20 And Adam called his wife's name Eve; because she was the mother of all living.
21 Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them.
22 And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
23 Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken.
24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. -Genesis 3 King James Version
Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com
279.
...20. And the man called his wife's name Eve, because she was the mother of all living. 21. And Jehovah God made for the man and for his wife coats of skin, and clothed them. 22. And Jehovah God said, Behold, the man is become as one of us, knowing good and evil; and now lest he put forth his hand, and take also of the tree of lives, and eat, and live to eternity, 23. Therefore Jehovah God sent him forth from the garden of Eden, to till the ground from which he was taken. 24. And He cast out the man; and He made to dwell from the east toward the garden of Eden cherubim, and the flame of a sword turning itself, to keep the way of the tree of lives.
THE CONTENTS. The Most Ancient Church, and those who fell away, are here summarily treated of; thus also its posterity down to the flood, when it expired.
Of the Most Ancient Church which was celestial, and from the life of faith in the Lord, called "Eve" and the "mother of all living" (verse 20).
Of its first posterity, in which there was celestial spiritual good; and of its second and third, in which there was natural good, signified by the "coat of skin which Jehovah God made for the man and his wife" (verse 21).
Of the fourth posterity, in which natural good began to be dissipated, and which, had they been created anew or instructed in the celestial things of faith, would have perished, which is meant by, "Lest he put forth his hand, and take also of the tree of lives, and eat, and live to eternity" (verse 22).
Of the fifth posterity, which was deprived of all good and truth, and was reduced to the state in which they had been previous to regeneration, which is meant by his being "sent forth out of the garden of Eden to till the ground from which he was taken" (verse 23).
Of the sixth and seventh posterities, in that they were deprived of all memory-knowledge [scientific] of what is good and true, and were left to their own filthy loves and persuasions; this being provided lest they should profane the holy things of faith, which is signified by his being "driven out, and cherubim being made to dwell at the garden, with the flame of a sword, to keep the way of the tree of lives" (verse 24).
THE INTERNAL SENSE. This and the preceding chapters, down to the verses now under consideration, treat of the most ancient people and of their regeneration; first, of those who lived like wild animals, but at length became spiritual men; then of those who became celestial men, and constituted the Most Ancient Church; afterwards of those who fell away, and their descendants, in regular order through the first, second, and third posterities and their successors, down to the flood. In the verses following, which conclude the chapter, we have a recapitulation of what occurred from the period when the man of the Most Ancient Church was formed, until the flood; thus it is a conclusion to all that goes before.
Verse 20. And the man called his wife's name Eve, because she was the mother of all living. By the "man" is here meant the man of the Most Ancient Church, or the celestial man, and by the "wife" and the "mother of all living" is meant the church. She is called "mother" as being the first church; and "living" in consequence of possessing faith in the Lord, who is life itself.
That by "man" is meant the man of the Most Ancient Church, or the celestial man, was previously shown; and at the same time it was also shown that the Lord alone is Man, and that from Him every celestial man is man, because in His likeness. Hence every member of the church, without exception or distinction, was called a "man" and at length this name was applied to anyone who in body appeared as a man, to distinguish him from beasts.
It has also been shown above that by "wife" is meant the church, and in the universal sense the kingdom of the Lord in the heavens and on earth; and from this it follows that the same is meant by "mother." In the Word the church is very frequently called "mother" ...The term "mother" is more especially applicable to the Most Ancient Church, because it was the first church, and the only one that was celestial, and therefore beloved by the Lord more than any other.
290.
