Report 2:
My Understanding of Theistic
Psychology
By David Messing
Instructions for this report
are found at:
www.soc.hawaii.edu/leonj/leonj/leonpsy22/459-g-22-report2.htm
I am answering Questions 5, 6,
7, 8, 10
Why is the topic of “regeneration” so basic
in theistic psychology? What are the “character reformation” steps of building
a “new will”? What is the difference between the “old will and the “new will”?
What are “heavenly” vs. “hellish” traits? How does this relate to personality
theory in psychology as you know it?
5.3.2 Theistic Psychologist and Good vs Evil http://www.soc.hawaii.edu/leon/459s2005/messing/selections.htm
6.0.5 Spiritual Growth: How the New Will is Formed http://www.soc.hawaii.edu/leon/459s2005/messing/selections.htm
Regeneration is
one of the central themes of prime importance in theistic Psychology. As humans,
we are born with an inherent evil nature. We have naturally engaged in
behaviors that feed our evil desires and hellish loves. Some of these include:
resentment, hostility, depression, cruelty, hatred, envy, strife, and
irrationality. Although these tendencies are detrimental, our society has
regarded them as natural and normal.
The
Writings of Swedenborg have been regarded as the
Third Testament of Sacred Scripture following the Old Testament, and the New
Testament, of the Bible. Sacred Scripture contains many scientific
correspondences that create the anatomy of the mind. These correspondences are
the underlying building blocks of each person’s personality.
In
our present day, we have learned to take a strong biological approach to
Science. Researchers, and textbooks have adequately
educated us on the intricacies of genetics. We all know that physical traits
such as: hair, eye, and skin color, blood type, and bone structures can be
inherited from our ancestors. However, with the emphasis on physical traits,
our understanding of the cognitive and affective traits is underdeveloped. theistic Psychology seeks to correct this by educating us
about how the cognitive and affective organs interact; it is the interaction of
the affective, cognitive, and sensorimotor organs
that makes each of us unique.
The
concept of the threefold self emerges, when we realize that each level of the
mind (natural, spiritual, and celestial) contains feelings, thoughts, and
sensations. We are all born conscious in our natural mind, and these functions
are all in their unregenerated state. Our natural
inclinations are to engage in loves, thoughts, and behaviors that are opposite
to that of the Divine Psychologist. These natural functional characteristics
compose our “old will.” We can only gain a “new will” through the process of
character regeneration, when we reject our “old will” and seek heavenly loves.
Some heavenly loves include: truth, beauty, peace, honesty, patience, kindness,
faithfulness, and altruism.
Theistic
Psychology describes the first step in character reformation as one’s
willingness to resist temptations. God allows us to be tempted in order to
allow for our “new will” to be tested and strengthened. Once we obey our
God-given conscience, it become obvious that rejecting temptation and shunning
evil is the natural tendency of our “new will.”
Our
“new will” grows when we continually overcome temptation. Our hellish loves and
desires will slowly be replaced with new heavenly loves and desires. These all
affect the affective organ. When the contents of the affective organ have
changed, only then can the cognitive and sensorimotor
functions change. The second step in aquiring a “new
will” is to do good. Rationally, altruism is the
natural sensorimotor behavior associated with Love.
It has been stated all throughout sacred scripture that there is No entrance
into heaven without temptation, and there is No regeneration without
temptation.
Many
of us have encountered the difficulties of regenerating the “old will.” Our
inherited hellish traits have created misplaced loves and negative thinking
that has strewn our society with murder, strife, and discord. We naturally
conform to the information that is available, and we have never learned correct
ways of dealing with anger and depression, which so strongly affects nearly all
individuals. Theistic Psychology has given us an opportunity to examine our
loves and desires, and if we so choose, gives us an understanding and a plan
through which we can change these characteristics. It is our choice; we can
continue in our old ways or we can regenerate and build something anew.
Character reformation is a long hard process that will yield treasure and
beauty in the end.
The
main distinction between theistic psychology and atheistic psychology is that
theistic psychology gives us a clear and careful understanding of heavenly and
hellish traits through the correspondences of Sacred Scripture and Divine
Speech, while atheistic psychology disregards all notions of good and evil.
These divergent paths create a completely different viewpoint for the
individual. If one chooses to understand and truly follow theistic psychology,
then one is on the path to life through character reformation. However, if one
rejects theistic psychology and continues to take an atheistic approach, then
one will continue to be confused, trapped by ones own delusions and irrational
thinking.
Atheistic
psychology takes a natural physical approach in evaluating the morality of an
issue. As a result, there is difficulty describing or accepting anything
outside of the natural sensorimotor function
(behaviorism). Some atheistic approaches attempt to correct the cognitive
function of the natural mind (cognitive therapy); unfortunately, nearly all
such ventures are temporary fixes.
Theistic
Psychology is quite different because it first seeks to establish that we have
a threefold self. It asserts that no true or permanent change can occur unless
the affective organ (our loves and desires) first changes. Once one accepts
that regeneration of one’s character is necessary, God will implant in us a
“new will” (affective). Then through temptation, our “new will” can be
strengthened. It will follow that if regeneration has taken place, our then our
thoughts (cognitive) and actions (sensorimotor) will
change as well. We will engage in altruistic behaviors devoid of selfish
intentions that will only serve to strengthen us and allow for growth to occur
in our spiritual and celestial minds.
I
realized that the topic of regeneration was important to me because it is
something that I must be aware of in my own life. In taking the time to
adequately understand theistic psychology, I have acquired the knowledge of how
to use certain tools. However, is it up to me to apply or reject such knowledge. Everything is a choice and has a cost associated
with it. If we seek to be rational through character reformation, then we are
making the right choice.
It
is important that we understand how our choices and practice of certain mental
habits can determine our eternal life in the spiritual world. Once this is realized, it is easy to see that
theistic psychology is focused primarily on the regeneration and control over
the three functions of out threefold self. If we put these into action, we can
be prosperous and happy in the spiritual world!
1) The Importance of the Topic
in Question 5 and Why
I came to see the topic of
regeneration as immensely important, because it is the key idea that binds
together all of Theistic Psychology. In life, we respond in various ways based
on the specific mental habits we have acquired. If we can learn to use these
habits for good, then we are progressing towards happiness and peace.
