Monday, 2 December 2013

1 Peter 2:9 Ye are chosen

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9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light; -1 Peter 2:9 King James Version (KJV)

Like the Jews there will be many Christians today who believe they are the Chosen ones because they are Christians or because they belong to a particular Christian Church which they believe is the only true Church making them God's only Chosen people. This of course also applies to the different Religions which are not Christian. An example of Jews who have died with this attitude coupled with a greedy covetous nature is revealed by Emanuel Swedenborg:

Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

What sordid phantasies the ideas of thought of those who have been sordidly avaricious [greedy; covetous] are turned into, is evident from their hell, which is deep under foot. A vapor exhales from it like that from hogs whose bristles are being scraped off in a scalding trough. There are the homes of the avaricious...
In this hell are for the most part Jews who have been sordidly avaricious [greedy; covetous,] whose presence too when they come to other spirits is perceived as the stench of mice. In regard to the Jews something may be said about their cities and the robbers in the desert, to show how miserable is their state after death, especially that of those who have been sordidly avaricious and have despised others in comparison with themselves in consequence of their inborn arrogance in thinking themselves to be the only chosen people. In consequence of having conceived and confirmed in themselves, during their life in the body, the phantasy that they shall go to Jerusalem, and the Holy Land, to possess it (not being disposed to understand that by the New Jerusalem is meant the Lord's kingdom in the heavens and on earth), there appears to them, when they come into the other world, a city on the left of [the hell called] Gehenna, a little in front, to which they flock in crowds. This city, however, being miry [muddy] and fetid [having an offensive odor,] is called the filthy Jerusalem; and here they run about the streets, over the ankles in dirt and mud, pouring out complaints and lamentations. They see these cities-indeed I have sometimes seen them myself-and the streets therein, with all their defilements, represented as in open day. There once appeared to me a certain spirit of a dusky hue coming from this filthy Jerusalem, the gate seeming as it were to be opened. He was encompassed about with wandering stars, especially on his left side; wandering stars around a spirit signifying in the spiritual world falsities, but it is different when the stars are not wandering. He approached, and applied himself to the upper part of my left ear, which he seemed to touch with his mouth, in order to speak with me; but he did not speak in a sonorous tone of voice like others, but within himself, nevertheless in such a manner that I could hear and understand. He said that he was a Jewish Rabbi, adding that he had been in that miry city for a long time, and that the streets thereof were nothing but mud and dirt. He said also there was nothing to eat in it but dirt, and on my asking why he who was a spirit desired to eat, he replied that he did eat, and that when he desired to eat, nothing was offered him but mud, which grieved him exceedingly. He inquired what he must do, having in vain tried to meet with Abraham, Isaac, and Jacob. I related to him some particulars respecting them, informing him it was in vain to seek for them, and that even if they were found, they could not possibly afford him any assistance. After adverting to matters of deeper import, I said that no one ought to be sought after but the Lord alone, who is the Messiah whom they had despised on earth; and that He rules the universal heaven and the universal earth, and that help comes from Him alone. He then asked anxiously and repeatedly where the Lord was. I replied that He is to be found everywhere, and that He hears and knows all men. But at that instant other Jewish spirits drew him away.

James 4:8 Draw nigh to God



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8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded -James 4:8 King James Version (KJV)

In the Inner Worlds if we wish to see the God of Heaven, Who is the God of Divine Love, then we need to fill our hearts, or our Heart chakra, with the Christ which is Divine Love. In so doing we draw nigh unto God therefore He will draw nigh unto you. When you open up your Heart chakra in the Inner Worlds you will see Heaven or the Lord appearing before you as a Sun in the sky because Divine Love is represented by Holy Fire.


