Dream sleep — How to understand it?

Spiritual Questions & Answers

Discovering inner health and transformation

dreamPeople have random eye movements under closed eyelids (REM) from time to time when they are asleep and if wakened at these times they report  dreaming. In this way sleep researchers found that most people dream for about a fifth of their sleeping time. A person of age seventy-five will not only have  slept twenty-five years, but will have spent five years dreaming! We need this  for, if deprived of REM sleep for a while, we become disturbed and even psychotic. Although occasionally there is speech in dreams, it is mostly composed of dramatic visual representations. There are no proven scientific theories to explain the experience. So why is it important? How can we understand it?

Why your dream is not easy to understand

Clinical psychologist Wilson Van Dusen, wrote that dreams tend to deal with a wide range of present-life concerns of the person. The precise meaning of any one  however is unclear, even though it makes use of people, situations and objects familiar to the sleeper.

Because of familiarity with the content, it isn’t immediately apparent that the dream uses things and people in a symbolic manner. In this way whilst getting an inkling of what is going on — we are protected from a blunt expression of those inner concerns and desires we would rather keep from daytime awareness.

Dreaming is thus a personal process that need to be understood in a personal way. And so a book offering a general meaning of dream symbols is probably not valid.

If you haven’t worked with your own dreams, they can easily seem to be a mishmash of elements into which one could read almost anything.

How to understand a dream

  • When you next wake up after the dream, jot down a phrase or two about it in order to jog your memory later.
  • The next day try to get back into the dream, reliving it. Slowly tell the dream to yourself. What were you feeling at different points. Ask yourself, ‘What did it feel like when …. ?’ ‘How is that like my life?’
  • Pretend to be a person you dreamed of, and tell the dream story from this perspective. You may get clues as to what the individual figure represents in you.
  • Assume everything in the dream is you. Your most conscious day-time  feelings and thoughts are shown by you in the dream. Less conscious aspects are represented by others eg one’s future potential, choice points, what is hoped for. See what you associate with each person, place or thing in the dream.
  • Summarise the dream and listen to the summary for its meaning.
  • Reflect a little on the rest of the dream’s connections during the day and you may find the remaining meanings.
  • The only valid interpretation of a dream is that which you, the dreamer, give to it.

Revelatory nature of dreams

In using images in a symbolic way it is as if the dream is allowing you, the dreamer, to remain in freedom to listen or ignore its message. If your dream simply said you boast too much or waste too much money, it would not only would be a distressing insult but one you could not fail to see. Instead it offers an intriguing drama you can try to remember and work out only if you wish.

Carl Gustav Jung suggested that dreams come from a level more objective than one’s subjective point of view. Dream images are not from the dreamer’s usual subjective sphere of thought and language. It is as if what the dream is saying goes beyond our daytime conscious understanding to reveal something true about the inner quality of our life. It possesses a higher wisdom and knowledge about all our memories, hopes and fears.

The reality of our inner mind

In his books The Natural Depth In Man and The Presence Of Other Worlds, Van Dusen gives a clear picture of the hidden reality of our inner world. His understanding not only comes from his own experience as a psychotherapist working with his patients dreams but also his study of Eastern and Western philosophy, particularly the extraordinary insights and often frightening experiences of Emanuel Swedenborg. Van Dusen concludes that in a wide range of states of consciousness (including that of dreaming) an inner world is revealed as precisely Swedenborg describes.

This is a hidden realm of spirit which will become fully conscious to us all following our bodily death: a spiritual world which permeates all our human minds, whilst we still live on earth, with inflow of high and low desires, pure and corrupt thoughts, as well as beneficial and harmful impulses; an influx of good and bad influences that are perfectly balanced to preserve our inner human freedom.

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

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

Posted on18th December 2012CategoriesConsciousness, Spirit awarenessTags, , , , , , , , ,, , , , Leave a comment

Positive and Negative States

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Positive and Negative States

Have you ever wondered why some days we can wake up feeling bright and able to cope with the day and other times, for no obvious external reasons, we can feel ‘down’ or even depressed?

External events can help create positive and negative states and behaviour in us but they are not the only cause. What makes two patients who have been admitted to hospital with kidney failure react in such different ways? One bewails his bad luck and finds fault with everything and everyone whereas the other is thankful that it is not more serious and that he has such a caring family who will support him in the future.

