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conscio usness being rejected as worthless or non-serious. An outstanding example is the Word or SacredScripture. Basic, important, and fundamental scientific revelations are made in the Old Testament, NewTestament, and the Writings of Swedenborg. Especially in Swedenborg this i s obvio us because the ThirdTestament covers text in over 50 volumes and is a modern work by a famous sc ientist of t he 18th century who hadan especially well developed genius for reconstruc ting the harmony between modern rational sc ience and ancientreligion. In the Writings we have clear scientific and religious pro of of this amazing equation: the spiritualworld=the mind.

What does the equation mean and why is it important?

Even when we are willing to assent to thi s equation from within, as a kind of insight we are inclined to favor, ittakes several steps in sequence to understand its significance and impl ications. It has taken me years when Icompare my re-readings of the Writings, especially the dated marginal and other notes I write. Now I can see thatevery concept or idea we acquire that is in rational consciousness evolves in its sequence of interiorization. Aswe continue to regenerate we step through the series of six stages repeatedly since every step has its embeddedrecursiveness as explained (see charts in De Hemelsche Leer article). Similarly with thi s idea that the spiritualworld and the mind overlap. The first t ime people hear about this idea is from religion and especially in the NewTestament when Jesus declares "the kingdom of heaven is within you:"

In other words, the spiritual world Swedenborg "t raveled to" is with in him, but not just within h im for that wouldhardly be really important news to the world! But it i s also within you, and me, and every human being. This iswhat makes the idea so amazing and important. What Jesus said " the kingdom of God is within y ou" applies toevery human being by c reation. We are created and are born dual citi zens of the two worlds--the body in thephysical universe of time and space, and the mind in the spiritual world o f omnipresence and eternity . The two--the body and the mind, interact and are tied to each other perfectly by d iscoverable rational laws called"c orrespondences" (as referred to in many articles). Our dual citizenship is remarkable and amazing given themany implications of the formula " the spiritual world=the mind." For instance,

since there is no actual " space" in the spiritual world--as proven by Swedenborgin many ways, and

since myriads of human beings from all the planets pass into the spiritual worldwhen the mind is freed from the physical body,

therefore it follows that we all "overlap" mentally within the same human boundaries of

consciousness.

The entire human race--past, present and future, evolves in an overlapping mental or s piritual space. There is no"d ivision" across individuals in their consciousness. Every individual from the present or the past (not the future),is available for contact and communication at any time or in any place. This universal co-presence of the humanrace is what I call our "Vertical Community." For me, this sci entific revelation is a shock f rom which I'm stil l trying

From Sedenborg'sArc ana Coelestia

In the universal sense, 'the kingdom of God' is used to mean the whole of heaven, in the less universal sense theLord's t rue Church, and in particular every indiv idual who has true faith, that is, who has been regenerated by

means of the life that inheres in faith. For that reason the individual is also called 'heaven', forheaven is withinhim, and 'the kingdom of God', since that too i s within him. This the Lord Himself teaches through Luke,

Jesus was asked by the Pharisees, When is the kingdom of God coming? He answered them and said, Thekingdom o f God is not coming with observation, nor will people say, Behold, here it is! or, Behold, there! for

behold, the kingdom of God is within you . Luke 17:20, 21.

Page 2 of 36Spiritual Geography--Part 1--Graphic Maps of Consciousness for Regeneration

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internal sense there are arcana of heaven, which lie stored up and hidden there, and which can never be seen solong as the mind, together with the eye, is kept in the histori cals; nor are they revealed until the mind is removedfrom the sense of the letter. The Word of the Lord is li ke a body that contains with in it a living soul; the thingsbelonging to the soul do not appear while the mind is so fix ed in corporeal things that it scarcely believes thatthere is a soul, still less that it will live after death; but as soon as the mind withdraws from corporeal things,those which are of the soul and life become manifest. And this also is the reason, not only why corporeal thingsmust die before man can be born anew, or be regenerated, but also why the body i tself must d ie so that he may

come into heaven and see heavenly thi ngs.




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See als this article: Bible Correspondences Illust rated


1273. CHAPTER 11 CONCERNING THE SITUATION OF THE GRAND MAN; AND ALSO CONCERNING PLACE ANDDISTANCE IN THE OTHER LIFE

Souls newly arrived from the world, when about to leave the company of the spiritual angels to go among spiri ts,and so at length to come into the society in which they had been while they lived in the body, are led about byangels to many mansions or abodes, that is, to societies which are distinct and yet conjoined with others; in

some of which they are received, while in other cases they are led to still other societies, and this for anindefinite time, until they come to the society in which they had been while they lived in the body; and there theyremain. From this moment they experience a new beginning of life. If the man is a dissembler, a hypocri te, ordeceitful, who can assume a fictitious state, and a seemingly angelic dis position , he is sometimes received bygood spi rits; but after a short time he is dissociated, and then wanders about, without the angels, and begs to bereceived, but is rejected, and sometimes punis hed, and at last he is carried down among the infernals. Thosewho are taken up among angels after being vastated, also change their societies, and when they pass from onesociety to another they are dismissed with courtesy and charity, and this un til they come into the angelic societywhich accords with the distinctiv e quality or genius of their charity, piety, probity, or sincere courtesy. I in likemanner have been led through such " mansions," and thos e who dwelt there conversed with me, that I might




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know how the case was in regard to this matter. It was given me at the time to reflect on the changes of place,and to see that they were nothing else than changes of s tate, my body remaining in the same place.

4236. And Jacob said when he saw them, This is the camp of God. That this signifies heaven, is because the"c amp of God" signifies heaven, for the reason that an "army" signifi es truths and goods (n. 3448), and truthsand goods are marshaled by th e Lord in heavenly order; hence an " encamping" denotes a marshalling byarmies; and the heavenly order itself which is heaven, is the "camp." This "c amp" or order is of s uch a nature

that hell cannot possib ly break in upon i t, although it is in the constant endeavor to do so. Hence also this order,or heaven, is called a "camp," and th e truths and goods (that is, the angels) who are marshaled in thi s order, arecalled "armies." This shows whence it is that the " camp of God" signifies heaven. It is this v ery order, and thusheaven itself, which was represented by the encampments of the sons o f Israel in the wilderness; and theirdwelling together in the wilderness according to their tribes was called the "c amp." The tabernacle in the midst,and around which they encamped, represented the Lord Himself. That the sons of Israel encamped in th ismanner, may be seen in Numbers 1 and 33:2-56; as also that they encamped arou nd the tabernacle by theirtribes-toward the east Judah, Issachar, and Zebulun; toward the south Reuben, Simeon, and Gad; toward thewest Ephraim, Manasseh, and Benjamin; toward the north Dan, Asher, and Naphtali; and the Levites in themidd le near the tabernacle (2:2-34).

[2] The tribes s ign ified all good s and tru ths in the compl ex (see n. 3858, 3862, 3926, 3939, 4060). It was for thisreason that when Balaam saw Israel dwelling according to their tribes, and the spirit of God came upon him, heuttered his enunciation, saying:

How good are thy tabernacles, O Jacob, thy dwelli ng places, O Israel, as the valleys are they planted, as gardensby the river (Num. 24:5-6).

