Swedenborg says there is no time or space in spiritual reality. Instead, people in the spiritual world experience differences in spiritual state – in the way people think and feel – as though they were differences in time and space. Thus someone in a similar spiritual state is “present,” while someone in a dissimilar one seems distant.
Because of this, “beginning” in the internal sense does not mean the beginning of something in time. Instead it means the initial phase of a spiritual state, the primary point that leads to leads to all other aspects of that state.
Passages from Swedenborg
Arcana Coelestia (Elliott) n. 1560
‘That he made in the beginning’ means which He had when a boy. This is clear from what has been stated at verse 8 of the previous chapter. The expressions ‘in the beginning’ here, and ‘at the start’ in the previous verse are used, because it was before the Lord had been endowed with facts and cognitions. Every state that precedes a person’s reception of instruction is ‘the start’ and when he commences to receive it, it is ‘the beginning’.
Arcana Coelestia (Elliott) n. 16
Verse I In the beginning God created heaven and earth. The most ancient times of all are called ‘the beginning’, and are throughout the Prophets referred to as ‘days of antiquity’ and also ‘days of eternity’. ‘The beginning’ also embodies within it that first Period when a person is being regenerated, for at that time he is being born anew and receiving life.
Arcana Coelestia (Elliott) n. 5655
‘We certainly came down at the beginning to buy food’ means a mind set on acquiring good for truths. This is clear from the meaning of ‘coming down’ as a mind set on something, that is, an intention; for a person who goes down or betakes himself to any place does so from a set purpose, the purpose being in this case to acquire good for truths, meant by ‘buying food’. For ‘buying’ means acquiring and making one’s own, 5374, 5397, 5406, 5414, 5426, while ‘food’ means the good of truth, 5340, 5342, in this case good for truths which are represented by ‘the sons of Jacob’ who spoke these words regarding themselves.
Arcana Coelestia (Elliott) n. 6344
‘And the beginning of my strength’ means that through that faith comes the initial power which truth possesses. This is clear from the meaning of ‘the beginning of strength’ as initial power; and since ‘strength’ is used with reference to truth, the initial power that truth possesses is what is meant. A similar usage occurs in Isaiah,
Jehovah imparts might to the weary, and to him who has no strength He gives greater power. Isa. 40:29.
Here ‘might’ is used with reference to good and ‘strength’ to truth, ‘power’ with reference to both.
A brief statement will be made about how one should understand the explanation that through faith comes the power which good possesses, and the initial power which truth possesses, meant by ‘Reuben my firstborn, you are my might and the beginning of my strength’. In the spiritual world all power comes from good through truth; without good truth has no power at all. For truth is so to speak the body, and good so to speak the soul of that body, and to accomplish anything the soul must act through the body. From this it is evident that truth without good has no power at all, even as the body without the soul has none at all. A body without its soul is a corpse; so too is truth without good.
[2] As soon as good effects the birth of faith that is composed of truth, power reveals itself in truth. This power is what is called the initial power that truth possesses through faith and is what is meant by ‘the beginning of strength’, as in other places in the Word where the condition of the firstborn is referred to, for example in David,
He smote all the firstborn in Egypt, the beginning of strength in the tents of Ham. Ps. 78:51.
And in another place,
He smote all the firstborn in their land, the beginning of all their strength. Ps. 105:36.
Also in Deuteronomy,
He must acknowledge the firstborn son of her that is hated, to give him two parts of all that will be found for him, in that he is the beginning of his strength; the right of the first born is his. Deut. 21:17.
[3] The genuine meaning of ‘the firstborn’ is the good of charity, though the apparent meaning is the truth of faith, 3325, 4925, 4926, 4928, 4930. And because both that good and this truth are the fundamental qualities of the Church, the ancients spoke of the firstborn as his ‘father’s might and the beginningof his strength’. The fact that those fundamental qualities were meant by ‘the firstborn’ is quite evident from the considerations that everything which was a firstborn was Jehovah’s or the Lord’s and that the tribe of Levi was taken instead of all the firstborn and became the priesthood.
Arcana Coelestia (Elliott) n. 893
Verse 13 And it happened in the six hundred and first year, at the beginning, on the first of the month, that the waters dried up from over the earth, and Noah removed the covering of the ark, and saw out, and behold, the face* of the ground was dry.