Swedenborg teaches us: 117. …The sun of heaven is the Lord; the light there is the Divine truth and the heat the Divine good that go forth from the Lord as a sun. From this origin are all things that spring forth and are seen in the heavens. In heaven the Lord is seen as a sun, for the reason that He is Divine love, from which all spiritual things, and by means of the sun of the world all natural things, have their existence. That love is what shines as a sun. 118. That the Lord is actually seen in heaven as a sun I have not only been told by angels, but it has occasionally been granted me to see it. …The Lord is seen as a sun, …not directly overhead, …but before the faces of the angels at a middle height. …Those that receive Him with the good of love see Him as a sun, fiery and flaming, in accordance with their reception of Him; these are in His celestial kingdom; while those that receive Him with the good of faith see Him as a moon, white and brilliant in accordance with their reception of Him, and these are in His spiritual kingdom. This is so because good of love corresponds to fire; therefore in the spiritual sense fire is love. 121. When, however, the Lord appears in heaven, which often occurs, He does not appear encompassed with a sun, but in the form of an angel, yet distinguished from angels by the Divine shining through from His face. 123. …All in the heavens are turned constantly to Him those in the celestial kingdom to Him as a sun and those in the spiritual kingdom to Him as a moon. …All in the hells are in love of self and the world. …All in the other life look towards what rules in their interiors, thus to their loves… [Footnotes to Chapter 14: “Fire” in the Word signifies love, both in a good sense and in a bad sense. Holy or heavenly fire signifies the Divine Love. Infernal [hell] fire signifies love of self and of the world and every lust of those loves. Love is the fire of life and life itself is really from it. …The hells are at a distance from the heavens because they cannot bear the presence of Divine love from the Lord. For this reason the hells are very far away from the heavens, and this is the “great gulf.” The Lord is the common center to which all things of heaven turn.] (Chapter 14, Heaven and its Wonders and Hell From Things Heard and Seen by Emanuel Swedenborg)




James 4:7 Resist the devil and he will flee

 

7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. -James 4:7 Bible, King James Version (KJV)
 
Apocalypse Revealed, by Emanuel Swedenborg, [1766], tr. by John Whitehead [1912], at sacred-texts.com



97. ...Hell is called "the Devil" and "Satan," and by the hell which is called "the Devil," are meant such there as are in evils, properly who are in the love of self; and by the hell which is called "Satan," are meant such there as are in falsities, properly who are in the pride of their own intelligence. The hells are called the "Devil" and "Satan," because all who are in them are called devils and satans...


Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com



1164. ...(Continuation) [2] That a man may be led out of hell and led into heaven by the Lord, he must himself resist hell, that is, evils, as if from himself. If he does not resist as if from himself, he remains in hell and hell in him, nor is he separated from it to eternity... Evils are removed from man either by punishments, or by temptations, and consequent turning away, or by the affections of truth and good. With those not reformed evils are removed by punishments; with those about to be reformed they are removed by temptations and consequent turning away; and with the regenerate by the affections of truth and good. The experience is this: When an unreformed or evil person endures punishments, as takes place in hell, he is kept in the punishments until it is perceived that of himself he does not will the evils; not until then is he set free. Thus is he compelled of himself to put away evils. If he is not punished even to that intention and will he continues in his evil. Yet even then the evil is not rooted out, because he has not compelled himself. The evil remains within, and returns when the fear ceases. With those about to be reformed evils are removed by temptations, which are not punishments... Such persons are not compelled to resist evils, but they compel themselves and pray to the Lord, and thus are delivered from the evils which they have resisted. Such afterwards refrain from evils, not from any fear of punishment but from an aversion to evil; and at length this aversion to evil is their resistance. But with the regenerate there are no temptations..., but the affections of truth and good that keep evils far away from them; for they are wholly separated from hell, which is the source of evils, and are conjoined to the Lord. [3] To be separated and removed from evils is the same thing as to be separated and removed from infernal societies. The Lord has the power to separate and remove from infernal societies, that is, from evils, and the power to transfer to heavenly societies, that is, to goods, anyone He may wish; but such a change can continue only for a few hours, after which the evils return. I have frequently seen this done; and seen that the evil continued evil as before. In the whole spiritual world there is not an instance of anyone's having been removed from evils in any other way than by combat or resistance as if from himself, or of anyone doing this except of the Lord alone.



