Genesis 3:1 The serpent

3 Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? -Genesis 3:1 King James Version (KJV)

Spiritual Diary, by Emanuel Swedenborg, [1758], tr. by Bush, Smithson and Buss [1883-9] at sacred-texts.com

2492.

CONCERNING A CERTAIN KIND OF SERPENT. There are genera and species of those who are serpents, or who in the life of the body were crafty, and in the other life are called serpents. That they are called serpents comes from this, that before the eyes of angels they appear like serpents; for when the angels inspect them, they are, as it were, turned into serpents before the eyes of spirits, which was plainly shown me previously, so that I supposed them to be wholly turned into knots of serpent forms; then do they not only appear so to spirits, but also to themselves, for the angels see their interiors, and then [their] frauds, wiles, appear before the eyes of spirits like reptiles, to whom they are such, because in serpents is poison, by which in nature is represented wiles [cunning].

2493.

It happens similarly with animals of another genus, which appear to spirits, and are represented by them in human sleep, for there are... affections which are thus represented in the world of spirits, when angels speak together about the like, for the speech of angels falls thus into representative forms in the world of spirits...

2495.

But there was a certain kind of cunning in others... that they could insinuate themselves into every society...

2496.

But this genus of cunning has many species; wherefore it is not so easy to describe it, that in external appearance they are, as it were, upright, and so insinuate themselves in every society, yea, are beloved because they can insinuate themselves in the passions of everyone, and hence enjoy another's good.

2497.

When these were inspected by angels, it then appeared of what quality they were and by whom serpents are represented: there appeared a serpent creeping upwards to the right thigh, or the leg below the knee: thus they were not turned into serpents, but they appeared to remain the likeness of a man; wherefore they are not changed into serpents... Now, because their appearance is, as it were, that of a man or upright person in externals, and they are beloved, and do not wholly destroy man, because they have not such audacity, therefore there appeared [something] human, as also an infantile principle in their speech.

2498.

While thinking concerning their departure of what quality they become at last, it was shown me by a vision that they are at last expelled from the societies of spirits, because they are at length discovered as to their character, and they then sit solitary only in the society of the solitary...

2499.

It is also to be observed that when such and others have been in the societies of spirits, and have been detected and ejected thence, some mark always adheres [to them] as is read of Cain, which appears to spirits to whom they come, and whom they wish likewise to mislead; which mark is at length so enlarged that they are not tolerated in any society, thus are finally left to themselves, and so their solitude at last becomes apparent to them, and is also of such a nature as is represented. - 1748, July 3...

2509.

They also have such a nature in the other life that whenever they observe amongst several, or in any society (because societies communicate one with another), therefore in the next societies, anything pleasant or happy, they strive with the greatest pains to claim it; and if they were able, would never leave anything pleasant to others. This was also granted me to know from experience. Wherefore it was said, that if such should come into the celestial societies they would desire to snatch away from each and all their joy and felicity; wherefore such are not able to come into heaven. - 1748, July 3.
4672.
CONCERNING HELL. I was led above the magical hell; and when I was above it, there appeared a great head of a serpent, hideous by reason of its black scales. The body was like a scaly fish. It was said that this magical hell appears thus in the light of heaven...

Coronis, by Emanuel Swedenborg, [1771], tr. by John Whitehead [1914] at sacred-texts.com

38.
The hell of those who were from the Most Ancient Church, is more atrocious than all other hells. It consists of those who in the world believed themselves to be as God, according to the deceitful utterance of the serpent (Gen. 3:5); and those are deeper in that hell who, from the fantasy that God had transfused His Divinity into men, persuaded themselves that they altogether were gods, and so that there was no longer a God in the universe. In consequence of that direful persuasion, a stinking smoke is exhaled from that hell, which infects the adjacent places with so baleful a contagion, that when anyone approaches, he is at first seized with such a mad delirium, that presently, after some convulsive struggles, he seems to himself to be in the agonies of death. I saw a certain one, in the vicinity of that place, lying as it were dead; but, on being removed thence, he revived. That hell lies in the middle region at the south, surrounded with ramparts, and on which stand some who shout out in a loud stentorian voice, "Approach no nearer." I have heard from the angels who are in the heaven above that hell, that the evil demons there appear like serpents twisted into inextricable folds, which is a consequence of their vain devices and incantations, by which they deluded the simple into admitting that they are gods, and that there is no God beside them...



 

 

  

Genesis 3 Life after death (continued)

Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

[67. CHAPTER 2 As of the Lord's Divine mercy it has been given me to know the internal meaning of the Word, in which are contained deepest arcana [or secrets] that have not before come to anyone's knowledge, nor can come unless the nature of the other life is known (for very many things of the Word's internal sense have regard to, describe, and involve those of that life), I am permitted to disclose what I have heard and seen during some years in which it has been granted me to be in the company of spirits and angels.
68.
I am well aware that many will say that no one can possibly speak with spirits and angels so long as he lives in the body; and many will say that it is all fancy, others that I relate such things in order to gain credence, and others will make other objections. But by all this I am not deterred, for I have seen, I have heard, I have felt.
69.

Man was so created by the Lord as to be able while living in the body to speak with spirits and angels, as in fact was done in the most ancient times; for, being a spirit clothed with a body, he is one with them. But because in process of time men so immersed themselves in corporeal and worldly things as to care almost nothing for aught besides, the way was closed. Yet as soon as the corporeal things recede in which man is immersed, the way is again opened, and he is among spirits, and in a common life with them.