Our outer mind tends to be focussed on the world around us because our physical senses dominate. So it is natural to fall in with the idea that all there is to life is what we can see, hear and touch, and that we are separate from others. When we believe this and rely solely on our own abilities and ideas we can easily feel overwhelmed and vulnerable to negative states.

no man is an island

The reality is, however, that we are all interconnected at the spiritual level. If we are honest with ourselves we know that we need people and rely on others all the time.

 “No man is an island, entire of itself” (John Donne)

This network of interdependence and connectedness involves more people than we are aware of in this world. Emanuel Swedenborg said that all our thoughts and feelings flow into us through unseen spiritual companions. This may sound strange to you if you haven’t thought about it before but it explains how an idea can suddenly pop into our mind. So where is the real ‘me’ in all of this?

We have been given the freedom to choose which thoughts and feelings to identify with and make our own. We are in control of the tuning switch and can choose whether to tune into Radio Heaven or Radio Hell.

The choice is yours – choose to identify with your positive thoughts and feelings today!

http://www.spiritualwisdom.org.uk/meaning-of-life.htm

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God Loves You

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God Loves You

 god loves you“Smile, God loves you” is an easy thing to say but if God loves us why does he allow us to suffer? How can we reconcile a God of Love with our everyday experience of the world in which we live?

To try and get some idea of how God loves us we could start by thinking about parents and their children. It is a very human thing for parents to try to love their children equally whatever their different characters and abilities and to seek the best for them as individuals whatever happens. Now parenthood is tough and however idealistically parents approach the bringing up of their children it is often the case that one child will think that mother or father loves their sister or brother more than them. And yet that is not what the parents really want or strive to achieve. And if children grow up and go in very different directions to those envisaged by their parents, truly loving parents will continue to love their children just the same.

Now God loves his children, you, me and everyone else, not with the imperfect love which we express in our lives, that has limits and conditions, but with an unconditional love that has no limits and no boundaries and is shared equally with all. And it is the nature of God’s love that it is given with the freedom for us to accept it, reject it or misuse it – there are no conditions in which God’s love is not given – it is unconditional.

In our human relationships we know how wonderful it is if our love for someone else is freely returned – not because they have to love us but because they want to love us. Paradoxically the more freedom we give to those whom we love the greater and stronger is the love that is returned. Force someone to love you and no real mutual love develops. Now offering to love someone and leaving them the freedom to respond or not is a high risk and potentially painful strategy – as most people find out at some stage in their lives when love is not returned.

And this, in a very human and finite way, is an image and likeness of how God loves us. He offers us love and gives us the freedom to say yes or no. God knows that if we return his love then a deep relationship can develop but if we are unable to respond to his love then he feels pain for what might have been.

One of the hardest things a parent has to do is to let their child make mistakes – despite realising the probable pain and suffering that will ensue. Children have to grow and develop and make their own way in the world and not feel they are being manipulated or directed by their parents. They will make the right decisions and the wrong decisions and yet the loving parent has to stand back and not intervene. They just offer advice to their child as to what they should do and then leave their child the freedom to make up their own mind.

And this is how God’s love works with us. God wants us to be happy and to be fulfilled. He wants us to respond to his love in freedom and he shows us how we should live. But because God values our freedom above all else he cannot intervene when he sees things going wrong. If he intervened in the greatest disasters that beset mankind surely he would also have to intervene in even the smallest personal problems in life and then where would we be – we would be like puppets being controlled by God in the play of life.

Bad things happen. God does not want them to happen. But God cannot intervene because of the freedom he gives us to choose to respond or not to his unconditional love. This is the nature of the God who loves you. God loves everyone equally but what we receive of his love depends on our openness to his love and our acknowledgement that all love comes from God. If we respond to his love we can feel loved, free and forgiven and we will then want to share God’s love with those around us.

The love of God is broad like beech and meadow,

wide as the wind, and an eternal home.

God leaves us free to seek him or reject him,

he gives us room to answer ‘Yes’ or ‘No’

Fred Kaan

Emanuel Swedenborg wrote in True Christian Religion:

There are three things which make up the essence of God’s love – loving others more than oneself, wishing to be one with them, and devoting oneself to their happiness.

It should be known that God is constantly present, continually striving and acting on a person, and touching his free will but never forcing it. For if God were to force a person’s free will, his dwelling in God would be destroyed, and he would be left only with God’s dwelling in him.

http://www.spiritualwisdom.org.uk/meaning-of-life.htm

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10 Spiritual Causes of Fortune

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Links theism (religion) to science (psychology and physics) without reduction.

