847. The symbolism of the waters receded off the earth, going and coming back, as vacillation between truth and falsity is established by earlier statements. I said that the flood water or deluges connected with Noah symbolized times of trial [§§705, 739, 756, 790], and since the subject here is the first state following trials, the waters that receded, going and coming back, can symbolize nothing else but a wavering between truth and falsity.
The nature of this wavering, though, cannot be known without a knowledge of what trials or "temptations" are. The type of struggle determines the type of vacillation afterward. When the trial involves heavenly qualities, the vacillation is between good and evil. When the trial involves spiritual qualities, the vacillation is between truth and falsity. And when the trial is earthly, the vacillation is between the things we crave and their opposites.
[2] There are many kinds of struggle. The general types are heaven-oriented, spiritual, and earthly, and it is important to avoid confusing them. Only those who love the Lord are subject to heaven-oriented trials. Spiritual trials come to those who have charity for their fellow human. Earthly tribulation has nothing to do with the other two kinds, and it is not really a trial, or temptation, but merely anxiety rising out of an attack on earthly kinds of love. The anxiety is stirred by misfortune, illness, or morbid constitution of the blood and the body fluids. 1
This brief discussion can give some idea of what is involved in our trials: distress and anxiety over things that conflict with what we love. For those who love the Lord, whatever attacks love for the Lord produces deep pain, and this is trial on the heavenly plane. For those who love their neighbor, or in other words, those who feel charity, anything that attacks that love triggers the sting of conscience, and this is spiritual trial.
[3] But earthly trials, which many people call temptations (while they refer to the pain they feel as the pangs of conscience), are not temptations, or tests. They are merely an anxiety sparked by an assault on what they love. Examples are times when they worry that they will be, or feel that they have been, deprived of their position, worldly goods, reputation, physical pleasures, bodily life, and so on. Still, these experiences are apt to do some good.
For those who practice earthly charity — and so for all kinds of heretics, non-Christians, and idolaters — temptations or trials are also possible, resulting from attacks on the way they live their faith, which is precious to them. But these are just woes that mimic spiritual crises.
Footnotes:
1. In Dynamics of the Soul's Domain (Swedenborg [1740-1741] 1955) part 1, §62, Swedenborg lists five qualities of the blood that determine the condition of the life it brings to the body, one of which is the blood's constitution, or chemical integrity. When he speaks here of the "morbid constitution of the blood," he brings a progressive understanding of physiology as biochemistry to bear on his comments. It is worth detailing here that despite the apparent reference to the Hippocratic doctrine of the "four humors" of bodily fluids that governed the body's state of health, Swedenborg was in fact operating far beyond it. First, the Hippocratic model had been superseded by the "spagyric" (that is, alchemical, or in modern terminology, biochemical) model for the external origin of disease developed by Paracelsus (1493-1541). Second, from Swedenborg's studies of the disciplines of chemistry and histology, he knew much about blood, lymph, cerebrospinal fluid, and the fluid that percolated within the tissues; and he was aware that the state of those fluids was dependent upon local chemical conditions. Thus he was working from a surprisingly modern biochemical model for the state of the fluids in the body. Third, he added his own findings on the blood and its components. [RPB]