That by this prophecy was not m eant the people named Jacob and Israel, but that i t was the heaven of the Lordthat was represented, is very manifest. For the same reason their marshallings in the wilderness, that is, theirencampings by tribes, are called "camps" in other passages of the Word; and by a "camp" is there signified inthe internal sense heavenly order; and by "encamping" a marshalling in accordance with this ord er, namely, theorder in whic h goods and truths are disposed in heaven (as in Lev. 4:12; 8:17; 13:46; 14:8; 16:26, 28; 24:14, 23;

Num. 2; 4:5-33; 5:2-4; 9:17 to the end; 10:1-10, 28; 11:31, 32; 12:14, 15; 31:19-24; Deut . 23:10-14).

[3] That the " camp of God" denotes heaven may also be seen in Joel:

The earth quaked before Him, the heavens trembled, the sun and the moon were blackened, and the starswithdrew their brig htness, and Jehovah uttered His vo ice before His army, for His camp is exceeding many, fornumerou s is he that doeth His word (Joel 2:10-11). In Zechariah:

I will encamp at my house from the army, on account of him who passeth by, and on accoun t of him who goethaway, lest the extortioner should pass over them (Zech. 9:8). In John :

Gog and Magog went up over the plain o f the earth, and compassed the camp of the saints about, and the

beloved city; but fire came up from God and consum ed them (Rev. 20:9); "Gog and Magog" denote those whoare in externalizing worship that is separated from internal and made idolatrous (n. 1151); the "plain of the earth"denotes the truth of the church (that a "plain" is the truth which is o f doctr ine may be seen above, n. 2450; andthat th e "earth" is the church, n. 556, 662, 1066, 1067, 1850, 2117, 2118, 3355); the "camp of the sain ts" denotesthe heaven or kingdom of the Lord on the earth, which i s the church.

[4] As most th ings in the Word have also an opposite sense, so likewise has a "camp," which then sig nifies evilsand falsities, consequently hell; as in David:

Though the evil should encamp against me, my heart shall not fear (Ps. 27:3). In the same:




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Some characteristic and general relations between repeated themes in the Word and their reference to the mind:

Basic Premises of Spiritual Geography--Perception of Distance and Time in the

God hath scattered the bones of them that encamp against me; thou hast put them to shame, because God hathrejected th em (Ps. 53:5).

By the camp of Assyria, in which the angel of Jehovah smote a hundred and eighty-five th ousand (Isa. 37:36),nothing else is meant; and the same by the camp of the Egyptians (Exod. 14:20).

From Sedenborg'sArcana Coelest ia Numbers 1252, 1802, 1895

EXPRESSIONS IN WORD (li teral) REFERENCE TO REGENERATION (inner sen se)

nativityREFORMATION(begin regeneration)

families & nations MORALS or CHARITY

tongues & lands OPINIONS & FAITH

ShemINTERNAL CHURCH & WORSHIP(genuine or true)

Ham INTERNAL CHURCH & WORSHIP(falsified o r corrupted))

Father CELESTIAL SPIRITUAL DEGREE

SonRATIONAL DEGREE(externalizingizing & i nterior)

Mother NATURAL CORPOREAL

Mistress or Lady TRUTH ADJOINED TO GOOD

Egyptian handmaid (Hagar) AFFECTION FOR MEMORY-KNOWLEDGES

1895. And she had a handmaid, an Egyptian. That this signifies the affection of memory-knowledges [sc ientiae],is evident from the signifi cation of a "handmaid," and from the sign ification of " Egypt." Sarai, who was the

mistress or l ady, represents and signifies truth adjoined to good, as already said. Truth adjoined to good isintellectual truth in the genuine sense, but rational truth is beneath thi s and therefore is lower; and this rationaltruth is born from knowledges [scientiae et cognitiones] vivi fied by the affection that corresponds to them, andthis affection, being of the exterior man, ought to serve the intellectual truth that appertains to the inmost man,as a handmaid serves her lady, or a household servant her mistress; and therefore this affection is wh at isrepresented and sign ified by the " handmaid Hagar."

[2] How these things stand cannot well be stated to the apprehension, for it mus t first be known what intellectualtruth in the genuine sense is, and also how the rational is born , namely, from the internal man as a father, andfrom the exterior or natural man as a mother, for without the conjun ction of t hese two nothing rational canpossibl y come forth. The rational is not born (as is supposed) of knowledges [scientiae et cognitiones], but ofthe affection of these knowledges, as may be seen from the mere fact that no o ne can ever become rational

unless some delight or affection of these knowledges aspires thereto. The affection is the maternal life itself;and the celestial and spiritual itself, in the affection, is the paternal life; therefore in proportion to the affection,and in accordance with the quality of t he affection, in the same proportion, and in the same quality, does theman become rational. In themselves these knowledges are nothing but dead things, or inst rumental causes,which are vivified by the life of affection; and such is the conception of the rational man in everyone. The reasonwhy the handmaid was an Egyptian, and the reason why this fact is stated, is that "Egypt" signifies memory-knowl edges [s cientiae], as before shown (n. 1164, 1165, 1186, 1462).




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Spiritual World (Matrix 1)

BASIC PREMISES OF SPIRITUAL GEOGRAPHY (Matrix 1)"These things are incredible, but yet they are true." AC 1274

DEGREESof consciousness

GEOGRAPHIC

REFERENCES INLITERAL OF THEWORD

INDIVIDUAL BEHAVIOR COLOR CODEDCONCEPTUAL MEANING

IWHITE

SENSUALexternalizingCELESTIAL

places, countries,lands, landmarks,

directions, journeys,outings,

peregrinations,wanderings,

displacements

STATES OF MIND ORCONSCIOUSNESS ANDTHEIR VARIATIONS IN A

SERIES

NOMINATIVE,DEFINITIONAL,

PROPOSITIONAL,PREDICATIVE

II

YELLOWSENSUAL

externalizingSPIRITUAL

location, direction,elevation

ORIENTATION THROUGHBODY ANATOMY

STRUCTURAL,RELATIONAL, PART-

WHOLE

IIIGREEN

SENSUALexternalizing

NATURAL

distance CONSCIOUS FOCUSFUNCTION, VARIATION,

PROPERTY

I N V E R S I O N

IVBLUE

RATIONALinternalizingNATURAL

co-presenceTHINKING ABOUT OR

THINKING ALIKE

COMMUNITY,COMMUNICATION,

CONTACT, HISTORY

VBROWN

RATIONALinternalizingSPIRITUAL

timeSUBJECTIVE OR

RELATIVEDIVERSITY, GENIUS,

BIOGRAPHY

VIBLACKRATIONAL

internalizingCELESTIAL

relation to GodFIXED AXIS RELATIVE TOTHE DIVINE HUMAN (see

diagram below)

REALITY, APPEARANCE,UNITY, ACTUALITY,

EXPERIENCE

externalizing=Sensual=DescendingPathway=Light Trigram (Pre-topical) (I, II, III)

Interior=Rational=Ascending Pathway=Dark Trigram(Topical) (IV, V, VI)

Inversion=Double Line=Origin of Contention For more explanations see matrix 17 in related article




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The above chart (matrix 1) gives the six basic premises of spir itual geography arranged in the series of degreesdefined in the charts of De Hemelsche Leer article.