That she was called the "mother of all living" in consequence of possessing faith in the Lord, who is Life itself, is also evident from what has been already shown. There cannot be more than one Life, from which is the life of all, and there can be no life, which is life, except through faith in the Lord, who is the Life; nor can there be faith in which is life, except from Him, consequently unless He is in it. On this account, in the Word, the Lord alone is called "Living" ...And those who possess faith are said to be "in the Book of lives" (Ps. 69:28), and "in the book of life" (Rev. 13:8; 17:8; 20:15). Wherefore also those who receive faith in Him are said to be "made alive" (Hos. 6:2; Ps. 85:6). On the other hand it follows that those who are not in faith are called "dead;" ...They are also called "dead" by the Lord (Matt. 4:16; John 5:25; 8:21, 24, 51, 52). Hell also is called "death" (Isa. 25:8; 28:15).
In this verse is described the first time, when the church was in the flower of her youth, representing the heavenly marriage, on which account she is described by a marriage, and is called "Eve" from a word meaning "life."
Verse 21. And Jehovah God made for the man and for his wife coats of skin, and clothed them. These words signify that the Lord instructed them in spiritual and natural good; His instructing them is expressed by "making" and "clothing" and spiritual and natural good, by the "coat of skin."
It could never appear from the letter that these things are signified; and yet there is evidently here enfolded some deeper meaning, for everyone must be aware that Jehovah God did not make a coat of skin for them.
Neither would it be evident to anyone that a "coat of skin" signifies spiritual and natural good, except by a revelation of the internal sense, and a subsequent comparison of passages in the Word where similar expressions occur. The general term "skin" is here used, but that of a kid, sheep, or ram, is understood, which animals in the Word signify affections of good, charity, and that which is of charity, as was likewise signified by the sheep used in the sacrifices. Those are called "sheep" who are endowed with the good of charity, that is, with spiritual and natural good, and hence the Lord is called the "Shepherd of the sheep" and those who are endowed with charity are called His "sheep" as everybody knows.
The reason why they are said to be "clothed with a coat of skin" is that the most ancient people were said to be "naked" on account of their innocence; but when they lost their innocence they became conscious that they were in evil, which also is called "nakedness." That all things might appear to cohere historically (in accordance with the way of speaking of the most ancient people), they are here said to be "clothed lest they should be naked" or in evil. Their being in spiritual and natural good is evident from what was remarked above concerning them, from verse 1 to 13 of this chapter, as well as from its being here related that "Jehovah God made them a coat of skin, and clothed them;" for it here treats of the first-and more especially of the second and third-posterities of the church, who were endowed with such good.
That the skins of kids, sheep, goats, badgers, and rams signify spiritual and natural goods, is evident from the internal sense of the word... Of the ark it is said that the covering of the tent was "of rams' skins and badgers' skins" (Exod. 26:14; 36:19), and that when they set forward Aaron and his sons covered the ark with a covering "of badgers' skins" and likewise the table and its vessels, the candlestick and its vessels, the altar of gold, and the vessels of ministry and of the altar (Num. 4:6-14). Of the Lord's Divine mercy it will in that place also be seen that these skins signify spiritual and natural good, for whatever was in the ark, the tabernacle, or the tent, yea, whatever was upon Aaron when clothed with the garments of holiness, signified what is celestial spiritual, so that there was not the least thing that had not its own representation.
Celestial good is not clothed, because it is inmost, and is innocent; but celestial spiritual good is that which is first clothed, and then natural good, for these are more external, and on that account are compared to and are called "garments;" ...In Isaiah: Put on thy beautiful garments, O Jerusalem, the city of holiness (Isa. 52:1). In Revelation: Who have not defiled their garments, and they shall walk with me in white, for they are worthy (Rev. 3:4-5), where it is likewise said of the four and twenty elders that they were "clothed in white raiment" (4:4). Thus the more external goods, which are celestial spiritual, and natural, are "garments;" wherefore also those who are endowed with the goods of charity appear in heaven clothed in shining garments; but here, because still in the body, with a "coat of skin."