70.

As it is permitted me to disclose what for several years I have heard and seen, it shall here be told, first, how the case is with man when he is being resuscitated; or how he enters from the life of the body into the life of eternity. In order that I might know that men live after death, it has been given me to speak and be in company with many who were known to me during their life in the body; and this not merely for a day or a week, but for months, and almost a year, speaking and associating with them just as in this world. They wondered exceedingly that while they lived in the body they were, and that very many others are, in such incredulity as to believe that they will not live after death; when in fact scarcely a day intervenes after the death of the body before they are in the other life; for death is a continuation of life.

71.

But as these matters would be scattered and disconnected if inserted among those contained in the text of the Word, it is permitted, of the Lord's Divine mercy, to append them in some order, at the beginning and end of each chapter; besides those which are introduced incidentally.]

 

182.

CHAPTER 3 CONTINUATION CONCERNING THE ENTRANCE INTO ETERNAL LIFE OF THOSE WHO ARE RAISED FROM THE DEAD. When the celestial angels are with a resuscitated person, they do not leave him, for they love everyone; but when the soul is of such a character that he can no longer be in the company of the celestial angels, he is eager to depart from them; and when this takes place the spiritual angels arrive, and give him the use of light, for previously he had seen nothing, but had only thought.

183.

I was shown how these angels work. They seemed to as it were roll off the coat of the left eye... in order that the eye might be opened and the use of light be granted. To the man it appears as if this were really done, but it is only an appearance.

184.

After this little membrane has been thus in appearance rolled off, some light is visible, but dim, such as a man sees through his eyelids when he first awakes out of sleep; and he who is being resuscitated is in a tranquil state, being still guarded by the celestial angels. There then appears a kind of shadow of an azure [bright blue in color, like a cloudless sky] color with a little star, but I perceived that this takes place with variety.

185.

Afterwards there seems to be something gently unrolled from the face, and perception is communicated to him, the angels being especially cautious to prevent any idea coming from him but such as is of a soft and tender nature, as of love; and it is now given him to know that he is a spirit.

186.

He then commences his life. This at first is happy and glad, for he seems to himself to have come into eternal life, which is represented by a bright white light that becomes of a beautiful golden tinge, by which is signified his first life, to wit, that it is celestial as well as spiritual.

187.

His being next taken into the society of good spirits is represented by a young man sitting on a horse and directing it toward hell, but the horse cannot move a step. He is represented as a youth because when he first enters upon eternal life he is among angels, and therefore appears to himself to be in the flower of youth.

188.

His subsequent life is represented by his dismounting from the horse and walking on foot, because he cannot make the horse move from the place; and it is insinuated to him that he must be instructed in the knowledges of what is true and good.

189.

Afterwards pathways were seen sloping gently upward, which signify that by the knowledges of what is true and good, and by self-acknowledgment, he should be led by degrees toward heaven; for no one can be conducted thither without such self-acknowledgment, and the knowledges of what is true and good. A continuation of this subject may be seen at the end of this chapter...
314.
CONTINUATION CONCERNING MAN'S ENTRANCE INTO ETERNAL LIFE. After the use of light has been given to the resuscitated person, 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.        

 

 

 

 

 

 

Genesis 2:18-25 The Lord God made a woman

¹⁸ And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him.
¹⁹ And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.
²⁰ And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
²¹ And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
²² And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.
²³ And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
²⁴ Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
²⁵ And they were both naked, the man and his wife, and were not ashamed.
-Genesis 2:18-25 King James Version (KJV)

I believe there are three main points of view regarding the creation of Adam and Eve. There is the view from the lower Worlds, the view from the Higher Worlds or Planes and the view from the Physical Worlds. Firstly, Emanuel Swedenborg shares his view from the lower Worlds of duality.

Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

131.

THE CONTENTS. The posterity of the Most Ancient Church, which inclined to their Own, is here treated of.

132.
Since man is such as not to be content to be led by the Lord, but desires to be led also by himself and the world, or by his Own, therefore the Own which was granted him is here treated of (verse 18).
133.
And first it is given him to know the affections of good and the knowledges of truth with which he is endowed by the Lord; but still he inclines to his Own (verses 19, 20).

134.

Wherefore he is let into a state of his Own, and an Own is given him, which is described by the rib built into a woman (verses 21 to 23).

135.

Celestial and spiritual life are adjoined to the man's Own, so that they appear as a one (verse 24)...

137.

THE INTERNAL SENSE The first three chapters of Genesis treat in general of the Most Ancient Church, which is called "Man" from its first period to its last, when it perished: the preceding part of this chapter treats of its most flourishing state, when it was a celestial man; here it now treats of those who inclined to their Own, and of their posterity.

138.

Verse 18. And Jehovah God said, It is not good that the man should be alone; I will make him a help as with him. By "alone" is signified that he was not content to be led by the Lord, but desired to be led by self and the world; by a "help as with him" is signified man's Own, which is subsequently called a "rib built into a woman."

139.

In ancient times those were said to "dwell alone" who were under the Lord's guidance as celestial men, because such were no longer infested by evils, or evil spirits. This was represented in the Jewish Church also by their dwelling alone when they had driven out the nations... This posterity of the Most Ancient Church was not disposed to dwell alone, that is, to be a celestial man, or to be led by the Lord as a celestial man, but, like the Jewish Church, desired to be among the nations. And because they desired this, it is said, "it is not good that the man should be alone" for he who desires is already in evil, and it is granted him...