The first rule (I) pertains to the externalizing celestial degree of sensual consciousness (WHITE segments).

It has a "nominative" c onceptual role, meaning that from it all other implications foll ow: PLACES IN THESPIRITUAL WORLD REFER TO STATES OF MIND. Whenever count ries, lands, landmarks, places, or directi ons arementioned in the Three Testaments they have reference to states of mind or consciousness. Similarly, journeys,outings, peregrinations, wanderings, or displacements refer to changes in states of mind or co nsciousn ess.

The second rule (II) pertains to the externalizing spiritual degree of sensual consciousness (YELLOW

segments). It says that locations in the spiritual world are fixed and pinpointed with reference to our body parts.For instance, whatever is at our right remains there no matter which way we turn. Or, whatever is in front, like theSpiritual Sun, remains in front no matter which way we turn. Whatever is " beneath the feet" remains no matterwhich way walk or travel. This rule thus has a "structu ral" conceptual role about defining perspective.

The third rule (III) pertains to the externalizing natural degree of sensual consciousness (GREENsegments). It says that distance in the spiritual world does not impose any limit on vi sibilit y or contact. Forinstance, we can read a piece of paper at any dis tance-- all we need to do is to " focus in" on whatever we want tosee, at any detail. This rule thus has a " functionality" role with reference to conscious intent.

The fourth rule (IV) pertains to the internalizing natural degree of rational consciousness (BLUE

segments). It says that commun ication, contact, or co -presence is referenced in relation to thinking aboutsomething or somebody, or thinking alike about something. Contact between people in the spiritual world isreferenced with regards to similarity of thinking--differences or co ntradictions separate, while agreements,sympathies, or harmonies unite. The conceptual role for this rule defines what constitutes a communi ty in thespiritual world.

The fifth rule (V) pertains to the internalizing spi ritual degree of rational consciousness (BROWN

segments). It says that time in the spiritual wo rld is relative or su bjective and is determined by mental parameterssuch as involv ement and mood. Positive involvements lengthen time while disinterest or negativity slows time.This rule defines spiritual "div ersity" i n terms of differences in genius and mental make-up.

The sixth rule (VI) pertains to the internalizing celestial degree of rational consciousn ess (BLACK

segments). It defines fixed axes in relation to God seen as the Divine Human who appears visually to angels in thecenter of the Spiritual Sun, being the all in all in heaven and the spiritual world. Its conceptual role is the definitionof " reality." For instance, see diagram below.

Point




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For mnemonic reasons, let us have President Lincoln in this diagram represent the Divine Human who is seen inthe midst of the Spiritual Sun looking ou t at the created universe and the human race. To the Divine Human theentire human race, past p resent, and future, appears as one individu al. Swedenborg was permitted to obtain a

"l ong distance" view of the entire inhabited lands of the heavens, and he actually saw how they form and coalesceinto the shape and form of a human which he called the " Grand Human" (" Grand Man"). To God, that is, the DivineHuman, this i s not only a visual appearance but an actual functioning reality, almost as it were that He isinteracting and taking care of one individual. Such is God's Infinity and Omnipotence that infinite things in Godmake one. The diagram above portrays fixed locations where the organic forms we call ind ividuals or spirit s, areactually located in reality and to eternity. The genius and character out of wh ich an individual is formed andexists, determines the fixed location each is allotted in the spiritual world of eternity. Every individual is " alloted aconstant s ituation in the Grand Human" (AC 1381). These fixed and real locations are equivalent to the quality ordegree of our function ing consciousness, for this quality and functioning is an organic structure and functionconstruc ted out of spiritual substances during growth. All our feelings, thoughts and sensations are bundled intorational series and located permanently i n the spiri tual world accord ing to their relation to the Divine Human, thatis, according to their relation to good and truth from Him (Spiritual Sun).

But we also und ergo changes of mental state, that is, our conscious awareness or experience of self varies withi nthe parameters of our personality and knowledge. Although we are tied to our fix ed location through unchangingbasic character, we also vary in our moods and involvements within our basic structu re, otherwise it would be dullindeed! These mental variations have no lim it and consti tute our cumulative, endless and immortal biography asindividuals. As these biographical variations or experiences occur, we appear to ourselves and others to di splaceourselves in apparent space--just l ike in a dream world where the displacements co-occur with the con tent of thedream. These displacements and appearances make up the quickening drama that is life in the spirit ual world, asdescribed by Swedenborg. They are discussed below throughout this article.




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The location of spirits in the spiri tual world has both fixed and variable elements. Spirits are organic bodies andby the time we arrive in the spiritual world at the death of t he physical body, this spirit body is well developed andserves as the foundation for conti nued eternal development that is based on this foundation. Without this

foundation acquired during life on earth there can be no afterlife in the spi ritual world. This foundation is ourcharacter and internal genius and as explained in the charts, this foun dation can be opened all the way to theinternalizing celestial degree. If the foundation is not developed beyond the sensual degrees of consci ousness(the Descending Pathway), we have a miserable sensual and corporeal existence (see matrix 2 below or thematrices in this article). But if the foundation is developed to the rational consciousness degrees (AscendingPathway), we enjoy a heavenly lif e. Since our character or sp irit body is a fixed construction made of immor talsubstance it automatically has its appropri ate fixed place in the spiri tual world, and this will never change. It is ourregnant loves that gives us thi s assigned location and we always appear to others and to ourselves in thispermanent location in relation to God (see the " Lincoln" diagram above). But we also have variations of state thatare consistent with our regnant loves and affections. When these variations occur we appear to ourselves and


1377. That in the world of spiri ts place, change of place, and distance, are an appearance, d3has been evidencedfrom the fact that all souls and spirits whatever who have existed from the first creation, appear constantly intheir own places, and never change their places except when their state is changed; and that as their state ischanged, so are the places and distances with them varied. But as everyone has a general state which isregnant, and as the particular and individual c hanges of state have regard to the general state, therefore after

these changes all return to their own situation.

1277. The case is the very same with men, as to their souls, which are constantly bound to s ome society o fspirits and of angels. They too have a situation in the kingdom of the Lord accord ing to th e nature of their lif e,and according to their state. It matters not that they are distant from each other on earth even though it weremany thousands of miles-still they can be together in the same society-those who l ive in charity in an angelicsociety, and those who live in hatred and such evils in an infernal society. In like manner it matters not that therebe many together on earth in one place, for still they are all dis tinct i n accordance with the nature of their life andof their s tate, and each one may be in a different society. Men who are distant from each other some hun dreds orthousands of miles, when they appear to the internal sense may be so near each other that some of them maytouch, according to their situation. Thus if there were a number of persons on earth whose spiri tual sight wasopened, they might be together and converse together, though one was in India and another in Europe, whichalso has been shown me. Thus are all men on earth, both generally and individually, most closely present to theLord, and under His view and prov idence.