Verse 22. And Jehovah God said, Behold the man is become as one of us, knowing good and evil; and now lest he put forth his hand, and take also of the tree of lives, and eat, and live to eternity. The reason "Jehovah God" is first mentioned in the singular, and afterwards in the plural number, is that by "Jehovah God" is meant the Lord, and at the same time the angelic heaven. The man's "knowing good and evil" signifies that he had become celestial, and thus wise and intelligent; "lest he put forth his hand, and take also of the tree of lives" means that he must not be instructed in the mysteries of faith [at that time.]
Here are two arcana: first, that "Jehovah God" signifies the Lord, and at the same time heaven; secondly, that had they been instructed in the mysteries of faith they would have perished...
As regards the first arcanum-that by "Jehovah God" is meant the Lord and at the same time heaven-it is to be observed that in the Word, always for a secret reason, the Lord is sometimes called merely "Jehovah" sometimes "Jehovah God" sometimes "Jehovah" and then "God" sometimes the "Lord Jehovah" sometimes the "God of Israel" and sometimes "God" only. Thus in the first chapter of Genesis, where it is also said, in the plural, "Let us make man in our image" He is called "God" only, and He is not called "Jehovah God" until the following chapter, where the celestial man is treated of. He is called "Jehovah" because He alone is or lives, thus from Essence; and "God" because He can do all things, thus from Power; as is evident from the Word, where this distinction is made (Isa. 49:4, 5; 55:7; Ps. 18:2, 28, 29, 31; 31:14). On this account every angel or spirit who spoke with man, and who was supposed to possess any power, was called "God" as appears from David: God hath stood in the congregation of God, He will judge in the midst of the gods (Ps. 82:1); and in another place: Who in the sky shall be compared unto Jehovah? who among the sons of the gods shall be likened to Jehovah? (Ps. 89:6). Again: Confess ye to the God of gods, confess ye to the Lord of lords (Ps. 136:2-3). Men also as being possessed of power are called "gods" as in Ps. 82:6; John 10:34, 35. Moses also is said to be "a god to Pharaoh" (Exod. 7:1). For this reason the word "God" in the Hebrew is in the plural number-"Elohim." But as the angels do not possess the least power of themselves, as indeed they acknowledge, but solely from the Lord, and as there is but one God, therefore by "Jehovah God" in the Word is meant the Lord alone. But where anything is effected by the ministry of angels, as in the first chapter of Genesis, He is spoken of in the plural number. Here also because the celestial man, as man, could not be put in comparison with the Lord, but with the angels only, it is said, the man "is become as one of us, knowing good and evil" that is, is wise and intelligent.
The other arcanum is that had they been instructed in the mysteries of faith they would have perished..., which is signified by the words, "now lest he put forth his hand, and take also of the tree of lives, and eat, and live to eternity." The case is this: When men have become inverted orders of life, and are unwilling to live, or to become wise, except from themselves and from their Own, they reason about everything they hear respecting faith, as to whether it is so, or not; and as they do this from themselves and from their own things of sense and of memory-knowledge, it must needs lead to denial, and consequently to blasphemy and profanation, so that at length they do not scruple to mix up profane things with holy. When a man becomes like this, he is so condemned in the other life that there remains for him no hope of salvation. For things mixed up by profanation remain so mixed up, so that whenever any idea of something holy presents itself, an idea of something profane that is conjoined with it is also there, the consequence of which is that the person cannot be in any society except one of the damned. Whatever is present in any idea of thought in consequence of being conjoined with it, is most exquisitely perceived in the other life, even by spirits in the world of spirits, and much more so by angelic spirits, so exquisitely indeed that from a single idea they know a person's character. The separation of profane and holy ideas when thus conjoined cannot be effected except by means of such infernal torment that if a man were aware of it he would as carefully avoid profanation as he would avoid hell itself.
