Astral Plane – Real or Imagined?

Spiritual Questions & Answers

Discovering inner health and transformation

astral planeThe astral plane is said to be another dimension of reality coexistent in space with our physical world. It is featured in the television show Charmed, in which it is described as a realm of “spirits and energies” and a place where time does not progress.

Carl Jung practised what he called ‘active imagination’ and reported that in his mind he regular met and consulted an old man called Philemon. Whether one calls this degree of consciousness a psychic, mental or astral plane, it is one where all feelings and thoughts become detectable: just as noticeable as physical objects that are visible to our natural eyes.

You might wonder if Jung was projecting his expectations or hopes onto an imagined guru figure who had no independent existence? Perhaps all so-called experiences of the astral plane consist of mistakenly attributing what is imagined in the mind to an objective reality.

On the other hand, arguably we are distracted by sensations from the day to day physical world and so do not experience the existence of any spiritual reality beyond it.

The Neanderthals 100,000 – 25,000 years ago buried their dead in graves containing food and flint implements that would then be needed. And throughout human history there has been belief in the reality of an afterlife in a non-material plane of existence.

So is the astral plane real or imagined?

Common idea of astral plane

Hindus, Buddhists, Theosophists, and Anthroposophists, amongst others, give accounts of events after death which are basically very similar. After death the soul is said to consist of the astral body – the personal consciousness – that is fully parted from the physical body. The individual then enters into a state in which one’s past life is reviewed in-depth and desires and emotions are re-experienced, the soul perhaps inflicting its own purgatory on itself. This suffering is said to bring purification after which the astral body too is allowed to dissolve away.

Astral plane and Swedenborg’s ‘World of spirits’

There is a fascinating account of the astral plane actually arising from personal experience lasting many years. Eighteenth century visionary, Emanuel Swedenborg, wrote it. He called this astral plane of life ‘the world of spirits’, a transitional level of the ‘spiritual world’. The spiritual world is said to be the inner world of mind of which we usually only have full consciousness after our bodily death.

In his book Window to Eternity, Bruce Henderson has pointed out the reasonable as well as detailed way Swedenborg wrote about the spiritual world. He says this demonstrates that this is not just one man’s fanciful imagination; it is a special vision.

Visual aspects of Astral plane

According to traditional spiritualism, after death the soul eventually wakes up in some land, a realm of consciousness created by the desires of the individual. Likewise Swedenborg reports that the surroundings he experienced in the ‘world of spirits’ reflect the thoughts and feelings of its inhabitants. Whether or not thoughts and feelings are good and rational, or bad and illusory, these inner states of heart and mind are represented by corresponding natural qualities and things. Light or dark: warm or cold: beautiful or ugly.

Afterlife process in Astral plane

Swedenborg wrote that there is nothing that a person has ever sought in him or herself or done in secret that can be concealed after death. All things and each single thing are then laid open as clear as in daylight. However he says all the secret things in one’s life are not suddenly revealed to others. Our inner character only slowly can manifest. But in this way our selfish attitudes can be eventually seen for what they are and, if we will, turned away from. In so far as we do not do so we suffer the consequences as a sort of self-inflicted punishment.

Something similar to this is taught in Tibetan Buddhism. The Bardo is a state between death and rebirth. ‘The Tibetan book of the dead‘ describes the individual being aware of a radiant colour light of pure reality. This is the chance of the self to obtain Nirvana, by abandoning ego existence and becoming one with the light. But most souls are not willing to be reunited with the light of this stage. The self then acquires a karmic body formed by the action of past thoughts and deeds and encounters all the deities that are projected by its own mind both benign and vengeful, loving and judgemental in accordance with its beliefs and conditioning whilst on Earth. Judgement and punishment follow.

This description of the afterlife process parallels that of other occult traditions where the astral body creates its own reality until the desires and emotions which drive it have been purged.” (Donald Watson)

Ruling love and the astral plane

It is widely thought that the astral body gravitates to a level appropriate to its make up on the astral plane. This is probably the reason that some religions insist that right emotions are more important that actions or beliefs. Similarly, Swedenborg would say that the crucial thing is one’s intentions. However, he fastens on the general intention that rules our heart.

According to this idea underlying all the various interests, desires, goals we have is one pervasive and prevailing love, the love that rules you. It develops through many personal choices made in life. It is what turns up when we reflect on the things that please us most.

“It is not necessarily what comes into your mind… that reveals your true character, but what you do with those thoughts or would like to do if you could.” (Bruce Henderson)

In Swedenborg’s ‘world of spirits’ your ruling love points you in one direction or its opposite. Let’s consider those souls orientated towards a higher plane of spiritual consciousness because they are ruled by good intentions. He claims that right thinking replaces their illusions. Those, however, with an opposite orientation, ruled by selfishness, according to Swedenborg, find what insights they have will be replaced by illusions. As this process takes place he says the person gravitates to the community of like-minded souls.

In other words, we surround ourselves with thought forms in keeping with our astral states: and our desires and emotional attachments rule our existence on the astral plane after death. I would suggest that in this way we form our own heaven or hell.

Copyright 2016 Stephen Russell-Lacy
Author Heart, Head & Hands

 

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 Posted on 21st June 2016 22nd June 2016Categories Consciousness, Mystical experienceTags , , ,  Leave a comment

The “Spiritual” Origin of Species!

Scientist/theologian Emanuel Swedenborg would blow the doors off of Charles Darwin’s foundational book on evolutionary biology The Origin of Species. Rather than approaching evolution from a materialist or naturalist position, Swedenborg’s model was both theological and scientific.

Everything in nature has order and orientation. That is why life can be classified into coherent genera and species (general and specific categories). That all life is rationally organized into orders with orientation is evidenced by the fact that life evolved towards interconnectedness, interrelatedness and interdependence. The biosphere is organized into a unified ecosystem consisting of profound relationships.