1376. CONTINUATION CONCERNING SITUATION AND PLACE,AND ALSO CONCERNING DISTANCE AND TIME,IN THE OTHER LIFE.

I have frequently conversed with spi rits concerning the idea of place and of d istance among them-that it is notanything real, but appears as if it were, being nothing else than their s tates of thought and of affection, which arethus varied, and are in this manner presented to view in the world o f spiri ts; but not so much so in heavenamong the angels, since these are not in the idea of place and time, but in th at of states. But the spir its to whombodily and earthly i deas adhere, do not apprehend thi s, for they su ppose that the case is exactly as they see it t obe. Such spir its can hardly be brough t to believe otherwise than that they are living in the body, and are notwilling to be persuaded that they are spirits; and thus scarcely that there is any appearance, or any fallacy, inrelation to the matter, for they desire to l ive in fallacies. Thus do they preclude themselves from theapprehension and acknowledgment of truths and goods , which are as far as possible from fallacies. It has beenshown them many times that change of place is nothing but an appearance, and also a fallacy of s ense. Forthere are two kinds of mutation of place in the other life; one is that which has been spoken of before, when it issaid that all spirits and angels in the Grand Man constantly keep their own situation therein; whic h is anappearance. The other is that spirits appear in a place when in fact they are not there, which is a fallacy.




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others in a diff erent location than the usual, reflecting i n correspondence these momentary states of thoughts andaffections.

There are three conditions to consider in relation to our location in the spiritual world:

FIXED PERMANENT LOCATIONS: these are real distances due to "generalstates" (character, regnant loves)

REAL APPEARANCES OF DISPLACEMENT: these are temporary but realappearances due to actual fluctuations in mental states.

FALLACIOUS APPEARANCES OF DISPLACEMENT: these are illusions created by" counterfeit states" induced by magic, hypocris y, delusion (e.g., appearing inseveral places at once, or appearing in the upper regions while the spiri t body i sactualy in hell, etc.).

The Writings reveal that when people enter the afterlife they are called "novitiate spirits " and are so recognized bythe others there. Some novitiate spiri ts are conveyed directly to heaven or to hell, if their character interiorly, andtheir personality in the externalizing, already are united and perceptible to the individual. But some requireadditional experiences during which that which is mixed in and not co nsistent in their character, is rejected by theperson when it appears in their perception or understanding. During this transition phase they are called

"wandering spir its" and they appear to others and themselves in various places. After "being conveyed" tovarious places, communities, ci ties, where the experiences and ch oices take place, they are eventually transferredto their final fi xed location in th e company of those who are like them. In these associations with spirit societiestheir character can often be perceived by those whom they approach:


1396. A certain spiri t who whi le he lived in the world had desired to arrogate to himself merit for his acts and histeaching, went away to the right and came to those who were not of such a character. In order that he might b eassociated with them, he said that he was nothing, and that he desired to serve them; but instantly, on his firstapproach, and indeed while he was still far away, they perceived what he was; and they at once replied that he

was not what he professed to be, but that he desired to be great, and therefore could not be in agreement withthem, who were little. Being ashamed at this, he withdrew, wondering that they kn ew him so far away.




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The diagram above portrays the equality between the spiritual world and the mind. All of the spiri tual world is inevery individual but our consc ious awareness is restricted to the growth we undergo to eternity. When we arerestricted in our awareness to the lower regions of consciousness whil e the upper regions are closed to access,we live in a state of hell with others who are also in a similar state of consc iousness. When we undergoregeneration all the way to the upper regions o f consc iousness, we are inhabitants of the heavens fo rmingcelestial communities with those who are most like us. The process by which these variations in co nsciousnessare brought about is dependent on our reception of goods and truths from th e Spiritual Sun or the Divine Human.It is the same indivi sible and infinite substance flowing into every individual, but the reception is according todevelopment and growth. The higher our consciousness is opened while in the life of the physic al body, the moretruths and goods we can receive in an internalizing way, hence in a purer way, with less di stortion. In the lowerregions of the mind th is same influx is received, but with di stortions and adulterations that turn into fallacies andevils.

The diagram below (matrix 2), shows the characteristics of reception of Divine influx as a function o f the level ofconscio usness in which we operate.

RECEPTION OF INFLUX PROPORTIONATE TO DEGREE OF CONSCIOUSNESS (Matrix 2)

DEGREES




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ofconsciousness

MENTAL CHARACTERISTICS AT EACH LEVEL

CELESTIALREGIONOF THEMIND

THIRDHEAVEN

** we see the Divine Human continuously, existing in His presence** we hold on to loves from which we have wisdoms

** we occupy ourselves with teaching, nurturing, overseeing affections of h uman race** we attend individuals on the earths in their conceptions, births , regeneration, etc.** we recognize all truths immediately by ins ight or enligh tenment

** we perceive Divine influx and can distinguish it from our own feelings and thoughts** we perceive all the feelings, thoughts, and memories of others

** we can remove sadnesses and anxieties in others by internal communi cation** our greatest delight is to communicate happinesses to others by psychic transmission

** in our present we contain all of our past and all of ou r future

** in ou r sensual externalizing life we perceive unparalleled felicit es and blessings

SPIRITUALREGIONOF THEMIND

SECONDHEAVEN

** we see the Divine Human continuous ly, but from a greater distance** we hold on to wisdom to which we adjoin loves** we occupy ourselves with managing and administering the thoughts o f human race** we attend individuals on the earths in their temptations, instruction, regeneration, etc.** we recognize truths not immediately but by reflection and discussion** we somewhat perceive Divine influx di stinguishing it fr om our own feelings andthoughts

** we perceive the feelings, though ts, and memories of others but less in teriorly** in our present we contain all of our past and all of ou r future somewhat obscurely** in our sensual externalizing life our vibrancy dwarfs all lower degrees

NATURALREGIONOF THEMIND

FIRSTHEAVEN

** we see the Spiritual Sun cont inuously, at some distance** we focus on externalizing uses from which we have wisdom and love

** we occupy ourselves with business or sports inspiring humans on the earths** we attend individuals on the earths in their temptations, inst ruction , regeneration, etc.

** we have insights into t ruths th at deal with our preferred activiti es** we acknowledge and attribute all power to Divine influx

** we perceive the feelings, though ts, and memories of others but less in teriorly** in our present we contain all of our past and all of our future but obscurely

** in our s ensual life our vibrancy dwarfs what can be experienced with the physical body

** we are blind to the Spiritual Sun seeing on ly darkness there




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When cons idering a listing s uch as the above (matrix 2), it is imp ortant not to fall into the false assumption thatthe upper regions of the mind do not contain the lower regions. It appears that way by looking at the descriptionsof the corporeal and sensual minds and realizing that these are outside (or below) heaven in our mind. Yes, thesecorrupted versions of the lower regions are outside our heaven and we are not conn ected with them when wedwell in the upper regions o f the mind. But we are connected with the sensual within which is the rational. Theperverted corporeal and sensual minds do not have the rational within them for the rational does notcommunic ate with the perverted corporeal. However, the rational (or heavenly) cannot reside in noth ing as it

needs an externalizing sensual as a containant, just like the inner spiritual sense of the Word needs anexternalizing (corporeal) literal in order to exist and achieve its function . When we dwell in our heavenlyconscio usness, whether natural-spiritual, spiritual, or celestial, we exist in two planes, as all thi ngs do--internalizing and externalizing. Our in ternalizing heaven must have an externalizing to exist and this h eavenlyexternalizing is the sensual-corporeal. This corporeal is not phys ical-chemical co rporeal, but spiritual-substantivecorporeal. It is the spirit body that we have in heavenly consciousness. This spi rit body is capable of experiencingthe heavenly sensual which is far more perfect and vibrant that what the physical-corporeal can experience. In ourheavenly cons ciousness we have all the senses--touch, taste, smell, hearing, and sight through the spirit b ody,and we enjoy the felicities and happinesses of conjugial love far more than in the physical body. As testif ied bySwedenborg's many vis its to th e inhabitants of the heavens, the spirit body and its sensual environment ofgardens, paradises, animals, and magnificent art, clothes, jewelry, and architecture are far superior to what wecan produce on earth or imagine in our greatest expectations.