141.

Innumerable things might be said about man's Own in describing its nature with the corporeal and worldly man, with the spiritual man, and with the celestial man. With the corporeal [of or relating to a person's body, especially as opposed to their spirit] and worldly man, his Own is his all, he knows of nothing else than his Own, and imagines, as before said, that if he were to lose this Own he would perish. With the spiritual man also his Own has a similar appearance, for although he knows that the Lord is the life of all, and gives wisdom and understanding, and consequently the power to think and to act, yet this knowledge is rather the profession of his lips than the belief of his heart. But the celestial man discerns that the Lord is the life of all and gives the power to think and to act, for he perceives that it is really so. He never desires his Own, nevertheless an Own is given him by the Lord, which is conjoined with all perception of what is good and true, and with all happiness. The angels are in such an Own, and are at the same time in the highest peace and tranquility, for in their Own are those things which are the Lord's, who governs their Own, or them by means of their Own. This Own is the... celestial itself, whereas that of the corporeal man is infernal [or hellish.] But concerning this Own more hereafter.

142.

Verses 19, 20. And Jehovah God formed out of the ground every beast of the field, and every fowl of the heavens, and brought it to the man to see what he would call it; and whatsoever the man called every living soul, that was the name thereof. And the man gave names to every beast, and to the fowl of the heavens, and to every wild animal of the field; but for the man there was not found a help as with him. By "beasts" are signified celestial affections, and by "fowls of the heavens" spiritual affections; that is to say, by "beasts" are signified things of the will, and by "fowls" things of the understanding. To "bring them to the man to see what he would call them" is to enable him to know their quality, and his "giving them names" signifies that he knew it. But notwithstanding that he knew the quality of the affections of good and of the knowledges of truth that were given him by the Lord, still he inclined to his Own, which is expressed in the same terms as before-that "there was not found a help as with him."

143.

That by "beasts" and "animals" were anciently signified affections and like things in man, may appear strange at the present day; but as the men of those times were in a celestial idea, and as such things are represented in the world of spirits by animals, and in fact by such animals as they are like, therefore when they spoke in that way they meant nothing else. Nor is anything else meant in the Word in those places where beasts are mentioned either generally or specifically. The whole prophetic Word is full of such things, and therefore one who does not know what each beast specifically signifies, cannot possibly understand what the Word contains in the internal sense. But, as before observed, beasts are of two kinds- evil or noxious beasts, and good or harmless ones-and by the good beasts are signified good affections, as for instance by sheep, lambs, and doves; and as it is the celestial, or the celestial spiritual man, who is treated of, such are here meant. That "beasts" in general signify affections, may be seen above, confirmed by some passages in the Word (n. 45, 46)...

144.

That to "call by name" signifies to know the quality, is because the ancients, by the "name" understood the essence of a thing, and by "seeing and calling by name" they understood to know the quality. The reason was that they gave names to their sons and daughters according to the things which were signified, for every name had something peculiar in it, from which, and by which, they might know the origin and the nature of their children, as will be seen in a future part of this work, when, of the Lord's Divine mercy, we come to treat of the twelve sons of Jacob. As therefore the names implied the source and quality of the things named, nothing else was understood by "calling by name." This was the customary mode of speaking among them...

145.
In the Word also by "name" is signified the essence of a thing, and by "seeing and calling by name" is signified to know the quality... 

146.

From what has been stated, the connection of what is signified may be seen. In verse 18 it is said, "It is not good that the man should be alone, I will make him a help as with him" and presently "beasts" and "birds" are spoken of, which nevertheless had been treated of before, and immediately it is repeated that "for the man there was not found a help as with him" which denotes that although he was permitted to know his quality as to the affections of good, and knowledges of truth, still he inclined to his Own; for those who are such as to desire what is their own, begin to despise the things of the Lord, however plainly they may be represented and shown to them.

147.

Verse 21. And Jehovah God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the flesh in the place thereof. By a "rib" which is a bone of the chest, is meant man's Own, in which there is but little vitality, and indeed an Own which is dear to him; by "flesh in the place of the rib" is meant an Own in which there is vitality; by a "deep sleep" is meant the state into which he was let so that he might seem to himself to have what is his own, which state resembles sleep, because while in it he knows not but that he lives, thinks, speaks, and acts, from himself. But when he begins to know that this is false, he is then roused as it were out of sleep, and becomes awake.

148.

The reason why what is man's own (and indeed an Own which is dear to him) is called a "rib" which is a bone of the chest, is that among the most ancient people the chest signified charity, because it contains both the heart and the lungs; and bones signified the viler things, because they possess a minimum of vitality; while flesh denoted such as had vitality. The ground of these significations is one of the deepest arcana [or secrets] known to the men of the most Ancient Church...

149.