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10 Spiritual Causes of Fortune

“The very hairs of your head are all numbered.” Matthew 10:30

There is No Blind Chance

As was pointed out in another chapter, man is not responsible for all his general states. A child is not responsible for his childishness, and no adult can be blamed for having passed into maturity or old age. Neither can any arguments or any deliberate effort bring a woman into the state of a man or a wife into the state of her girlhood. Whenever our bodies grow tired after a day of activity, our minds inevitably come into new states, less strenuous; until we sink into oblivion of all cares, and spirits of a celestial type environ us.

How little we are (at least consciously) responsible for certain of our general states, seems to be clear from that which is called “fortune” or “luck.” Men commonly blame many of their disappointments on “bad luck,” or ascribe their windfalls to a lucky chance. But the Writings declare to us that there is no such thing as blind chance. For the Divine providence operates even in the least and most detailed circumstances of our lives, and thus “in the most singular things of man’s thoughts and actions.”250

It is easy to see that the real causes behind man’s general states lie in the presence with him of spirits of different types, and thus in the different spiritual mediations which modify the influx of the Lord’s life into men. We can also see that evil spirits could lead men into many kinds of accidents and misfortunes. Swedenborg records that such spirits at times caused his feet to stumble, and that they were responsible for certain slips and errors in his manuscript. Not that they actually willed such particular results—a thing which they entirely denied—but that they held him in a state of ignorance and obscurity which led to the errors. The common evil which flowed from the self-love of these spirits naturally produced such effects! Certain spirits, by their arts, have a special skill to produce a sphere from which unfortunate circumstances naturally flowed in a way which wholly resembled pure chance. Such spirits do not foresee the misfortunes they cause with a man, but they are nevertheless punished for producing such spheres from an effort to be destructive.251 “Unforeseen misfortunes are nothing else than the perpetual endeavors of evil spirits . . . and unforeseen goods come forth from the Lord. This appears incredible; but still it is so.”252

“They who trust in the Lord continually receive good from Him.” For whatever happens, whether it appears as prosperous or not, is still good for them, conducing to their eternal happiness. But with the wicked the unforeseen goods which come from the Lord are turned into an evil effect.253

Swedenborg comments that it seems incredible that spirits should be the cause of misfortunes. Yet it may seem still more incredible that even the course of what is called “a streak of luck” in cards, dice-games, etc., is intermediated through the spiritual world. “Hardly any one” knows this. But spirits convinced Swedenborg that the turns of fortune in a game of dice could be predicted by them from the unfailing appearance of certain signs—a dark cloud about him if he was to lose, a white one if he was to win!254 The “dark cloud” was of course not the cause of the misfortune; but it was a spiritual manifestation or representation of the state in which he was—a state which because of his own needs permitted him to immerse himself into a natural series of events which in their very nature would lead to “bad luck.”

Seemingly there is nothing less determined beforehand than the outcome of a lottery or the fall of a pair of dice. The only predictable factor in the fall of the dice seems to be a definite ratio of probabilities which in the long run is almost fixed, but which leaves the outcome of each single throw in uncertainty. There appear to be certain natural laws which limit the uncertainties and operate to balance the probabilities. And the more we analyze a situation, the clearer it becomes that to an all-seeing eye there is no “chance”; but that for the sake of man’s freedom it is not given him to see all the contributing contingencies or all the operations even of the natural laws involved. Swedenborg learned things about this which he was forbidden to make known.255

Providence in the Ultimate of Order

“Chance” is defined in the Writings as the operation or influx of the Divine providence into “the ultimate of order, in which all things are comparatively inconstant.”256

The Lord rules, and has always ruled, human minds, and thus the heavens and the hells, from primes through ultimates. In the ultimates of the world we may observe a fixed and constant order founded on space and time. We find orderly changes and progressions over which man has no power, and inevitable chains of cause and effect which will and thought cannot budge. Untold subatomic units moving ceaselessly at random without any purpose are gathered into great mass-actions which apparently have both order and use and which fall under the inexorable cycles of changes and of seasons. Countless data of knowledge without seeming order or connection are gathered into man’s mind. Yet in the view of man’s rational mind they may be arranged into categories and classifications which reveal a purpose or a law. One can examine the scattered details by themselves, and see only blind chance and chaos in their “comparative inconstancies.” Or one can behold the ordered movements and groupings as a whole in their constant recurrence and static presentation, and see therein an evidence of Divine government and providence which “by things constant and things inconstant deals wonderfully with human prudence and yet conceals itself.”257 So far as we can see, the constant and regular effects of natural law by which Providence operates in the ultimates of its complex order, are not disturbed in favor of man. Despite the varied states of the human mind the seasons of summer and winter come and go in their independent and fixed routine. The sun shines on the evil and on the good. The rain falls on the just and on the unjust. It is as if the life of man has been fitted into a set of disciplinary circumstances of external law or into a general fixed mould of natural routine in time and space.

