From Swedenborg's Works

 

Secrets of Heaven #731

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731. Obliterating all substance that I have made from the face of the ground means that human self-sufficiency is obliterated, so to speak, when a person comes to life. This can be seen from earlier statements about selfhood [§§154-155, 164]. Our insistence on autonomy is thoroughly evil and false. As long as it maintains its grip, we are dead. However, when we suffer times of trouble, this sense of autonomy is shaken off; that is, it is loosened and mitigated by the truth and goodness we receive from the Lord. In the process, it is brought to life and yet seems to disappear. The fact that it becomes invisible and harmless is symbolized by being obliterated even though it is never obliterated but remains.

The situation is almost like that with black and white. When these two are modified in various ways by rays of light, they turn into beautiful colors, such as blues, yellows, and reds. Through these colors, and depending on the objects they appear in (flowers, for instance), they display themselves as lovely and appealing. Still, they remain inherently and fundamentally black and white.

But since the present verse deals at the same time with the final devastation of the people in the earliest church, obliterating all substance that I have made from the face of the ground also symbolizes those who perished. So does verse 23 below [§§807-811].

The substance that I have made is every trait (or every person) that had a germ of heaven in it (or who was part of the church). As a result, the current verse and verse 23 below use the word ground, symbolizing a person in the church in whom the seed of goodness and truth has been sown. Once evil and falsity had been dispelled, as noted, that seed grew and grew in the people referred to as Noah, although among the pre-Flood people who died it was killed off by tares. 1

Footnotes:

1. On the dispelling of evil mentioned here, see §719. On the symbolism of tares, see note 1 in §408. [LHC]

  
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Many thanks to the Swedenborg Foundation and its New Century Edition team.

From Swedenborg's Works

 

Secrets of Heaven #807

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807. Genesis 7:23. And all substance that was on the face of the ground was obliterated, from human to animal to creeping thing to the bird of the heavens, and they were obliterated from the earth. And Noah alone was left, and what was with him in the ark.

All substance was obliterated symbolizes cravings, which are a product of self-love. That was on the face of the ground symbolizes the descendants of the earliest church. From human to animal to creeping thing to the bird of the heavens symbolizes the nature of their evil. The human is the actual nature, the animal is cravings, the creeping thing sensual pleasure, and the bird of the heavens the falsity that grows out of these. And they were obliterated from the earth sums it up by saying that the earliest church passed away. Noah alone was left, and what was with him in the ark, means that those who made up the new church were kept alive, what was with him in the ark being everything that belonged to the new church.

  
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Many thanks to the Swedenborg Foundation and its New Century Edition team.

From Swedenborg's Works

 

Secrets of Heaven #154

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154. Nothing evil or false can possibly exist that is not our own and the product of our "autonomy." Human selfhood is wickedness itself, and consequently a human being is nothing but evil and falsity.

This fact has stood out whenever I have seen people's intrinsic characteristics presented visually in the world of spirits. 1 The sight is as ugly as any a painter could paint — with variations, according to the nature of the particular personality involved. It is so hideous that the individual whose traits are being displayed shudders at herself or himself and wants to run, as if from the Devil. 2

When the Lord gives life to our intrinsic characteristics, though, they look lovely and beautiful — with variations, depending on the particular life involved and the heavenly quality the Lord can add to it. Those provided with charity, or enlivened by it, look like boys and girls with strikingly beautiful faces. Those for whom the quality is innocence look like toddlers, naked but decked out in different ways, with flower garlands around their chests or tiaras on their heads, living at play in diamond-bright air, attuned to the happiness that wells up from deep within.

Footnotes:

1. Here Swedenborg alludes to a striking feature of the spiritual world: the characteristics, moods, and thoughts of individuals may be represented around them in any of a vast variety of displays (see also notes 1 in §18, 1 in §41). For example, a hypocrite is said to create a display like a snake shedding its skin (Spiritual Experiences [Swedenborg 1998-2002] §4351), and those who think obscene things actually project obscene displays around them (Spiritual Experiences [Swedenborg 1998-2002] §1695). The displays emanating from good people, however, may be extremely beautiful (Spiritual Experiences [Swedenborg 1998-2002] §2350). Spirits are said to actually use such projections as adjuncts to their speech (Secrets of Heaven 1641:2) or as complete substitutes for it (§1764); and as tools to educate children in the next world (§2299). [SS]

2. Swedenborg here casually mentions "the Devil," which readers might take to mean one supreme "Satan," or "Lucifer," that is, an angel who was cast down and became the ruler of hell (a concept based on Isaiah 14:12; see also note 1 in §254), or else a single evil force opposite God. Both conceptions were general among Christians in Swedenborg's times; but in fuller discussions elsewhere, Swedenborg asserts that they are false. In his usage, "the Devil" is a collective term for hell (see §251:2 of the present work; Heaven and Hell 311, 544; Last Judgment 14). His terminology for those who dwell in hell is flexible. He sometimes uses the term "evil spirits" to apply to all those in hell; but at other times he speaks of two classes of people in hell, one called "evil spirits," or "satans," and the other called "devils," or "demons." The distinction is outlined in Divine Love and Wisdom 273 and Divine Providence 310:3, and mentioned in Heaven and Hell 311:2 and True Christianity 281:12. Where Swedenborg makes the distinction, "evil spirits" are associated with false thoughts, love for the world, and justification of obsessions with evil, whereas "demons" are associated with demonic loves, love for oneself, and acting out obsessions with evil. In these cases he consistently describes "devils" or "demons" as more profoundly wicked than "evil spirits" or "satans." [JSR]

  
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Many thanks to the Swedenborg Foundation and its New Century Edition team.