The ecosystem supports each of its species just as each species supports the whole ecosystem. This organic template is continued within each species’ internal bio-structure, where each organ and cell support the bodily system and the bodily system supports each organ and cell. In fact, all organic function is a harmonious orchestration of tasks and utility (division of labor).

Swedenborg would not only challenge the notion of natural selection, but the notion of anything physical as being foundational. He claimed that the special harmonious arrangement and endless complexity in nature was a physical analog or mirror image of a deeper reality—of God’s infinite goodness (the essence of love is to unify through cooperation and reciprocity).

God’s goodness, being infinite, comes in many, many non-material forms—all of which can be classified into real genera and species with order and orientation. Because God is ultimate life, these spiritual forms are living forms of utility seeking realization as outcomes of measurement in time and space. Nothing is created in nature unless it can represent some measurement and quantification of goodness and usefulness. God can lawfully act in the finite world because divine qualities of love can flow into and maintain forms of goodness that are oriented to an eternal plan (God can even flow into and allow evil if it can serve the divine eternal plan—but that is another topic).

According to Swedenborg, the different species of God’s goodness find and create their physical equivalence and analog in the different relationships of nature’s various and orchestrated genera and species. The appearance of the human race in nature was to serve God’s evolutionary purpose of creating a spiritual biosphere (called heaven). When an individual embraces God’s tenets and spiritual values, he or she takes the process of evolution into a non-physical realm by organizing their feelings and ideas into a nobler order (genera and species) and orientation (a heaven-bound life).

After the death of the physical body, individuals find themselves in the spiritual environment and ecosystem that they fashioned—an environment perfectly reflecting all the qualities of their heart and mind (which is one’s spiritual reality)!

If you don’t believe that there can be living organization in a non-material realm, simply contemplate the fact that human understanding is dependent on the real organization, order and orientation of one’s ideas and knowledge—this is non-physical structure and complexity! The human mind and first-person experience (consciousness) certainly is not under the same constraints as physical matter, and human memory is not limited like physical water in a certain size bottle.

This topic needs a whole book to explain. So I have done just that. I have written a new book entitled Proving God. It is just days away from being available on Amazon.

https://thegodguy.wordpress.com/

Posted in god, Inner growth, Life after death, love, metaphysics, psychology, Reality, science, spirituality, unity | Tagged, , , , , , , , , | Leave a comment

A daring work that unifies Science and Theology
by challenging many of the world’s current beliefs about both

Proving God

Practising awareness of the Divine

Spiritual Questions & Answers

Discovering inner health and transformation

Now that sounds unbearably pompous or over pious. But in fact it it is the name that the early Fathers of the Christian (yes there were also early Desert mothers too)  church gave to their meditation or prayer life.

The most well known was Anthony the Great, who moved to the desert in 270–271 and became known as both the father and founder of desert monasticism. The desert monastic communities that grew out of the informal gathering of hermit monks became the model for Christian Monasticism. The eastern monastic tradition at Mount Athos and the western Rule of St Benedict both were strongly influenced by the traditions that began in the desert. All of the monastic revivals of the Middle Ages looked to the desert for inspiration and guidance. Much of Eastern Christian spirituality, including the Hesychast movement, had its roots in the practices of the Desert Fathers. Even religious renewals such as the German evangelicals and Pietists in Pennsylvania, the Devotio Moderna movement, and the Methodist Revival in England are seen by modern scholars as being influenced by the Desert Fathers.

What was the attraction and how did such a spirituality survive so long and be seen as a valuable source by so many religious movements and bodies?

Well put simply the early fathers learned to sit in silence and create a space in the heart for the Holy Spirit, or God or whatever you believe in, to find a home in. When I used to commute from Kinston upon Thames to Waterloo and back each day on crowded and often smelly commuter trains I was able to use this simple technique to shut out the noise and rattle and crush and just begin to exist quietly in the eternal now of the spirit.

The Buddhists also do similar inner space creation. The way to empty the mind of the million and one thoughts that shout for our attention is to have a simple word or phrase we can silently murmur and use as a shield from the world.

I must be one of the worlds most impatient people yet I found after a few days I could alight from my train in a calm and tranquil state usually, not always but very often. Co-workers in the mornings noticed and the people I lived with certainly did too. I was calmer less argumentative and much nicer to be around.

Even now when my religious affiliation( as opposed to belief) is virtual non exist ant I still practice the awareness of the divine (or whatever). For such a small effort the result brings such great benefit. There are a few books and I know of some classes, but frankly if you can read and have patience to try, that is all you need. What word of phrase do I use? Well I took mine from the latin mass of Maundy Thursday because I liked the Taize hymn of the same name.

Ubi Caritas…or in it’s full name Ubi caritas et amor, Deus ibi est.

But any phrase that is attractive and spirit centred works just as well. Come Holy Spirit, Jesus Love, I know a Quaker Lady who uses the words ‘Bright Crystal’. What works works.

I hope that anyone who feels anxious or uncertain or wants to reach out to the Divine might consider this ancient yet modern method.

I’ll just close by giving the translation of that hymn as I think is is so beautiful.

Copyright 2012 Edmund Preston.

Where charity and love are, God is there.
Christ’s love has gathered us into one.
Let us rejoice and be pleased in Him.
Let us fear, and let us love the living God.
And may we love each other with a sincere heart.
Where charity and love are, God is there.
As we are gathered into one body,
Beware, lest we be divided in mind.
Let evil impulses stop, let controversy cease,
And may Christ our God be in our midst.
Where charity and love are, God is there.
And may we with the saints also,
See Thy face in glory, O Christ our God:
The joy that is immense and good,
Unto the ages through infinite ages. Amen.