Last Judgment Posthumous, by Emanuel Swedenborg, [1762], tr. by John Whitehead [1914], at sacred-texts.com



349.
[342] TO DO GOODS AND NOT TO FIGHT AGAINST EVILS IS TO DO GOODS FROM SELF AND NOT FROM THE LORD. It is believed by many that they will be saved because they have done goods, as that they have given to the poor, benefitted their neighbor, acted sincerely and justly in their duty and work, and yet have never fought against the evils opposed to their goods... In this case his evils nevertheless remain; for although he does not do them, yet he is not averse to them. Consequently when the love of evil with its delight returns, he does not resist the evil, but either excuses it and does it, or omits doing it on account of himself and the world... The case is otherwise when he fights against evil from the spiritual law; for, insofar as he does this, he censures evil, and he then loves good and its truth; and in proportion as he does good from the Lord and not from himself, in the same proportion the Lord, by the good and truth in the man, removes his evils.
350.
[343] I have heard spirits saying, that they know no otherwise than that to do good is to shun evil. But they receive for reply, that in this case they no otherwise shun evil than that they do not do it; but that nevertheless they do not hold evil in hatred, and reject it as sin, unless as far as they have fought against it. By fighting against it evil is removed, and then good succeeds, that is, by combat the devil is removed and the Lord enters. To do good, and not to fight against evil, is to do good only in externals and not in internals; but to fight against evil and thus to do good, is to do good in internals. Man is not made spiritual except by combat. Some of those who have been sincere, just, chaste, and have not fought against what is insincere, unjust, and unchaste, are after death let into combats [or temptations,] and then it clearly appears how much they have done good from themselves, or on account of themselves, or from the Lord; and by combats they are reformed...
352.
[345] Man does good from obedience, and he does good also from affection. He does good from obedience before he has fought against evil. This is the first state of man, and it may be a state of reformation; and he who is in this state and does not do evils is regenerated in the other life by combats against them or by temptations. To do good from affection takes place only when man has fought against evils...
353.
[346] To do good from obedience is not from freedom, because not from affection; in it there is the thought of reward, and consequently afterwards of merit. [348] In proportion as man shuns evils as sins, in the same proportion he does good not from himself but from the Lord. [349] In proportion as man shuns evil, in the same proportion his works become works of charity.
354.
[347] No one can do good from himself; it is the Lord with man who does the good, and no one comes to the Lord but he who removes evils from himself by combats against them. Hence it is that in proportion as anyone thus removes evils, in the same proportion he does good from the Lord; and this good appears in like manner as if it were done by the man, but nevertheless the man always thinks of the Lord, and the angels have a perception that is from the Lord.
 

 

James 2:26 The body without the spirit is dead



26...the body without the spirit is dead... -James 2:26 King James Version (KJV)

In other words, the physical body, without the spirit within it which gives it life, is dead. 

Heaven and Hell, by Emanuel Swedenborg, [1758], tr. by John C. Ager [1900] at sacred-texts.com