‘It happened in the six hundred and first year’ means a finishing point. ‘At the beginning, on the first of the month’ means a starting point. ‘The waters dried up from over the earth’ means that falsities were not at that time apparent. ‘And Noah removed the covering of the ark, and saw out’ means the light, once falsities had been removed, shed by the truths of faith, which he acknowledged and in which he had faith. ‘And behold, the face* of the ground was dry’ means regeneration.
* lit. the faces
That ‘it happened in the six hundred and first year means a finishing point is clear from the meaning of the number six hundred, dealt with at Chapter 7:6, in 737, as abeginning, and in particular in that verse as the beginning of temptation. The end of it is specified by the same number, with a whole year having now passed by. It took place therefore at the end of a year, and this also is why the words are added ‘at the beginning, on the first of the month’, meaning a starting point. In the Word any complete period is specified either by a day, or a week, or a month, or a year, and even by a hundred or a thousand years – for example, ‘the days’ mentioned in Genesis 1, which meant stages in the regeneration of the member of the Most Ancient Church. For in the internal sense day and year mean nothing else than a period of time; and meaning a period of time they also mean a state. Consequently a year stands in the Word for a period of time and for a state, as in Isaiah,
To proclaim the year of Jehovah’s good pleasure, and the day of vengeance for our God; to comfort all who mourn. Isa. 61:2.
This refers to the Lord’s Coming. In the same prophet,
The day of vengeance was in My heart, and the year of My redeemed had come. Isa. 63:4.
Here too ‘day’ and ‘year’ stand for a period of time and for a state. In Habakkuk,
Your work, O Jehovah, in the midst of the years make it live, in the midst of the years do You make it known. Hab. 3:2.
Here ‘years’ stands for a period of time and for a state. In David,
‘You are God Himself, and Your years have no end. Ps. 102:27.
This statement, in which ‘years’ stands for periods of time, means that time does not exist with God. The same applies in the present verse where ‘the year’ of the flood in no way means any one particular year but a period of time that is not determined by a specific number of years. At the same time it means a state. See what has been said already about ‘years’ in 482, 487, 488, 493.
Apocalypse Explained (Tansley) n. 229
The beginning of the creation of God. That this signifies faith from Him, which is the primary of the church as to appearance, is evident from the signification of beginning, as being what is primary; and from the signification of the creation of God, as being the church, of which we shall speak presently. The reason why faith is meant by the beginning of the creation of God is, that this is the subject treated of in what is written to the angel of this church; but that faith is thebeginning of the creation of God, that is, the primary thing of the church as to appearance, shall now be explained. By faith is here meant faith from the Lord; for faith which is not from the Lord is not the faith of the church, and faith from the Lord is the faith of charity. This faith is the first principle of the church as to appearance, because it appears first to the man of the church; nevertheless, charity itself is actually the first principle of the church, because it constitutes the church with man. [2] There are two things that constitute the church, namely, charity and faith, charity pertains to affection, and faith to thought therefrom. The very essence of thought is affection; for without affection no one can think, the all of the life, which is in thought, being from affection. It is therefore evident, that the first principle of the church is the affection which is of charity, or love. But the reason why faith is called the first principle of the church is, that it is the first to appear; for what a man believes, that he thinks, and sees in thought; whereas that with which man is spiritually affected, he does not think, nor, therefore, does he see it in thought, but he perceives it in a certain sense which has no reference to sight, but to another sensitive, which is called that of delight. And because this delight is spiritual, and above the feeling of natural delight, a man does not perceive it, until he becomes spiritual, that is, when he is regenerated by the Lord. This is why the things of faith, thus those of sight, are believed to be the primary things of the church, although they are so only in appearance. This therefore is called the beginning of the creation of God, because the Word in the letter is according to appearance; for the appearance in the letter is for the simple; but spiritual men, like the angels, are raised above appearances, and perceive the Word as it is in its internal sense, consequently they perceive that charity is the first principle of the church, and that faith is therefrom; for, as was said above, faith which is not from charity, and which does not pertain to charity, is not faith (concerning this, see what is said in the small work, The Last Judgment, n. 33-39).