SENSUALREGIONOF THEMIND

WORLDOF SPIRITS

** we consider only externalizing wor ld as real and are carried away by appearances** we see only effects believing they are causes and fall into fallacies of the senses** we deny Divine influx and rely on our o wn intelligence and guidance** we reason about tru ths but end up rejecting them

** we lack rational intelligence so we're led away from common sense** we are not willi ng or capable of struggling with temptations, thus cannot beregenerated

CORPOREALREGIONOF THEMIND

HELLS

** we are blind to every truth and turn away from all good** we consider only corporeal sensations as real and valuable

** we see nothing rational, even denying that God and heaven exist** we hold ourselves in fantasies and delusions, excluding all else

** we hold on to and are immersed in hatreds towards the entire human race

** we delight only i n evils, lusts, falsities, adulations, and all filth and degradation

See Numbers 1383 ff. inArcana Coelestia


1387. I have several times co nversed about perception with those in the other life who, while they l ived in theworld, had regarded themselves as able to penetrate and understand all things ; telling them that angels perceivethat they think and speak, and will and act from the Lord. But sti ll they could not conc eive what perception is,but supposed that if all things were to inflow in this way, they would be bereaved of all life; because in that casethey would think nothing f rom themselves, or from what is their own; and in this they had made life to consis t;and that in that case it would be another who was thinkin g, and not themselves; so that they would be mere




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Regeneration Is Through the Vertical Community

The question many people have about heaven and hell is why an omnipotent and loving God refuses to admiteveryone to heavenly life in eternity. Why not just forget about their sins, forgive them out of a big heart, and letthem in. Isn't this lov e? A popular answer many people give at this point i s that God hates sin because of Hisnature, and sin adheres to the person unti l washed away in a manner that is pleasing to God's nature. Once thecleansing ritual has been performed, the sin is washed away, God can forg ive, and the individual can enter heavenand live there to eternity. Different religions have various prescriptions that specify what the cleansing ritual mus tbe. The rituals are typic ally administered and supervised by professional experts--priests, shamans, sorcerers,holy person or grand master, and so on. The ritual is justified by doctrinal explanations formulated at a levelconsistent with the consci ousness level of the group involved. Corporeal mentalities are impressed by magic, the

occult, and the fetish--all of which are affirmed as 'bot tom realities' to them since they operate on physical things:human bodies or body parts, physical feats like bending objects at a distance or divining the location of hidden orlost things.

These material appearances strongly affect our co rporeal mind but on ly to the extent that this mind doesn't haveconscio us awareness or contact with higher minds within it (or above it). Our sensual mind i s above thecorporeal, thus within it. "Above" o r "within" in theistic sc ience refer to discrete degrees of existence (see IanThompson's work on thi s same subject from a physicis t's point of view). When we regenerate all the way to thecelestial degree our feelings, thoughts, sensations and actions (A/C/S units), exist or operate as f ixed organicsubstances having determined structures or shapes--in an analogous way as the brain exists and operates asfixed material elements having having determined structures or shapes called lobes, clusters, and sy napticnetworks. In fact, the brain has these structures solely because it mirrors o r corresponds to the structures in the

spirit body. These structures begin as consciousness structures within the spirit body or mind, that cumulate anddevelop from each feeling, thought, and sensation that we experience moment by moment, thus never ceasing,even at sleep. Thus our immortal mind grows as the spirit body (or mind) within the phys ical body. This "within" isa correspondential relation, not a physical l ocation in s pace or time. Discrete degrees of existence refer to th is"wi thin" relationship, that is, by spiri tual correspondence, or by the laws of spiritual correspondence--laws whichhave been revealed in Sacred Scripture.

Because the developing spirit body, or mind , is made of immortal substances or fibers and fibrils, it remains fi xedin the shape it is evolving in an analogous way to many trees and plants. They can compensate with new growthbut the result i s a permanent twist t hat can never be removed except by cu tting the tree, which will destroy it if thecutting is extensive or central. Since we are born with hereditary inclinations that are destructive and injuriou s to

the growth of our spirit body, it has become AN ABSOLUTE NECESSITY for every ind ividual born on

earth to be REGENERATED.

Without being regenerated, our injurious hereditary inclinations carry us powerfully and irresistibly into corporealconscio usness and existence. This is hell. Our character is formed of fibr ils that grow in the OPPOSITE directionof what can live in the spiritual atmosphere of rational consciousness. If we arrive to the borders of celestialinhabitations in our mind, we are seized with torture and writhing, as Swedenborg has observed many ti mes, like aserpent thrown on a very hot plate. The instant we can we cast ourselves down, down, down, unti l we feelcomfortable, in corporeal consciousness, closing up tight all that is above. Swedenborg saw them hide in deepdark caves where now windows c an exist--this because it cor responds to their corporeal appearances. In thissense corporeal conscio usness is bottom hell when everything above or within i s prevented of flowi ng in and

organs devoid of l ife. But they were told that between having perception, and not having it, the difference of lifeis lik e that between light and darkness; and that men firs t begin to feel alive when they receive such perception;for then they live from the Lord, and also have what is their own, which is given together with all h appiness anddelight. It was also shown them by varied experience how the case is with perception, and at the time theyacknowledged the possibility of it; but after a while they again did not know, doubted, and denied. From this ithas been made evident how difficult it is for man to comprehend what perception is.




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taking over.

Yes, flowing in and taking o ver--that's what the higher does to the lower, and that's why the lower resists . But thisresistance only lasts until it is vanquished. After that, there is obedience instead. So the higher degreesconstantly try and urge to inflow into our lower degrees. This trying and urging is not from ourselves but from thecelestial individuals in our vertical community. One of the "occupations" they have in the heavens is to overseethe regeneration of people on earth, just as they were guided when they were on the earths. It's a perpetual

process that populates the heavens, this being the goal of the created universe. Those who reside in the higherdegrees of the mind (or spi ritual world), attend and guide those who are in the lower degrees. For instance, ourexperiences (or biography) are arranged by them (from th e Lord) in such a way that our decisions and choicesform a s equenced arrangement. We are given to step through the phases and sub-phases of our regeneration,struggl ing daily with our temptations and pu tting up the effort to develop a good character. These activiti es areaccomplished by thos e who attend us by occupying our internalizing degrees that are still non-functional to ourown awareness. Our consc ious awareness matches the degree we are operative in our perceptions of truths . Allthe internalizing truths are not p erceived, but th e attendants perceive them. They operate downward (or ou tward)from the places in ou r mind they occupy. As the downward infl ux proceeds downward (or outward) it eventuallymatches our operative level of consciousness. At that precise moment the idea or feeling pops in to ourawareness. This appears to us as spontaneous or coming f rom ourselves. We do not comprehend as yet how th ismight come from our s piritual and celestial attendants. We therefore attribute the thought or feeling to ourselves.