 

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Posted on 23rd August 2012Categories Mystical experience, PoetryTags , , , , , , , , , ,  Leave a comment

THE END OF THE WORLD

HR90THE SCIENCE OF CORRESPONDENCE

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PSK734b<< THE END OF THE WORLD. >>

“One generation passeth away, and another generation
Cometh : but the earth abideth for ever.”—Ecclesiastes i. 4.Image result for the world

THE belief that the material universe is finally to be destroyed has been and still is almost universal in the Christian Church. Some have maintained that matter will be entirely annihilated ; others, that it will only be burnt up and reduced to its simple elements, and that out of these elements new heavens and a new earth will be formed, and that the new earth will be the eternal dwelling-place of the righteous. Their bodies are to be raised up from the earth, and their souls brought back and reinstated in them. The Lord is to come down from heaven and dwell with them and be their King. All traces of sin and imperfection will be destroyed in the general conflagration, and the whole earth will become an Eden, the garden of the Lord, and all those glowing prophecies concerning the peace and happiness of the righteous will be fulfilled.

About the time when this great change is to take place there has been much difference of opinion. There can be no reasonable doubt but the apostles expected it in their day, and Christians have been looking for it and predicting it every century since. Many of us can remember the excitement caused by Millerism. Many persons were so sure that they had discovered the year and the day when the end was to come that they had their ascension robes made, and, clad in them, they assembled on the appointed day, expecting that the Lord would come in the clouds of heaven, and that they would be caught up with Him in the air while the earth and the heavens were being consumed. Learned commentators and diligent students of prophecy postponed the end to 1866. It is quite safe to say now, however, that they were mistaken in the time, if not in the event itself.

There is another important point upon which there is an equally serious conflict of opinion. Some believe that the millennium—that is, a period of a thousand years in which the Lord is to reign personally upon the earth, and righteousness and peace are to prevail universally—will take place before the world is burnt up. Others believe that the world is to be consumed first and that the millennium will take place afterwards, and among those who entertain this opinion are many of the most learned divines in all branches of the church. There is a general assent to the doctrine that the earth, if not the material universe, is to be burnt up, and either annihilated or made over into a new one.

But the doctrines of the New Church teach directly the reverse of this. They declare that this earth and all the earths in the material universe were created to be the birthplace of intelligent spiritual beings, who commence their existence in a material body, and after a time discard it and pass on into the spiritual world, where they are to dwell forever. The earths are the seminaries of the heavens. The material universe was created from the spiritual universe, and bears the same relation to it that the body does to the soul, that the husk does to the corn, or the shell to the fruit. Every human being begins his existence upon some material earth, and sooner or later passes on into the spiritual world. Thus the work of creation is continually going on. New souls are continually being created and passing on to their eternal home. Generation after generation commences existence, passes across the stage of this life and on to eternity, and, as we believe, will continue to do so forever.

I invite your attention to the grounds for this belief. The doctrine is entirely in accordance with Scripture when correctly understood. There are some passages both in the Old and the New Testament which describe remarkable changes as taking place in the earth and the heavens. The sun is said to be darkened, the moon changed into blood, the stars to fall from the heavens, the foundations of the earth to be shaken, the heavens to be rolled together as a scroll, when, in the words of Peter, ” the heavens shall pass away with a great noise, and the elements shall melt with fervent heat ; the earth also, and the works that are therein, shall be burned up.” “The earth is utterly broken down,” cries Isaiah, “the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage ; and the transgression thereof shall be heavy upon it.”

Now, it is simply impossible that all these particulars can be literally true. It is impossible that the stars should fall to the earth. The earth is a mere grain of sand compared with the stars. We can see that the sun might be darkened, but how impossible that the moon should be turned into blood ; or, if possible, what use could there be in it? In one place it is said that the earth shall be burned up, in another that it shall be removed like a cottage ; and again that ” every mountain and island shall be moved out of their places.” In one place it is said the nations are to be gathered together in the valley of Jehoshaphat. Sometimes this great consummation is represented as having taken place, and again as about to take place in some future time. The disciples asked the Lord, saying, ” Tell us, when shall these things be ? and what shall be the sign of thy coming, and of the end of the world ?” And the Lord answered,” This generation shall not pass, till all these things befulfilled.” It is impossible to form any definite conclusion from attempts to interpret the Scripture literally. No human ingenuity, no grasp of intellectual power, can reconcile all this imagery and show its bearing upon one natural event. But, furthermore, the word translated ”world” in the phrase “the end of the world,” does not mean world in the sense of a material earth, and never did. A recent commentator says, “It is very remarkable that the word which means world in Greek is never used where what is supposed to be the end of the world is described.” The Greek word aion means an age or dispensation, or period of the church. In this sense we speak of past ages. We apply it to a special development of life and literature, as when we say the Elizabethan Age. The apostles, without any doubt, used the word aion in this sense.

Our Lord had just foretold the destruction of Jerusalem. He had just told the disciples that there should not be left one stone upon another of the temple that should not be thrown down ; and He had said, “Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.” Then they asked Him, “When shall these things be? and what shall be the sign of thy coming, and of the end of the age,—of the Jewish Church or Dispensation ?” They supposed He was going to establish a new age or kingdom in the place of the Jewish Church. The question is, therefore, natural and pertinent. . But if they meant the earth there seems to be no reason for such a question. There was nothing in the preceding conversation to lead to such a question. If our Lord’s answer also is carefully considered it will be found to have no special application to such a question, and commentators have had the greatest difficulty in reconciling many things in it with the idea that it refers to the end of the material world. Many things apply with great pertinence to the destruction of Jerusalem, but others do not. The apostles, without doubt, found their questions answered to their satisfaction. They believed that the end would come in their day, and we find them frequently referring to it in their epistles. ” The time is short.” “The day of the Lord is at hand.” They frequently speak of being ” in the last days,” ” in the last times,” “in the ends of the age.” That they did not fully understand what the change would be in all its breadth and detail is evident from their own language.

