Selections From Theistic Psychology by Leon James

That I Summarized in My Report 2

To Be Found At:






Question 5:


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?



Why is the topic of “regeneration” so basic in theistic psychology?


5-1  The Divine Marriage in the Divine Child's Mind


Š      The focus here is on the contrast between truth and good and how they are united in the mind to act as one. This integration is gradual and is called "regeneration" of the character of the mind. This initiates a new human state which is celestial in origin, hence Divine.


5-2            The Stages of Theistic Psychology


Š      In other words, the purpose of regeneration is conjunction with God, by which we become immortal angels in heaven. This goal cannot be accomplished when we mix knowledge and principles from Sacred Scripture with knowledge and principles from any other source. The method of regenerating the mind involves uniting our principles with our actions. Our principles must be derived from Sacred Scripture, in which case they are called "truth." Then, we must love these principles by living them, which means, willing them. This means acting in accordance with our principles. Many times we know the principles of truth but we fail to act accordingly. This is because we are still using our own ideas as principles ("polygamous marriages"). To commit "spiritual adultery" means to mix principles we have from Sacred Scripture and principles we have from another source.


5-3a               How Divine Speech Unifies the Human Race


Š      Regeneration is also called salvation because only by character reformation can we prepare our mind for heavenly life.



What are the “character reformation” steps of building a “new will”?




Š      begin our regeneration by applying the doctrine of truth from Sacred Scripture to our daily willing and thinking



3.6    Choosing the Heaven or the Hell in Our Mind


Š      …character reformation must be self-motivated out of love for the truth one receives through enlightenment while studying Sacred Scripture as Divine Speech



3.7.3   Extracting the Scientific Meaning in Sacred Scripture



Š      We begin our regeneration when we are willing to undergo "reformation" of our ideas and beliefs. Until that time, our ideas and beliefs are not patterned according to the ideas of Sacred Scripture. We grow up thinking and assuming that we are alone in our mental world. The mental effort we put up when we learn something feels like our own effort, and so we take credit for it. But when we are willing to undergo reformation of ideas, we focus on Sacred Scripture as the source of facts about ourselves. And Sacred Scripture says that God is omnipotent, which means we have no power of our own. Therefore the mental effort we put up while learning something is God's power operating in us, not our own power. We now begin a new way of thinking. We think of God's conscious cooperation and co-presence in our thinking process. Prior to this our mind was "void and empty" of spiritual truths," whence comes "darkness" and "stupidity" in spiritual matters and "of all things belonging to spiritual and heavenly life."




Š      Progress of Faith: (I) The state prior to beginning our regeneration is a state of "no life" because our materialistic ideas and negative bias make no room for mental operations that lead to heaven, called "life." These mental operations involve "good and truth" which is called life itself. Only that mind which receives good and truth seems alive. The mind that turns the good and true into falsity and evil is not alive or heavenly since mental operations of falsity and evil are called dead or hellish. Only what is from heaven -- good and truth, is called "alive" in Sacred Scripture.




Š      (II) When reformation starts we "receive life from the Divine Human." At first this new life is called a "faith of the memory, which is a faith of mere knowledge." We have acknowledged the existence of the Divine Human in our mental operations, but we have not yet applied this knowledge to our daily life. We are still operating largely as we did before, materialistically in all our motives, although we formally declare our knowledge of God and participate in religious worship. or, alternately, engage in the study of theistic psychology.



Š      (III) Intellectual faith is the next stage, in which we not only know about God but try to justify God in our belief system. We now begin to think about the repercussions of accepting God as a philosophy or belief system. We find that we have to modify many aspects of our belief system to accommodate God's presence in them -- abortion, politics, science, history, business, education, marriage, parenting, entertainment.




Š      (IV) Next is "faith of the heart," which refers to the mental state of loyalty to God's commandments of living. Now we feel that we must practice what we preach. Reformation is about our cognitive operations in the organ of the understanding, while regeneration is about our affective operations in the organ of the will. 


