the individual partners have a growing unease. If there is pleasure in having a partner to blame or at least to foil and outwit, this may break out into open enmity, quarrelling, and even combat.

Other partners unsuited to each other realise it is not good for them to stay living together and so separate no matter how long they have lived together in their former life.

We are told those individuals with a heavenly character who are in unhappy relationships separate and  find a new partner with whom union is possible to the point that the new pair do not wish to lead two lives but one.  They are indeed kindred spirits.

Copyright 2012 Stephen Russell-Lacy
Author of  Heart, Head & Hands  Swedenborg’s perspective on emotional problem

http://www.spiritualquestions.org.uk/

Posted on17th January 2012CategoriesConsciousness, Spirit awarenessTags, , , , , , , , , , , , , , Leave a comment

Conjunction of the Lord with Angels

  Lastchurch - The Eternal Purpose
Selection from Divine Providence ~ Emanuel Swedenborg

All conjunction in the spiritual world is effected by means of looking [*by intent regard]. When any one there is thinking about another from a desire to speak with him, the other immediately becomes present, and they see each other face to face. It is the same when any one is thinking about another from an affection of love; but this affection produces conjunction, while the other produces presence only. This is peculiar to the spiritual world, for the reason that all there are spiritual beings; in the natural world, in which all are material beings, it is otherwise.

With men in the natural world the same takes place in the affections and thoughts of their spirit; but inasmuch as there are spaces in the natural world, while in the spiritual world the spaces are merely appearances, that which takes place in the thought of every one’s spirit, in the spiritual world takes place actually.

This has been said to make known how the conjunction of the Lord with angels is effected, and how the apparent reciprocal conjunction of angels with the Lord is effected. For all angels turn their faces to the Lord, and the Lord’s look is upon the forehead, because the forehead corresponds to love and its affections, while angels behold the Lord with the eyes, because the eyes correspond to wisdom and its perceptions. Nevertheless angels do not, from themselves, turn their faces to the Lord, but the Lord turns them to Himself; and He turns them by influx into their life’s love, and through that love enters into the perceptions and thoughts; and thus He turns them about.

Such a circle of love to thoughts and from thoughts to love from love, is in all things of the human mind. This circle may be called the circle of life. About this something may be seen in the work on The Divine Love and the Divine Wisdom, as the following:

Angels constantly turn their faces to the Lord as a sun. All the interior things of the angels, both of mind and of body, are likewise turned to the Lord as a sun. Every spirit, of whatever quality, turns himself likewise to his ruling love. Love conjoins itself to wisdom, and causes wisdom to be reciprocally conjoined with it. Angels are in the Lord, and the Lord is in them; and because angels are recipients the Lord alone is heaven.

The Lord’s heaven in the natural world is called the church; and an angel of that heaven is a man of the church who is conjoined with the Lord, and who becomes an angel of the spiritual heaven after he leaves this world. From this it is clear that what has been said of the angelic heaven applies equally to the human heaven that is called the church. That reciprocal conjunction with the Lord which makes heaven in man is revealed by the Lord in these words:-

Abide in Me and I in you. He that abideth in Me and I in him, the same beareth much fruit; for apart from Me ye can do nothing (John 15:4, 5, 7).

(Divine Providence 29, 30)
(*emphasis by editor)
June 9, 2017
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12 Dreams

Swedenborg Study.comOnline works based on the Writings of Emanuel Swedenborg

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12 Dreams

“So He giveth His beloved in sleep.” Psalm 127:2

The Blessing of Sleep

The stream of man’s conscious life is intermittent, broken by recurring lapses into the unconscious state of sleep, from which he wakens with a new vigor of mind and body, in a new state and with a new start. The state of yesterday is still with us in the morning, as a memory that calls to us for a resumption of our duties or our routine; but it does not bind us entirely. Much is happily forgotten, and the thought of the burden and the heat of yesterday is not so oppressively present. Gradually we pick up the threads of former thoughts, discarding much that is unimportant.

It might seem as if our life was cut up into disjointed segments by these periods of sleep. But nothing is lost from our mind. The stream of consciousness has simply found rest in a limpid pool where its waters are clarified for its further progress. It is the conscious mind—the self-directed thought —that is affected by the apparent death of sleep. “Love does not sleep,” we read in the Arcana Coelestia.283The affections, the subconscious yearnings, instincts, and delights of the will provide a continuity of the whole personality. Man wakes the same man. And through the miracle of memory he has still at his disposal all his past experience and knowledge.