432.
XLV. IN RESPECT TO HIS INTERIORS EVERY MAN IS A SPIRIT. Whoever duly considers the subject can see that as the body is material it is not the body that thinks, but the soul, which is spiritual. The soul of man, upon the immortality of which many have written, is his spirit, for this as to everything belonging to it is immortal. This also is what thinks in the body, for it is spiritual, and what is spiritual receives what is spiritual and lives spiritually, which is to think and to will. Therefore, all rational life that appears in the body belongs to the soul, and nothing of it to the body; for the body, as just said, is material, and the material, which is the property of the body, is added to and apparently almost joined to the spirit, in order that the spirit of man may be able to live and perform uses in the natural world...
433. 
...A man viewed in himself is a spirit possessing a like form; for whatever lives and feels in man belongs to his spirit and everything in man, from his head to the sole of his foot, lives and feels; and in consequence when the body is separated from its spirit, which is what is called dying, man continues to be a man and to live. I have heard from heaven that some who die, while they are lying upon the bier [A bier is a stand on which a corpse, coffin, or casket containing a corpse, is placed,] before they are resuscitated [in the world of spirits,] continue to think even in their cold body, and do not know that they are not still alive, except that they are unable to move a particle of matter belonging to the body...
435.
All this has been said to convince the rational man that viewed in himself man is a spirit, and that the corporeal part that is added to the spirit to enable it to perform its functions in the natural and material world is not the man, but only an instrument of his spirit. But evidences from experience are preferable, because there are many that fail to comprehend rational deductions; and those that have established themselves in the opposite view turn such deductions into grounds of doubt by means of reasonings from the fallacies of the senses. Those that have established themselves in the opposite view are accustomed to think that beasts likewise have life and sensations and thus have a spiritual part, the same as man has, and yet that part dies with the body. But the spiritual of beasts is not the same as the spiritual of man is; for man has what beasts have not, an inmost, into which the Divine flows, raising man up to Itself, and thereby conjoining man to Itself. Because of this, man, in contrast with beasts, has the ability to think about God and about the Divine things of heaven and the church, and to love God from these and in these, and thus be conjoined to Him; and whatever can be conjoined to the Divine cannot be dissipated, but whatever cannot be conjoined is dissipated. The inmost that man has, in contrast with beasts, has been treated of above (n. 39), and what was there said will here be repeated, since it is important to have the fallacies dispelled that have been engendered in the minds of many who from lack of knowledge and trained intellect are unable to form rational conclusions on the subject. The words are these: I will mention a certain arcanum [secret] respecting the angels of the three heavens, which has not hitherto come into any one's mind, because degrees have not been understood. In every angel and in every man there is an inmost or highest degree, or an inmost or highest something, into which the Divine of the Lord first or most directly flows, and from which it disposes the other interiors in him that succeed in accordance with the degrees of order. This inmost or highest degree may be called the entrance of the Lord to the angel or man, and His veriest [or highest degree] dwelling-place in them. It is by virtue of this inmost or highest that a man is a man, and distinguished from the animals, which do not have it. From this it is that man, unlike the animals, is capable, in respect to all his interiors which pertain to his mind and disposition, of being raised up by the Lord to Himself, of believing in the Lord, of being moved by love to the Lord, and thereby beholding Him, and of receiving intelligence and wisdom, and speaking from reason. Also it is by virtue of this that he lives to eternity. But what is arranged and provided by the Lord in this inmost does not distinctly fall into the perception of any angel, because it is above his thought and transcends his wisdom.
436.
That in respect to his interiors man is a spirit I have been permitted to learn from much experience, which, to employ a common saying, would fill volumes if I were to describe it all. I have talked with spirits as a spirit, and I have talked with them as a man in the body; and when I talked with them as a spirit they knew no otherwise than that I myself was a spirit and in a human form as they were. Thus did my interiors appear before them, for when talking with them as a spirit my material body was not seen.
437.
That in respect to his interiors man is a spirit can be seen from the fact that after his separation from the body, which takes place when he dies, man goes on living as a man just as before. That I might be convinced of this I have been permitted to talk with nearly everyone I had ever known in their life in the body; with some for hours, with some for weeks and months, and with some for years, and this chiefly that I might be sure of it and might testify to it.
438.
To this may be added that every man in respect to his spirit, even while he is living in the body, is in some society with spirits, although he does not know it; if a good man he is by means of spirits in some angelic society; if an evil man in some infernal society [of hell;] and after death he comes into that same society. This has been often told and shown to those who after death have come among spirits. Man, to be sure, does not appear in that society as a spirit while he is living in the world, for the reason that he then thinks naturally; but when one is thinking abstractly from the body, because he is then in the spirit, he sometimes appears in his society; and when seen he is easily distinguished from the spirits there, for he goes about meditating and in silence, not looking at others, and apparently not seeing them; and as soon as any spirit speaks to him he vanishes.
439.
To make clear that man in respect to his interiors is a spirit I will relate from experience what happens when man is withdrawn from the body, and what it is to be carried away by the spirit to another place.
440.
First, as to withdrawal from the body, it happens thus. Man is brought into a certain state that is midway between sleeping and waking, and when in that state he seems to himself to be wide awake; all the senses are as perfectly awake as in the completest bodily wakefulness, not only the sight and the hearing, but what is wonderful, the sense of touch also, which is then more exquisite than is ever possible when the body is awake. In this state spirits and angels have been seen to the very [physical] life, and have been heard, and what is wonderful, have been touched, with almost nothing of the body intervening. This is the state that is called being withdrawn from the body, and not knowing whether one is in the body or out of it. I have been admitted into this state only three or four times, that I might learn what it is, and might know that spirits and angels enjoy every sense, and that man does also in respect to his spirit when he is withdrawn from the body.