In the Word also, man's Own is signified by "bones" and indeed an Own vivified by the Lord, as in... Ezekiel, where he speaks of bones receiving flesh, and having spirit put into them: The hand of Jehovah set me in the midst of the valley, and it was full of bones; and He said to me, prophesy upon these bones, and say unto them, O ye dry bones, hear the word of Jehovah; thus saith the Lord Jehovah to these bones, Behold, I bring breath [spirit] into you, and ye shall live, and I will lay sinews upon you, and will make flesh come upon you, and cover you with skin, and I will put breath [spirit] in you, and ye shall live, and ye shall know that I am Jehovah (Ezek. 37:1, 4-6). [2] The Own of man, when viewed from heaven, appears like a something that is wholly bony, inanimate, and very ugly, consequently as being in itself dead, but when vivified by the Lord it looks like flesh. For man's Own is a mere dead thing, although to him it appears as something, indeed as everything. Whatever lives in him is from the Lord's life, and if this were withdrawn he would fall down as dead as a stone...
150.

The state of man when in his Own, or when he supposes that he lives from himself, is compared to "deep sleep" and indeed by the ancients was called deep sleep; and in the Word it is said of such that they have "poured out upon them the spirit of deep sleep" (Isa. 29:10) ...That man's Own is in itself dead, and that no one has any life from himself, has been shown so clearly in the world of spirits, that evil spirits who love nothing but their Own, and obstinately insist that they live from themselves, were convinced by sensible experience, and were forced to confess that they do not live from themselves. For a number of years I have been permitted in an especial manner to know how the case is with what is man's own, and it has been granted to me to perceive clearly that I could think nothing from myself, but that every idea of thought flows in, and sometimes I could perceive how and whence it flowed in. The man who supposes that he lives from himself is therefore in what is false, and by believing that he lives from himself appropriates to himself everything evil and false, which he would never do if his belief were in accordance with the real truth of the case.

151.

Verse 22. And the rib which Jehovah God had taken from the man He built into a woman, and brought her to the man. By to "build" is signified to raise up what has fallen; by the "rib" man's Own not vivified; by a "woman" man's own vivified by the Lord; by "He brought her to the man" that what is his own was granted him. The posterity of this church did not wish, like their parents, to be a celestial man, but to be under their own self-guidance; and, thus inclining to their Own, it was granted to them, but still an Own vivified by the Lord, and therefore called a "woman" and afterwards a "wife."

152.

It requires but little attention in anyone to discern that woman was not formed out of the rib of a man, and that deeper arcana [or secrets] are here implied than any person has heretofore been aware of. And that by the "woman" is signified man's Own, may be known from the fact that it was the woman who was deceived; for nothing ever deceives man but his Own, or what is the same, the love of self and of the world.

153.

The rib is said to be "built into a woman" but it is not said that the woman was "created" or "formed" or "made" as before when treating of regeneration. The reason of this is that to "build" is to raise up that which has fallen; and in this sense it is used in the Word, where to "build" is predicated of evils; to "raise up" of falsities; and to "renew" of both...

154.

Nothing evil and false is ever possible which is not man's Own, and from man's Own, for the Own of man is evil itself, and consequently man is nothing but evil and falsity. This has been evident to me from the fact that when the things of man's Own are presented to view in the world of spirits, they appear so deformed that it is impossible to depict anything more ugly, yet with a difference according to the nature of the Own, so that he to whom the things of the Own are visibly exhibited is struck with horror, and desires to flee from himself as from a devil. But truly the things of man's Own that have been vivified by the Lord appear beautiful and lovely, with variety according to the life to which the celestial of the Lord can be applied; and indeed those who have been endowed with charity, or vivified by it, appear like boys and girls with most beautiful countenances; and those who are in innocence, like naked infants, variously adorned with garlands of flowers encircling their bosoms, and diadems upon their heads, living and sporting in a diamond-like aura, and having a perception of happiness from the very inmost.

155.

The words "a rib was built into a woman" have more things inmostly concealed in them than it is possible for anyone ever to discover from the letter; for the Word of the Lord is such that its inmost contents regard the Lord Himself and His kingdom, and from this comes all the life of the Word. And so in the passage before us, it is the heavenly marriage that is regarded in its inmost contents. The heavenly marriage is of such a nature that it exists in the Own, which, when vivified by the Lord, is called the "bride and wife" of the Lord. Man's Own thus vivified has a perception of all the good of love and truth of faith, and consequently possesses all wisdom and intelligence conjoined with inexpressible happiness. But the nature of this vivified Own, which is called the "bride and wife" of the Lord, cannot be concisely explained. Suffice it therefore to observe that the angels perceive that they live from the Lord, although when not reflecting on the subject they know no other than that they live from themselves; but there is a general affection of such a nature that at the least departure from the good of love and truth of faith they perceive a change, and consequently they are in the enjoyment of their peace and happiness, which is inexpressible, while they are in their general perception that they live from the Lord...

156.

Verse 23. And the man said, This now is bone of my bones and flesh of my flesh; therefore she shall be called wife, because she was taken out of man. "Bone of bones and flesh of flesh" signify the Own of the external man; "bone" this Own not so much vivified, and "flesh" the Own that is vivified. Man, moreover, signifies the internal man, and from his being so coupled with the external man as is stated in the subsequent verse, the Own which was before called "woman" is here denominated "wife." "Now" signifies that it was thus effected at this time because the state was changed.

157.