Before our Lord’s death and resurrection they supposed the Lord came to establish a political kingdom and restore Israel to their former power and splendor. Their views became more elevated after our Lord’s ascension ; they knew that His kingdom was a spiritual kingdom, but still they did not fully comprehend its nature, and probably expected that its establishment would be attended with many signs and portents, with many civil and physical commotions. There are evidences, however, that they did not understand the terms literally which speak of commotions and destruction. At the day of Pentecost, when the apostles were filled with the Holy Spirit and began to speak with other tongues as the Spirit gave them utterance, some, mocking, said, ” These men are full of new wine.” But Peter said, “This is that which was spoken by the prophet Joel, And it shall come to pass in the last days, saith God, I will pour out of my spirit upon all flesh ; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams : and on my servants and on my handmaidens I will pour out in those days of my Spirit ; and they shall prophesy : and I will show wonders in heaven above, and signs in the earth beneath ; blood, and fire, and vapour of smoke : the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.” (Acts ii. 16-20.) Thus Peter expressly declares that what they saw on the day of Pentecost was the fulfilment of this prophecy, and that it was ” in the last days.” Ought not this to be a key to the interpretation of all such language when used by the apostles, especially by Peter ?

In the interpretation of Scripture, if one part of a state ment is taken literally the whole ought to be. If it is said that the moon shall be turned into blood, we must accept that as a literal fact if we do the other part of the statement. We ought to believe that the stars will fall upon the earth, even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind, if we believe the other part of the statement, that the heaven will depart as a scroll when it is rolled together, and that every mountain and island will be moved out of their places. (Rev. vi. 12-14.)

According to the same principle, if we accept a statement of Scripture as referring to a particular event in one part of the Bible, it is reasonable to accept every similar statement in every part of the Bible in the same sense. If this is done I do not hesitate to say that it is impossible to prove from the Bible that the material universe is ever to be destroyed by fire. Some fact will always be found which cannot be brought to harmonize with the others. The doctrine or theory does not explain all the facts, and, consequently, either the facts or the doctrine cannot be true.

Now let us apply the doctrine of the New Church and her method of interpreting the Scriptures to those passages which are supposed to refer to the end of the world. The doctrine is this : By the end of the world is meant the end or consummation of an age, or a complete cycle in the spiritual movements of humanity. The Jewish Church was one age, which came to an end when our Lord was upon the earth. The Christian Church was another age or distinct movement in the spiritual progress of humanity. The Jewish Church was purely natural, and the representative of a spiritual church. The Jews had no hopes or aspirations beyond this world. They believed that the Messiah was to be a temporal ruler, like David and Solomon, who was to exalt them to the pinnacle of earthly power. Jerusalem was not a heavenly but an earthly city, the capital of their own kingdom, which they expected would become the capital of the whole earth. This life and this world bounded all their hopes and fears. There may have been some men who caught glimpses of something beyond, but this pure naturalism was the essential element of the Jewish Dispensation. The Christian Dispensation took a distinct step in advance. It was a spiritual church. God was a spiritual being, and not a merely temporal king. Jerusalem was a church or a heavenly city. Righteousness did not consist in a scrupulous adherence to the ceremonial law, but in a life according to the commandments. The law reached the thoughts and intentions. But these truths the church received upon authority. The church has never had any rational knowledge of spiritual truth. All her doctrines are taught dogmatically, and are to be received by faith, as matters of belief, upon testimony.

The essential characteristic of the first Christian age has been belief in spiritual truth and obedience to it ; but truth received upon authority and not rationally understood. A church or age comes to an end when the essential principle which distinguishes it from all others ceases to be a living principle. Thus the Jewish world or age came to an end when they made the Word of God of none effect by their tradition, and when their national life and civil polity and ceremonial worship at Jerusalem ceased. The first Christian age came to an end when its love for the truth had grown cold, and its belief in the truth which constituted the church had been destroyed. This, we believe, took place about a century ago. It would not be difficult to show by the testimony of the church herself that all real belief in her doctrines had perished. You can hardly find two men now who think alike upon any of the essential doctrines of the church. Even if they use the same words, they do not attach the same idea to them ; and multitudes repeat the creed without attaching any idea to it. It is not my purpose to prove this truth, but simply to state it for illustrating what we mean in the New Church by the end of the world, or the consummation of the age. You will perceive that it is not the end of an organization, of dogmas and outward forms, but of inward life. A tree may retain its form for many years after it is dead. Wood may preserve its existence for many centuries and be applied to many useful forms after its life has come to an end. So a church may retain its outward organization and teach its dogmas for many years after it is dead. Indeed, it is the distinguishing characteristic of a dead church that it is scrupulous in paying tithes of the mint, anise, and cummin of creeds and ceremonies, while it neglects the weightier matters of the law, judgment, mercy, and faith.

Having stated what we understand by the end of the world or age, let us look at the terms in which that event is described in the Bible. The doctrines of the New Church teach us that the whole Bible is written according to the correspondence of natural with spiritual things. The sun represents the Lord ; its heat represents His love received and reciprocated by men. The moon represents the cool light of faith. The stars are bits of knowledge of heavenly things held in memory. The earth represents the church ; all things on the earth represent the truths or principles which constitute the church, and everything that occurs on the earth represents some form or activity of those truths and principles. Now let us apply this method of interpretation to some of the passages in the Word which relate to this subject. The darkening of the sun means the loss from the church of that love for the Lord and of that sense of the Lord’s love which are its very life.The withdrawal of the moon’s light means the gradual loss of all belief or faith in the truths of the church. Its being changed into blood denotes the destruction of all living quality in the faith of the church. It represents the loss of all charity or brotherly love. The falling of the stars from heaven denotes the entire dispersion and loss of all the knowledges of spiritual truth, by giving them a merely natural meaning. The spiritual mind is heaven compared with the natural mind. The kingdom of heaven is within us. When those truths which relate to the spiritual man are brought down and sensualized, when the church begins to lose the spirit and to think lightly of the life, and makes much of mere dogmas and ceremonies, which is the sign of a dying or dead church, then the stars fall from heaven upon the earth, even as a fig-tree, which denotes a development of merely natural good, casteth her untimely figs when she is shaken of a mighty wind.