The function of sleep is so important that even the angels, in their evening states, find comfort and refreshment in slumher. For their bodies and their minds—though both spiritual —are yet finite, and all finite things have limits of endurance.

Man’s body, during the day, is largely governed by the caprice of his own will, by his voluntary decisions, which are not always rational. If man could know the exact degree of strain which each part of his body could bear without injury, he might avoid some of the abuses to which he actually exposes his organism. But even so there would be need for relaxation of body and brain and for a restoral of equilibrium after every sustained exertion.

In his philosophical works, Swedenborg offers an explanation of the physiology of sleep. He states that man’s conscious will (or voluntary) resides in the cerebrum or anterior part of the brain, and that deliberate action is initiated from the “cortical glands” there. These brain-cells, by extending fibres, govern all the muscles of the limbs and of the skeletal frame, and force the body into motion and position. The cerebellum or hind-brain, on the other hand, has control of all the viscera and their internal workings, quite independently of man’s will and unbeknown to his consciousness. The cerebellum also causes “antagonistic” muscles to counterpoise, makes smooth the workings of the muscles controlled by the cerebrum, and restores the natural equilibrium of forces which the conscious will has disturbed. In wakefulness, the cerebellum is relatively overruled and not active to its fullest extent. But in sleep, which comes over a man when the abused fibres of body and brain are no longer responsive to his will, the little cells of the cerebrum become relaxed. They are then isolated from the continual stream of subtle nourishment which is offered them through the arteries; so that they no longer receive the “purer blood” which they otherwise renovate and propel into the fibres. They continue indeed to receive, for their own future need, constant supplies of what Swedenborg calls “etherial chyle” through the “corporeal fibres”; and the inmost circulation of the “spirituous fluid”— the soul’s own vice-regent—continues as before. But the connections between the various glands and between the cortex and the body, are temporarily broken. And thus there are but slight muscular motions and no voluntary action. Sensations cannot reach the seat of consciousness, and the sceptre of the body is handed over to the cerebellum.284

In sleep, therefore, the soul, acting through the cerebellum, restores the order of nature. Acting by involuntary fibres it mends the broken or strained tissues, reestablishes a balance in the metabolism of the cells of the whole body, and improves the spontaneity of the various organs.285

The Arcana states that “the cerebellum is awake in time of sleep when the cerebrum slumbers.”286 “The Lord guards man with most especial care during his sleep,” for without sleep “the human race would perish.” In sleep, the Lord Himself watches even over His enemies and does them good.287 He loves all, and “He giveth His beloved in sleep.”288

Sleep bears a certain likeness to death. In sleep man retires from the world and its anxieties and departs from all his fellowmen. His senses being inactive, he not only becomes oblivious to the fixed world about him, but his memory of it also sinks into quiescence. Up to a certain point, physical pain and states of emotion which stir up his blood may prevent such a retirement. But when he finally gives way to sleep, he enters a world without sense of time and indifferent to space.

Even as the angels of the resurrection are celestial in type, so also are the angels whom the Lord appoints to guard man in sleep. They are in fact angelic spirits of the province of the cerebellum; for the cerebellum perceives the states of the body by an “involuntary sense.” It is their duty to prevent evil spirits from infesting man during his slumbers—a duty which they perform with the greatest delight, so that there is a rivalry among them as to who should be present. Only persons who have “delighted, and loved in every way and with the utmost effort, to make the life of others delightful,” are eligible to serve such offices after death.289

The World of Dreams

Sleep is a state of unconsciousness. Yet there are certain factors—conditions which we cannot catalogue—which cause the return of consciousness in a strange and partial way. “To sleep—perchance to dream.” The natural memory may be aroused in a new manner, and man comes into that state on the borderland of the unconscious which we call the world of dreams: a strange world of fancy, built up from the broken fragments of experience into sequences which defy the logic by which we discipline our conscious thinking.