As the degree of our consciousness rises in our awareness the sp ir itual influx is detected earli er and earli er in thedownward process. This means that we can become consciously aware and understand more and moreinternalizing truths, or higher and higher truths, or tru ths that are nearer and nearer to the Divine. Since truths aretied to loves or goods, both are raised together, and our quality o f life reflects it (see matrix 2 above).

The diagram below portrays the structure of the vertical community to which all individuals belong no matterwhere they are.




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The diagram above shows that the conscious awareness of in dividuals anywhere in any state always depends onits relation to the conscious awareness of other individuals. Those who are in the consciou s awareness of thecelestial degree are called "Angels of t he Third Heaven." They occupy the inmost (or highest) position in relationto infl ux. They receive influx directly f rom the Spiritual Sun into the interiors of their celestial consciousness. Theythen send this i nflux downward in full awareness, seeing the indi viduals who are in the conscio us awareness ofthe spiritual degree. They are called "Angels of the Second Heaven." Those who are in the conscious awarenessof the celestial degree perceive, see, understand, and direct the mind of those who are in the consciousawareness of the spiri tual degree, but the latter when looking up (or inward) see nothing. But when they lookdownward, they too can perceive, see, understand, and direct t he mind of those who are in the conscious

awareness of the natural degree. They are called "Angels of the First Heaven." When they look up they seenothing, but when they look down they perceive, see, understand, and direct the mind of those who are in theconscio us awareness of their corporeal and sensual degrees. They are the individuals on the earths and thos e inthe hells.

Those who are in the celestial degree of awareness can see those who are in the spir itual degree of awareness,and since the latter can see those who are in the spiritual degree of awareness, and these can see thos e who arein the natural degree of awareness, who see those who on earth and in the hells, it follows f rom this unbrokenchain that the highest (or the inmost) and see and guide all those that are lower (or outer), all the way. Theinhabitants of t he third h eaven can therefore see and guide the interiors of those who are on earth and in hell




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through the intermediary of the indi viduals who are in the in-between degrees of awareness. This is the verticalcommunit y. It unites all the minds everywhere. No mind can exist that is not in this chain.

When we are regenerating on earth our cons ciousness c an be opened throughout its height (or depth) as afoundation for life at some level in the spiritual world . Since our cons cious awareness cannot escape ourconnection to the physical body, this opening only consist s of the foundation for each degree and sub-degree.Each higher (or more interior) degree is found ed on our connection to thos e already in a higher conscious life.

Our internalizing natural degree (BLUE segment of the Ascending Pathway) is established as a foundationthrough a connection with the inhabitants of the first heaven. Our internalizing spirit ual degree (BROWN segmentof the Ascending Pathway) is established as a foundation throu gh a connection with the inhabitants of t he secondheaven. Our internalizing celestial degree (BLACK segment of the Ascending Pathway) is established as afoundation through a connection with the inhabitants of the third heaven.

When we pass on, our spiri tual body, or mind, is f reed from its connection to the physical body and we " awaken"in the consc iousness of our highest degree achieved. If our mental foundation was not developed beyond thecorporeal degree, we dwell in the hells from then on. If our mental foundation was not developed beyond thenatural degree, we dwell in the first heaven from then on. If our mental foundation was not developed beyond thespiritual degree, we dwell in the second heaven from then on. And i f our mental foundation was developed to thecelestial degree, we dwell in the first heaven from then on. The quality of life we then have or enjoy in each of

these locations has been described in matrix 2 above.

From all this it can now be seen that no one gets admitted into heavenly life by being forgiven of s ins throughperforming some prescribed ritual. It's not a question of God not fo rgiving us because sin adheres to us and sin isagainst the nature of God. This is true, but it i s not the reason th at we are not admitted in to celestial life. Thereason is that we can only be admitted to the degree of consciousness that we came with, that is, that we acquiredin regeneration wh ile on earth. Once again you can see that nothing can be more important to us than to learnhow to co operate in our regeneration. The vertical community can gui de us in regeneration but th is remains of noeffect unless we reciprocate. Then we gain conscious awareness to higher and higher degrees. This cooperationor reciprocation on our part must be voluntary and conscious. This is achieved during our struggl es withtemptations and the myriad of cho ices we make all day long , every day, that form our character or sp irit body.

As our consc ious awareness grows from sensual (Desc ending Pathway) to rational (As cending Pathway), wereject the idea of entering heaven through performing rit uals that gain us forgiveness in the eyes of the Divine. Webegin to see more and more interiorly or rationally, that God gladly forgives us even before we commit a sin. Butthat is o f no avail. We then begin to see rationally that life in heaven has to do with preparation o f one's character.Al l religions based on Sacred Scripture teach this, though some emphasize i t more than others. When doct rinefrom Sacred Scripture is taught by teachers who are in the sensual degree of awareness of t ruths, the focus ismostly on ritual worship and blind o r mystical faith. This contains heresies such as sectarianism, fundamentalism,literalism, faith alone, salvation by transcription , meritoriousness, holiness, and so on (see this article for adetailed analysis of th is topic ). But when doctrine from Sacred Scripture is taught by teachers who are in therational consciousness, the focus is mostly on regeneration and character formation, what is called charity andworks. This is effective for it raises the degree of consciousness and prepares the individual for heavenly li fe.

In general, there are six ty pes of activiti es that must oc cur to make up any event in the univ erse. The first threebelong to the Descending Pathway and is made of A/C/S units. The last three belong to the Ascending Pathwayand is made of S/C/A units. These movements are explicitly describ ed and mapped out i n matrix 19 and 20 ofanother article. The symbol " A/C/S" un it stands for Affective/Cognitive/Sensorimotor un it, while the S/C/A unitstands for Sensorimotor/Cognitive/Affective unit. A/C/S units are externalizing events i n sensuous consciousness,while S/C/A units are internalizing events in rational consciousness. In order for an event to occur there must bean internalizing S/C/A unit within the externalizing A/C/S unit. In developmental sequence it appears that the eventgoes through the six steps serially as a chained sequence, but in reality the six steps must be simu ltaneous. Forexample, it appears that age periods are sequential: infancy, chi ldhood, adolescence. Then, young adulthood,




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adulthood, and old age. But in reality, infancy i s a state of celestial consci ousness, and so is old age. Childhood isa spiritual consciousness, and so is adulthood. Finally, adolescence is a state of natural consciousness, and so isyoung adulthood . A diagram of this can make this more explicit:

Infancy/childhood/adolescence is a Descending series of externalizingization of any event. An event occurs in thebody or physi cal world when those who are in the internalizing celestial degree of life (BLACK segment) have thedesire for that event--this is called LOVE and manifests itself in their internalizing AFFECTIVE organ.Simultaneously, or synchronously, through the laws of correspondence, a thought occurs in those who are in theinternalizing spirit ual degree of life (BROWN segment). They do not know where this thought came from. They areaware only that it " occurred to them" on their own. But the reality i s that the thought that occurred to them did sosolely on account of its being a correspondence to the desire of th ose who are in the celestial degree. There isthus a close conn ection between the celestials and the spirituals. The thoughts of the spirit ual occur in theirCOGNITIVE organ. There is thus a very close connect ion between the events in the affective organ and the events

in the cogniti ve organ. But this would not be enough for any event to occur unless a corresponding event occurssimultaneously, or synchron ously, in the internalizing SENSORIMOTOR organ of those who are in theinternalizing natural degree of life (BLUE segment). There is thus a very close connection between affectiveevents, cognitive events, and sensorimotor events. There must be an Ascending pathway of events within theDescending p athway of events, or else the event cannot come into existence.