Regeneration sets one back on the path towards heaven and the things associated
with it. God gives us a new mind the mental habits we acquire in this fashion
serve to only propagate love and truth. Theistic Psychology strongly focuses on
the regeneration and control over our mental framework. If we can learn to use
these tools, than we can begin our new prosperity of eternity in this life.
2) Understanding about Myself
and Society
I believe that regeneration is the
most fundamental concept that human beings must accept. If I see no reason for
change, then my behavior won’t change. That is how society views this concept.
However, I see for myself the prime importance of regeneration, and all of its
positive attributes. Heavenly loves serve to enhance life, while hellish loves
degrade it. Allowing God to regenerate my mind is the first step towards
experiencing true prosperity for all eternity! The struggle is maintaining the
resolve to allow God to regenerate the mind completely.
3) My Opinion
It takes a tremendous effort to keep
ourselves from engaging in hellish desires. Regeneration gives me hope because
it allows me to make progress where I would normally be stuck. Every moment
gives me a choice. If I use that moment to make the correct choice and allow
God to guide my mind, then I will be on the road to better places than the
natural world could possibly offer. The choices that I make now could affect me
forever, so let me begin the race into eternity now, so that I may experience
love through the regeneration of my mind.
What is the perspective of theistic
psychology provides on Sacred Scripture? How is it related to Divine Speech?
What are correspondences in Sacred Scripture? Give some illustrations of Sacred
Scripture and show how they are to be interpreted from the perspective of
theistic psychology.
Theistic
psychology is regarded as consistently scientific. Many world religions apply
the literal meaning of the Bible (Fundamentalism, Judaism), and many of their
beliefs are founded in associating God with culture and history. Theistic psychology sidesteps these
individual approaches through its universal application of the true scientific
meaning that are extracted from the literal sentences through correspondences,
known as Divine Speech. This process
allows for sacred scripture to become universal and useful for all
humanity.
Theistic
psychology constructs scientific explanations for many of the concepts used in
major religions. This is made possible
only through the correspondences found in Sacred Scripture. The correspondences allow us to interpret the
underlying “hidden” revelations that are embedded in the literal words of the
Bible. The process involved in the
science of correspondences, allows us to decode and discover the rational
truths expressed in the Bible. Once these correspondences are made clear, we
can understand, rather than blindly believeing, the
relevance of constitutes such as sin, salvation, hell, heaven, omnipotence,
prayer, etc.
Divine Speech serves to unify many
disparate elements into a consistent whole. A genuine rational faith can exist,
by taking the varieties of religious experience (based on Sacred Scripture) and
creating an overarching doctrine that demonstrates genuine truth. The purpose
of all rational faiths and religions is to guide people to think and live in a
way so that one can attain prosperity in heaven after death in this life. Arriving at a spiritual heaven always entails
a transformation of character and a new way of expressing our thoughts,
behaviors, and emotions. The regeneration concept is the underlying truth
present in all religions that are based on genuine rational faith obtained from
Sacred Scripture. Rational faith always motivates us towards heavenly loves,
peace, truth, and altruism; for it is impossible for rage, malice, depression,
disrespect and other hellish traits to coexist with rational spirituality.
Rational spirituality is the only true spirituality, because it is based on
Divine Truth communicated through Sacred Scripture.
Divine Speech (truth) has expressed,
that every event occurring in the natural world is directly caused by an event
taken place in the spiritual world. In
other words, the events in the spiritual world cause everything in the natural
world. Additionally, there is another important idea that is relevant to the
correspondences found within Divine Speech. Our rational consciousness of God
never depends on some direct sensuous experience, but rather though a concrete
understanding of the scientific revelations found within Sacred Scripture.
The methods of extracting the higher-order
correspondences remained undiscovered, until Emmanuel Swedenborg
revealed the methods in the Writings of Swedenborg.
There are hidden within the apparent simple literal meanings, a long list of
correspondences. When these correspondences are ranked and ordered, we attain
knowledge and understanding from this rational extraction process and have
Theistic psychology.
The words of Sacred Scripture reveal
the Divine truths of reality, but these are only apparent at various levels of
rationality. The lowest/ external level is the literal meaning of Sacred
Scripture. Its influences tend to be historical, cultural, religious, mystical,
and visionary. These are simply the natural correspondences of Divine Speech;
however, many have delved more deeply into the passages of Sacred Scripture.
These attempts have created a conglomerate of contradictory explanations and
interpretations of the spiritual meaning that lie hidden within Sacred
Scripture. The Writings of Swedenborg are the first
source that provides a full revelation and explanation of how to extract
correspondences from Sacred Scripture. Theistic psychology is based upon this
knowledge.
Here
are some correspondence meaning of Sacred Scripture found in Section 9.1.1
|
OLD TESTAMENT |
THE WRITINGS |
THEISTIC PSYCHOLOGY |
|
Moses |
the historical
Word |
scientific
knowledge about mental development extracted from Sacred Scripture; also:
individual biography recapitulates history and evolution (see Section xx) |
|
Elijah |
the prophetical
Word |
scientific knowledge
about the mental development of the Divine Child in the Incarnation Event
(see Section xx) |
|
Abraham, Isaac,
and Jacob |
the Lord as to
His Divinity and Divine Human |
the Divine
Psychologist who is co-present and co-participant in our daily willing and
thinking, with whom we are to cooperate |
|
Aaron |
the priestly
office |
self-witnessing
activities or spiritual disciplines for character reformation (see Section
xx) |
|
David |
the kingly
office, each of the Lord |
extractive research
we must use to formulate the doctrine of truth from Sacred Scripture that is
necessary for regeneration |
|
the names of the
twelve sons of Jacob, or of the tribes of |
various things of
heaven and the church |
the series of developmental
mental states we step through in regeneration or spiritual development --
initial phases |
|
the names of the
Lord's twelve disciples |
various things of
heaven and the church |
the series of developmental
mental states we step through in regeneration or spiritual development --
later phases |
|
|
the church in
respect to the Word and doctrine from the Word |
the science of
theistic psychology |
|
the |
the church itself |
the ennead matrix
of mental states as described in this Volume |
|
the cities
therein on this side and beyond |
various things of
the church and of its doctrine |
as for instance the
Topical Index of All Sections in theistic psychology listed in Volume 18 |
|
number three |
what is holy |
the genes of
consciousness or mental states formed by trigrammatic
units during spiritual development, as explained in this Volume (see Section
xx) |
|
number six |
combat against
falsities |
mental states
formed by hexagrammatic cycles during during spiritual development, as explained in this Volume
(see Section xx) |
|
number nine |
conjunction |
dynamic mental
states mapped on the ennead chart showing the steps of acquiring a heavenly
character, as explained in this Volume (see Section xx) |
|
number twelve |
all things of
faith in one complex |
mental states
formed by double hexagrammatic cycles during
regeneration, as explained in this Volume (see Section xx) |
1) The Importance of the Topic in Question 6
and Why:
The revelations gained from Divine Speech
can be extraordinary if one can apply it to one’s life. Divine Speech is made
available to us in the form of Sacred Scripture, and Theistic Psychology draws
most of its correspondence from the mouth of the Divine Psychologist. If we
cannot accept Sacred Scripture as Divine Speech, then we have no guidance from
God, because it speaks to us through our minds, not in an audible voice.