If the Lord rules our minds from ultimates, it would seemingly be a contradiction to say that fortune and chance depended on the kind of spirits which are with man. But, actually, spirits need certain kinds of ultimates, depending on their states. And in various ways, hidden to man, they lead him through his own affections to seek such correspondent ultimates. In the apparent inconstancies and details of nature there is a profusion of correspondent foci. According as man places undue value on selected external objects or objectives, he becomes a source of delight for either good or evil spirits. Their sphere affects him. He steps into an unknown and uncontrollable stream of events. Evil spirits would then distract his attention from truthful circumstances and would find a way of avoiding the order and purpose of the whole by taking the parts and constructing out of them a series or order of their own—an order conducive to “ill luck” or apparent misfortune.

What we know as the laws of nature are formulations of the series of physical causes and effects from the cumulative experience of human observers ; although actually natural laws should be regarded as the effects of spiritual laws. Men are apt to think of the government of Providence from the picture which they have of nature, in which one thing occasions another in a chain of fixed “necessities.” To counter this viewpoint, the Writings record some conversations which Swedenborg had with angels and spirits.253 He tells of certain spirits who, knowing that the Lord leads men through apparent necessities,259 had the idea of a preordained fate or absolute necessity by which the entire life is necessity, so that even the Lord was bound by necessity. But since this idea of the Divine was colored by our concepts of human necessities, attention was called to the fact that man has freedom, and he who acts from freedom of choice is not under necessity; the very idea of choice implies this. There converge many circumstances—”contingencies” or happenings—which can carry man in opposite directions. The moments of a man’s life are like pebbles which a man scatters at pleasure, from freedom rather than from any necessity. Yet the Lord foresees the form in which man will eventually arrange his life, and His providence is in every single detail, “but not according to such an order as man proposes to himself.” From the Divine foresight the Lord sees the relationships between the “pebbles”— as an architect sees the design behind a heap of building materials—and fills in what is lacking, to provide for consequences a thousand years later. “All the things which are from the Lord are most essential, but they do not follow in order from necessity, but in application to the freedom of man.”260

Thus the Lord “foresees with an unceasing accommodation” how man as it were leads himself.261 Every change and variation in the human mind produces a change in the series of things that follow, and this progressively to eternity. But the drift of all the sequences of human states which man determines, would go far wide of the goal of creation “if the Lord did not lead the states of human minds every least moment”—and this through spirits and angels. This leading is secret and does not interfere with human prudence or choice, but is “accommodated” to man’s free agency. For each single thing which man does, sees, or thinks, the Lord does and sees infinite things. On the surface, the history of the race and the life of each man and each church seems to be determined by human decisions. If it were not so, man might just as well not exist, for he would have no sense of accomplishment, no incentive either to will or to think, still less to work or take responsibility. But the Lord acts to correct human mistakes, through unforeseeable things. He acts through heaven, mediately, and also immediately from Himself, not only into the will and thought of man, with or without man’s consent, “but also at the same time into the many things which befall him.”262 These “contingent” things, or providential circumstances, are the means by which the Lord, from His infinite resources, supplies the links between the moments of human decision, and by which He fills in the interstices which man has not thought of !

Yet man speaks of “chance.” We do not believe that spirits have any power over nature or nature’s laws. They did not even know beforehand how the dice would fall at Swedenborg’s backgammon table. But such is the inscrutable intricacy and detail of the Providence of God, that the “white cloud” of good fortune or the “dusky cloud” of warning are tokens before spirits of His foreknowledge of the chances which shall befall; unpredictable events into which He permits a man to be led for eternal reasons which look to the needs of spirits and also to the needs of the man—lest he should become the prey of morose disappointment, or lest he should come to rely on his “luck” rather than on his reason and his labor.