When the light of Divine truth is darkened in the mind ; when the warmth of spiritual love grows cold, and all belief in spiritual truth is destroyed, and all true knowledge of its facts and doctrines is lost, then the heavens depart as a scroll when it is rolled together ; the spiritual mind becomes closed to all spiritual truth, and the end of the world draws near.

If we look at any particular church and note the changes that have taken place in her when she approached her end, we shall find that the changes which are said to take place in the earth represent them in every particular. Our Lord says that many will come in His name, claiming to be the Christ, and shall deceive many. This prediction means that many will claim to have the only message of Divine truth. How diverse the doctrines are we know, and how sharp the controversies and how bitter the persecutions which have arisen among their adherents. These are the wars and rumors of wars foretold by our Lord. The conflict of evil with evil and of falsity with falsity is described as nation rising against nation and kingdom against kingdom. Famines are caused by the lack of the bread of life, which is love to the Lord and the neighbor. The pestilences foretold are the moral and spiritual evils which corrupt the hearts and minds of men, and cause spiritual disease and death. The earthquakes are the commotions in the church, which shake it to its foundations and break it up into sects, as the earth’s crust is shaken and broken into fragments by natural earthquakes.

In this manner we might take every passage in the whole Bible which refers to the end of the world, and show the special meaning of every particular, and its entire harmony with this doctrine and its bearing upon it. All these terms are not given a special meaning to adapt them to this particular doctrine. But they have this meaning everywhere, in the whole Word. The sun, moon, stars, and earth always have essentially the same meaning. The earth always means the church or those principles which constitute it. All the wars, famines, and pestilences mentioned in the Scriptures signify and represent spiritual conflicts, in which evils and falsities contend among themselves or stand opposed to goodness and truth. And we are not compelled to remain in a general application alone. We can descend to the minutest particulars, even to the kind of weapons used in these conflicts, the people who carry on the wars, and the causes of defeat or victory. The farther this correspondence is carried, the clearer it becomes and the more universal its application becomes, so that the argument from the Word comes out in the clearest and fullest manner, satisfying every condition of humanity and every demand of the reason and every statement of Scripture. I have not attempted to do more than to give an outline of the argument and show the manner in which we read the sacred symbols to learn what the Word really teaches concerning the last days. I shall invite your attention now to some of the rational considerations which confirm the belief that the end of the world is a spiritual and not a natural event.

According to the doctrines of the New Church, the material universe was created to be the birthplace of endless generations of intelligent beings, who were to pass on into the spiritual world and make room for those who should come after them. It is the essential nature of love to create, to communicate itself as fully as possible to others. As the Lord’s love is infinite, this essential element of His being can never be exhausted. He must have the same reasons to-day for creating intelligent beings that He had for creating the first man ; and there must be the same reasons millions of years hence for creating new souls to become the recipients of the Divine love and blessedness that there are now. It must, therefore, be contrary to the essential nature of the Lord that He should ever cease to create.

It has been proved by modern astronomers that our sun with its attendant planets and the myriad visible stars are moving in vast orbits around some common centre. This orbit of our solar system is so vast that it could complete only a small part of a revolution in six thousand years. How absurd to suppose that a Being of infinite wisdom would create a universe and set its worlds revolving in their orbits, and then destroy them before they had completed one revolution ! A little child is not guilty of so great a folly who builds a house of cards and throws it down for the pleasure of seeing it fall. But again, the ratio between the smallest grain of sand and our earth is greater than the ratio between our earth and the whole of the material universe ; can any supposition be more absurd than that the Lord would destroy the whole material universe because some beings who dwell upon this grain of sand have broken His laws?

The act of a man who burned his barn to kill a rat was wise compared with such a destruction of the universe. You cannot find anything in the childish ignorance or fitful spite of men so absurd as this. How irrational, then, to call it by no worse a name, to attribute such folly to infinite love and wisdom ! Suppose the Lord has been disappointed and His purpose in some respects defeated by sin, is that any reason why He should complete the defeat of His ends by a universal destruction ? But it cannot be that He has been defeated or disappointed. Omniscience saw the end from the beginning, and infinite wisdom provided the best means. The Lord can make no mistakes. Sin has only served to bring out the manifestations of His love in larger measures and in a greater variety of forms. There is no more cause for the destruction of the universe than there was to prevent its creation in the first instance. There is the same reason for its continuance, and must forever be, that there was for its creation. The Divine nature as it is in itself, the end for which the universe was created, the whole order and method of the creation and human reason, all teach us in unequivocal terms that the material universe will never be destroyed until infinite love grows cold and infinite wisdom fails to provide the ways and means for carrying into effect the purposes of infinite love, and infinite power becomes exhausted ; and when that crisis comes there will be no God and no universe and no human beings. We infer, therefore, that the destruction of the natural universe is contrary to the Divine nature, to the purposes of the Lord as declared in the creation, and to human reason.

The idea held by some, that the earth will be remade, that the Lord will give to man a better body at the resurrection, and that the new earth, if it is a material one, will be a better earth than this, practically accuses the Lord of folly, of not doing the best for His children that He could, and that is to say that His love and wisdom are not perfect. If it is replied that man finds the earth very imperfect and is constantly improving it, the answer is that it is one of the perfections of the earth that man can improve it,—it is one of the conditions of life essential to his intellectual and spiritual development. If he had no occasion to call forth his faculties they would lie dormant. If he saw no room for improvement, or found it impossible to make improvement, he would have no stimulus of hope, and all motives to exertion beyond what was necessary to support life would be taken away. Man’s nature is self-adjusting to all the conditions of life. Infinite wisdom is embodied in the creation, and when men try to improve upon the methods of infinite wisdom they show their ignorance and folly.