Therefore, Divine Speech must be studied with intent and rationality if one is
truly seeking harmony.
2) Understanding about Myself and Society:
Society rejects the idea of the
Bible as being Divine Speech. They have accepted the negative bias attitude
towards unseen spiritual matters and will continue to be blinded with
irrationality because they reject Sacred Scripture as something special, and
insist that it is a mere collection of moralistic tales.
I don’t hold societies view, and
fully embrace the view that Theistic Psychology takes in fully accepting the
Writings and the Bible as Sacred Scripture. The correspondences revealed in
Sacred Scripture provide rationality and order. Our minds that tend to me so
backwards are unable to comprehend what God has to say to us, unless we let him
first regenerate them.
3) My Opinion
The correspondences of Scripture
hold the meaning and method for the regeneration process of our minds. Reading
Sacred Scripture without intent will not change our loves, thoughts, or
actions. Only the reading of Scripture, accepting it as Divine Speech, and
applying the correspondences will allow for regeneration of the mind.
Regeneration is the first step that is necessary for us to gain deeper meanings
of the same correspondences that helped us progress in the first place. God
designed his speech to contain content so that it was applicable to minds in
all stages of growth.
Describe the perspective that
theistic psychology provides on the marriage relationship. How does it describe
the relationship between husband and wife? What are some of its methods,
models, and findings? Contrast this approach with what you know of this topic
in psychology.
Section
A: My Own Summary of the Selections
11.3.1 Three Levels of Unity in the Marriage Relationship http://www.soc.hawaii.edu/leon/459s2005/messing/selections.htm
11.3.6 The Spiritual Dimension to
the Unity Model http://www.soc.hawaii.edu/leon/459s2005/messing/selections.htm
The Writings of Swedenborg
provide abundant information regarding marriage, that is, the union of a man
and a woman. According to Swedenborg, the Unity model
is an example of how couples should interact. Swedenborg
discusses two other models, the Dominance model, and the Equity Model. Our
societies would recognize these last two models since they are employed by most
marriages today.
The Dominance Model
The Dominance model of marriage is a
relationship derived from cultural and societal influences for thousands of
years. This patriarchal based model places the man as the leader in the
relationship. This model is named as dominant, because it reflects the
underlying natural tendencies of men, who keep their own (evil) desires and
seek to remain independent from their spouse. The wife is denigrated to a
submissive position, being taught to suppress and reject her own views. The
male supplants his authority by forceful obedience, and if the wife fails to
comply, she may suffer verbal or even physical abuse. This is an unhappy
marriage for the wife, who feels cages into the relationship because of fear.
The Equity Model
The Equity Model is a marriage
relationship that is composed of responsibilities that are split between
partners. Decisions are discussed and both the man and wife strive towards
maintaining equality on their half of the marriage. Modern society in The
United States has progressed to this form of marriage, due to the feminist
cause. Most women greatly favor this model of marriage over the Dominance
model, because they are able to express their views, and aren’t fearful of
their husbands. Many marriage counselors promote this model because it
eliminates most of the problems associated with the Dominance model.
The Unity Model
The Unity model of marriage is based
of the Writings of Swedenborg. This model provides a
refreshing and new point of view that is completely different than the previous
models. In this model, a married couple ignores the cultural and psychological
traits and influences to create a prosperous lasting marriage. In the Unity
model, the husband and wife are together and form a “conjoint self.” However,
this conjointedness can only be achieved if the threefold
self (affective, cognitive, and sensorimotor) of the
partners coincide. The result is a marriage where reciprocity of love,
thoughts, and actions all serve to enhance the relationship.
Swedenborg
points out that a healthy marriage, using the unity model, is better when the
partners have differences. When each person brings traits that the other
doesn’t possess, and a conjoining has occurred, then both partners are able to
integrate the other person’s trait into their own personality. An example of this
would be a two person canoe. If both people were good paddlers but horrible at
steering, then the canoe would be speedy, but have no direction. If both people
were good at steering, but not at paddling, then the canoe wouldn’t go
anywhere. However, if one person was good at steering and the other at
paddling, then the canoe would have both direction and speed. Additionally, if
both people were of the same mind, then learning how to steer or paddle for
each would be easy, because they are able to relate to the other person.
In a spiritual sense, the Unity
model is structured on the difference between men and women. The man represents
wisdom, while the woman represents love. The man must be willing to reject his natural
inherited traits to be in control and independent, and allow himself to be lead
by the natural wisdom that women possess. This model differs greatly from the
Dominance and Unity models because it is a spiritual union. If the Unity model
is employed, then the conjoined couple will continue to be together in the
spiritual world, after death. Achieving a state of spiritual union is
difficult; however its rewards are more than enough to make up for the
hardships. The spiritual enlightenment gained will be one that is eternal.
Most marriages don’t begin with the
Unity model. Most begin with the Dominance or Equity model, then progress to
the Unity model. It is necessary for
both partners to reject the cultural and societal views on marriage if the
Unity model is to be achieved. It first depends on the man, who must reject his
natural tendencies to control and be independent. Once the man becomes
submissive to his wife’s wisdom, then the couple will be progressing towards an
eternal spiritual conjoined happiness that will continue into the afterlife.