The fact of this dream-world has ever fascinated men. Primitive peoples saw in it a sign that there existed another world—a world of “doubles”—which they mostly confused with the spiritual world itself, but in which they saw themselves as actors. For in dreams the spirit of man seems to be released from the body to wander abroad in wider fields. The ancients also attached special meanings to their dreams, seeing obscure warnings and predictions in the jumbled recollections of their nocturnal experiences. Plato believed that our dreams gave us intimations of the various appetites and instincts which lay hidden in our nature; including bestial desires which the self-rebuke of reason kept out of our consciously directed thoughts, but which were given free rein during sleep.290 And in these modern days the Platonic view has again become the vogue. Dr. Sigmund Freud of Vienna founded upon it a new school of psycho-therapy, by analyzing the repressed longings and forgotten fears of the “subconscious mind” from the dreams in which these secret emotions reveal themselves in symbolic forms. The fact that Dr. Freud cynically traced all such emotions to a sexual origin does not take away all truth from Plato’s sage observations, nor does it lessen the value of further studies along this line.

Indeed, behind all these traditional views of dreams there lies a substratum of truth. Dreams do touch the fringe of the spiritual world. Dreams do at times have a prophetic burden or some special significance. Dreams occasionally reveal to man some of the longings and delights that are submerged and repressed in the depths of his being. Robsahm writes in his memoirs: “I asked Swedenborg whether, in our times, it was worth while to pay attention to dreams; upon which he answered that the Lord no longer at the present day makes revelations by dreams, but that nevertheless it may happen that one who understands correspondences may derive advantage from his dreams; just as a person who is awake may examine his own state by comparing his own will with God’s commandments.”291

This account by Robsahm cannot be taken as entirely correct, but is none the less interesting when we consider that in the period when Swedenborg’s spiritual faculties were first being opened he kept a private record of his dreams and of the interpretations that he put upon them. He instinctively felt that his dreams were—like his commencing visions—significative and symbolic. In his humility he did not spare himself in these interpretations. Yet it may be questioned whether he as yet knew the science of correspondences sufficiently to make those dreams more than the background for his own perceptions about his state while he was grasping for some indications of the work into which the Lord was leading him. (See his Journal of 1744).

That dreams, whether they are orderly or incoherent, are significant is as true as that the whole world is a theater representative of uses. Everything in both worlds, and in both body and mind, is symbolic of the forces at work—could we but know what these are. In the Writings these forces are described. And it appears from the teachings that no blame is attached to man for things occurring during sleep. For then man relinquishes his command. His will, or proprium, is taken away, and his natural understanding is laid asleep.292 In dreams, his “spiritual sight” is helpless and irresponsible and therefore usually quite impersonal, while the contents of his memory are being reconstructed into vivid imagery and into situations which symbolize states that are not his own, but which belong to spirits, and perhaps to angels, who are with him.

“Such stuff as dreams are made on” comes from the man. Nothing actually new—never before seen or felt—comes through dreams. But because man’s internal sight then is only a beholder,292 and man not really a responsible actor, the most strange and impossible situations usually cause him no surprise, the most ridiculous happenings cause no amusement, terrors may cause no fear. His memory may retain the dream in part, or he may—like Nebuchadnezzar—be unable to remember it. When an emotion, such as fear or shame, is felt in a dream, the man on waking need not take any responsibility for it. The thing is a matter of record, but not a part of his nature. In other words, if his external memory retains an impress of the dream, yet his internal memory, his interior thought and affection, has felt no influx and received no stain.

Paradisal Dreams

We have been treating of dreams in general. But the Writings tell us that there are at least three distinct kinds of dreams, or dreams from three sources.293

The first type is a dream which comes from the Lord Himself, either immediately or mediately through heaven.294 Such were the prophetic dreams mentioned in the Word. This is a form of Divine revelation. Thus an angel was filled with the Divine to the exclusion of his own proprium and consciousness, and appeared in a dream to a prophet on earth, clothing himself in the mental imagery of the man’s external memory and, thus seen, impressed the man with a series of representations which were adopted as the direct symbols of the Lord’s Divine truth. Such dream-visions sometimes conveyed to the prophet’s mind an external significance, as for instance a prediction of some future event. But the spiritual meaning of dreams was seen only by internal men such as the people of the most ancient church.295