Inasmuch as "bone of bones and flesh of flesh" signified the Own of the external man in which was the internal, therefore in ancient times all those were called "bone of bones and flesh of flesh" who could be called their own, and were of one house, or of one family, or in any degree of relationship...
and thy flesh (2 Sam. 5:1).
158.
That man signifies the internal man, or what is the same, one who is intelligent and wise, is plain from Isaiah: I behold, and there is no man, even among them, and there is no counselor (Isa. 41:28), meaning none wise and intelligent. Also in Jeremiah: Run ye to and fro through the streets of Jerusalem, and see if ye can find a man, if there be any executing judgment, seeking the truth (Jer. 5:1) "One who executes judgment" means a wise person; and "one who seeks the truth" an intelligent one.
159.
But it is not easy to perceive how the case is with these things unless the state of the celestial man is understood. In the celestial man the internal man is distinct from the external, indeed so distinct that the celestial man perceives what belongs to the internal man, and what to the external, and how the external man is governed through the internal by the Lord. But the state of the posterity of this celestial man, in consequence of desiring their Own, which belongs to the external man, was so changed that they no longer perceived the internal man to be distinct from the external, but imagined the internal to be one with the external, for such a perception takes place when man inclines to his Own.
160.
Verse 24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. To "leave father and mother" is to recede from the internal man, for it is the internal which conceives and brings forth the external; to "cleave unto his wife" is that the internal may be in the external; to "be one flesh" that they are there together; and because before, the internal man, and the external from the internal were spirit, but now they have become flesh. Thus was celestial and spiritual life adjoined to the Own, that they might be as one.
161.
This posterity of the Most Ancient Church was not evil, but was still good; and because they desired to live in the external man, or in their Own, this was permitted them by the Lord, what is spiritual celestial... How the internal and external act as a one, or how they appear as a one, cannot be known unless the influx of the one into the other is known...
162.
All the laws of truth and right flow from celestial beginnings, or from the order of life of the celestial man. For the whole heaven is a celestial man because the Lord alone is a celestial man, and as He is the all in all of heaven and the celestial man, they are thence called celestial. As every law of truth and right descends from celestial beginnings, or from the order of life of the celestial man, so in an especial manner does the law of marriages. It is the celestial (or heavenly) marriage from and according to which all marriages on earth must be derived... The law of marriages thence derived is that there shall be one husband and one wife, and when this is the case they represent the celestial marriage, and are an exemplar of the celestial man. This law was not only revealed to the men of the Most Ancient Church, but was also inscribed on their internal man, wherefore at that time a man had but one wife, and they constituted one house. But when their posterity ceased to be internal men, and became external, they married a plurality of wives. Because the men of the Most Ancient Church in their marriages represented the celestial marriage, conjugial [or marital] love was to them a kind of heaven and heavenly happiness, but when the Church declined they had no longer any perception of happiness in conjugial love, but in pleasure from a number, which is a delight of the external man. This is called by the Lord "hardness of heart" on account of which they were permitted by Moses to marry a plurality of wives, as the Lord Himself teaches: For the hardness of your heart Moses wrote you this precept, but from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and shall cleave unto his wife, and they twain shall be one flesh; wherefore they are no more twain but one flesh; what therefore God hath joined together let not man put asunder (Mark 10:5-9).
together let not man put asunder (Mark 10:5-9).
163.
Verse 25. And they were both naked, the man and his wife, and were not ashamed. Their being "naked, and not ashamed" signifies that they were innocent...
164.
The Own of man, as before stated, is mere evil, and when exhibited to view is most deformed, but when charity and innocence from the Lord are insinuated into the Own, it then appears good and beautiful (as before observed, n. 154). Charity and innocence not only excuse the Own (that is, what is evil and false in man), but as it were abolish it, as may be observed in little children, in whom what is evil and false is not merely concealed, but is even pleasing, so long as they love their parents and one another, and their infantile innocence shows itself. Hence it may be known why no one can be admitted into heaven unless he possesses some degree of innocence; as the Lord has said: Suffer the little children to come unto Me, and forbid them not, for of such is the kingdom of God. Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And He took them up in His arms, put His hands upon them, and blessed them (Mark 10:14-16).
165.
That the "nakedness of which they were not ashamed" signifies innocence, is proved by what follows, for when integrity and innocence departed they were ashamed of their nakedness, and it appeared to them disgraceful, and they therefore hid themselves... Especially is it evident from the innocent in heaven, who appear as naked infants decorated with garlands according to the nature of their innocence; while those who have not so much innocence are clad in becoming and shining garments (of diamond silk as you might say), as the angels were occasionally seen by the prophets.
166.
Such are some of the things contained in this chapter of the Word, but those here set forth are but few. And as the celestial man is treated of, who at the present day is known to scarcely anyone, even these few things cannot but appear obscure to some.
167.
If anyone could know how many arcana [or secrets] each particular verse contains, he would be amazed, for the number of arcana contained is past telling, and this is very little shown in the letter. To state the matter shortly: the words of the letter, exactly as they are, are vividly represented in the world of spirits, in a beautiful order. For the world of spirits is a world of representatives, and whatever is vividly represented there is perceived, in respect to the minute things contained in the representatives, by the angelic spirits who are in the second heaven; and the things thus perceived by the angelic spirits are perceived abundantly and fully in inexpressible angelic ideas by the angels who are in the third heaven, and this in boundless variety in accordance with the Lord's good pleasure. Such is the Word of the Lord.