I have included the following 2
charts from Section 11.3.6.3 to illustrate the key differences between how the
three models function.
Table 6: Behavioral Contrasts Between the Three Models
|
Behavioral Indicators of |
1 |
2 |
3 |
|
Partners tolerate role differences, either
culturally defined or by personal preference |
Yes |
Yes |
Yes |
|
Partners tolerate some disagreements as something
normal and inevitable |
Yes |
Yes |
No |
|
Partners tolerate status differences
between a man and a woman |
Yes |
No |
No |
|
Partners insist on exclusivity so that
neither may carry on close friendships with others |
No |
No |
Yes |
|
Partners allow each other privacy or
separate activities that the other is not involved in |
Yes |
Yes |
No |
|
Partners believe themselves to be married
in this life and in the afterlife in heaven to eternity |
No |
No |
Yes |
|
Each partner is tolerant of some of the
other's faults and tries to live with them |
Yes |
Yes |
No |
|
The man always cooperates with the woman's
attempts to change him |
No |
No |
Yes |
|
When partners disagree they negotiate to
reach a consensus |
No |
Yes |
No |
|
When partners disagree the man gives in to
the woman's way of thinking |
No |
No |
Yes |
|
Partners can't stand being separated even
for a few hours, and get very anxious |
No |
No |
Yes |
|
Partners are mutually interdependent and complementary
in all areas |
No |
No |
Yes |
|
Partners have total confidence in each
other, feeling free of any criticism ever |
No |
No |
Yes |
|
Partners never try to punish each other or
retaliate for anything |
No |
No |
Yes |
|
While making seating choices for guests at
a wedding, splitting up the married couples |
Yes |
Yes |
No |
|
Partners assume responsibility for each
other's feelings and emotions |
No |
No |
Yes |
|
Partners try to make each other happy |
Yes |
Yes |
Yes |
|
Partners allow each other to have
incompatible opinions about various topics |
Yes |
Yes |
No |
|
Partners never diminish in enthusiasm and
admiration for each other |
No |
No |
Yes |
|
The original passion of love decreases as
the years go by |
Yes |
Yes |
No |
Table 8: Differences
and Disagreements Contrasts For the Three Models
|
Yes = tolerates
at times a difference or
disagreement about that issue |
1 |
2 |
3 |
|
What restaurant to go
to |
Yes |
Yes |
No |
|
What to order on the
menu |
Yes |
Yes |
No |
|
What movie to go to or
rent |
Yes |
Yes |
No |
|
What either should
wear somewhere |
Yes |
Yes |
No |
|
What friends to socialize
with |
Yes |
Yes |
No |
|
How to deal with money
or investments |
Yes |
Yes |
No |
|
How to deal with the
children |
No |
Yes |
No |
|
Where to live |
No |
Yes |
No |
|
How to deal with
family |
Yes |
Yes |
No |
|
What political party
to support |
Yes |
Yes |
No |
|
Physical abuse or
violence |
No |
No |
No |
|
What they laugh at |
Yes |
Yes |
Yes |
|
What they feel
sentimental about |
Yes |
Yes |
Yes |
Contrastive analysis shows that the dominance model had an 84% overlap in
answers with the equity model but only 16% overlap with the unity model.
Similarly the equity model had only a 16% overlap with the unity model. This
shows that the unity model is most different from the other two, making it the
most difficult to achieve unless the husband is spiritually enlightened and has
the afterlife in mind regarding their eternal conjunction.
I believe that reviewing these two charts, with
one’s partner can provide a couple with an understanding in which model they
operate. The two charts provide specific
examples of behaviors that are exhibited in relationships, and there is a clear
distinction as to which model they fall under.
If couples are not aware of specific behaviors they practice in their
relationship then they can’t work together on recognizing them as belonging to
one of the three models. A couple can
set goals as to what model they would like to reach and use a chart like this
as a guideline for improvement.
Section
B: My Commentary
1) The Importance of the topic in Question 7 and
Why
Theistic Psychology gave me the opportunity to understand the dynamics
of the Dominance, Equity, and, Unity models. This topic was important because
it gave me an opportunity to examine the relationship interactions of marriage.
It also provided me with some insight into the male psyche, and how it likes to
assert control and maintain independence. Studying this topic has also provided
me with a framework to improve my current relationship. The equity model may be
difficult to achieve, but it is important that I have the knowledge about it,
so I can be progressing towards conjointedness with
my partner.
2) Understanding about Myself and Society:
The marriage models are a good
reflection of how relationships in society function. The dominance model
demonstrates how men seek to govern others, even at the expense of another’s
unhappiness. It is a reminder to me that I need to stay aware of the natural
tendency in myself to control and maintain independence from my partner. The
equity model serves to demonstrate where society is moving, and is used my
marriage couples as a device to measure growth.
The Unity model of
marriage provides society with a spiritual framework for marriages. It strives
to create more than the equality of the equity model; rather, it seeks to
conjoin partners so that they may be progressing towards something eternal.
Nearly all marriages in society start out in the framework of the dominance or
unity models. However, it is up to the male in the relationship to change and
be submissive and open to the wisdom that the woman provides. If men in society
believe that women have wisdom, then they may be open to changing their
behaviors. I certainly am!
3) My Opinion:
I was raised in a
family that practiced the dominance model, and it was a miserable existence. It
didn’t just make my mom unhappy, it made the whole family miserable. I can say
from personal experience that the dominant marriage is a model that I want to
stay far away from. The equity model is also a model that I have observed in my
sister’s marriage. My sister refused to have a husband who was like our father,
so she selected a mate who was open to splitting responsibilities. This has
turned out quite well for her, but she has indicated to me that she wished that
her relationship was more conjoined.
The Unity model for
marriage is a model that I want to progress towards. It is clear in the
Writings that it is up to me (the man) to make that decision. I have personally
experienced, in a second hand fashion, the unfulfilled marriages that result
from the dominance and equity models. Hopefully, this knowledge and experience
will spur me on to be open to the wisdom of my partner, and progress towards a
conjoint existence.
What is the relation between mind and the
spiritual world? How does theistic psychology show their relation? How can the
human mind be immortal? Why should people be concerned about the afterlife?
What is the “vertical community” and why should people focus on their “dual
citizenship”?