Those who are regenerated in this life to the celestial degree pass on into an eternal life in this degree. They formcelestial communities wi th each other called the heavens or the heavenly soci eties. Swedenborg v isited theseinhabitations and described their lifestyle. Those who dwell in the internalizing celestial degree of consciousnessare fully rational and most fully human. They constitute " the First Heaven" and are called LOVES. Their character




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and power was discussed in matrix 2 above. Those who dwell in the internalizing spiritual degree are calledWISDOMS, also discussed above. They constitute "the Second Heaven." Those who dwell in the internalizingnatural degree of the mind dwell in the " Third Heaven" and are called USES. These three heavens are tied to eachother by correspondence since they form a vertical community with one another. Thus, LOVES initiatecorresponding WISDOMS, and they initiate corresponding USES. The inhabitants of the internalizing celestialdegree could no t have any loves or affections unless there were corresponding events in the form of thoughts orunderstandings in the internalizing cogni tive degree, and corresponding uses in the internalizing natural degree.

The existence of the vertical communit y thus insures that the three corresponding events can occursynchronously in the three heavens.

The Descending pathway is called a process of externalizingizing because it i s made of the sequenceLOVES/WISDOMS/USES (which is an A/C/S unit). The internali zing celestials are above (or wi thin) the internalizingspirituals, and these are above (or within) the in ternalizing naturals. In spiritual g eography, what is above is alsowithin, and what is below is also on the outside. This i s according to the laws of correspondence. What is withinor above is primary, and what is outside or below is secondary. The primary initiates and is th e cause, while thesecondary reacts to it as an effect. In the perspective of t ime, or sensual conscious ness, there is the appearancethat the cause precedes the effect, but in rational consciousness, the cause is seen within the effect, andsimultaneously wi th it . The Descending sequence of externalizingizing is the sequence of creation or generationof events. From the inmost of the universe, which is the highest degree of consciousness called LOVE (affective

mind), there is an apparent "descent" i nto the more externalizing spiritual degree called WISDOM (cognit ive mind),which i s intermediary in sequence. From this there is a descent, or further externalizingization, into the still moreexternalizing degree called USE (natural mind). The A/C/S unit of descent (externalizingization ) is the generativesequence that synthesizes the existence or occurrence of any event in the natural mind, and from there, in thebody and the world.

The Ascending pathway is inductive and requires the rational consc iousness degree to be opened. It i sconstructed out o f S/C/A sequences. The SENSORIMOTOR segment (see matrix 2 above) of the Ascendingsequence is in the internalizing natural degree of consciousness. This begins the climb back up into heaven. Anevent is generated through the Descending pathway of the vertical community in the spiritual world, as justexplained. The events that we witness or experience in the physical body and through it, in the surrounding world,are created or generated by the three heavens. We are not conscious of thi s at all. To our everyday sensual

conscio usness these internalizing events are hidden from our awareness and they are unconscious. Events justhappen seemingly in a chain of effects we call " fate" or " chance" or they happen " spontaneously." We are totallyignorant of the Descending pathway and the vertical community that ties the heavenly inhabitants together. Butwhen we begin the journey of regeneration our rational consciousness is developed consciously and voluntarily.This gradual development is accomplished through the Ascending pathway. First we become internalizing naturalwhen our mind comes into co rrespondence with the natural angels, that is, those who dwell in the in ternalizingnatural degree of consciousness (First Heaven--USES). While we are still in the physical body, our spirit body, ormind, develops through experiences and character choices we make. The first step of thi s developing rationalmind i s to put o urselves in volun tary and conscious agreement with the internalizing natural angels (BLUEsegment). This is accomplished through natural temptations during wh ich our conscience and prudencestrengthens and becomes conscious .

When this phase is consum mated or accompli shed, our rational consciousness is opened further to theinternalizing spiritual d egree (BROWN segment). This is accomplished through spi ritual temptations i n companywith the internal izing sp iritual angels (Second Heaven-- WISDOMS). When this phase is consummated, ourrational consciousness is opened to the internalizing celestial degree (BLACK segment). This is accomplishedthrough celestial temptations in company with the internalizing celestial angels (Third Heaven-- LOVES). Thus, atthe completion of the Ascending pathway we have gone through natural, spiritual, and celestial temptations, bywhich our mind was opened more and more fully.

The Ascending pathway appears to follow a sequence of periods, each one of which must be consummated




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before the next step in the sequence can be taken. This appearance however is the externalizing reality (sensualconscio usness) and the not the internalizing or actual reality, as perceived in rational consciousness. In order forus to take the first step of internalizing natural activities, we must arrange our mind in accordance with the naturalangels, and this we are conscious of as we struggle with o ur consc ience and the rules and regulations involved incharacter reformation. But we are not cons cious that the spiritual angels must be within the natural angels inorder for us to undergo the first step. Moreover, we are even less con scious of the actuality that the celestialangels must be within the spiritual angels in order for us to make this f irst step. So all three heavens are involved

all the time in our regeneration steps, but we are only c onscious of t he step we are in, and all the steps below that.We are not conscious of any step above the one we arc in. As we move from the internalizing naturalconscio usness to the internalizing spiri tual, we are now consciously aware of both the spiritual and the naturalangels, but not yet the celestial. Finally, when we are opened to the inmost degree, we become conscious of thefull series involved in the Ascending pathway.

Psychobiology of the Second Advent--The Birth of the As-of-Self

The basic princip le of spiritual geography was stated previously as the equality between "mind" and "sp iritualworld." The mind=the spiritual world and both overlap completely. No part of the mind exists that is not in thespiritual world and no part of the spiritual world exists that is not in the mind. This leads to the astonishingconclus ion that every mind overlaps with every other mind. The entire human race is mutually overlapping and

therefore accessible to each other for contact and communication. Of course, as discussed throughout thisarticle, there is no co nscious awareness of t his overlap except to the extent that an individual's mind has beenopened or made operative through regeneration. When we lay the foundation for our celestial degree to beopened, we live as angels in the afterlife. The angels of the first heaven are the most conscious or aware, and theyhave effective access to any individual anywhere through the interiors of the individ ual. In general, an individualhas access to any individual in the universe who has a lower degree of consciousness. An inhabitant of the firstheaven (internalizing celestial rational consci ousness) has access to all the people in the hells through theirinterior, as well as to all the people in between--the second heaven (internalizing spiritual rational consci ousness),the third heaven (internalizing natural rational conscio usness), and people on earth.