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

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Human

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Spiritual Topics

Human

The Lord, in His essence, is perfect, infinite love given form through perfect, infinite wisdom. Because He is love, and love wants something to give itself to, he created human beings so that we could accept his love and return it, and thus be conjoined with Him.
Two things had to be done for this to work. First, we had to be structured so we would fit into a state of union with the Lord – which means we had to be forms of love and wisdom ourselves. Second, we had to be free to reject the Lord’s love, or the choice would be meaningless (in fact, if we were purely good, with no choice, we would be extensions of the Lord; in that case loving us would the Lord loving Himself, which is contrary to His nature).

The things that make us human, then, are the fact that we have thoughts and feelings (thoughts come from wisdom; feelings come from love), and that we can choose – in freedom – to use those thoughts and feelings to open ourselves up to the Lord’s love and be conjoined to Him.

And how do we do that? By bringing our thoughts and feelings into line with the Lord’s love and wisdom, so His love and wisdom can flow into us. We accomplish this first through our thoughts, which are more external and more under our control than our feelings are. We can fill our minds with the Lord’s teachings through the Word, through ministers, teachers and parents and through the wisdom of people around us. Using those ideas of what is right and wrong, we can force ourselves to stop doing what is wrong and instead do what is right. If we stick to it out of a desire to be good people, the Lord will start rewarding us with joy in doing the right thing, and will eventually change how we feel so that we genuinely love to do what’s good.

If we do that, we will eventually become angels – who are also human, people who once lived in our world and followed the Lord. If we don’t, instead letting selfish loves rule us, we will eventually become evil spirits in hell – who are also human, though barely so, since they reject the Lord’s love.

An interesting aspect of this is the role of freedom. Free choice is essential to our humanity, but it seems like the more we force ourselve to follow rules the less freedom we have, until as angels we do nothing but obey. Following our urges and doing whatever we want seems like a much greater degree of freedom. This, however, is exactly wrong on a spiritual level. If we follow our urges we will end up desiring only evil. Since evil wants only to hurt and dominate others, we will face constant obstacles and resistance to our desires. That will be all the more true in hell, where the Lord prevents evil spirits from doing any actual long-term harm. On the other hand, if we force ourselves to be hind and loving, the Lord will eventually fill us with the desire to be kind and loving – and in heaven, with everyone in such a state, there is no need for rules at all. Every angel does exactly what he or she wants to do.

There is one other aspect of humanity that is worth mentioning. The Writings also tell us that because both heaven and the natural world were created by the Lord, they are in human form just as we are. That means every aspect of life has some analogy to the human body, and to the human spirit. Since humanity is modeled on the Lord, this also means that every aspect of heaven and earth has some analogy to the nature of the Lord. Think about this next time you go for a hike – every leaf on every tree could tell us something about the Lord, if only we could understand it. And every leaf on every tree could tell us something about ourselves, as well.

http://newchristianbiblestudy.org/

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Sexual imagery – Too explicit these days?

Spiritual Questions & Answers

Discovering inner health and transformation

sexual imageryWhen it comes to discussing sexual imagery in the media, society as a whole tends to take polarised views. Emotive language is used by those on both sides of the debate – one side being labelled as narrow-minded, prudish and moralistic and the other as being decadent, indecent, and exhibitionist.

Attitude to explicit sexual imagery

Those with a more balanced perspective use more moderate language. They ask whether a relaxed attitude, towards public display of explicit sexual imagery, simply amounts to being liberal, open-minded and tolerant. But they also wonder if sexual explicitness is to do with a lack of spiritual awareness about the deeper significance of the sexual relationship. Are we pushing permissiveness too far?

Public sexual imagery has become more explicit

Whatever your view of the rights and wrongs of the situation, there is no doubt that sexual imagery is becoming increasingly overt in the western world. We have started to see the sale of sexually suggestive clothes for children. In Britain the television programmes that people have traditionally watched as family viewing, such as talent shows and soap operas, are starting to push the boundaries of acceptability by including more sexual imagery and suggestiveness.

The rapidly changing technological environment has its benefits in so many ways but has also made the seamier side of humanity inescapable. Sexual imagery  showing provocative dress and intimate contact are being used not only in the content of television programmes, music videos, websites, magazines and newspapers, but also by the commercial world through advertising and marketing.

Boundaries between sexual imagery and soft porn?

There has been a blurring of boundaries between ‘adult soft porn’ material and the mainstream. More television drama and movies depict sexual intercourse as entertainment

In a sense the exercise of sexual freedom means people can be more honest about who they really are; no longer forced to pretend to want to act in certain ways. Many are exercising freedom to express what they want.