6.3 The Vertical Community of
Minds http://www.soc.hawaii.edu/leon/459s2005/messing/selections.htm
6.3.1 Human Consciousness and
Divine Mediated Influx http://www.soc.hawaii.edu/leon/459s2005/messing/selections.htm
The
anatomy of the mind creates the geography of the spiritual world. What
many don’t understand is that heaven is in our minds. In the spiritual world
there, are three levels of heaven. These
Heavens are not physical places that we go, but are states of mind. Each state of the mind breeds the
possibility of achieving the heaven associated with that state. In the natural
state, one can achieve a natural heaven. In the spiritual and celestial states
of mind, one can progress to either a spiritual or celestial heaven.
The
relationship between the mind and the spiritual world is relevant, because
unlike our bodies in the natural world, our minds in the spiritual world are
immortal. The mind is not an organ that is fixed in either time or space. It is
an organ that is composed of the spiritual fibers of love and truth. The brain generates the physical mechanism
that the mind then interprets and makes sense of; however, the brain does so by
electrical operations, which are temporary and only in the physical body. Once
the distinction is made, that our mind is separate from the brain, we see the
importance in exercising and keeping our mind healthy, which is immortal. This is important because our personality and
character are attributes that we possess from birth and to eternity.
Every
individual’s mind is born into the spiritual world. While we are alive on this
earth, we are only conscious of our minds in the natural world. Once we pass
on, we will be able to interact consciously in the spiritual world. Swedenborg gave descriptions in his writings that spirits
looked much like the humans on this earth. They were clothed, and apparently
made out of substance. Once we become conscious in the spiritual world, our
mind will retain the shape it had on this earth. However, we will gain a new
spiritual body. This body is composed of spiritual substance, so it will never
wear out. Our mind is created out Love and Truth, which are indestructible
substances.
When
living in the spiritual world, we will congregate with other spirits who
possess similar loves, thoughts, and sensations. This social community is
called the “vertical community” in Theistic Psychology because it is structured
in a directional fashion; with the upper reaches of heaven above, and the world
of spirits below. The vertical community depends on the characteristics of the
individuals there. This community is composed of objects, animals, and our
thoughts are visible to others; there is no hiding what we are thinking or
feeling.
This
concept of a vertical community is much different than our current physical
world. In our natural world, we are able to mask our emotions and can create a
persona based on our situation. Additionally, we may live with people who have
dissimilar interest and loves. Finally, there is no hierarchy here on earth.
There is no notion of above and below. Here, everyone is equal.
Theistic
Psychology teaches that our moods and feelings are the direct result of
interactions in the spiritual world. Swedenborg
reported that bad
moods create in the spirit world, the appearance of dark and stormy weather,
causing the air to be filled with screeching owls, ravens, and scorpions.
Conversely, good feelings create beautiful gardens of paradise, filled with
gentle animals and luscious fruit. There exists an interesting phenomenon in
the spiritual world, when you think about someone you wish to interact with,
that individual and yourself are suddenly in each other's presence. Likewise, when there is an argument
or fight with a companion, that individual disappears from your presence.
The
important conceptual distinction is that our mind directly reflects our
thoughts visually in the spiritual world. Our personality in the natural world
directly correlates with our mind or spiritual body because of our dual
citizenship. Therefore it is important that we focus on positive heavenly
things on this earth so that our minds in the spirit world will be in
correspondence with those of a similar nature.
1) The Importance of the Topic in Question 8
and Why:
Perhaps the most startling insight a
person can accept is that their minds are intimately tied with the unseen
spirit world. We determine our residence in the spirit world while we are still
here on earth. It is importance for us to realize that it is the content in our
minds, and therefore our loves, that determine what our thoughts and actions
are going to be; and where we will reside when we die, either in heaven or
hell. It is also important for us to realize the benefit and privilege we have
on earth, to change our eternity. If we seek regeneration then we will be on an
everlasting existence of truth and love. If we cling to our hellish desires,
then we will be shackled by our irrational mistruths.
2) Understanding about Myself and Society.
The realization that every person’s
mind is a map of the mental world motivates individuals to question their
existence. Our society chooses to deny the spiritual world, or completely
misconstrue God’s intent of things. God speaks to us through our mind, so a
better knowledge of the spiritual geography (our minds) will allow for better
communication with the Divine Psychologist.
I believe that a thorough
understanding of the spiritual world is necessary if one truly wants to accept
God’s method and truth. This knowledge of the spiritual world is gained through
the examination of our own minds, which becomes apparent when the Sacred
Scriptures are examined. I understand the significance of affecting my eternal
destiny if I choose to accept what God has intended for me, and allow him to
regenerate my mind, thereby revealing the keys to paradise.
3) My Opinion
I
always believed in the spiritual world, but never realized how to access or
gain knowledge of it, until I studied Theistic Psychology. Previously, I had
engaged in mysticism and various religions in my useless attempts of
understanding spiritual issues. I am overjoyed that Theistic Psychology has
opened my doors of perception and allowed me to experience the Spiritual light
and heat I have sought for so long. I believe that I will continue to engage in
a regular examination of the Writings and all Sacred Scripture, since they
contain pertinent spiritual principles that give positive encouragement to my
life. I know that the process of regeneration will be a lifelong process, but
who wouldn’t want to experience the abundant life, if it was given as free gift
to enjoy!
Discuss how the study of theistic psychology
has influenced your thinking thus far. Make a list of the important concepts
you learned and explain how they help you figure out your life. What is your
assessment of how others in class react to the study of theistic psychology?
Try sharing some of these concepts with friends and describe their reactions.
What are your reactions to their reactions?
Will you continue to study theistic psychology? How do you explain the
apparent fact that some students seem to understand the topics pretty well in
their reports, but do not necessarily accept them? What suggestions do you have
for how to teach theistic psychology to college students in psychology?
1.5.1.2 The Negative Bias in Science http://www.soc.hawaii.edu/leon/459s2005/messing/selections.htm
1.6.1 Three Levels of Behavior http://www.soc.hawaii.edu/leon/459s2005/messing/selections.htm
Theistic
Psychology provides me with an abundant amount of information regarding the
spiritual world, the mind, and how the two interact. It first challenged my thinking
by encouraging me to take the positive bias towards things. It then provided a
clear and coherent explanation of the mind, how to characterize it, and how it
functions. Theistic Psychology enhanced my already dualistic view of the mind,
and presented substantive dualism as a more rational approach to the mind. All
these concepts, combined with the knowledge of regeneration, marriage models,
mysticism, the threefold self, and understanding Theistic Psychology as
science, gave me a new and rational understanding of the mind, which I have
accepted.