One class of dreams stands by itself, although it somewhat resembles the prophetical. We refer to a dream in which the Lord was seen by Swedenborg. The actual call to his mission had occurred in a state of vision.296 But in the Diary he jotted down the following remarkable memorandum: “The Lord was seen by me in a dream with the face and form in which He was in the world. It was such that it was interiorly full and thus so that He could rule the whole heaven within. . . . And He often as it were slept with His eyes when He was inwardly within Himself. . . . And it was said that such had been His appearance. In a word, He was full of heaven and the Divine. (The night between Nov. 18 and 19, 1751).”297

The second kind of dream comes through angelic spirits who from an ardor for the happiness of others serve as guardians over those who sleep. These angels are at the entrance of those heavenly “paradises” which to the angels represent only celestial and spiritual things, but which spirits delight in for their own sake. These paradises appear in the externals of heaven, or are created there when angels of a superior heaven converse together intellectually about truths of wisdom and faith. The angelic spirits in question love to affect a man who is asleep and thus receptive, with the enjoyable and delightful things which they see in his affection and genius. They arouse from the dreamer’s mind beautiful and pleasant representations which refresh him with tranquil charm. But Swedenborg observed that they did not themselves know whence such beautiful presentations came to them “all in a moment,” except that they came “from heaven.” Nor is it orderly that they should know the man whom they are watching over.298

Presumably all men, when asleep, have such heavenly guardians, more or less distantly present. Yet the statement is that these are “entrusted with the duty of watching over certain men”—as if all were not equally favored. And this suggests that the Lord may have a particular concern about those in this world who perform more eminent or responsible uses; whose reliance on the spiritual reserves of the other world and of the subconscious processes of the mind must be greater. Such men, by day, enjoy the illustration of their use, which comes from their being spiritually present in the societies of such use in the other world. But at night their reserve powers must be filled up, and this by the angels of sleep.

Dreams such as are induced by these angelic spirits actually originate in angelic discourse—in conversations between angels on spiritual subjects. The order of the angelic ideas is at once presented in the world of spirits in representatives of great variety, differently in every group of spirits that is affected. Thus with Swedenborg and the spirits associated with him as a man—spirits who were using his memory —the forms of the dream which resulted were shaped according to his memory and his general affection. From the same spiritual origin can thus arise dreams totally different, yea, opposite. For what may cause joy to one man, may to others call up tedium and nausea, shame or horror.299 The reason for this lies in the universal spiritual law that no influx from spirits or angels can introduce new persuasions or alter the faith or memory of spirit or man.

On some occasions, Swedenborg related his dreams to the angelic spirits who caused them, and they recognized in his mental pictures and states the correspondential representations of their own conversation.300 Yet he also saw the diversified dreams caused in various spirits from the same origin, and confessed that it could never be known from the natural imagery of their dreams what the spiritual influx involved or contained; and he suggests that the influx was not always strictly “an influx by correspondences.” The imagery was not purely correspondential. Yet it was representative. Strictly speaking, “correspondences” are true creative relations of cause and effect, the same everywhere. So for instance, light corresponds to truth and heat to love—always. But the objects of the dreams represented different things to different spirits; for every man clothes familiar objects with a sphere of ideas and a meaning all his own. The things of man’s affection as well as his memory invite dreams of varying type. But in his dreams the objects are arranged with reference to the angelic ideas which inflow—thus as symbols of their corresponding states, symbols which indeed represent, but do not correspond; and which mean one thing to the angels, and quite another to the man. Only the angels could recognize the relation of the dream to their own ideas.301 We may doubt, therefore, whether New Church men will ever attempt to become interpreters of dreams; although—strange to say—one of the very first volumes in the vast collateral literature of the New Church was entitled “Oneiromancy !”302 But its anonymous author merely used the science of correspondences as a guide for interpreting the bewildering phenomena of the world of dreams.

The dreams introduced by angelic spirits contain within them the order of heaven, even if man cannot discern it. Normally the dreams they induce are pleasant, sweet, and peaceful ; but with the man they may also be turned into warnings, as is often done on some other planets when men fall into evil. Such dreams can be induced not only upon men, but even upon spirits. Swedenborg relates a strange thing—that while he was among the cerebellar spirits as a spirit, he also was able, repeatedly, to introduce dreams into a sleeper.303 He checked the experiment with the man upon whom he had acted—which spirits can, of course, not do. Yet men also can impose dreams upon their fellow-men, by using hypnotic methods.