 [2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. -2 Corinthians 12:2-4 King James Version (KJV)]

441.
As to being carried away by the spirit to another place, I have been shown by living experience what it is, and how it is done, but only two or three times. I will relate a single instance. Walking through the streets of a city and through fields, talking at the same time with spirits, I knew no otherwise than that I was fully awake, and in possession of my usual sight. Thus I walked on without going astray, and all the while with clear vision, seeing groves, rivers, palaces, houses, men, and other objects. But after walking thus for some hours, suddenly I saw with my bodily eyes, and noted that I was in another place. Being greatly astonished I perceived that I had been in the same state as those who were said to have been led away by the spirit into another place. For in this state the distance, even though it be many miles, and the time, though it be many hours or days, are not thought of; neither is there any feeling of fatigue; and one is led unerringly through ways of which he himself is ignorant, even to the destined place.
442.
But these two states of man, which are his states when he is in his interiors, or what is the same, when he is in the spirit, are extraordinary; but as they are states known about in the church, they were exhibited to me only that I might know what they are. But it has been granted to me now for many years to speak with spirits and to be with them as one of them, even in full wakefulness of the body.
443.
That in respect to his interiors man is a spirit there are further evidences in what has been said and shown above (n. 311-317), where it is explained that heaven and hell are from the human race.
444.
That man is a spirit in respect to his interiors means in respect to the things pertaining to his thought and will, for these are the interiors themselves that make man to be man, and such a man as he is in respect to these interiors. 
 
 

James 2:14-26 Faith without works is dead

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14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
15 If a brother or sister be naked, and destitute of daily food,
16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?
17 Even so faith, if it hath not works, is dead, being alone.
18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
20 But wilt thou know, O vain man, that faith without works is dead?
21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
22 Seest thou how faith wrought with his works, and by works was faith made perfect?
23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
24 Ye see then how that by works a man is justified, and not by faith only.
25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
26 For as the body without the spirit is dead, so faith without works is dead also. -James 2:14-26 Bible, King James Version (KJV)


Last Judgment Posthumous, by Emanuel Swedenborg, [1762], tr. by John Whitehead [1914], at sacred-texts.com
195.
[197] Those who are in faith alone believe in instantaneous salvation and pure mercy; and therefore they implore mercy alone and believe that they are instantly saved the moment they receive faith, even though it be in the last hour of death. They also believe that the remission of all sins consists in the wiping away of all evils. They have no comprehension of remission by means of repentance of life, but only of remission by means of faith arising from thinking such things as they call of their faith; thus they are ignorant of all the means of salvation. It was shown them that such things are a phantasy; and this phantasy was represented as being interiorly full of poisonous serpents...
196.
[198] When they think from their doctrine about faith alone, and are opposed by the statement, in The Epistle of James, that men should show their faith by works, there appears as it were a knife flying forth to slay those who perceive this to be the case. And from one side comes forth an idea of Luther, and from the other, whither the knife flies, an idea of James, although Luther and James themselves are not there. The reason is, because, Luther excluded the Epistle of James... [Martin Luther (1483-1546) was a German monk, former Catholic priest, professor of theology and seminal figure of a reform movement in 16th century Christianity, subsequently known as the Protestant Reformation. Luther taught that salvation and subsequently eternity in heaven is not earned by good deeds but is received only as a free gift of God's grace through faith in Jesus Christ as redeemer from sin and subsequently eternity in Hell.]
[201] It was made known by living experience that those who have been in faith alone and have led a moral life, had made heavens for themselves, where they seemed to themselves to have been in light; but it was shown that it is a wintry light, for when angels looked thither, in place of light there appeared a thick darkness. Those who go there, and are at the same time in charity, feel a pain in the breast, the stomach and the knees.