There are two known major evolutionary steps in human conscio usness since humankind departed from i tspristine state of creation. This departure is called The Fall and it was a gradual process of decline due to

hereditary transmissi on of self-destructive incl inations. The restoration of the human race to its fo rmer state thentook two major evolutionary steps that amount to a new creation. The first step is called the Incarnation, which isalso known as the First Advent. This is an historical event described in the New Testament. The second majorstep is called the Second Advent and is described in the Writings of Swedenborg (1688-1771). The First Adventwas the sensual consciousness of God "in flesh," that is, God in a Natural Body. This development was eventuallyneutralized and made to no effect due to heresies, especially th e notion that there were three Divine Persons, notjust One. Since th is is an i rrational and impossible event, the heresy put a complete stop to the evolu tion ofrational consciousness. The Second Advent was then brought about through the greatest miracle since the firs tcreation, namely, the introduction of a well known and respected scientist of th e 17th and 18th century i nto thespiritual world while still li ving in the physical body. Swedenborg's mind was opened all the way to the


1399. Every spirit has communication wi th the internalizing and with the inmost heaven, though he is whol lyignorant of it, and without thi s communic ation he could not live. What he is inwardly, is known by the angelswho are in his interiors, and he is also ruled by the Lord by means of these angels. Thus there arecommunications of his interiors in heaven, as there are of his exteriors in the world of spiri ts. By means ofinternalizing communications he is fitted for the use into which h e is led without hi s being aware of it. The caseis the same with man: he likewise communicates with heaven by means of angels-although of th is he is wholl yignorant-for otherwise he could not live. The things which flow in therefrom into hi s thoughts , are only theultimate effects; all his life is from this source, and from this are ruled all the endeavors [conatus] of his l ife.




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internalizing celestial degree in full conscious awareness for 27 years continuously, so that he was given accessto the entire spiri tual world. The Writings in some 50 volumes constitute the record of hi s experiences. Moreover,Swedenborg was taught immediately from the Lord what lay hidd en in Sacred Scripture so that he could composethe Third Testament in the style of th e Word.

The Third Testament is a scientific treatise that describes the orderly o pening of t he degrees of consciousness.This knowledge is necessary for the regeneration, or new c reation, of the human race. Without the Second

Advent, humankind would have gradually perished, that is , be unable to be regenerated. Even the regenerate inthe highest heaven could not have been saved without the Second Advent through the Writings of Swedenborg.This is because the vertical community is so closely tied together that all depend on all mutually. If people born onearth cannot be regenerated, those who are regenerate in the heavens cannot continue in their i ntegrity. So theHeavenly Doctrine in Swedenborg's Writings had to be given to humankind to insure the con tinued regenerationof the race. The Second Advent or Heavenly Doctrine rests on an architecture of three rational ideas, which arethese:

1. The idea of the as-of-self as the basis o f human f reedom2. The idea of the Doctrine of the Church from the literal of the

Word3.

The idea of salvation by means, and not by forgiveness

The first idea belongs to the affective domain, the second to the cognitive, and the thrid to the sensorimotor.These three will now be discussed.

1) The idea of the as-of-self as the basis of human freedom

There are two ideas we have about our relation to the omn ipotent God: the idea of " self" and the idea of " as-of-self." The second is rational while the first is irrational. The idea of the self is first in order and is based on theappearance that when we think of something we do so from our own self, and when we choose something, wechoose from o ur own self. This is the basis of our sensual consc iousness and rests on appearances. This ideathat we have freedom to think, do, and feel as we choose from ourselves is irrational when you view it from the

rational idea of God as omnipotent and i nfinite. Indeed, if we have freedom to act from ourselves, God is notomnipotent bu t shares power with us. This is a contradicti on and a fallacy. If we hold on to this idea, and base allour other ideas on it, we effectively prevent the development of our rational cons ciousness and we cannot beregenerated.

The second i dea of freedom which comes to us through the Writings is that the self is an appearance, not a reality.Therefore, instead of the self, the Writings reveal the idea of "as-of-self." God does n ot give us the power to l iveand act as our own power to li ve and act. This is not possible for God is ind ivisible and cannot give some of theDivine power away to a created thing. Therefore all laving th ings were created to to be " receptacles" of li fe, that is,biolog ical organs of life. The organs are formed by the divine to be able to receive influx from the Divine. Thisinflux is why we are animated and can think and move. If the influx stops, our powers and our life stop . We wouldthen be like minerals and stones and other physical objects we call inanimate. The influx returns, and we are

animated again. This rule or reality applies to all the things we have by influx, things called uncreate and Divine:life, feelings, though ts, sensations, intelligence. These things are Divine and come to us from the Divine bycontinuo us influx. They are received in the spiritual o rgans of the mind. Each organ specializes in reception ofone or another type of power or ability. Once the influx animates and activates the receptive organs we becomeconscio us of this activ ity. It feels like it is something happening withi n us, within our self. We feel something, orwe think of so mething, or we hear something, or we react spontaneously by blur ting ou t some words. We feel it isour self doing these things. We feel free to think this o r to think that, even under coercion and th reat by otherpeople. This is the certitude of sensual consciousness. It is an appearance. Without this appearance or sensationof inner freedom could we be happy? Would we not lose all incentive or motivation to do anythi ng? Would God'sworld and heaven not be a shambles and nigh tmare, instead of a paradise?




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So it is out of kindness and love that the Divine from c reation allots us this sensation of inner fr eedom andcontinually grants us this sensation of freedom. In the Writings if is revealed that the details of this element ofcreation is gi ven in the Genesis story o f the Creation, which refers to the steps o f our regeneration and salvationas a human race. The part of the story where the creation o f Eve is described refers itself to this granting of aproprium or sensation of inner freedom and selfhood. The rest of the story must be known by all who would beregenerated and enjoy eternal life in heaven. Both Adam and Eve, that is , our i ntelligence and our s elfhood,colluded to eat of the forbidden tree of Knowledge. This tree represents our self-intelligence. We are forbidden to

eat of t his tree because that tree represents self-intelligence and to eat of i t means to convince yourself that it isyour own. Self-intelligence was given to give us the motive and happiness of striving for goals we choose frominner freedom, and achieving them. Freedom is this activity. Without self-intelligence we do not have this freedom.The tree of Knowledge is there in our mind, but we must not attrib ute it to ourselves but to God's infl ux. That's allit takes. Just don't eat it. Use it, enjoy it, be happy with i t, but don't convince yourself it's your own.

Why not?

Because as soon as you do, you die. To die means to stop your progress o f regeneration. You then eventuallyarrive in hell and exist there forever. This is called being dead in comparison to those who live in heaven. We mustbe regenerated because of our inherited inclinations to evil, which refers to our ties to hell. Our mind or sp irit i stied to the societies of hell in our vertical communi ty. These inspire in us the evil inclinations.

Documents

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