As I understand it, regarding the point of view from the Higher Worlds or Planes, on the Higher Soul Plane, our Higher Self or I AM Presence, is an Individualization of God as a single entity represented by the creation of Adam. On the Soul Plane and Higher Mental Plane I believe that we were divided into both a male and female Soul, known as Soul mates or Twin Rays, represented by the creation of Eve. In  Eckankar the Eck  Master Paul Twitchell teaches that; "God decided to split the soul of man and make of him two souls... No soul can enter into the worlds above the plane of Sat Lok [Soul Plane] without being complete within itself -without having both completed the cycle of balance and entering into the oneness with its own other self... and in the end becoming  the male or the original soul as God first put on earth... The soul will come together again upon the 5th plane [Soul Plane] and there be rejoined before it becomes eligible for entering any of the higher worlds... It is true that there are women saints upon the dual planes [or lower Planes of duality] but they never enter into the true heaven as the feminine soul -that soul eventually finds her soul mate and at some period of life will enter into him, and he into her to become one for God's great plan... All souls must undergo this process even... Jesus... to become Gods themselves." (The Tiger's Fang by Paul Twitchell p84-87)

Conjugial Love, by Emanuel Swedenborg, [1768] at sacred-texts.com

215.
V. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, CONTINUALLY DESIRE TO BE ONE MAN, BUT THOSE WHO ARE NOT IN CONJUGIAL LOVE, DESIRE TO BE TWO. Conjugial [or marital] love essentially consists in the desire of two to become one; that is, in their desire that two lives may become one life... Those who are in love truly conjugial, continually endeavour, that is, desire to be one man. That the contrary is the case with those who are not in conjugial love, they themselves very well know; for as they continually think themselves two from the disunion of their souls and minds, so they do not comprehend what is meant by the Lord's words, "_They are no longer two, but one flesh_;" Matt. xix. 6.

Heaven and Hell, by Emanuel Swedenborg, [1758], tr. by John C. Ager [1900] at sacred-texts.com

372.
Good and truth conjoined in an angel or a man are not two but one... and this is why a married pair in heaven are not called two, but one angel. This also is what is meant by the Lord's words: Have ye not read that He who made them from the beginning made them male and female, and said, For this cause shall a man leave father and mother and shall cleave to his wife, and they twain shall become one flesh? Therefore, they are no more twain, but one flesh. What, therefore, God hath joined together let not man put asunder. Not all can receive this word but they to whom it is given (Matt. 19:4-6, 11; Mark 10:6-9; Gen. 2:24). This is a description both of the heavenly marriage in which the angels are and of the marriage of good and truth, "man's not putting asunder what God has joined together" meaning that good is not to be separated from truth...
374.
I heard an angel describing true marriage love and its heavenly delights in this manner: That it is the Lord's Divine in the heavens, which is Divine good and Divine truth so united in two persons, that they are not as two but as one... He wondered that the man of the church should know nothing about this, seeing that the church is the Lord's heaven on the earth, and heaven is a marriage of good and truth...

From the Ascended Master's point of view from Their Heaven on the Sun and the Cosmic Beings Heaven on the Great Central Sun we learn about mankind's Individualisation millions of years ago. "When Individualization from out of the Great Central Sun takes place the first Activity is the formation of a Body made of Substance which looks like White Fire. From this White Fire Body two Rays are projected within each of which is an Electronic Body, one with the masculine qualities predominant and the feminine submerged; the other with the feminine qualities predominant." (The Voice of the I AM 1937 May)
 

To my understanding millions of years ago all mankind lived on this earth as gods who are represented by Adam and Eve. Children were not created the way they are today but were manifested as adults by the Light of God.

In the book 'Autobiography of a Yogi' by Paramahansa Yogananda (pp 169-170) he is taught about the Adam and Eve story by his Master Sri Yukteswar: "Genesis is deeply symbolic, and cannot be grasped by a literal interpretation" he explained... "GOD CREATED THE HUMAN SPECIES BY MATERIALIZING THE BODIES OF MAN AND WOMAN THROUGH THE FORCE OF HIS WILL; HE ENDOWED THE NEW SPECIES WITH THE POWER TO CREATE CHILDREN (p169) IN A SIMILAR 'IMMACULATE' OR DIVINE MANNER... God made the first human bodies, symbolically called Adam and Eve..."

 

 

Genesis 2:16-17 The tree of knowledge

          The tree of the knowledge of good and evil and the tree of life

¹⁶ And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: ¹⁷ But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. -Genesis 2:16-17 King James Version (KJV)

At this stage in our Eternal Journey mankind used to partake of the fruit of Eternal Life or in other words we did not have to suffer death as we experience it today. This represents the "Fall of man" when millions of years ago we turned from the Light and fell from the Presence of God.

 Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com
 

125. Verse 16. And Jehovah God commanded the man, saying, Of every tree of the garden, eating thou mayest eat. To "eat of every tree" is to know from perception what is good and true; for, as before observed, a "tree" signifies perception. The men of the Most Ancient Church had the knowledges of true faith by means of revelations, for they conversed with the Lord and with angels, and were also instructed by visions and dreams, which were most delightful and paradisal to them. They had from the Lord continual perception, so that when they reflected on what was treasured up in the memory they instantly perceived whether it was true and good, insomuch that when anything false presented itself, they not only avoided it but even regarded it with horror: such also is the state of the angels. In place of this perception of the Most Ancient Church, however, there afterwards succeeded the knowledge of what is true and good from what had been previously revealed, and afterwards from what was revealed in the Word.
126.

Verse 17. But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, dying thou shalt die...
128.