This is the reason why the mysteries of faith were never revealed to the Jews. They were not even plainly told that they were to live after death, nor that the Lord would come into the world to save them. So great were the ignorance and stupidity in which they were kept, and still are kept, that they did not and do not know of the existence of the internal man, or of anything internal, for if they had known of it, or if they now knew of it, so as to acknowledge it, such is their character that they would profane it, and there would be no hope of any salvation for them in the other life. This is what is meant by the Lord in John: He hath blinded their eyes, and stopped up their heart, that they should not see with their eyes, nor understand with their heart, and convert themselves, and I should heal them (John 12:40). And by the Lord speaking to them in parables without explaining to them their meaning, lest (as He Himself says), Seeing they should see, and hearing they should hear, and should understand (Matt. 13:13). For the same reason all the mysteries of faith were hidden from them, and were concealed under the representatives of their church, and for the same reason the prophetic style is of the same character. It is however one thing to know, and another to acknowledge. He who knows and does not acknowledge, is as if he knew not; but it is he who acknowledges and afterwards blasphemes and profanes, that is meant by these words of the Lord.
A man acquires a life by all the things he is persuaded of, that is, which he acknowledges and believes. That of which he is not persuaded, or does not acknowledge and believe, does not affect his mind. And therefore no one can profane holy things unless he has been so persuaded of them that he acknowledges them, and yet denies them. Those who do not acknowledge may know, but are as if they did not know, and are like those who know things that have no existence. Such were the Jews about the time of the Lord's advent, and therefore they are said in the Word to be "vastated" or "laid waste" that is, to have no longer any faith...
From all this it is evident what is meant by the words, "lest he put forth his hand, and take also of the tree of lives, and eat, and live to eternity." To "take of the tree of lives and eat" is to know even so as to acknowledge whatever is of love and faith; for "lives" in the plural denote love and faith, and to "eat" signifies here as before, to know. To "live to eternity" is not to live in the body to eternity, but to live after death in eternal damnation. A man who is "dead" is not so called because he is to die after the life of the body, but because he will live a life of death, for "death" is damnation and hell...
305.
Verse 23. Therefore Jehovah God sent him forth from the garden of Eden, to till the ground from which he was taken. To be "cast out of the garden of Eden" is to be deprived of all intelligence and wisdom; and to "till the ground from which he was taken" is to become corporeal, as he was previous to regeneration. That to be "cast out of the garden of Eden" is to be deprived of all intelligence and wisdom, is evident from the signification of a "garden" and of "Eden" as above; for a "garden" signifies intelligence, or the understanding of truth; and "Eden" being significative of love, signifies wisdom, or the will of good. That to "till the ground from which he was taken" signifies to become corporeal, such as he was before regeneration, has been shown above (verse 19), where similar words occur.
[185. ...Man's regeneration is an image of the Lord's glorification, that is, as the Lord made His Human Divine, so He makes spiritual the man whom He regenerates. -The New Jerusalem and its Heavenly Doctrine, by Emanuel Swedenborg, [1758], tr. by John Whitehead [1892] at sacred-texts.com]
306.
Verse 24. And He cast out the man; and He made to dwell from the east toward the garden of Eden cherubim, and the flame of a sword turning itself to keep the way of the tree of lives. To "cast out the man" is to entirely deprive him of all the will of good and understanding of truth, insomuch that he is separated from them... To "make cherubim from the east to dwell" is to provide against his entering into any secret thing of faith; for the "east toward the garden of Eden" is the celestial, from which is intelligence; and by "cherubim" is signified the providence of the Lord in preventing such a man from entering into the things of faith... and this for the purpose of "keeping the way of the tree of lives" that is, of preventing the profanation of holy things.
307.
It here treats of the sixth and seventh posterities, which perished by the flood, and were altogether "cast out of the garden of Eden" that is, from all understanding of truth, and became as it were not [spiritual] men, being left to their insane cupidities [1. : Desire for wealth : avarice, greed. 2. : strong desire : lust]
308.