James 2:19 Are there really many devils in hell?



19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
-James 2:19 King James Version (KJV)


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The Aquarian Gospel of Jesus the Christ by Levi H. Dowling

CHAPTER 8.

Elihu’s lessons to Jesus' mother Mary, Joseph and Elizabeth in Egypt:


1Again Elihu met his pupils in the sacred grove and said... 17Men seek salvation from an evil that they deem a living mon­ster of the nether world; and they have gods that are but demons in disguise; all powerful, yet full of jealousy and hate and lust; 18Whose favors must be bought with costly sacrifice of fruits, and of the lives of birds, and animals, and human kind. 19And yet these gods possess... no power to save. 20This evil is a myth... 21The only devil from which men must be redeemed is self, the lower self. If man would find his devil he must look within; his name is self. 22If man would find his savior he must look within; and when the demon self has been dethroned the savior, Love, will be exalted to the throne of power.

Heaven and its Wonders and Hell From Things Heard and Seen by Emanuel Swedenborg.
 
311. XXXV. HEAVEN AND HELL ARE FROM THE HUMAN RACE. In the Christian world it is wholly unknown that heaven and hell are from the human race, for it is believed that in the beginning angels were created and heaven was thus formed; also that the devil or Satan was an angel of light, but having rebelled he was cast down with his crew, and thus hell was formed. The angels never cease to wonder at such a belief in the Christian world, and still more that nothing is really known about heaven, when in fact that is the primary principle of all doctrine in the church. But since such ignorance prevails they rejoice in heart that it has pleased the Lord to reveal to mankind at this time many things about heaven and about hell, thereby dispelling as far as possible the darkness that has been daily increasing... They wish for this reason that I should declare from their lips that in the entire heaven there is not a single angel who was created such from the beginning, nor in hell any devil who was created an angel of light and cast down; but that all, both in heaven and in hell, are from the human race; in heaven those who lived in the world in heavenly love and belief, in hell those who lived in infernal love and belief, also that it is hell taken as a whole that is called the Devil and Satan... The angels said that the Christian world had gathered such a belief about those in heaven and those in hell from some passages in the Word understood according to the mere sense of the letter not illustrated and explained by genuine doctrine from the Word; although the sense of the letter of the Word until illuminated by genuine doctrine, draws the mind in different directions, and this begets ignorance, heresies, and errors.



Friday, 11 October 2013

Hebrews 12:28-29 God is a consuming Fire



                                                  Sacred Violet Flame

28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:
29 For our God is a consuming fire.
-Hebrews 12:28-29 King James Version (KJV)

God is Divine Love which is represented in the inner Worlds by Divine Fire therefore God is a consuming Fire which can cleanse us of all our past mistakes.

The Beloved Master Jesus teaches what He meant by Grace: "Now because of the Great Master Saint Germain's Use and Release of the Violet Consuming Flame, which was the "Grace" that I taught, mankind have been given the Way and Means of consuming their mistakes. If an individual has created discord thru mistakes of the past and in the Full Acceptance and Authority of the "Mighty I AM Presence," will call on the Law of Forgiveness, use the Violet Consuming Flame to dissolve and consume all that has been less than Perfection, then Life once again opens the Pathway into the Realm of Perfection!" ('The Voice of the I AM' 1946 April p7)