5-6               Levels of Descent of Divine Speech


Š      The higher the correspondences we can think with, the more effectively we can overcome our inherited materialism. Individuals who have access to the concepts of theistic psychology can understand the process of character reformation within themselves. They can tap into a spiritual source of determination by which they can face their inherited hellish inclinations, attachments, and involvements and reject them for the sake of their heavenly opposites.




12.0.8  Three Degrees of Regeneration by Temptations


Š      Each of the three organic minds must be regenerated, that is, rearranged into a new order that fits the spiritual order as revealed by Sacred Scripture or Divine Speech. The natural mind contains feelings, thoughts, and sensations. These operations are unregenerate at birth so that we have tendencies and beliefs that contradict the Divine revelations of substantive dualism. The natural mind must be rearranged to agree with moral rules. The natural mind can be regenerated to correspond to the spiritual mind by going beyond moral rules to spiritual rules. All spiritual rules are based on Divine Commandments and obeyed or performed for the sake of the afterlife. You can see that some people are not willing to consider Divine Commandments as their overarching guide in life. They are content in being moral and responsible citizens. They are regenerated to the natural degree, which means that third conscious mental operations are spiritual in the lowest degree. They enter and inhabit the First Heaven and are called "good spirits" or "angelic spirits." They are as happy as it's possible for them to be, but they also realize that there are people higher than they in consciousness that live in the Second Heaven.


Š      But those who are willing first to be moral and responsible, then, to continue being so from a spiritual motive, can be regenerated to the spiritual degree in their natural mind. This second level rearrangement of the natural mind is more interior, more spiritual. The motives are spiritual. This requires that they understand that God exists, that they connect their conscience to God, that they study Divine Speech and its rationality, and finally, that they be willing to undergo spiritual temptations and resist. These are different from moral temptations, which we experience during the regeneration of the lowest part of the natural mind. To regenerate the natural mind still deeper God brings to every individual at just the right time, a specific experience by which our spiritual motives are tempted, that is, doubted.





What is the difference between the “old will” and the new will?




3.7.3   Extracting the Scientific Meaning in Sacred Scripture (b)


Š      The old character believes in self, while the new character believes in God.




6.0.5  Spiritual Growth: How the New Will is formed



Š      If you have a "new will" you are quite pleased at this point to give up altogether any love that is in the old will. Giving up any love and every love in it, without exception, like--selfishness, pride, unfaithfulness in marriage, love of disobedience, hatred of innocence, etc. etc. (see Section xx). With the new will we are happy to give every one of the loves in our old will, so that now, upon our second death, we are resuscitated into the heaven in our mind.




Š      People born with the old inherited racial will now were required to undergo a process called "regeneration." Through this process God slowly and progressively builds a "new will" by means of temptations in which we battle against old loves by using the weapons of the understanding. God gives us a conscience, which is an inner voice in our consciousness that flows in from Divine Speech.


What are “heavenly” vs “hellish” traits?




3.2    The Second Level--Critical Analysis


Š      In this "afterlife" state we are living in the spiritual world where it is impossible to have heavenly and hellish traits together in one person's mind on a permanent basis. Every individual in that state of life automatically undergoes character changes that require us to choose between letting go of the hellish traits, or letting go of the heavenly traits. This is why it is referred to above as "the inevitable separation." This separation is also called the "second death" in other places. And finally, we need to explain how the heavenly and hellish traits are in us, and for this, we need to explain how traits are inherited from parents but can be modified by character reformation.



How does this relate to personality theory in psychology, as you know it?




6.0          Personality theory


Š      in theistic psychology has an organic basis. Every individual is born with a unique mind or spiritual body. The mind is a spiritual organ constructed out of the substances streaming forth from the Spiritual Sun in the spiritual world.





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.


What is the perspective of theistic psychology provides on Sacred Scripture?