Apocalypse Explained (Tansley) n. 41
(v. 8) I am the Alpha and the Omega, the beginning and the end. That this signifies that He rules all things from primaries by means of ultimates, and consequently all things of heaven to eternity, is evident from the signification of the Alpha and the Omega, as denoting the first and the last, or in primaries and in ultimates; and he who is in primaries and in ultimates also rules the intermediates; thus all things. These things are said concerning the Divine Human of the Lord, because they are said concerning Jesus Christ, by which names is meant His Divine Human (as shown above, n. 26). By means of this the Lord is in primaries and in ultimates. But that He rules all things from primaries by means of ultimates is a mystery not hitherto perceived by man.
Apocalypse Revealed (Rogers) n. 200
‘The beginning of the workmanship of God.'” This symbolically means the Word.
That the Word is the beginning of the workmanship of God is something not yet known in the church, because it has not understood these words in John:
In the beginning was the Word, and the Word was with God, and the Word was God…. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men…. He was in the world, and the world was made through Him, but the world did not know Him…. And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father…. (John 1:1-14)
Someone who understands these words in respect to their inner meaning, and at the same time compares them with what we wrote in The Doctrine of the New Jerusalem Regarding the Sacred Scripture, as well as with some sections in The Doctrine of the New Jerusalem Regarding the Lord, can see that the Word which was in the beginning with God, and which was God, means the underlying Divine truth in the Word that previously existed in this world (as reported in no. 11), and that which is present in the Word that we have today. It does not mean the Word viewed in respect to the words and letters of its languages, but viewed in terms of its essence and life which is inmostly present in the meanings of its words and letters. By this life the Word animates the will’s affections of the person who reads it reverently, and by the light of this life it enlightens the thoughts of his intellect. Therefore we are told in John, “In the Word was life, and the life was the light of men.” (John 1:4) The Word does this because the Word comes from the Lord and has the Lord as its subject and so is the Lord.
All thought, speech, or writing takes its essence and life from the one doing the thinking, speaking, or writing. It has the person in it, along with his character. And the Word has in it the Lord alone.
Still, no one senses or perceives the Divine life in the Word but one who, when reading it, is impelled by a spiritual affection for truth, for through the Word he is conjoined with the Lord. He experiences something inmostly affecting his heart and spirit, which flows with enlightenment into in his intellect and testifies.
[2] The following words in the first chapter of Genesis have a similar symbolic meaning to those in John:
In the beginning God created heaven and earth…. And the spirit of God moved over the face of the waters. And God said, “Let there be light,” and there was light. (Genesis 1:1-3)
The spirit of God is Divine truth, and also light, the Divine truth being the Word; and therefore in John 1:4, 8, 9 the Lord calls Himself the Word, and also the light.
A similar meaning is found in this declaration in the book of Psalms:
By the word of Jehovah the heavens were made, and all the host of them by the breath of His mouth. (Psalm 33:6)
In short, without the Divine truth of the Word, which in its essence is the Divine goodness of the Lord’s Divine love and the Divine truth of His Divine wisdom, no mortal could have life. The Word is the means of the Lord’s conjunction with a person, and of the person with the Lord, and through that conjunction comes life. There must be something from the Lord that a person can receive which makes possible that conjunction and so eternal life.
[3] It can be seen from this that “the beginning of the workmanship of God” means the Word, and if you would believe it, the Word such as it is in the sense of its letter, for this sense embraces the inner, holy levels, as we showed many times in The Doctrine of the New Jerusalem Regarding the Sacred Scripture.
Moreover, wonderful to say, the Word has been so written that it communicates with the whole of heaven, and every particular with some society there, as I have been given to know through personal experience, of which more elsewhere.
That the Word in its essence is such as described is still more apparent from these words of the Lord:
The words that I speak to you are spirit, and they are life. (John 6:63)
Apocalypse Revealed (Rogers) n. 888
“I am the Alpha and the Omega, the Beginning and the End.” This symbolically means that the people addressed may know that the Lord is God of heaven and earth, and that He formed everything in the heavens and on earth, and governs all things by His Divine providence and directs them in accordance with it.
That the Lord is the Alpha and the Omega, the Beginning and the End, and that this means that He formed all things and governs and directs them, and more, may be seen in nos. 13, 29-31, 38, 57, 92 above.
That the Lord is God of heaven and earth is clear from His words in John:
…given Him (is) authority over all flesh. (John 17:2)
And in Matthew:
All authority has been given to Me in heaven and on earth. (Matthew 28:18)
And that by Him were all things made that were made (John 1:3, 14).
Plainly, everything made or created by Him is governed by His Divine providence.