The worldly... man says in his heart, If I am not instructed concerning the faith, and everything relating to it, by means of the things of sense, so that I may see, or by means of those of the memory, so that I may understand, I will not believe; and he confirms himself in this by the consideration that natural things cannot be contrary to spiritual. Thus he is desirous of being instructed from things of sense in what is celestial and Divine, which is as impossible as it is for a camel to go through the eye of a needle; for the more he desires to grow wise by such means, the more he blinds himself, till at length he believes nothing, not even that there is anything spiritual, or that there is eternal life. This comes from the principle which he assumes. And this is to "eat of the tree of the knowledge of good and evil" of which the more anyone eats, the more dead he becomes. But he who would be wise from the Lord, and not from the world, says in his heart that the Lord must be believed, that is, the things which the Lord has spoken in the Word, because they are truths; and according to this principle he regulates his thoughts. He confirms himself by things of reason, of knowledge, of the senses, and of nature, and those which are not confirmatory he casts aside.

129.

Everyone may know that man is governed by the principles he assumes, be they ever so false, and that all his knowledge and reasoning favor his principles; for innumerable considerations tending to support them present themselves to his mind, and thus he is confirmed in what is false. He therefore who assumes as a principle that nothing is to be believed until it is seen and understood, can never believe, because spiritual and celestial things cannot be seen with the eyes, or conceived by the imagination. But the true order is for man to be wise from the Lord, that is, from His Word, and then all things follow, and he is enlightened even in matters of reason and of memory-knowledge. For it is by no means forbidden to learn the sciences, since they are useful to his life and delightful; nor is he who is in faith prohibited from thinking and speaking as do the learned of the world; but it must be from this principle-to believe the Word of the Lord, and, so far as possible, confirm spiritual and celestial truths by natural truths, in terms familiar to the learned world. Thus his starting-point must be the Lord, and not himself; for the former is life, but the latter is death...

 

Genesis 2:15 Man put into the garden of Eden

¹⁵ And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it.
-Genesis 2:15 King James Version (KJV)

Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

122.

Verse 15. And Jehovah God took the man, and put him in the garden of Eden, to till it and take care of it. By the "garden of Eden" are signified all things of the celestial man, as described; by to "till it and take care of it" is signified that it is permitted him to enjoy all these things, but not to possess them as his own, because they are the Lord's.

123.

The celestial man acknowledges, because he perceives, that all things both in general and in particular are the Lord's. The spiritual man does indeed acknowledge the same, but with the mouth, because he has learned it from the Word. The worldly... man neither acknowledges nor admits it; but whatever he has he calls his own, and imagines that were he to lose it, he would altogether perish.

124.

That wisdom, intelligence, reason, and knowledge are not of man, but of the Lord, is very evident from all that the Lord taught; as in Matthew, where the Lord compares Himself to a householder, who planted a vineyard, and hedged it round, and let it out to husbandmen (21:33); and in John: The Spirit of truth shall guide you into all truth; for He shall not speak of Himself, but what things soever He shall hear, He shall speak; He shall glorify Me, for He shall receive of Mine, and shall declare it unto you (John 16:13-14). And in another place: A man can receive nothing except it be given him from heaven (John 3:27). That this is really so is known to everyone who is acquainted with even a few of the arcana [secrets] of heaven.

 

Spiritual Experiences Minor by Emanuel Swedenborg (Buss) n. 4711

 

4711. ...The celestial angels, or the celestial heaven, wherein are the men of the Most Ancient Church... The spiritual angels, or the spiritual heaven, wherein are the men of the Ancient and modern church...

 

Genesis 2:11-14 The inner meaning

¹¹ The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; ¹² And the gold of that land is good: there is bdellium and the onyx stone. ¹³ And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. ¹⁴ And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.  -Genesis 2:11-12 King James Version (KJV)

 

Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

 

110.

Verses 11, 12. The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good; there is bdellium and the onyx stone. The "first" river, or "Pishon" signifies the intelligence of the faith that is from love; "the land of Havilah" signifies the mind; "gold" signifies good; "bdellium and the onyx stone" truth. "Gold" is mentioned twice because it signifies the good of love and the good of faith from love; and "bdellium and the onyx stone" are mentioned because the one signifies the truth of love, and the other the truth of faith from love. Such is the celestial man.

111.

It is however a very difficult matter to describe these things as they are in the internal sense, for at the present day no one knows what is meant by faith from love, and what by the wisdom and intelligence thence derived. For external men scarcely know of anything but memory-knowledge [science], which they call intelligence and wisdom, and faith. They do not even know what love is, and many do not know what the will and understanding are, and that they constitute one mind. And yet each of these things is distinct, yea, most distinct, and the universal heaven is ordinated by the Lord in the most distinct manner according to the differences of love and faith, which are innumerable.

112.

Be it known moreover that there is no wisdom which is not from love, thus from the Lord; nor any intelligence except from faith, thus also from the Lord; and that there is no good except from love, thus from the Lord; and no truth except from faith, thus from the Lord. What are not from love and faith, and thus from the Lord, are indeed called by these names, but they are spurious [or fake.]

113.

Nothing is more common in the Word than for the good of wisdom or of love to be signified and represented by "gold." All the gold in the ark, in the temple, in the golden table, in the candlestick, in the vessels, and upon the garments of Aaron, signified and represented the good of wisdom or of love... The wise men from the east, who came to Jesus when He was born, fell down and worshiped Him; and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh (Matt. 2:1, 11). Here also "gold" signifies good; "frankincense and myrrh" things that are grateful because from love and faith...