3.7.2  Correspondences in Sacred Scripture and Divine Speech



Š      In the table above, the first phase is marked by the Hebrew Old Testament Sacred Scripture, which was written in a style and mentality called "natural-corporeal" correspondences of Divine Speech. The meaning of Divine Speech in Sacred Scripture was cast in a mentality that corresponded to the level and style of thinking of the civilization of the Old Testament in the Middle East and surrounding regions. The prophets through whose mind these Sacred Scriptures were written down, had this mentality and they wrote down the Divine Speech that came to their natural mind at the level of their own mentality, which was natural-corporeal. Hence the Old Testament Sacred Scripture had to be written in natural-corporeal correspondences of Divine Speech.



Š      The second phase is marked by the Greek New Testament Sacred Scripture, which is written in a higher mentality level called "natural-sensuous" correspondences of Divine Speech. When you contrast the numbered entries in the table which describe that mentality, you can see that Divine Speech in correspondences at the natural-sensuous level, comes through and speaks to a more universal level of the human mind, less sectarian and ethnic. From a general or distant relationship to God, humanity could now develop a personal and close relationship. God as a Divine Human has a relationship directly to the individual (phase 2 consciousness), not just collectively to a nation or religion (phase 1 consciousness).


Š      The third phase is marked by the Writings Sacred Scripture which are written with the highest level of natural correspondences called "natural-rational" correspondences of divine Speech. At this level of thinking Divine Speech describes the particulars of our relationship to God in universal scientific ideas, such as we have in theistic psychology based on the Writings Sacred Scripture.



How is it related to Divine Speech?




3.6  Choosing the Heaven or the Hell in Our Mind


Š      that character reformation must be self-motivated out of love for the truth one receives through enlightenment while studying Sacred Scripture as Divine Speech




3.7.2  Correspondences in Sacred Scripture and Divine Speech



Š      In other words, the thoughts and feelings are at a level of consciousness or mentality that correspond to Divine Love and Truth. It is Divine Speech in Sacred Scripture that forms the content of consciousness at each discrete level of the mind.



Š      No matter how much love and truth flow into our mind from God, they remain inactive on their own, until we consciously decide to make our willing and thinking to correspond to the inflowing love and truth. Divine Speech in Sacred Scripture instructs us on how to achieve this correspondence.




4.6       Sacred Scripture or Divine Speech


Š      Swedenborg says that no one can discover the inner layers of Sacred Scripture as Divine Speech, except those to whom it is revealed by the Divine Human. Swedenborg was commissioned by the Divine Human to be the revelator of the code of correspondences through which all Divine Speech enters the human mind. Divine Speech is nothing but Divine Truth, and Divine Truth is the syntax by which our rational thinking proceeds.



What are the Correspondences in Sacred Scripture?




3.7.1            The Science of Correspondence



Š      Scientific correspondences in Sacred Scripture are neither figurative nor interpretive. The code of correspondences is not unlike the DNA code which determines the growth pattern of every living cell, including the ability of the coded matter to reproduce itself in new cells. The breaking of the DNA code was not a matter of interpretation but involved accurate observation from chemical analysis of the physical imprints and its specific shape and biochemical function. A similar procedure must be used to discover the specific laws of correspondences that govern the functional relation between a natural event and a spiritual event. Every time X happens on earth, X' happens in the spiritual world. The relationship between X' and X must be uncovered so that no X on earth can occur without X' occurring in the spiritual world.



Š      Correspondences specify which spiritual events cause which natural events.





3.7.2  Correspondences in Sacred Scripture and Divine Speech



Š      God uses Divine Speech to elevate the consciousness of human beings. Divine Truth in Divine Speech is the primary and most powerful agent of creation. The Divine Truth in Divine Speech is expressed in meanings called correspondences -- the same correspondences that governs the laws between natural events and spiritual events, as discussed above. This is understandable when you consider that God manages the natural world as a world of effects whose causes are in the spiritual world.





Š      There is a correspondence of sensuous with natural things, a correspondence of natural with spiritual things, a correspondence of spiritual with celestial things, and finally a correspondence of celestial things with the Divine of the Lord; thus there is a succession of correspondences from the Divine down to the ultimate natural.