As the signification of the "east" and of the "garden of Eden" were given above, it is needless to dwell longer on them; but that " cherubim" denote the providence of the Lord lest man should insanely enter into the mysteries of faith from his Own [self,] and from what is of the senses and of memory-knowledge [sensual and scientific], and should thus profane them, and destroy himself, is evident from all the passages in the Word where mention is made of "cherubim." As the Jews were of such a quality that if they had possessed any clear knowledge concerning the Lord's coming, concerning the representatives or types of the church as being significative [or being a symbol or sign] of Him, concerning the life after death, concerning the interior man and the internal sense of the Word, they would have profaned it, and would have perished... therefore this was represented by the " cherubim" on the mercy-seat over the ark, upon the curtains of the tabernacle, upon the vail, and also in the temple; and it was signified that the Lord had them in keeping (Exod. 25:18-21; 26:1, 31; 1 Kings 6:23-29, 32). For the ark, in which was the testimony, signified the same as the tree of lives in this passage, namely, the Lord and the celestial things which belong solely to Him. Hence also the Lord is so often called the "God of Israel sitting on the cherubim" and hence He spake with Moses and Aaron "between the cherubim" (Exod. 25:22; Num. 7:89) ...From these passages it is evident that the providence of the Lord in preventing men from entering into the mysteries of faith is signified by the "cherubim;" and that therefore they were left to their insane cupidities [1. : Desire for wealth : avarice, greed. 2. : strong desire : lust]...
310.
Each particular expression in this verse involves so many arcana [or secrets] of deepest import (applicable to the genius of this people who perished by the flood, a genius totally different from that of those who lived subsequent to the flood), that it is impossible to set them forth. We will briefly observe that their first parents, who constituted the Most Ancient Church, were celestial men, and consequently had celestial seeds implanted in them; whence their descendants had seed in them from a celestial origin. Seed from a celestial origin is such that love rules the whole mind and makes it a one... These are arcana with which the present generation are utterly unacquainted, for at the present day none know what the celestial man is nor even what the spiritual man is, and... the consequent state after death.
311.
In the other life, the state of those who perished by the flood is such that they cannot be in the world of spirits [between heaven and hell,] or with other spirits [there,] but are in a hell separated from the hells of others, and as it were under a certain mountain. This appears as an intervening [coming between] mountain in consequence of their direful phantasies and persuasions. Their phantasies and persuasions are such as to produce so profound a stupor in other spirits that they do not know whether they are alive or dead, for they deprive them of all understanding of truth, so that they perceive nothing. Such also was their persuasive power during their abode in the world; and because it was foreseen that in the other life they would be incapable of associating with other spirits without inducing on them a kind of death, they all became extinct, and the Lord of His Divine mercy induced other states on those who lived after the flood.
312.
In this verse, the state of these antediluvians is fully described, in that they were "cast out" or separated from celestial good, and in that "cherubim were placed from the east toward the garden of Eden." This expression, "from the east toward the garden of Eden" is applicable only to them, and could not be used in relation to those who lived afterwards, of whom it would have been said, "from the garden of Eden toward the east." ...not to mention other things in the series that cannot possibly be explained, being understood only by the angels, to whom the Lord reveals them; for every state contains infinite arcana [or secrets,] not even one of which is known to men.
313.
From what is here said of the first man, it is evident that all the hereditary evil existing at the present day did not come from him, as is falsely supposed. For it is the Most Ancient Church that is here treated of under the name of "man;" and when it is called "Adam" it signifies that man was from the ground, or that from being non-man he became man by regeneration from the Lord. This is the origin and signification of the name. But as to hereditary evil, the case is this. Everyone who commits actual sin thereby induces on himself a nature, and the evil from it is implanted in his children, and becomes hereditary. It thus descends from every parent, from the father, grandfather, great-grandfather, and their ancestors in succession, and is thus multiplied and augmented in each descending posterity, remaining with each person, and being increased in each by his actual sins, and never being dissipated so as to become harmless except in those who are being regenerated by the Lord. Every attentive observer may see evidence of this truth in the fact that the evil inclinations of parents remain visibly in their children, so that one family, and even an entire race, may be thereby distinguished from every other.