Today, those who believe that human beings are sufficiently mature to be trusted with how to live their lives — the right to make choices, not necessarily the best ones — support permissiveness. Liberals support the right to choose because they believe that it is only through having to make choices that people gain the maturity that is needed to conduct their private and public affairs.

Effect on children of sexual imagery

Although there is currently insufficient evidence to prove conclusively there is harm to children caused by an openly sexualized society, the ‘Letting Children Be Children’ Report by the Mothers Union, points out that this does not mean that no harm exists.

According to their research nearly nine out of 10 parents surveyed agreed with the statement that ‘these days children are under pressure to grow up too quickly’ with the pressure to take part in a sexualized life before they are ready to do so being a major factor. Sadly, some parent contributors even felt that there is ‘no escape’ and, for children, no ‘clear space’ where they can simply be themselves. It would seem that many mass media editors are out of touch with concerns of parents.

Attitude to sexual imagery reflects one’s view of sexual relationship

People may ask:

  • Isn’t sex a basic drive that needs to be satisfied, just like hunger and thirst?
  • Isn’t sexual expression one of our inherent freedoms?
  • Isn’t sexuality a way of expressing our unique individuality

To answer yes to these questions may be correct but it is to miss the point, for it ignores the sense of purity, innocence, and decency with respect to a valued sexual partnership. And so how one views sex seems to go to the heart of the matter. Some would say that it is pleasurable experience that can be enjoyed in its own right. For others it is also a way of forging intimate connections. And yet others feel that it is delightful expression of love in a monogamous relationship perhaps leading to procreation.

For Swedenborg sexual union ideally mirrors what he termed ‘conjugial love’, an exclusive close relationship between a man and woman that enables love and wisdom to act together fully in their lives more so than either partner could achieve alone.  And so Swedenborg recommends sexual restraint, modesty and purity of thought.

A deep desire for the success of a one to one relationship means not wanting to hurt your partner by having sexual relationships outside the partnership. According to this view, sexual pleasure can increase alongside the growth of deeper happiness if we do not permit ourselves infidelity. Also if we avoid loose sexual conduct and smutty thoughts about someone. Likewise a Buddhist precept is to avoid sexual misconduct.

Most what I call ‘sexual disorder’ involves error of judgment, human shortcoming, going astray, acting contrary to Divine order, and failing to follow spiritual principles. I believe such behaviour is associated with ignorance, or self-interest and may result in skin-deep pleasure that cannot last.

Spiritual order in moderation and self-control

The argument is that living in spiritual order is being in a better position to receive heavenly influx. It enables people to experience the depth of joy and fulfillment. There is a parallel between order at an individual level and the degree of social order within a group or community. All people ideally need to live in external order.

Brian Kingslake a student of Swedenborg’s writings once wrote:

“The Epicureans in ancient Rome, who made the search for happiness their goal and were the experts on the subject, found that permissiveness was not the solution to their problem. If they over-ate, they got indigestion; if they over-drank, they got a headache, which were far from being happy states! And if they had too much sex, sex ceased to give them pleasure. Their conclusion was that moderation and self-control were necessary if you were to enjoy life to the full.”

Copyright 2011 Stephen Russell-Lacy
Author of  Heart, Head & Hands  Swedenborg’s perspective on emotional problems

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

Posted on21st June 2011CategoriesEthics, Private EthicsTags, ,, , , , , ,, , , , , , , ,, , , , , , , , , , , ,, , ,  Leave a comment

Freedom

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FREEDOM

There is infernal freedom, and there is heavenly freedom. Thinking and willing evil and also speaking and doing it so far as civil and moral laws do not prevent, is from infernal freedom. But thinking and willing good and speaking and doing it so far as opportunity offers, is from heavenly freedom. A man perceives as his own what he thinks, wills, speaks and does in freedom. The freedom anyone has always comes from his love. The man in an evil love cannot but deem infernal freedom to be real freedom, and a man in love of the good perceives that heavenly freedom is real freedom; consequently each regards the opposite of his freedom as bondage. No one can deny that one or the other must be freedom, for two kinds of freedom opposed to each other cannot both be freedom. Furthermore it cannot be denied that to be led by good is freedom and to be led by evil is bondage. For to be led by good is to be led by the Lord, but to be led by evil is to be led by the devil.