But the doctrine that this earth or any part of the material universe is to be made over into a new world and become the future dwelling of man after the resurrection is materialism. This result cannot be avoided. Man’s body is not a spiritual body after all, and instead of going to heaven and dwelling in one of the mansions in His Father’s house according to the promise, he must remain forever in this world. He is not essentially a spiritual being, but an earthly one, and however perfect his condition may be as a material being, he can never hope to attain to the glory and blessedness of a purely spiritual life. But the whole theory that this world is to be the eternal home of the redeemed is contrary to the oftrepeated declarations and promises of the Word. ” My kingdom is not of this world,” the Lord says. ” I go to prepare a place for you ; and if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” The whole tenor of our Lord’s teachings was directed to prepare men for life in another and spiritual world which is not to be created at some future time, but which was already in existence, and when the Lord spoke was the home of all those who had passed from earth.

When we understand the term ” world” as meaning not the natural ground but the world of human life ; especially when we give the Greek word which is translated ” world” its strict meaning of ” age” or ” dispensation,” how simple it all is ! Within historic times the world hasmore than once passed away and a new world has been created. The Europe which the Roman conquerors knew is gone. The America which Columbus found is passed away and a new America has come into being. And turning our thought to the spiritual states of men, of which the Bible always directly speaks, the world has been destroyed and a new world created as often as one system of religious truth has lost its vitality and its power over the lives of men and a new system has been raised up by the Lord. Not to go back to remote antiquity, the world was in comparatively recent times made new when the Christian Dispensation displaced the Jewish at the coming of the Lord ; and in our own day is taking place before our very eyes the destruction and new creation of the church which the Lord Himself predicted. And all the while our faithful planet keeps steadily on its way fulfilling the purpose for which the Lord created it, as a nursery of human beings, where they may awaken to consciousness and learn their first lessons of obedience to the Heavenly Father, then to pass on to His eternal home. As saith Ecclesiastes, ” One generation passeth away, and another generation cometh ; but the earth abideth for ever.”

Author: Chauncey Giles, From Progress in Spiritual Knowledge, 1895

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

Copyright © 2007-2013 A. J. Coriat All rights reserved.

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The Word Made Flesh

The Word Made Flesh
A Sermon by Rev Brian W. Keith

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“And the Word became flesh and dwelt among us, and we
beheld His glory, the glory as of the Only Begotten of the Father, full
of grace and truth.” (John 1:14)

Night; a time of quiet when the bustle of the day dies down; a
time of weariness when we make ready for a restful sleep; also a time
of darkness and cold; our vision is limited and we seek the warmth of
fires and homes.

Nighttime plays a prominent role in the birth of the Lord. It was
at night in a dream that the angel appeared to Joseph giving him
reasons to marry Mary. Later at night he warned him of the danger of
Herod, and eventually informed him that it was time to return to the
land of Israel. It was in the night that the Lord was born and the
shepherds found their way to the manger. And it was in the night that
the wise men saw the star in the east, and then had the star lead
them from Jerusalem to Bethlehem where it stood over the house
where the young Child lay.

The nighttime scenes surrounding the birth and early years of
the Lord’s life depict the shroud that had descended upon the world.
Their God, Jehovah, had not been seen nor heard from in hundreds
of years. They were lost and rudderless without Him. Other than
maintaining the ancient rituals, they had little sense of who He was
and how they were to live. Hearts were growing colder from the
confusion and distortion of everything good.

Even with the few descendants of the ancient churches, some
of whose knowledge resided with the wise men, there were but scant
glimmers of light. Perhaps those wise men alone among the ancients
saw the star. Certainly its light was not overpowering. So even with
the ancients there was but little understanding of who the Lord is.
What minimal truth remained was heavily shaded because all they
had ever seen of the Lord was a representative not the Divine in its
glory (see Doctrine Concerning the Sacred Scripture 99).

But our images and memories of the birth of the Lord are not
focused upon the darkened states. Rather we remember the
multitude of heavenly hosts shining upon the shepherds, the star
guiding the wise men, and the light of day in which Simeon lifted up
the infant Lord, blessed God, and Anna proclaimed His glory to all.
For the Lord’s coming is a coming with light and with life. “And the
Word became flesh and dwelt among us, and we beheld His glory,
the glory as of the Only Begotten of the Father, full of grace and
truth.”

One of the wonders of Christmas is the fact that the Lord is
born with light in the midst of confused and dark states of life. When
we see little but gloom and hopelessness, He comes to us. He holds
us in His hands, nourishing an inner sense of hope that we might
endure and overcome. Then His full presence with us is in the light of
the morning, enabling us to recognize who He is and how we might
walk in His ways. This is why the morning with its light and warmth
corresponds to the Lord’s coming. (see Arcana Coelestia 22, 4240e;
Doctrine Concerning the Sacred Scripture 99)

For the Lord came as the light of the world. This is His glory.
We can see it shining upon us in the truth His advent brought. For
until the Lord took on a physical form as a tender infant, all the earlier
concepts of Him were vague at best. (see Doctrine Concerning the
Sacred Scripture 99)

All of the true ideas that had existed with the ancients about
marriage, life continuing past the veil of this world, and how His
providence guides us were only misty images of what they might be.
For all truth had been filtered through the heavens. Dependent upon
the finite grasp of the angels, the glory of the Lord had shone dimmer
and dimmer into this world, until at last the vision of Him was nearly
lost.