Dreams Induced by Spirits

The third type of dreams spoken of in the Writings is not produced through angels, but through the spirits who are near man while he sleeps.304 Such dreams are also significative, for the influx calls forth from man’s memory such things as have a special significance, but a significance to the spirits, not to the man.

Angels produce dreams that please, because they take care that what they draw forth should be associated with delight in the man’s mind. They look for such ultimates in man because they always consider first the freedom of man, and lead him only so far as his own affections respond. But spirits in the world of spirits are not so considerate. Fortunately they have no power to harm man while he sleeps, although they use his mind as their own. But if they could, they would exclude everything from a man’s waking life which is not in line with their own delights. They would impose their own will upon him and sometimes desire to obsess him utterly—and if he should then resist them they would seek to destroy him. For this reason spirits who are with men are kept quite ignorant of the fact. They know not the man, but believe that they think quite independently of men. Yet they think and converse among themselves by using the ideas of the men with whom they are associated; and—as has been pointed out repeatedly—the spirits most closely adjoined to a man assume his whole memory and think themselves to be the man. They become so immersed in man’s attitudes and memory that they may even impersonate him in the other world—look like him in dress and demeanor. Each man has at least one such “consociate spirit.”305

When a spirit is asleep, good spirits can act through him. It is therefore provided that when a man falls asleep, his closer attendant spirits will also fall asleep, since the memory of the man then becomes inactive. If the spirits are evil they are indeed compelled to sleep, for as long as they are awake, man’s affections are being stimulated.306 The state of a man’s ruling love would not be disturbed, but he would no longer be receptive of the influx from the society closest to his inner delights, but would remain conscious of the irritations and anxieties of his external mind so that sleep would be impossible.

But while the attendant spirits dwelling in his superficial spheres of thought fall asleep along with the man, other spirits, more distant from the ordinary states of his life, may still exert their influence upon him. They have indeed no power to stir up his interior thought or affection; for if they did the man would awake in a moment.307 But they can use the memory of man quite freely, although it is the Lord Himself who gives the final permission and prevents abuses.

And now there commences in man—and somewhat similarly in his consociate spirits—the strange fantasmagoria of dreams. Each spirit takes on from man’s memory whatever objects or sensory stimuli that agree with his own life. It is a characteristic of such dreams that, if persons should figure in the scene, each spirit assumes all that a man knows about a certain individual, and actually impersonates him and acts his part in the mental drama. And some may also impersonate the sleeper himself, and speak to other spirits in his tone of voice; but the contents of the speech may not at all be what the man would normally say, but the most stupid nonsense or the grossest falsehood.308

At times, actual spirits may themselves, by the Lord’s leave, be seen in a dream under an appearance that is familiar to the sleeping man. It is told of Louis XIV that he gave warnings to one of his descendants in a dream; and Swedenborg once saw Peter the Great and spoke to him during a dream.309

And Spirits who sleep simultaneously with man sometimes oversleep! Swedenborg found them sleeping, yes, and dreaming, after he himself had awakened. He compared experiences with them and found that they sometimes dreamt when man was not dreaming—which no doubt allows man to change his state.310 Yet the rule is that their dreams are mostly garbed in the ideas of man’s memory. The dreams of spirits are generally caused by spirits who are in a more interior state than they are themselves. But sometimes evil spirits can induce bad dreams upon spirits that are to be vastated.311

Fantastic Dreams

Apart from these three types of dreams—those caused by the Lord, those induced through angels, and those which spirits inject—the Arcana Coelestia speaks of “fantastic dreams.”312 This class is dismissed with a bare mention. But with us mortals here below, such fantastic dreams may be quite disturbing. They seem as disordered processions of fragmentary thoughts, unconnected pictures, ludicrous figments of a fevered imagination, meaningless, isolated; or perhaps as images and situations that rise up to strike us with horror, as in nightmares or in some delirium that attends an illness. That their origin is from the other world is of course necessarily true. No emotion or consciousness is possible with man except from the presence of spirits. Yet these fantastic dreams are, we surmise, not characteristic of the true sleeping state in which the natural memory is closed from below and is moved only from within. Our nocturnal fancies may at times be symptomatic of disturbing desires or secret fears which gnaw the mind in our wakeful state but are not released in our imagination except in the symbolism of dreams. But grave injury might be done if man made himself responsible for the disorders of his dream-life which after all occur after he has relinquished his control.