314.
CONTINUATION CONCERNING MAN'S ENTRANCE INTO ETERNAL LIFE. After the use of light has been given to the resuscitated person [after death], or soul, so that he can look about him, the spiritual angels previously spoken of render him all the kindly services he can in that state desire, and give him information about the things of the other life, but only so far as he is able to receive it. If he has been in faith, and desires it, they show him the wonderful and magnificent things of heaven.
315.
But if the resuscitated person or soul is not of such a character as to be willing to be instructed, he then desires to be rid of the company of the angels, which they exquisitely perceive, for in the other life there is a communication of all the ideas of thought. Still, they do not leave him even then, but he dissociates himself from them. The angels love everyone, and desire nothing more than to render him kindly services, to instruct him, and to convey him to heaven. In this consists their highest delight.
316.
When the soul thus dissociates himself, he is received by good spirits, who likewise render him all kind offices while he is in their company. If however his life in the world has been such that he cannot remain in the company of the good, he desires to be rid of these also, and this process is repeated again and again, until he associates himself with those who are in full agreement with his former life in the world, among whom he finds as it were his own life. And then, wonderful to say, he leads with them a life like that which he had lived when in the body. But after sinking back into such a life, he makes a new beginning of life; and some after a longer time, some after a shorter, are from this borne on toward hell; but such as have been in faith toward the Lord, are from that new beginning of life led step by step toward heaven.
317.
Some however advance more slowly toward heaven, and others more quickly. I have seen some who were elevated to heaven immediately after death, of which I am permitted to mention only two instances.
318.
A certain spirit came and discoursed with me, who, as was evident from certain signs, had only lately died. At first he knew not where he was, supposing himself still to be in the world; but when he became conscious that he was in the other life, and that he no longer possessed anything, such as house, wealth, and the like, being in another kingdom, where he was deprived of all he had possessed in the world, he was seized with anxiety, and knew not where to betake himself, or whither to go for a place of abode. He was then informed that the Lord alone provides for him and for all; and was left to himself, that his thoughts might take their wonted direction, as in the world. He now considered (for in the other life the thoughts of all may be plainly perceived) what he must do, being deprived of all means of subsistence; and while in this state of anxiety he was brought into association with some celestial spirits who belonged to the province of the heart, and who showed him every attention that he could desire. This being done, he was again left to himself, and began to think, from charity, how he might repay kindness so great, from which it was evident that while he had lived in the body he had been in the charity of faith, and he was therefore at once taken up into heaven.
319.
I saw another also who was immediately translated into heaven by the angels, and was accepted by the Lord and shown the glory of heaven; not to mention much other experience respecting others who were conveyed to heaven after some lapse of time.
305.
Verse 23. Therefore Jehovah God sent him forth from the garden of Eden, to till the ground from which he was taken. To be "cast out of the garden of Eden" is to be deprived of all intelligence and wisdom; and to "till the ground from which he was taken" is to become corporeal, as he was previous to regeneration. That to be "cast out of the garden of Eden" is to be deprived of all intelligence and wisdom, is evident from the signification of a "garden" and of "Eden" as above; for a "garden" signifies intelligence, or the understanding of truth; and "Eden" being significative of love, signifies wisdom, or the will of good. That to "till the ground from which he was taken" signifies to become corporeal, such as he was before regeneration, has been shown above (verse 19), where similar words occur.
[185. ...Man's regeneration is an image of the Lord's glorification, that is, as the Lord made His Human Divine, so He makes spiritual the man whom He regenerates. -The New Jerusalem and its Heavenly Doctrine, by Emanuel Swedenborg, [1758], tr. by John Whitehead [1892] at sacred-texts.com]
306.