The
first concept of importance that Theistic Psychology encouraged was having a
positive bias. Society teaches the negative bias, and I had formerly taken such
a view, because it was what I been taught. I have come to understand that
taking a positive bias does not mean that I have ignored being objective. Quite
the contrary, it has allowed me to truly assess whether something is correct,
because I am taking an unbiased but objective approach to concepts. I believe
that this is a good approach to take towards things, because I am trying to
accept (positive), rather than reject (negative).
The
second concept of importance was to understand Theistic Psychology as science.
Emmanuel Swedenborg became conscious in the spirit
world while he was still living on earth. He was a renowned scientist, and
recorded data, without bias. Theistic Psychology is regarded as science,
because it meets the requirements for a scientific theory. It is important to
remember that a theory need not be correct in order for it to be considered
scientific. This greatly affected my thinking because, regarding something
spiritually based as rational and scientific seemed non-plausible. However,
after participating in class and reading the Writings, I must corroborate that
Theistic Psychology is indeed a science, and a well developed theory.
The
third concept of importance was the topic of regeneration, and how it is
necessary for God to regenerate one’s mind, and its associated loves, to become
oriented towards heaven. This is the key and underlying concept that ties all
of Theistic Psychology together. I already went into some depth about this
topic in a proceeding question, but have touched on it again, because of its
importance. This topic affected my thinking because it showed me that it was up
to me to accept God’s help in changing my loves. It changed my view of God from
being a punisher to being a Divine Psychologist.
The fourth
concept of importance was distinguishing Theistic Psychology from mysticism.
Theistic Psychology is considered to be a substantive dualistic science. It
differs from mysticism in that it clearly defines the spiritual world, God, the
heaven, hell, the spirit world, and isn’t based on feeling God, but gaining
rationality and accepting God’s loves and direction. It changed my thinking
because it showed me that I needed to gain some structure in my own mind, as
far as my own concept of God and the spirit world. Theistic Psychology provided
the framework and rational explanations that made sense. I am still learning
the basics of this science.
The fifth concept
of importance was the concept of the threefold self. I have always regarded
myself as having cognitive and sensorimotor organs,
but have had difficulty understanding how these interact with emotions
(affective). Theistic Psychology gave me knowledge on how the three organs
interact, as well as order of their interaction (affective, cognitive, sensorimotor). The threefold self concept helped me
understand how the will and our loves are the underlying factors that determine
our thoughts and behaviors. Theistic Psychology presented a great section on
modifying my moods and how to balance one’s emotions daily (spin cycle). I have
greatly benefited from applying this to my everyday life.
Finally, the last
concept of importance is that spirits in the spirit world interact with our
minds, even if we aren’t conscious of it. God allows our minds to be affected
by both good and evil spirits. However, it is up to us as individuals to decide
if we will pursue heavenly or hellish loves. This concept changed my thinking
because it illustrated just how important our loves are in determining where
our mind will go. It has challenged me to pay attention to what I love, and question
whether it is heavenly or hellish. I have been much more careful of the books,
movies, and music that I engage in, since I have started studying Theistic
Psychology.
Section B: My Commentary
1) The Importance of the
Topics in Question 10 and Why
The topics discussed in this
question were important to me because they all changed the way that I thought
after I rationally examined them. These were topics that were discussed in
class, and I think that most people in the class responded positively to these
ideas, because they took the positive bias and because they saw it as something
beneficial and pertinent to one’s existence. However, there were some in the
class that had an understanding of Theistic Psychology, but didn’t accept it.
Just like anything, someone can possess an abundance of knowledge about a
subject, and still not accept it. This is because the will (affective organ) is
still clinging to its preconceived notions. These students haven’t really
accepted the positive bias, but have become observers. I believe that Theistic
Psychology is rationally truth, if one can approach it with a positive bias.
2) Understanding about Myself
and Society
I truly believe that one of the key
aspects to understanding something is to take a positive bias when approaching
it. I know that I didn’t take a positive bias when I first encountered Theistic
Psychology. It looked as thought it was the result of a lunatic who wrote down
his visions. However, after I tried to stop disproving Swedenborg,
I began to see that what he had to say made sense. It was only after this that
I began to understand and accept it.
The individuals who I have tried to
presenting Theistic Psychology to, mostly rejected it outright. They felt that
they had either heard all there was to say about God, or they refused to accept
or even consider any new information regarding spirituality and God. My
reaction to these people was one of understanding. I simply suggested that
these people take a positive bias rather than a negative one, to simply assess
the information. I truly believe that taking a positive bias over a negative
one, is key to accepting and understanding Theistic Psychology.
3) My Opinion
I know that I will continue to study
Theistic Psychology, and plan to read all the Writings and study the
correspondences. This science is of supreme value because it gives me knowledge
and understanding about the spiritual world and my mind. Both of these are
eternal, so I want to start working on things now, so that I may have a more
abundant life (on earth and in heaven).
I believe that Theistic Psychology
should be taught in a class setting. I would suggest that the readings be made
mandatory. I believe that much of my acceptance on Theistic Psychology was
rationally examining the concepts in my own. I believe that many students
didn’t read the material, and therefore didn’t fully grasp ideas. I think that
some knowledge acquisition is necessary to develop one’s rationality.
Report
2:
My
Understanding of Theistic Psychology, by Thalia Stark
https://www.soc.hawaii.edu/leonj/459f2004/stark/home.htm
1) Her
Feelings
Thalia mostly felt as though Theistic Psychology gave her something to prepare
for while still living in the natural world. She was raised in materialism, and
although she believed that God created the natural universe, she felt that her
own feelings were a consequence of herself, and not of the spirit world. She
feels that Theistic Psychology is relevant and feels that reading Sacred
Scripture is necessary to understand the correspondences of Divine Speech. Most
importantly, she felt as though Theistic Psychology gave her hope because she
didn’t need to fear death, but rather saw her time here on earth as a time to
progress current relationships.