By His birth the Lord acquired a natural degree of life. As He
put it on and gradually made it Divine, the warmth of His love and the
light of His wisdom became immediately present with all. This is the
light of the new day the Lord’s coming heralded for mankind, a light
shining in the darkness, leading to the brilliance of day. We can
sense this when we reflect upon our awakening states not those
mornings which come after too little sleep, or when we are rudely
awakened by alarms and the bustle of hurriedly preparing to rush off
to work. But we feel it in the quiet mornings when we awake
refreshed and revived when we listen to the singing of the birds and
know the dazzling sunlight portends the warming of the earth. The
light has a special quality then. With clarity we see beauty in even the
simplest things around us. And we can sense the closeness of
heaven, the closeness of the Lord’s Advent as our spirits are lifted up
to the new day. (see Arcana Coelestia 7844:2)

As the Word made flesh, the glory of the Lord can bring us a
peacefulness unlike any other. Not a peace like the quiet of evening
when we are preparing to rest. Rather it is a peace of contentment
and confidence. As the Heavenly Doctrines note, this peace is “the
very Divine truth in heaven from the Lord which universally affects all
who are there and makes heaven to be heaven; for peace has in it
confidence in the Lord, that He directs all things and provides all
things, and that He leads to a good end. When a person is in this
state, he is in peace, for he then fears nothing, and no worry about
things to come disturbs him.” (Arcana Coelestia 8455) The glory of
the Lord’s Word shines upon us when we have such assurance that
He is in charge, carefully guiding every one of our steps.

This is the state of the angels. Their unpleasant memories of
this earth have been set aside. They have no desire to leap into the
future. Rather they fully enjoy the present, sensing all the goodness
that the Lord is giving them now. For they trust in Him, knowing that
He is leading and caring for them no matter what happens.

We may taste some of this angelic peace as we celebrate the
Lord’s advent or awaken in the morning. But we enter into it more and
more as we set aside the things of this world: worry about the future,
too great a focus on natural toys and conveniences, our selfish drives
and desires. To the extent that we can enjoy earthly delights without
making them all important, that we can serve others without always
thinking about what we will get out of it, so far peace can enter our
lives. It is then that we become convinced that the Lord’s light is the
true light and most of the problems and troubles we experience can
fall away. It is then that we can glimpse the Lord and experience His
peace, His Advent into our lives.

In one sense there is nothing startlingly new or different about
this idea. Indeed, it is so simple, so fundamental, that it hardly needs
to be said. So we are affected by the Word made flesh as the Divine
flows into some of the simple truths we already know. This is one of
the reasons the Lord was born on earth that the Divine goodness
might be joined with our common sense and simple ideas of Him that
we have. (see Arcana Coelestia 2554)

The Lord’s birth itself did not reveal any radical new information
that had not been available before. In fact there would be no real
instruction until thirty years later when the Lord began His public
ministry. But His birth signaled a beginning of salvation for all
because His presence, His love for us all, was proclaimed by His
coming down among us, filling us with His good.

For us now, the Christmas story reveals His glory, the brilliance
of His Divine Human in which we may know and love Him. The Divine
as it is in Itself is far beyond our comprehension and affection, even
as it was for the ancients. So the Lord was born that we might see
His nature and have it shed light on our lives, giving us the
confidence and trust that He is always with us, always leading us in
paths of peace.

The Lord then becomes flesh and dwells among us when even
our limited, simple ideas of truth can be filled with His presence,
showing us something of His love. For the Lord’s coming into our life
is not simply to make us feel good. Yes, the Lord would have us
experience states of happiness and joy regularly, and eventually in
heaven constantly. While He may be born in our states of darkness,
His full Advent is to us in light the truth of His Word which can fill our
minds. Every time we recognize a concept as Divine, as coming from
Him and leading our minds back to His love and mercy, His advent
has occurred. Then the Word is made flesh, living, for us. We are
touched by it, we are enlightened by it, and we are strengthened by it.
(see Arcana Coelestia 8792)

This is our sight of the Lord, His birth among us. It brings us
light, and it will bring us warmth. We can embrace this light, this new
vision of the Divine, and use it to recognize and follow His teachings.
(see True Christian Religion 774) Then the truth of peace will be ours.
So let this Christmas day affect us with the joys of morning. As
its light brings a new brightness to our day, as its warmth stirs a
renewed heat in our lives, let us feel the Lord’s closeness to us. His
birth on earth was the taking on of a natural form of life that we might
know Him, see Him, and love Him. As we put off an excessive focus
on the things of this world and upon our concerns, He can come
closer to us, bringing us the peace of dawn-a peace that has within it
complete confidence in His truth, in His guidance, a complete
confidence that a heaven shall be made from this human race.
This was the reason for His coming to touch our hearts and
enlighten our minds, that He might become the Word made flesh for
us eternally. Let us behold His glory, full of grace and truth.
Amen.
Lessons: Luke 2:1-7; John 1:1-18; Arcana Coelestia 8455

https://newchurch.org/

DAILY INSPIRATION

“Knowing a lot makes no difference if we do not live by what we know.”

Arcana Coelestia 1100

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Jacob and Esau provide a profound lesson for today’s psychologists (and theologians!)

The authority and inerrancy of the Holy Bible has come under a new kind of challenge in the post-modern world. This challenge comes not just from atheists but also from a new crop of Christian theologians who no longer identify themselves as possessing an absolute deposit of inerrant sacred writings, or, of inheriting an infallible interpretation (exegesis) of the Bible’s message. Instead, this new theological movement is concerning itself with the core belief that Christianity proclaims a universal saving and transformational event. Everything else in religion is now seen to lead to a set of beliefs that are oppressive and destructive and needs correction.

Scientist/theologian Emanuel Swedenborg would agree with this new Christian emphasis on God’s transforming love rather than on a mere “book” religion. But he also added an unexpected twist that challenges the relativistic character of modernity in its shift away from embracing the Bible as an absolute and closed deposit of truth (from above). He offered a new and deeper look at Scripture that both broke down the rigid walls of religious orthodoxy yet provided rational evidence of the authority, sacredness and inerrancy of the Holy Word!

He claimed that this authority, sacredness and inerrancy of Scripture was not to be found in its literal or historical accounts, but in its layered architecture, which contain deeper levels of meaning!

