The Intercourse of the Soul and Body
#14 (3) For the sake of this end, there is given to man the faculty of raising his understanding almost into the light in which the angels of heaven are, that he may see what he ought to will and thence to do, in order to be prosperous in the world for a time, and blessed after death to eternity. He becomes prosperous and blessed if he procures to himself wisdom, and keeps his will in obedience thereto; but unprosperous and unhappy if he puts his understanding under obedience to his will. The reason is that the will inclines from birth towards evils, even to those which are enormous; hence, unless it were restrained by means of the understanding, a man would rush into acts of wickedness, indeed, from his inherent savage nature, he would destroy and slaughter, for the sake of himself, all who do not favour and indulge him.
(4)… unless the understanding could be separately perfected, and the will by means of it, a man would not be a man but a beast. For without that separation, and without the ascent of the understanding above the will, he would not be able to think, and from thought to speak, but only to express his affection by sounds; neither would he be able to act from reason, but only from instinct; still less would he be able to know the things which are of God, and by means of them to know God, and thus to be conjoined to Him, and to live to eternity.
Fora man thinks and wills as of himself; and this thinking and willing as of himself is the reciprocal element of conjunction: for there can be no conjunction without reciprocity, just as there can be no conjunction of an active with a passive without reaction.
God alone acts, and a man suffers himself to be acted upon; and he reacts to all appearance as from himself, though interiorly it is from God.
 From these considerations, rightly apprehended, may be seen what is the nature of the love of a man’s will if it is raised by means of the understanding, and what is its nature if it is not raised;
(6)…. Such is the man whose will or love is not raised by means of the understanding; for he then remains below, at the foot, immersed in the unclean things of nature and the lusts of the senses. It is altogether otherwise with those who subdue the allurements of the lusts of the will by means of the wisdom of the understanding.
With them the understanding afterwards enters into a marriage-covenant with the will, thus wisdom with love, and they dwell together above with the utmost delight.
6071. And set them before Pharaoh. That this signifies insinuation into memory-knowledges, is evident from the representation of Pharaoh, as being memory-knowledge in general (see n. 5799, 6015). Insinuation is signified by “setting before him,” because the end in presenting them was to insinuate them, that is, the truths of the church, for these are the “sons of Jacob.” As regards truths, that they must be insinuated into the memory-knowledges of the church, see n. 6004, 6023, 6052; but as at this day this is a subject about which nothing is known, it must be illustrated further. At the present day the memory-knowledges of the church are those which belong to the literal sense of the Word. Unless truths from the internal sense are insinuated into these memory-knowledges, the mind can be drawn into every heresy; but when truths have been insinuated into them, the mind cannot be drawn into heresies.
 For example, he who has learned from the literal sense of the Word that God is angry, that He punishes, leads into temptations, casts into hell, and causes evil, may be drawn into false ideas about God, as that from good itself, which is God, can come forth evil, thus what is opposite to Him; when yet from good comes good, and from evil comes evil. But this memory-knowledge appears with quite another aspect if interior truths are insinuated into it, as for instance this truth: that it is the evil with man that causes him to be angry, that leads into temptations, punishes, casts into hell, and from itself is continually producing evils; and that this matter is circumstanced as are the laws in kingdoms, which laws are from the king, while the evils of penalty are not from the king, but from those who do evils.
 Then again this truth: that hells exist, the source of all evil, and that this is permitted because it is unavoidable for man’s sake, seeing that he is in evil and his life is thence derived, and therefore unless he is left in evil he cannot be in freedom, thus cannot be reformed. Nevertheless nothing but good comes from God, for insofar as man suffers it, God bends evil into good.
 Also this truth: that the most general things are to be believed first, and that they are afterward to be illustrated by individual truths; as for instance this general memory-knowledge: that all things which take place are from God, thus also the evils of penalty; but in what manner these are from God is to be learned afterward, and also the nature and origin of that which is done from permission.
 In like manner this truth: that all worship of God must needs begin with holy fear, within which is the thought that God will reward the good and punish the evil. The simple and little children must believe this, because they do not yet apprehend what permission is-even according to the Lord’s words, “Rather fear Him who is able to destroy both body and soul in hell” (Matthew 10:28); and when they begin by not daring through fear to do what is evil, there is gradually insinuated love together with good, and then they begin to know and perceive that nothing but good is from God, and that evil is from themselves, and at last that all evil is from hell.
 Moreover they who are in heaven perceive that nothing but good is from God; but they who are in hell say that all evil is from God, because He permits it, and does not remove it. But to those who are in the world of spirits it is said in reply, that if evil were taken away from them they would have no life, neither would a man who is in evil; and that the evil which is in them punishes itself according to law, and that by reason of the evils of penalty they at last abstain from doing evils; and also that the punishment of the evil is the protection of the good. Add to this that they who are in evil, and also they who are in external worship without internal, as were the Jews, must by all means be in fear of God, and believe that He punishes; for from fear of God they are able to do what is good, but in no wise from love.
 When these and many other truths are insinuated into the memory-knowledge above referred to, it appears in a very different aspect; for then this memory-knowledge becomes like a transparent vessel, in which the truths that shine through cause the vessel to be seen no otherwise than as one general truth.
Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.