Š      [3] All things in general and in particular in man, nay, all things in general and in particular in nature, succeed one another as end, cause, and effect; and when they thus correspond to one another, they act as a one; for then the end is the all in all things of the cause, and through the cause is the all in all things of the effect. As for example, when heavenly love is the end, the will the cause, and action the effect, if there is correspondence, then heavenly love flows into the will, and the will into the action, and they so act as a one that by means of the correspondence the action is as it were the love; or as when the faith of charity is the end, thought the cause, and speech the effect, then if there is correspondence, faith from charity flows into the thought, and this into the speech, and they so act as a one, that by means of the correspondence the speech is as it were the end.




4.0      Why the Writings Sacred Scripture Are Written in Correspondences




Š      It is for this reason that the Writings Sacred Scripture had to be written in natural-rational correspondences that would allow people to extract pan-human knowledge that was beyond culture and religion



Š      the Word has been written wholly by correspondences, and consequently is of such a nature as to conjoin heaven with man. For heaven is in the internal sense of the Word (AC 10687)



Š      Correspondences “conjoin us to heaven.” This means that we are to extract the spiritual information from the correspondences, and it is this interior understanding that conjoins us to heaven, not the literal meaning itself. The literal meaning is necessary but not sufficient (“the Word without doctrine cannot be understood” SS 50 and “it is not the Word, but the understanding of it, which constitutes the Church” (SS 76).




4.0.1         Methodological Issues About Enlightenment



Š      This is why the Writings Sacred Scripture give us a prescribed method for extracting spiritual meanings – the method of correspondences with enlightenment. The phrase “with enlightenment” refers to the fact that spiritual meanings cannot be written down or comprehended by the external natural mind which is formed wholly by incoming information of the world through the physical body. This is true of all Sacred Scripture as well, which comes to our natural mind through the physical senses of reading and hearing in a natural language.



Š      Summarizing the three steps of the method of correspondences with enlightenment:

                                              (1) Knowing, memorizing, and understanding the  literal meaning

                                             (2) Extracting the spiritual meaning and ordering  it into spiritual doctrine

                                              (3) Confirming the spiritual doctrine by the  literal meaning




4.4.1   The Process of Enlightenment and Regeneration: The Scientific

Meaning of Genesis 24 -- Rebekah and Isaac


Š      Correspondences are from creation and they are eternal and unchangeable. The human mind is constructed on the pattern of correspondences, as are material objects and laws (see Section xx). Understanding correspondences will give you a deeper understanding of how we think and feel, and how things in nature are related to things in the mind or human spirit. The knowledge of correspondences is important for understanding both psychological phenomena and the physical environment around us. The revelation of correspondences and how to use them has the potential of raising the rational thinking potential of humankind and of every individual.


Give some illustration of the Sacred Scripture and show how they are to be interpreted from the perspective of theistic psychology.




3.7.1            The Science of Correspondence




Š      Whenever "water" is mentioned in Divine Speech or Sacred Scripture we are to think of "truth." The word "water" disappears and the word "truth" is substituted for it. In this way you can read all of Sacred Scripture and understand what it is saying about the spiritual topics. The Science of Correspondence




Š      spiritual adultery refers to "adulterating the Word," which means to falsify Sacred Scripture for personal reasons such as gaining influence over others or using Sacred Scripture to justify continuing to practice one's wickedness. The adulteration of Sacred Scripture by falsifying its correspondences produces hell in our mind (level 6), as is discussed below.





Š      The downward exteriorization of Divine Speech is the final and ultimate goal of creation. All else is derivative of this great use. Therefore, progressive excellence and perfection of this use is our highest and most human achievement. Our most human task here on earth is the elevation of our consciousness to the Divine Human. This elevation is achieved by the reception of the ideas in Sacred Scripture.