[2] Inasmuch as all he does in freedom appears to a man to be his own, coming as it does from what he loves, and to act from one’s love, as was said, is to act freely, it follows that conjunction with the Lord causes a man to seem free and also his own, and the more closely he is conjoined to the Lord, to seem so much freer and so much more his own. He seems the more distinctly his own because it is the nature of the divine love to want its own to be another’s, that is, to be the angel’s or the man’s. All spiritual love is such, preeminently the Lord’s. The Lord, moreover, never coerces anyone. For nothing to which one is coerced seems one’s own, and what seems not one’s own cannot be done from one’s love or be appropriated to one as one’s own. Man is always led in freedom by the Lord, therefore, and reformed and regenerated in freedom. On this much more will be said in what follows; also see some things above, n. 4. [DP43]

The reason why the more distinctly a man seems to be his own the more plainly he sees that he is the Lord’s, is that the more closely he is conjoined to the Lord the wiser he becomes (as was shown, nn. 34-36), and wisdom teaches and recognizes this. The angels of the third heaven, as the wisest angels, perceive this and call it freedom itself; but to be led by themselves they call bondage. They give as the reason for this that the Lord does not flow immediately into the perceptions and thoughts of wisdom, but into the affections of the love of good and by these into the former, and this influx they perceive in the affection by which they have wisdom. Hence, they say, all that they think from wisdom seems to be from themselves, thus seemingly their own, and this gives reciprocal conjunction. [ DP44]

As the Lord’s divine providence has for its object a heaven from mankind, it has for its object the conjunction of the human race with Him (see nn. 28-31). It also has for its object that man should be more and more closely conjoined to Him (nn. 32, 33); for thus man possesses a more interior heaven. Further, it has for its object that by the conjunction man should become wiser (nn. 34-36) and happier (nn. 37-41), for he has heaven by and according to wisdom, and happiness by wisdom, too. Finally, providence has for its object that man shall seem more distinctly his own, yet recognize the more clearly that he is the Lord’s (nn. 42-44). All these are of the Lord’s divine providence, for all are heaven and heaven is its object. [ DP45]

How far distant heavenly freedom (which is from the affection of good and truth) is from infernal freedom (which is from the affection of evil and falsity), is evident from the fact that when the angels in heaven merely think about such freedom as is from the affection of evil and falsity, or what is the same, from the cupidities of the love of self and the world, they are immediately seized with internal pain; and on the other hand, when evil spirits merely think about the freedom which is from the affection of good and truth, or what is the same, from the desires of mutual love, they at once come into anguish; and what is wonderful, so opposite is the one freedom to the other, that the freedom of the love of self and the world is hell to good spirits; and on the other hand, the freedom of love to the Lord and mutual love is hell to evil spirits. Hence all in the other life are distinct according to their kinds of freedom, or what is the same, according to their loves and affections, consequently according to the delights of their life, which is the same as according to their lives; for lives are nothing else than delights, and these are nothing else than affections which are of the loves. [AC 2873]

0179a

0179a Because Jehovah hath hearkened to thine affliction. That this signifies while it was submitting itself, is evident from what was said above (n. 1937), in that to “humble and afflict oneself” denotes to submit to the sovereign control of the internal man, which submission was there treated of, and it is shown that this is to compel oneself; also that in compelling oneself there is freedom, that is, what is spontaneous and voluntary, by which compelling oneself is distinguished from being compelled. It was also shown that without this freedom, that is, spontaneity or willingness, man cannot possibly be reformed and receive any heavenly Own; and further that there is more of freedom in temptations than out of them, although the contrary appears to be the case, for the freedom is then stronger in proportion to the assaults of evils and falsities, and is strengthened by the Lord in order that a heavenly Own may be conferred upon the man; and for this reason the Lord is more present with us while we are in temptations. It was shown further that the Lord never compels anyone; for he who is compelled to think what is true and do what is good is not reformed, but thinks falsity and wills evil all the more. All compulsion has this effect, as we may see from the records and examples of life, for from them we know these two things: that consciences do not suffer themselves to be compelled, and that we strive after what is forbidden. Moreover everyone desires to pass from non-freedom into freedom, for this belongs to man’s life.

[2] Hence it is evident that anything which is not from freedom, that is, which is not from what is spontaneous or voluntary, is not acceptable to the Lord; for when anyone worships the Lord from what is not free, he worships from nothing that is his own, and in this case it is the external which moves, that is, which is moved, from being compelled, while the internal is null, or resistant, or is even contradictory to it. While man is being regenerated, he, from the freedom with which he is gifted by the Lord, exercises self-compulsion, and humbles and even afflicts his rational, in order that it may submit itself, and thereby he receives a heavenly Own, which is afterwards gradually perfected by the Lord, and is made more and more free, so that it becomes the affection of good and thence of truth, and has delight, and in both the freedom and the delight there is happiness like that of angels. This freedom is what the Lord speaks of in John:

The truth shall make* you free; if the Son makes you free, you shall be* free indeed (John 8:32, 36).