Thalia clearly saw that Theistic Psychology was not based on materialism
because it included God. She saw that the inclusion of God was necessary for
the regeneration of the mind, which is the underlying theme of Theistic
Psychology. She thought that after reading the Writings, she would be better
prepared in her personal life to choose heavenly loves over hellish loves.
3)
Her Conclusion
Thalia concluded that
materialism was a good place to begin to understand the natural world. However,
she saw that materialism excluded God, an un-measurable entity that was
relevant in understanding scientific revelations of Theistic Psychology. When
she applied the positive bias, she was able to understand through scientific
revelation, the origin and functions of her feelings, thoughts, and sensations.
She saw the importance of regeneration, and why it was a better alternative to
choose heavenly over hellish traits. She also saw the Sacred Scriptures as more
than just moral lessons, but rather an exquisite tool for understanding the
correspondences of Divine Speech. Overall, she saw Theistic Psychology as
something positive because it gave her something to look forward to outside the
natural world.
4) How Her Insights Apply to Me
Thalia and I had
similar thinking when we began the study of Theistic Psychology. Just like her,
I began to see the importance of God in how he applies to science and reason.
We also reached the same conclusion, that regeneration was important. We both
came to the realization that Sacred Scripture and the Correspondences were key
reasons why one should pursue understanding; and that choosing heavenly traits
over hellish traits becomes the best alternative because it allows one to be
happiest when one knows that there is hope for the future.
Report 2:
My Understanding of Theistic Psychology, by
Christine Ka’ai’ai
https://www.soc.hawaii.edu/leonj/459f2004/kaaiai/home.htm
1) Her Feelings
Christine felt
that it was importance to clarify the differences between Theistic Psychology
and religion, because she saw the former as having a preventative effect
against hellish things. She also felt that God should be included in science.
She felt that excluding him would be irrational. Finally, she felt that
Theistic Psychology is valid as a Science; therefore it can be approached with
a positive bias.
2) Her Thoughts
Before
encountering Theistic Psychology, Christine didn’t understand why religions
segregated people. She thought that God was cruel if he would be the cause of
wars, persecutions, and other strife. However, after reading Swedenborg, she saw the truth contained in the Writings,
and approached Theistic Psychology with a positive bias. She realized that her
thoughts and emotions were connected, and that its proceedings were the result
of a form of social interaction, rather than some electro-chemical connection.
Theistic Psychology also changed her thoughts concerning the Bible. It was no
longer a mystical novel, but rather a book containing useful correspondences
that positively affect feelings, thinking, and actions.
3) Her Conclusions
Christine came to
the conclusion that she agreed with Theistic Psychology. She saw that it was
rational, and that Swedenborg remained consistent
throughout his Writings. She accepted the idea that Sacred Scripture is Divine
Speech, and was written with correspondences that pertain to our lives. She
also came to the conclusion that God cannot be denied, and that science works
to uncover what his purpose for us is in this life.
4) How Her Insights Apply to Me
I wasn’t as
skeptical as Christine when I began studying Theistic Psychology, but
experienced the similar paradigm shift as her. I began seeing Theistic
Psychology as something that was relevant, consistent, necessary, and
scientific. We both agreed that Theistic Psychology was a highly effective
vehicle for understanding God, and that it provided a unifying sense to
society, unlike religion, which disseminates. Christine’s insight strongly
coincided with mine because we had the same view of religion. She has inspired
me to be just as wholehearted about pursing Theistic Psychology as anything
else, because it provides insight that can better my life.
First
Oral Presentation
The
Mind and its Rational and Spiritual Levels of Capability, by Laina Beard
http://www.soc.hawaii.edu/leonj/459s2005/beard/home459.htm
On January 27, Laina Beard presented her first oral presentation on the
comparison of Theistic Psychology with Mysticism. She covered Sections 1.6.8-
1.6.8.1 from the online book Theistic
Psychology, by Dr. Leon James.
The
Divine Human (God) created every person with an organic mind that has different
levels of capability within its structure. The Celestial mind is the highest
rational level, then the Spiritual mind, next the Rational mind, and finally
the Natural and Corporeal mind. The necessity of having different levels of the
mind is so that individuals can evolve and grow in their mind. While here on
earth, if one is able to progress through the levels of the Natural mind, the
one will be able to become conscious at higher levels.
There
are several different mentalities associated with these levels. The Old
Testament mentality predominates at the Natural Corporeal level; meaning that
the words of the Old Testament are read with a literal interpretation. The New
Testament mentality uses the Natural sensuous mind, New Testament ideas are
read with a literal interpretation. The Writings of Swedenborg
Mentality uses the Rational mind, and uses this higher consciousness to gain
understanding of God, the ideas associated with Theistic Psychology.
The
Writings of Swedenborg claim that God created a new
organ inside the rational human mind. It is called the interior-natural organ.
This organ operates like a virtual heaven. It receives input from the spiritual
sun. This new organ consciously represents a higher order of correspondences of
Divine Speech. An important aspect of this organ is that it will allow for an
entire regeneration of our character.
Miss
Beard revealed that having an understanding of the different levels of the mind
helped her Read Sacred Scripture in a different light. She saw that the
function of these different states of mind was to allow for a constant
evolution and growth. However, she realized that no progression or evolution
could occur without regeneration.
I
agreed with what Miss Beard’s realization that regeneration was first necessary
for us to progress through our states of mind. The necessity of understanding
that different mentality states and that several levels of the mind exist,
allows us to grow and gain new understanding from Sacred Scripture.
Second Oral
Presentation
Our Mental Organs
and Hell, by Sabrina Favors
http://www.soc.hawaii.edu/leonj/459s2005/favors/home.htm
On March 3, Miss Favors
presented her second oral presentation on the topic of our mental organs and
hellish loves. She covered Sections 6.1- 6.3 from the online book Theistic
Psychology by Dr. Leon James.
The mental world is
composed of heaven, the world of spirits, and hell, which are all states of
mind that every person has had since birth. After death, there are no
limitations and no restrictions of time or space. With a thought we can create
anything in the mental world. You can get caught in the web of creation of
another spirit, causing you to get pulled in to that spirit’s hell. What
happens is that since you have allowed yourself to be pulled in, than that is
where you want to be. When you enter hell, you willingly destroy your conscience
and rationality. Swedenborg observed that even though
individuals had the capacity to leave hell, they chose to remain there.