Š      Now we know from the scientific revelations in the Writings of Swedenborg that the style of writing in these eleven chapters is not historical but figurative or symbolic, written in the language of correspondences. The Old and New Testaments, also called "Sacred Scripture," are written in a style that contains multiple levels of meaning extractable by systematically applying the code of correspondences in which all Divine Speech has been given in the history of the human race. This code is not an arbitrary or some subjective inference or supposition someone may arrive at. There are many prior attempts to penetrate the figurative speech of the Bible, but none of these attempts can be scientifically adequate as long as they use subjective, inductive, and speculative approaches known as "Bible exegesis."





4.4  The Method of Extracting Theistic Psychology From Sacred Scripture



Š      A portion of the books of the Writings called Arcana Coelestia (=Heavenly Secrets in Latin), AC 3011 to 3212, is an explication of a portion of the Hebrew Old Testament called Genesis (Chapter 24). In the literal sense of Genesis 24, it is the story of how Abraham’s chief “servant” or estate administrator, was sent to Abraham’s native land to look for a bride for Isaac, Abraham’s son. In the scientific sense, this Section of Sacred Scripture is discussing the phases of spiritual development that we go through when we are preparing our mind for heavenly life.


4.4.2  The Topics of Genesis 24 in Relation to Theistic Psychology


Š      In the internal sense there is described the whole process of the conjunction of truth with good in the Lord's Divine rational; in this chapter, the process of initiation which precedes conjunction. "Isaac" is the good of the rational; "Rebekah" here is truth to be initiated into good; "Laban" is the affection of good in the natural man.


Š      Go to Table 4.4.5 for more examples of Biblical Correspondences


6-12          The Trinity as the Source for Being Human


Š      AC 9229


In the internal sense "to baptize" signifies to regenerate (n. 4255, 5120, 9088); "to baptize with the Holy Spirit and with fire" signifies to regenerate by the good of love.




9.1.1  Extracting Theistic Psychology Concepts From the Writings Sacred Scripture




   Moses = the historical Word

   Elijah = the prophetical Word

   Abraham, Isaac, and Jacob =  the Lord as to His Divinity and Divine Human

   Aaron = the priestly office

   David = the kingly office, each of the Lord

   the names of the twelve sons of Jacob, or of the tribes of Israel = various things of heaven and the church

   the names of the Lord's twelve disciples = various things of heaven and the church

   Zion and Jerusalem = the church in respect to the Word and doctrine from the Word

   the land of Canaan = the church itself

    the cities therein on this side and beyond Jordan = various things of the church and of its doctrine

   It is the same with the numbers; neither do these appear in the Word that is in heaven, but instead of them the things to which the numbers that are in our Word correspond.




Š      For instance the expression "the church" signifies things about mental states, as shown in this passage:


Š      AC 710

                 Build ye houses and dwell in them; and plant gardens and eat the fruit of them (Jer. 29:5, 28).


Š      Here "building houses and dwelling in them" relates to the will; "planting gardens" to the understanding: and it is the same in other passages. And the "house of Jehovah" is frequently mentioned as signifying the church wherein love is the principal; the "house of Judah" as signifying the celestial church; and the "house of Israel" as signifying the spiritual church. As "house" signifies the church, the mind of the man of the church (wherein are the things of the will and of the understanding, or of charity and faith), is also signified by "house."





Discuss the concept of the "as-of self."


3.7.2 Correspondences in Sacred Scripture and Divine Speech


In what sense are we then different from a television, a computer, or a robot?



Š      The scientific answer is revealed in the Writings Sacred Scripture. It is one of the most astonishing ideas in theistic psychology. It's called the "as-of self" (see Section xx). In other words, God has created our mental organs not only to be able to receive the inflow of the uncreate spiritual substances, but also to make us feel that these living operations in our mind are our own, not something that comes into us from outside ourselves.