[3] The nature of this freedom is utterly unknown to those who do not possess conscience, for they make freedom consist in doing as they please and in the license of thinking and speaking what is false, of willing and doing what is evil, and of not compelling and humbling, still less of afflicting such desires; when yet the very reverse is the case, as the Lord also teaches in the same gospel:

Everyone that committeth sin is the servant of sin (John 8:34).

This slavish freedom they receive from the infernal spirits who are with them and who infuse it, and when they are in the life of these spirits they are also in their loves and cupidities, and an impure and excrementitious delight breathes upon them, and when they are being as it were carried away by the torrent, they suppose themselves to be in freedom, but it is infernal freedom. The difference between this infernal freedom and heavenly freedom is that the one is that of death, and drags them down to hell, while the other, or heavenly freedom, is of life and uplifts them to heaven.

[4] That all true internal worship comes from freedom, and none from compulsion, and that if worship is not from freedom it is not internal worship, is evident from the Word, as from the sacrifices that were freewill offerings or vows, or offerings of peace or of thanksgiving; which were called “gifts” and “offerings” (concerning which see Num. 15:3, etc.; Deut. 12:6; 16:10-11; 23:23-24). So in David:

With a free-will offering will I sacrifice unto Thee; I will confess to Thy name, O Jehovah, for it is good (Ps. 54:6).

So again from the contribution or collection which they were to make for the Tabernacle, and for the garments of holiness, spoken of in Moses:
Speak unto the sons of Israel, and let them take for Me an offering; from every man whom his heart impels willingly ye shall take My offering (Exod. 25:2).

And again:

Whosoever is of a willing heart let him bring it, Jehovah’s offering (Exod. 35:5).

[5] Moreover the humiliation of the rational man, or its affliction (from freedom, as before said), was also represented by the affliction of souls on days of solemnity, as mentioned in Moses:

It shall be a statute of eternity unto you; in the seventh month, on the tenth of the month, ye shall afflict your souls (Lev. 16:29).

And again:

On the tenth of the seventh month, this is the day of expiations; there shall be a holy convocation unto you, and ye shall afflict your souls; every soul that shall not have afflicted itself in that same day, shall be cut off from his peoples (Lev. 23:27, 29).

It was for this reason that the unleavened bread, in which there was nothing fermented, is called the “bread of affliction” (Deut. 16:2-3).

[6] “Affliction” is thus spoken of in David:

Jehovah, who shall sojourn in Thy tent? who shall dwell in the mountain of Thy holiness? He that walketh uprightly, and worketh righteousness; he that sweareth to afflict himself, and changeth not (Ps. 15:1-2, 4).

That “affliction” denotes the mastering and subjugation of the evils and falsities that rise up from the external man into the rational, may be seen from what has been said. Thus “affliction” does not mean that we should plunge ourselves into poverty and wretchedness, or that we should renounce all bodily delights, for in this way evil is not mastered and subjugated; and moreover some other evil may be aroused, namely, a sense of merit on account of the renunciation; and besides, man’s freedom suffers, in which alone, as in ground, the good and truth of faith can be inseminated. (Concerning “affliction” as denoting also temptation, see above, n. 1846.) [AC 1947]

The reason why the evil succeed in accordance with their skill, is that it is according to order that everyone should do what he does from reason and also from freedom; and therefore unless it were left to a man to act in freedom according to his reason, and thus also unless the consequent arts succeeded, the man could not possibly be disposed to receive eternal life, because this is instilled when the man is in freedom, and his reason is enlightened. For no one can be compelled to good, because nothing compulsory cleaves to the man, for it is not his. That becomes the man’s own which is done from freedom, for that which is from the will is done from freedom, and the will is the man himself; and therefore unless a man is kept in the freedom to do evil also, good from the Lord cannot be provided for him. [AC 10777]

Author: EMANUEL. SWEDENBORG (1688-1772)

http://www.scienceofcorrespondences.com/white-horse.htm

http://blog.beginningtheisticscience.com/

http://www.thegodguy.wordpress.com/Love is the ultimate science

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