In states of disease or discomfort such as may result from overstrain or from too rich food or from the use of various drugs, the senses are sometimes still pounding from below upon our consciousness even after we have fallen asleep. And while the state of the blood and the senses is such that the brain cannot find continual repose, there are countless opportunities on the part of hordes of wandering spirits—such as the curious spirits belonging to the “province of the chyle-duct”—to seek a temporary lodgment in the mind of a man. But this kind of influx touches closely upon another phase of our general subject, namely, the connection of spirits with disease.

The teachings concerning dreams may not appear to be, by themselves, an important part of the doctrine of the church. Yet they present another aspect of the marvelous economy of human life, which is ordered by infinite protective agencies and is ruled in every detail by the Lord of creation.

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Little angels

Spiritual Questions & Answers

Discovering inner health and transformation

My daughter Bridget died 21 months old. She had never walked or crawled but could sit propped up. She couldn’t see. She was born three months premature, the first of twins. Her brother was stillborn.

She was a much-loved sister to my three grown-up stepsons. She gave so much joy in her short life.

After the shock of her death one of my first thoughts was that now she would be able to walk and skip and run and move about like other children – and see! She would be able to see other children and play with them.

What a surprise it must have been to her to ‘wake up’ and see people. What a strange experience for her, never having seen anyone before. I wonder if an angel mother held her while she moved from our world to the next. She had been used to the sense of touch, of being held, and that would be comforting. Seeing would be a strange new dimension in a whole new world.

That she could run and see I had no doubt. Her frailties of this life belonged here. She had, so to speak, emerged from her frail body like a butterfly from a chrysalis, leaving behind all the infirmities associated with it. This was the image I had of her – a young child running and skipping and seeing. A loss to us, but such a gain for her – wholeness in body and health.

She had hydrocephalus and was in hospital because of a blocked shunt preventing the water draining from her brain. My last real memory is of holding her in my arms in the ambulance as she was transferred from the local to the specialist hospital.

Angel mother
Bridget was in hospital. I was at home when she died. I wasn’t there with her.

I can imagine her being held by an angel mother as she left this life; just held in the comfort of those strong, loving arms for as long as it took to be ready to ‘waken up’ in her new life.

She would be bathed and clothed and fed by her angel mother and cared for in her home. The body she now has is in every way like the physical body she had in this world except that it is of spiritual substance, not material. She has a head, body and limbs, eyes, ears, nose and mouth and senses.

I wonder if her angel mother held her hands while she took her first steps. Did she crawl first of all, trying out her new-found strength in her arms and legs, and pull herself to her feet? What an adventure! What a brave new world opened up to her!

New family
I wonder how many other children her new mother had? How many new brothers and sisters for Bridget to play and grow up with? For grow up she would eventually. She would grow and develop in her new home with her new family.

Initially resting in their loving sphere and tender care she would come to know them and they to know her. Her mother would know her needs. All in the next life are aware of each other’s thoughts and feelings. Nothing is hidden. They are who they are. No dissembling.

As Bridget got used to the new strength in her body, what freedom she would find moving about, exploring! Before, she had only been able to be where she was placed, unable to move around. I imagine there would be lovely gardens to play in, water to splash about in, sand and clay to build and mould.

I’m sure she would learn by imbibing things from others and doing as they did. She would learn to speak the soft-sounding language of heaven and watch dramatic presentations – a great way of learning.

Growing up
In her young innocence she would grow up nourished by the love of those around her. She would gain knowledge and understanding, learning that, all she has, is given her by her Heavenly Father. She has no good of her own but receives it as she learns to live a useful life loving her Heavenly Father and her brothers and sisters – all God’s children. She will grow in wisdom.

She will be ‘naughty’ like all children, going her own way until she feels the sadness this causes others.

Grown up
I wonder if she has a partner, a husband? She would have been 33 years old by now – no longer my little Bridget! I shall have to think of her now as a wise and loving angel!

Is she caring for other children newly-arrived from this world? IS she teaching them as they grow up? She won’t have the joy of children of her own but she will have the joy of sharing her happiness, innocence and love – these will be her children.

How I look forward to being with her again one day!

“All children, no matter where they are born, within the Church or outside it, of devout parents or otherwise, are received by the Lord when they die and educated in heaven.” (Swedenborg, Heaven and Hell section 329)

Copyright 2012 Mary E Duckworth

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