Š      The mental operations to which it corresponds involve the "as-of self" in the evolution of the human race (see Section xx). Adam stands for the self. Eve represents the "as-of self." The self of a human being could not be happy without feeling that our willing and thinking are our very own and that we can act in freedom in accordance with our desire. That refers to the feeling of inner freedom and privacy, but since it was revealed to our rational mind that God is omnipotent, we can reason that the rationality of our mental operations in our willing and thinking cannot really be our own. Both of these must be present in our mind – the feeling of freedom to act and the understanding that God is actually the only animating power and rationality




Š      God creates and manages the universe by means of love and truth. Divine Speech is always about love and truth, the very source and structure of all reality, including worlds, atoms, and minds. The good and truth we receive form the basis of our mind, our immortality, our conjugial happiness, and our ability to make others happy from ourselves. God gives the human race love and truth in many different ways. One of the ways involves our conscious rationality as human beings. This is the "as-of self" spoken of above.ok


Why is it difficult for people to accept his idea?   Levels of Descent of Divine Speech


Š      Swedenborg was told by the celestial angels that they actually perceive the inflowing love and truth from the Divine Human. They also told him that if they should for a moment think that their powers, intelligence, and wisdom are their own, rather than appear as-if their own, they would instantly fall out of heaven. The heavenly state of consciousness attributes every detail of one's thoughts and feelings to the Divine Human. But it is otherwise for the unenlightened person informed by sensuous consciousness rather than by rational ideas from Sacred Scripture. When we are in this materialistic mentality of the sensuous, we attribute some things to God and some things to ourselves. I have sometimes been told by people that they hate the idea of this "as-of self" that I was explaining to them. They react to the idea as something that removes their motivation or incentive to do or think anything. People want the credit for their effort and abilities. Of course, this is a practical attitude when we are interacting with other people in society, but it is an insane idea spiritually when we are considering our interactions with God who activates all our activities.


 Does the concept of as-of self imply that we don't really have true freedom as human beings?


 Is human freedom compatible with the concept of God's omnipotence?



How do you react to this concept? Can you accept it? Does it make a difference whether you accept it or not?





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.



Describe the perspective that theistic psychology provides on the marriage relationship.




11.0  Feminizing the Marriage Relationship: The Unity Model


Š      Marriage is similarly a synergy [as heart and lungs] of the husband and wife operating together through their differentiated structures, to create a unity of minds that allows the two independent people to form a conjugial couple, conjoined internally to eternity and developing together their progressive perfection.


7-2  Making Field Observations


Š      the unit made by a couple is higher in human functioning because it is based on the other, not the self. Mutual love and community elevate the individual into a higher form of life marked by happiness through altruism rather happiness through selfism. In the same way couples can vary in terms of how perfectly the two partners are united--external (sensorimotor), internal (cognitive), and inmost (affective). The most perfect unit is formed when the two partners are united at all three levels. This is then a permanent unit that lasts into the eternal future or "heaven."


How does it describe the relationship between husband and wife?


7-3   Does the Male Dominance Model Have a Biblical Grounding?



Š      CL 125. (vi)  The husband does not represent the Lord and his wife the church, because they both together, husband and wife, make up the church.



Š      It is generally said in the church that as the Lord is the head of the church, so the husband is the head of the wife.*[E.g. Ephesians 5:23].  From this it would follow that the husband would represent the Lord and the wife the church. But the Lord is the head of the church, and human beings, male and female, are the church; and even more so in the case of husband and wife. In this case the church is first planted in the man and by means of the man in the wife, because the man receives its truth in his intellect, and the wife receives it from the man... (CL 125)


What are some of its methods, models, and findings?




11.0          Feminizing the Marriage Relationship: The Unity Model



Š      …the unity model, which is the true internal marriage of conjugal love. If the marriage partners both enter this unity model phase before passing on, they will be in heaven together to eternity, growing endlessly more interior into the human potential.


Š      The unity model of marriage is a spiritual and celestial model that represents the relationship of marriage in the heavens. It is described in the book of the Writings known as Conjugal Love (1768).