There
are three main organs in the spiritual body, which correspond to three
important organs in the natural body: the affective organ (the heart/
circulatory system) the cognitive organ (lungs/respiratory system), and the sensorimotor organ (nervous system. The affective organ is
powered by spiritual heat (love) from the Spiritual Sun. This energy emanates
outward from the Sun and enters every person in the region of the heart. This
organ is associated with the experience of sensations and feelings. The
cognitive organ has spiritual fibers, which receive spiritual light (truth)
from the Spiritual Sun. Once received, it creates consciousness of the rational
thought or meaning. The result of the affective and cognitive organs be united
is the sensorimotor organ, which produces an overt
muscle movement.
There
are two kinds of loves, heavenly and hellish loves. Heavenly love is from God
and of heaven, and seeks to help others. Hellish love is love of self and the
world, for the sake of the self. Heavenly love filters down through the levels
of the mind, and becomes hellish by how people react to it or receive it. If we
have hellish loves when we die (which is brought out by experiences after
resuscitation), then we spend eternity in our hells of infernal lusts. However,
if we allow God to regenerate our minds, then we will embrace the heavenly
loves for what they are, and live happy, joyous, and free.
Miss
Favors found that the concept of entering into a hell of your own making as
very logical. She correctly pointed out that if you are in hell, even if you
don’t explicitly choose it, you have chosen it in your mind, because you don’t
attempt to escape from its chains. However, Sabrina also asked why one has to
stay in their hell permanently. She mentioned Swedenborg’s
account of an individual who was removed from hell and simply couldn’t stand
it, and begged to go back there.
I
believe that Miss Favors presented on some good topics, and everything that I
have written corresponds with what she discussed. I asked the same questions as
Sabrina, and have come to the conclusion that God is not punishing an
individual by keeping them in hell, but rather giving everyone a chance to get
off that path. So we should see God as a savior, Not a punisher. If one thinks
of life in this framework, then it becomes acceptable that if someone creates
an existence, then they should live in it. Our time on this earth is to prepare
for our futures. We should be careful that we focus on heavenly rather than
hellish loves, so that we are not stuck in some internal hell in the afterlife.
First Oral
Presentation
http://www.soc.hawaii.edu/leonj/459s2005/ikeda/home.htm
On April 7, Jennifer
Ikeda presented her topic of dualism. She covered Sections 12.0- 12.0.4 from
the book Theistic Psychology, by Dr. Leon James.
The
first of Swedenborg’s books was published
anonymously, but once people found out who the author was, they became curious
as to whether Swedenborg was telling the truth or
just making up everything. There were only two accounts of Swedenborg
using his consciousness in the spirit world to perform “miraculous”
discoveries. The first was when a woman came to him, begging that he converse
with the spirit of her dead husband, to find a creditor’s receipt had been
left. Swedenborg conversed with her husband in the
spirit world, and located the receipt in a desk drawer. The second was when Swedenborg was eating dinner with some folks, and he
claimed that a fire near his house had started. He later calmed down, and
announced that the fire had been diffused. It was found out that everything he
had said had actually occurred.
All forms of Dualism
are not the same. Substantive dualism specifically includes the Spiritual Sun,
and the process of how our minds are formed from the substances that emanate
from the Spiritual Sun. Other forms of dualism are not fully rational because
they ignore the concept of the Spiritual Universe, which contains the Spiritual
Sun as well as the world of spirits. Other Dualisms also ignore the concept of recessitation, divine aura, and the vertical community.
These concepts are integral to Theistic Psychology and are what sets apart
substantive dualism all other dualistic philosophies.
The Spiritual Sun
affects our minds even when we are in our own private world. This is because
our minds are all in the spiritual world, and nothing in the spiritual world
can survive without input from its energy source, the sun. Only one spirit
world exists, and in it, we are surrounded by those who share our similar loves
and interests. We only become aware of this when we die. However, if we become
enlightened here on earth, then we have a better chance of controlling our
destiny in the afterlife.
Miss
Ikeda found that it was interesting that people were skeptical of Swedenborg even after his identity was revealed. She also
felt that it was important to discuss substantive dualism because it differed
so much from all other forms of dualism. Finally, she discussed the importance
of enlightening oneself on this earth so as not to be confined in the hell in
the afterlife. She emphasized the fact that we control our own destiny and that
by choosing love and truth, we not only will be living a more rewarding life
here on earth, but also in the afterlife.
I
agreed with Miss Ikeda’s definition of substantive dualism and that it is much
different than all other forms of dualism. I also agreed with her declaration
that we can affect our destiny in the afterlife, while we are still here on
earth. However, I believe that we don’t control that destiny. God controls our
destiny and it is our “as of self” presence that give the illusion that we are
making a choice and that we can control our futures. If we choose light and
truth, we are still not in control, but rather giving up control so that our
lives will be more rewarding with God being in control.
I have both a bit of general and specific
advice to give to future generations concerning Theistic Psychology and this
report. First, do not put off writing the reports until a few days before it’s
due. There is a lot of work involved, and it would serve one better if one
paces themselves and spreads the work out over a period of weeks. Cramming is
never a good way to do quality work.
Second, keep an open mind, and remember that
Theistic Psychology is just a theory. Theories can be valid or invalid, but
both can still be scientific. Remember to approach Theistic Psychology with a
positive bias so that one can carefully assess the Writings of Swedenborg and its associated ideas for what they are.
Third, in doing a report such as this one, an
easy way to do research for the questions is to create a document file
containing related topics. I suggest over the course of the semester, when
reading the material, one creates a section heading for each related topic and
idea(s) from the readings and class notes. One should mark the volume and
section of each topic or idea so that it will be easy to access specific
selections from the readings.
Finally, one can find nearly all references to
a given topic or idea by using the search key under the edit menu of the
toolbar. Dr. James suggested this in his instructions and I reiterate it here,
because I found it to be the most useful tool for researching ideas and finding
specific selections related to a given topic.
My Home Page: www.soc.hawaii.edu/leon459s2005/messing/459-g22-report2.htm
Class Home Page: www.soc.hawaii.eduleonj/leonj/leonpsy22/classhome-g22.htm