Verse 24. And He cast out the man; and He made to dwell from the east toward the garden of Eden cherubim, and the flame of a sword turning itself to keep the way of the tree of lives. To "cast out the man" is to entirely deprive him of all the will of good and understanding of truth, insomuch that he is separated from them... To "make cherubim from the east to dwell" is to provide against his entering into any secret thing of faith; for the "east toward the garden of Eden" is the celestial, from which is intelligence; and by "cherubim" is signified the providence of the Lord in preventing such a man from entering into the things of faith... and this for the purpose of "keeping the way of the tree of lives" that is, of preventing the profanation of holy things.
307.
It here treats of the sixth and seventh posterities, which perished by the flood, and were altogether "cast out of the garden of Eden" that is, from all understanding of truth, and became as it were not [spiritual] men, being left to their insane cupidities [1. : Desire for wealth : avarice, greed. 2. : strong desire : lust]
308.
As the signification of the "east" and of the "garden of Eden" were given above, it is needless to dwell longer on them; but that " cherubim" denote the providence of the Lord lest man should insanely enter into the mysteries of faith from his Own [self,] and from what is of the senses and of memory-knowledge [sensual and scientific], and should thus profane them, and destroy himself, is evident from all the passages in the Word where mention is made of "cherubim." As the Jews were of such a quality that if they had possessed any clear knowledge concerning the Lord's coming, concerning the representatives or types of the church as being significative [or being a symbol or sign] of Him, concerning the life after death, concerning the interior man and the internal sense of the Word, they would have profaned it, and would have perished... therefore this was represented by the " cherubim" on the mercy-seat over the ark, upon the curtains of the tabernacle, upon the vail, and also in the temple; and it was signified that the Lord had them in keeping (Exod. 25:18-21; 26:1, 31; 1 Kings 6:23-29, 32). For the ark, in which was the testimony, signified the same as the tree of lives in this passage, namely, the Lord and the celestial things which belong solely to Him. Hence also the Lord is so often called the "God of Israel sitting on the cherubim" and hence He spake with Moses and Aaron "between the cherubim" (Exod. 25:22; Num. 7:89) ...From these passages it is evident that the providence of the Lord in preventing men from entering into the mysteries of faith is signified by the "cherubim;" and that therefore they were left to their insane cupidities [1. : Desire for wealth : avarice, greed. 2. : strong desire : lust]...
310.
Each particular expression in this verse involves so many arcana [or secrets] of deepest import (applicable to the genius of this people who perished by the flood, a genius totally different from that of those who lived subsequent to the flood), that it is impossible to set them forth. We will briefly observe that their first parents, who constituted the Most Ancient Church, were celestial men, and consequently had celestial seeds implanted in them; whence their descendants had seed in them from a celestial origin. Seed from a celestial origin is such that love rules the whole mind and makes it a one... These are arcana with which the present generation are utterly unacquainted, for at the present day none know what the celestial man is nor even what the spiritual man is, and... the consequent state after death.
311.
In the other life, the state of those who perished by the flood is such that they cannot be in the world of spirits [between heaven and hell,] or with other spirits [there,] but are in a hell separated from the hells of others, and as it were under a certain mountain. This appears as an intervening [coming between] mountain in consequence of their direful phantasies and persuasions. Their phantasies and persuasions are such as to produce so profound a stupor in other spirits that they do not know whether they are alive or dead, for they deprive them of all understanding of truth, so that they perceive nothing. Such also was their persuasive power during their abode in the world; and because it was foreseen that in the other life they would be incapable of associating with other spirits without inducing on them a kind of death, they all became extinct, and the Lord of His Divine mercy induced other states on those who lived after the flood.
312.