7-5  Making Field Observations


Š      The unity model assigns a lead role to the woman, but this primacy is not the same thing as the dominance of a man in the traditional model. The lead role of the woman in the unity model operates by the man's own voluntary submission to the wife's affections and motivations, being committed to follow them instead of his own. At any moment he is free to decide to withdraw his consent to her lead role, and then she no longer has an influence on him. He still does what he wants. This is not dominance.




11.3.5  Male Dominance Model of Marriage




Š      “The unity model of marriage focuses on the mental union between husband and wife as the primary interaction, while the physical interaction is secondary. In other words, sex is the secondary outcome of the primary mental union. The male dominance model focuses on physical sex as the primary thing and mental union as secondary. The masculine model is to have sex first, and second to get to know one another. A husband sometimes says mean things to his wife, deprecating things about her appearance, calling her names, yelling, getting angry, walking away, giving the silent treatment, refusing to do something he promised, etc. Some minutes, hours, or days later, the husband feels better and wants to make up by having sex with her. If she refuses, he is angered and expresses resentment, accusing her of selfishness or coldness. From the perspective of the unity model, this type of behavior by the husband is self-centered, cruel, and destructive of the internal bonds of the marriage.” - - Male Dominance Model



Š      “The equity model requires that every concept applied to the husband must simultaneously be applied to the wife--not later or in the next part of the discussion or in some past discussion. For instance, if Dr. Laura advises the wife that she be appreciative, she must at the same time advise the husband to be appreciative. This she does not do, ever. In her mind and in her understanding these two things are separate.. And this is the way one thinks from the male dominance perspective.”



Š      The unity model has a wife-centric focus. It assumes that the wife wants mental conjunction and intimacy, while the husband is fighting it, trying to retain his mental independence. For women, sexual intimacy is a spontaneous and delightful consequence of mental intimacy with the man she loves and to whom she wants to conjoin herself. So if the wife refuses sexual intimacy with her husband, it's because he doesn't want to be mentally intimate with her. This is the cause of her apparent coldness to his hot advances. He is self-centered, or genital-centered. He wants sexual relief. Like Dr. John Gray said, "a man gets all jammed up in there if he doesn't get enough sex from his wife." That's what the man is looking for, to get unjammed. An approach to counseling that is guided by the male dominance model, cooperates with the husband's perspective and advocates a methodology that I have called sexual blackmail.


Š      -The male dominance model therapists advocate that the wife should have sex with her husband even when he is unwilling to be mentally intimate with her.


Š      -The unity model sees this as sexual blackmail because it is not healthy for a woman to have sex with a man who is unwilling to be mentally intimate with her.







3.7.2                     All this negativity and dogmatism associated with religion and Sacred Scripture disappear totally when we go below the surface literal meaning to the inner level of correspondences, as is illustrated and demonstrated in the Writings Sacred Scripture.   How Divine Speech Unifies the Human Race


Š      A fourth type of human language is called natural language, and it is what we speak and know here on earth. Sacred Scripture on earth is written and translated in many natural languages. It is always written in natural correspondences, which are a degree below the first three. By the time Divine Speech has descended and exteriorized to this ultimate level of human consciousness, the topic of Sacred Scripture appears to be historical, cultural, and religious. But using the method of correspondences revealed in the Writings, one can mentally or spiritually "climb back up" through the discrete degrees. At each higher level, the topic of Divine speech will change.


4.0  Why the Writings Sacred Scripture Are Written in Correspondences



Š      From this pan-human perspective, the Letter of the Writings Sacred Scripture is written in a style similar to the Old and New Testament Sacred Scripture, namely, male dominant and antagonistic to outside cultures and religions. Yet there are critical differences conceptually because the Writings justify everything rationally, while the Old and New Testaments remain dogmatic and mystical. The Writings Sacred Scripture are therefore ultimately more accepting and universal as a “rational faith” in sharp contrast to the earlier “blind faith” or “mystical faith.”