114.

The truth of faith is signified and represented in the Word by precious "stones" as by those in the breast-plate of judgment, and on the shoulders of Aaron's ephod. In the breast-plate, "gold, blue, bright crimson, scarlet double-dyed, and fine-twined linen" represented such things as are of love, and the precious "stones" such as are of faith from love; as did likewise the two "stones of memorial" on the shoulders of the ephod, which were onyx stones, set in ouches of gold (Exod. 28:9-22). This signification of precious stones is also plain from Ezekiel, where, speaking of a man possessed of heavenly riches, which are wisdom and intelligence, it is said: Full of wisdom, and perfect in beauty, thou hast been in Eden the garden of God; every precious stone was thy covering, the ruby, the topaz, the diamond, the beryl, the onyx, and the jasper; the sapphire, the chrysoprase, the emerald, and gold; the workmanship of thy tabrets and of thy pipes was in thee; in the day that thou wast created they were prepared; thou wast perfect in thy ways from the day that thou wast created (Ezek. 28:12, 13, 15), which words it must be evident to everyone do not signify stones, but the celestial and spiritual things of faith; yea, each stone represented some essential of faith.

115.

When the most ancient people spoke of "lands" they understood what was signified by them, just as those at the present day who have an idea that the land of Canaan and Mount Zion signify heaven, do not so much as think of any land or mountain when these places are mentioned, but only of the things which they signify. It is so here with the "land of Havilah" ...Those who are in a heavenly idea perceive from these words nothing but intelligence, and what flows from intelligence. So by to "compass"-as where it is said that the river Pishon "compasseth the whole land of Havilah"-they perceive a flowing in; as also in the onyx stones on the shoulders of Aaron's ephod being encompassed with ouches of gold (Exod. 28:11), they perceive that the good of love should inflow into the truth of faith...

116.

Verse 13. And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush. The "second river" which is called "Gihon" signifies the knowledge of all things that belong to the good and the true, or to love and faith, and the "land of Cush" signifies the mind or faculty. The mind is constituted of the will and the understanding; and what is said of the first river has reference to the will, and what of this one to the understanding to which belong the knowledges of good and of truth.

117.

The "land of Cush" or Ethiopia, moreover, abounded in gold, precious stones, and spices, which, as before said, signify good, truth, and the things thence derived which are grateful, such as are those of the knowledges of love and faith... These words, as is plain from their connection with the preceding and subsequent verses, signify celestial things of faith... For all things contained in the historical parts of the Word, as well as in the Prophets, signify, represent, and involve arcana [or secrets.] 

118.

Verse 14. And the name of the third river is Hiddekel; that is it which goeth eastward toward Asshur; and the fourth river it is Phrath. The "river Hiddekel" is reason, or the clearsightedness of reason. "Asshur" is the rational mind; the "river which goeth eastward toward Asshur" signifies that the clearsightedness of reason comes from the Lord through the internal man into the rational mind, which is of the external man; "Phrath" or Euphrates, is memory-knowledge, which is the ultimate [outer] or boundary...

121.

The nature of celestial order, or how the things of life proceed, is evident from these rivers, namely, from the Lord, who is the "East" and that from Him proceeds wisdom, through wisdom intelligence, through intelligence reason, and so by means of reason the knowledges of the memory are vivified. This is the order of life, and such are celestial men; and therefore, since the elders of Israel represented celestial men, they were called "wise, intelligent, and knowing" (Deut. 1:13, 15)....

 

 

 

Genesis 2:10 A river went out of Eden

¹⁰ And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. -Genesis 2:10 King James Version (KJV)

Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

107.

Verse 10. And a river went out of Eden, to water the garden, and from thence it was parted, and was into four heads. A "river out of Eden" signifies wisdom from love, for "Eden" is love; "to water the garden" is to bestow intelligence; to be "thence parted into four heads" is a description of intelligence by means of the four rivers, as follows.

108.

The most ancient people, when comparing man to a "garden" also compared wisdom, and the things relating to wisdom, to "rivers;" nor did they merely compare them, but actually so called them, for such was their way of speaking. It was the same afterwards in the Prophets, who sometimes compared them, and sometimes called them so. As in Isaiah: Thy light shall arise in darkness, and thy thick darkness shall be as the light of day, and thou shalt be like a watered garden, and like an outlet of waters, whose waters lie not (Isa. 58:10-11). Treating of those who receive faith and love...  In Jeremiah: Blessed is the man who trusteth in Jehovah; he shall be as a tree planted by the waters, and that sendeth forth her roots by the river (Jer. 17:7-8). In Ezekiel the regenerate[d] are not compared to a garden and a tree, but are so called: The waters made her to grow, the deep of waters uplifted her, the river ran round about her plant, and sent out its channels to all the trees of the field; she was made beautiful in her greatness, in the length of her branches, for her root was by many waters. The cedars in the garden of God did not hide her; the fir-trees were not like her boughs, and the plane-trees were not like her branches, nor was any tree in the garden of God equal to her in her beauty; I have made her beautiful by the multitude of her branches, and all the trees of Eden that were in the garden of God envied her (Ezek. 31:4, 7-9). From these passages it is evident that when the most ancient people compared man, or the things in man, to a "garden" they added the "waters" and "rivers" by which he might be watered, and by these waters and rivers meant such things as would cause his growth.