In this verse, the state of these antediluvians is fully described, in that they were "cast out" or separated from celestial good, and in that "cherubim were placed from the east toward the garden of Eden." This expression, "from the east toward the garden of Eden" is applicable only to them, and could not be used in relation to those who lived afterwards, of whom it would have been said, "from the garden of Eden toward the east." ...not to mention other things in the series that cannot possibly be explained, being understood only by the angels, to whom the Lord reveals them; for every state contains infinite arcana [or secrets,] not even one of which is known to men.
313.
From what is here said of the first man, it is evident that all the hereditary evil existing at the present day did not come from him, as is falsely supposed. For it is the Most Ancient Church that is here treated of under the name of "man;" and when it is called "Adam" it signifies that man was from the ground, or that from being non-man he became man by regeneration from the Lord. This is the origin and signification of the name. But as to hereditary evil, the case is this. Everyone who commits actual sin thereby induces on himself a nature, and the evil from it is implanted in his children, and becomes hereditary. It thus descends from every parent, from the father, grandfather, great-grandfather, and their ancestors in succession, and is thus multiplied and augmented in each descending posterity, remaining with each person, and being increased in each by his actual sins, and never being dissipated so as to become harmless except in those who are being regenerated by the Lord. Every attentive observer may see evidence of this truth in the fact that the evil inclinations of parents remain visibly in their children, so that one family, and even an entire race, may be thereby distinguished from every other.
314.
CONTINUATION CONCERNING MAN'S ENTRANCE INTO ETERNAL LIFE. After the use of light has been given to the resuscitated person [after death], or soul, so that he can look about him, the spiritual angels previously spoken of render him all the kindly services he can in that state desire, and give him information about the things of the other life, but only so far as he is able to receive it. If he has been in faith, and desires it, they show him the wonderful and magnificent things of heaven.
315.
But if the resuscitated person or soul is not of such a character as to be willing to be instructed, he then desires to be rid of the company of the angels, which they exquisitely perceive, for in the other life there is a communication of all the ideas of thought. Still, they do not leave him even then, but he dissociates himself from them. The angels love everyone, and desire nothing more than to render him kindly services, to instruct him, and to convey him to heaven. In this consists their highest delight.
316.
When the soul thus dissociates himself, he is received by good spirits, who likewise render him all kind offices while he is in their company. If however his life in the world has been such that he cannot remain in the company of the good, he desires to be rid of these also, and this process is repeated again and again, until he associates himself with those who are in full agreement with his former life in the world, among whom he finds as it were his own life. And then, wonderful to say, he leads with them a life like that which he had lived when in the body. But after sinking back into such a life, he makes a new beginning of life; and some after a longer time, some after a shorter, are from this borne on toward hell; but such as have been in faith toward the Lord, are from that new beginning of life led step by step toward heaven.
317.
Some however advance more slowly toward heaven, and others more quickly. I have seen some who were elevated to heaven immediately after death, of which I am permitted to mention only two instances.
318.
A certain spirit came and discoursed with me, who, as was evident from certain signs, had only lately died. At first he knew not where he was, supposing himself still to be in the world; but when he became conscious that he was in the other life, and that he no longer possessed anything, such as house, wealth, and the like, being in another kingdom, where he was deprived of all he had possessed in the world, he was seized with anxiety, and knew not where to betake himself, or whither to go for a place of abode. He was then informed that the Lord alone provides for him and for all; and was left to himself, that his thoughts might take their wonted direction, as in the world. He now considered (for in the other life the thoughts of all may be plainly perceived) what he must do, being deprived of all means of subsistence; and while in this state of anxiety he was brought into association with some celestial spirits who belonged to the province of the heart, and who showed him every attention that he could desire. This being done, he was again left to himself, and began to think, from charity, how he might repay kindness so great, from which it was evident that while he had lived in the body he had been in the charity of faith, and he was therefore at once taken up into heaven.
319.
I saw another also who was immediately translated into heaven by the angels, and was accepted by the Lord and shown the glory of heaven; not to mention much other experience respecting others who were conveyed to heaven after some lapse of time.
No comments:
Post a Comment