On one deeper level, Scripture embraces profound psychology. For instance, the biblical story of Jacob and Esau in Genesis offers a profound study of the growth of mind and the evolution of proper human behavior—according to the laws of God’s divine order.

Jacob symbolizes the human intellect while Esau represents the human heart, will, and volition. Psychologically, the growth of the human intellect involves the exploration of knowledge that can lead us to truth. This operation takes the lead. Then an inversion takes place. The intellectual path to finding truth leads us to the heart and that which most represents goodness in our value-system (all knowledge is evaluated according to its serviceability—its goodness). This goodness then begins to command the intellect and generates further knowledge. This mental process of inversion is symbolized by Jacob inheriting Esau’s birthright—the intellect gains command first. But as the biblical story unfolds, Jacob eventually returns to his older twin brother and becomes his servant‑the intellect now begins to serve the heart. Speaking psychologically, Jacob represents analytical thought while Esau represents a new synthesis. These cognitive functions are psychical brothers!

Deeper still (according to Swedenborg) the Bible stories relate directly to Christ’s universal work of transforming love—even the Old Testament! The same Genesis story of Jacob and Esau also symbolize the process of the Lord’s glorification when He lived in the world. This sacred process involved the Lord perfectly uniting His human essence to His divine heavenly essence. This unifying process is how the Word was made flesh and how the Lord became the Alpha and Omega. This also explains how the “Word” and the “Son” are synonymous (which would not be the case if the Old Testament did not refer to the Lord alone on some deeper level).

So the Holy Word is indeed God’s revealed wisdom—not merely the work of different human authors, written from various points of view by individuals who were influenced by the cultural, political, economic or personal circumstances of the times that they found themselves in. Simply put, human authors cannot write in the divine style of the Bible’s three-tiered narrative.

Why would God communicate in this multi-tiered way?

The reason is that God’s Holy Word needs to service both terrestrial humans and spiritual angels. God’s Holy Word has to be adapted to both kinds of brain systems. Angels easily grasp the deeper spiritual and divine meanings contained in Scripture but humans have to learn to think above their worldly ideas (materialistic ideology).

The Lord God is betting that this is possible for humanity. The big secret concerning the Lord’s Second Coming and Revelation is that it represents His “reappearance” within our minds and hearts via a new understanding of Scripture. I have just scratched the surface of what the future of religion will unfold.

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meaning of life

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One of the problems with our busy materialistic world is that we seem to get very little time to think more deeply about what is going on in our lives. Everyday is made up of all sorts of practical and physical activities. We go to the shops and buy food. We cook our meals and wash up. We clean the house and read the newspaper. We mow the lawn or put our feet up in front of the television. We go to work by car or bus or train and come back late and tired. So much can get crammed into one day that we begin to feel unable to cope or at the other end of the scale we may have so little we can do that we feel lonely and cut off from the world around. If we are blessed with all our senses we can see the world around us, we can hear it, touch it, smell it and taste it. And particularly in spring and summer, when all sorts of flowers are coming into bloom, the physical world around us offers a wonderful array of stimulants for our senses. And we mustn’t forget our interactions with other people: a wave across the street, a smile to a passer-by, a chat over coffee, a lengthy phone call, a letter from a friend, a kind word or a loving kiss. There is so much going on in our physical world that it is not surprising that many people live as though there is nothing else – that everything that goes on in our lives can be explained in physical terms.

But is this really so?

red roseImagine you are holding a fragrant rose in your hand. You see the wonderful colour and texture of the flower, you touch its soft and smooth petals and you smell its intoxicating fragrance. So far you have been involved in a physical way with this rose but how does it make you feel? Do you feel happier and a little brighter inside, does a smile come over your face, does it evoke distant memories, do you feel more peaceful, do you feel more loved or more loving? In a wonderful way that rose, out there in the physical world around us, has touched something deep inside you and you have responded.

Or imagine that you have just received a letter from somebody you knew a long time ago. You open the letter, see who it is from, and read the first few lines. They are just ink on paper but how do you feel? Do you feel surprised and pleased, does a feeling of warmth grow within as you recall your past friendship, are you transported back to another time and place, do you now feel close once again? Just like the rose, something as physical as ink and paper has touched you deep inside and you have responded.

These are just two examples of the countless situations we can find ourselves in when we realise that there is something much deeper to our lives than our physical being. Whilst our lives appear dominated by the physical world around us there is another world within us of feeling and thought where our deepest experiences take place and where we develop our real character. It is our inner world where, for example, we can feel deep joy when we are very close to someone we love and deep pain when we are separated.

Throughout the ages wise people have realised that we live in two worlds at the same time, a physical outer world and a deeper inner spiritual world. The problem is that we get so absorbed by the state of our physical outer world that we don’t spend enough time on the spiritual world within us. How many people, for example, struggling in a gym to improve their physical well-being, would spend just a little time on spiritual exercises to help them develop their inner world? Is this not a distorted view of our priorities?

Jesus highlighted the need to change our priorities in favour of the inner spiritual life when he said:

“Do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them. Instead, seek his kingdom, and these things will be added to you”.  Luke 12:29-31

Pierre Teilhard de Chardin, the visionary Jesuit priest, wrote in the 20th century:

“We are not human beings having a spiritual experience; we are spiritual beings having a human experience”.

Emanuel Swedenborg not only recognised that we are living in two worlds but also that when we die our real inner spiritual self goes on living:

“As regards the soul, which – it is said – goes on living after death, it is nothing else than the actual person living in the body. That is, the soul is the person’s inner self acting in the world by means of the body and imparting life to the body. When his inner self is released from the body the person is called a spirit and then appears in a completely human form”. Arcana Caelestia 6054

Should not our emphasis be on developing the quality of our inner life rather than worrying excessively as we do about our outer physical world?

“The best and most beautiful things in the world cannot be seen or even touched. They must be felt within the heart.”  Helen Keller

For an article on time and spiritual state follow this link: Time and Spiritual State

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