4.4.2  The Topics of Genesis 24 in Relation to Theistic Psychology


Š  The spiritual-rational correspondences discuss theistic psychology. The literal sentences of the Writings are written in natural-rational correspondences. At this level of meaning the Writings give the external appearance of being a new Christian theology located within the Western cultural history and mind-frame. While this level is admirably suited for the Christian religion everywhere, it cannot form the content of a cross-cultural and pan-religious curriculum.


Š  But this literal meaning “vanishes from view” when one translates it into its spiritual correspondences. This is why theistic psychology can be suitable as the content of a cross-cultural and pan-religious curriculum about

                         1.    the one God, Creator and Manager of the universe (see Section xx)

                           2.      the world of spirits where all human beings are resuscitated immediately after death (see Section xx)

                           3.      heaven and hell in every person’s mind and the quality of life in our immortality (see Section xx)

                          4.      conjugial love and eternal marriage (see Section xx)

                           5.      the anatomy of the mind and its spiritual development (see Section xx)

                           6.      the geography of the spiritual world in relation to human mental states (see Section xx)

                           7.      the evolution and development of the universal Grand Human of Heaven containing the entire human race (see Section xx)

                           8.      spiritual linguistics regarding the thought-language that is inborn in every human, and is used by all in immortality, regardless of    cultural background on earth (see Section xx)

                           9.      rational correspondences and how they regulate the mind and the universe (see Section xx)

                         10.      discrete degrees of life and all phenomena, from largest to smallest (see Section xx)

                           11.      God’s rational laws of Divine management of the dual universe and of human minds (see Section xx)

                          12.      the Spiritual Sun as the source of all good and truth in the human mind (see Section xx)

                          13.      regeneration and character reformation – a lifetime task for every person (see Section xx)

                         14.      Divine Speech, revelation, enlightenment, higher consciousness (see Section xx)

                              15.              and many others (see Overall Table of Contents)




4.0    Why the Writings Sacred Scripture Are Written in Correspondences



Š      It is for this reason that the Writings Sacred Scripture had to be written in natural-rational correspondences that would allow people to extract pan-human knowledge that was beyond culture and religion



Just a few things I found interesting…



Volume 4:


Š    2] A person does not feel this struggle to be anywhere but in himself, and he feels it as the pangs of conscience. Yet it is the Lord and the devil (that is, hell) who struggle in man; their struggle is to gain control of the person, to see which is to possess him. The devil, or hell, attacks the person and calls forth the evil in him, while the Lord protects him and calls forth the good in him. (TCR 596)


Š    Note this very important principle: Whatever is from God must be fully God since God cannot be divided into portions. This is because God is infinite and the infinite cannot be divided but remains the infinite wherever it enters the finite. So the infinite enters the finite, not the other way around. The finite contains the infinite fully, not just a part of the infinite, but all of it, since as already said, the infinite cannot be divided into lesser portions of itself.


Volume 4.4


Š    A portion of the books of the Writings called Arcana Coelestia (=Heavenly Secrets in Latin), AC 3011 to 3212, is an explication of a portion of the Hebrew Old Testament called Genesis (Chapter 24). In the literal sense of Genesis 24, it is the story of how Abraham’s chief “servant” or estate administrator, was sent to Abraham’s native land to look for a bride for Isaac, Abraham’s son. In the scientific sense, this Section of Sacred Scripture is discussing the phases of spiritual development that we go through when we are preparing our mind for heavenly life.


- Literal meaning of the

Old Testament Sacred Scripture

written in

Natural-Corporeal Correspondences


-Literal meaning of the

Writings Sacred Scripture

written in

Natural-Rational Correspondences


-Literal meaning of

Theistic Psychology

written in





Volume 3


“This leads too to this conclusion, that what is divided becomes not more and more simple, but more and more complex, because it approaches closer and closer to the infinite, in which everything is at infinity.'”





Question 3:


 How does theistic psychology view "mystical spirituality"?



Why is it called "mystical"?


Include a discussion on "sensuous vs. rational consciousness" of God.



What evolutionary significance does this difference imply? How do readers of Swedenborg interpret his Writings?