{"id":12093,"date":"2016-08-02T19:19:12","date_gmt":"2016-08-02T23:19:12","guid":{"rendered":"http:\/\/wordstudy.newchurch.org\/?page_id=12093"},"modified":"2016-08-02T19:19:12","modified_gmt":"2016-08-02T23:19:12","slug":"living-creatures","status":"publish","type":"page","link":"https:\/\/societies.newchurch.org\/wordstudy\/bible-keywords\/living-creatures\/","title":{"rendered":"Living Creatures"},"content":{"rendered":"

Animals in general, according to Swedenborg<\/a>, represent our spiritual<\/a> activity, the things we do on a spiritual level. This can mean forming thoughts, ideas, intellectual concepts; it can also mean having feelings and desires. The vast variety in the animal kingdom represents the vast variety of our potential spiritual activities, the things we think<\/a> and feel<\/a>, and each kind of animal represents a particular aspect. So “creatures,” as a very general term, encompasses all of these things.<\/span><\/p>\n

The \u201cliving\u201d part has to do with the idea\u00a0that all life <\/a>comes from the Lord<\/a>, and the more we are turned to the Lord and receptive<\/a> of him, the more we are truly alive. A \u201cliving\u201d creature, then, is a spiritual activity that is open to the Lord, and can be filled with life.<\/span><\/p>\n

This idea is extended in the case of the four \u201cliving creatures\u201d in Revelation, which represent the Word<\/a> of God, the ultimate spiritual activity that is completely filled with life. <\/span><\/p>\n

\n

Passages from Swedenborg<\/b><\/p>\n

Apocalypse Revealed (Rogers) n. 681<\/b><\/p>\n

    \n
  1. And it became blood as though of a dead man, and every\u00a0living\u00a0creature\u00a0in the sea died. This symbolizes the infernal falsity in those people by which every truth in the Word was extinguished, and so also every truth in the church and in faith.<\/span>
    \n<\/span>
    \n<\/span>Blood as though of a dead man, or blood oozing and mixed with pus, symbolizes infernal falsity. For blood symbolizes Divine truth, and in an opposite sense, that truth falsified (no. 379). But blood as though of a dead man symbolizes infernal falsity, inasmuch as death symbolizes the extinction of spiritual life, and so a dead man symbolizes something infernal (nos. 321, 525). That everyliving\u00a0creature\u00a0died means symbolically that every truth in the Word, in the church, and in faith was extinguished. For a\u00a0living\u00a0creature\u00a0symbolizes the truth of faith; accordingly a\u00a0living\u00a0creature\u00a0that has died symbolizes the truth of faith extinguished.<\/span>
    \n<\/span>A\u00a0living\u00a0creature\u00a0in the Word, or a soul when referring to a human being, symbolizes his spiritual life, which is also the life of his intellect; and because the intellect is formed by truths, and truths have to do with faith, therefore a\u00a0living\u00a0creature\u00a0or soul symbolizes the truth of faith. That this is the symbolic meaning of a\u00a0living\u00a0creature\u00a0or soul can be seen from many passages in the Word, and also from those that mention both soul and heart.<\/span><\/li>\n<\/ol>\n

     <\/p>\n

    Arcana Coelestia (Elliott) n. 670<\/b><\/p>\n

      \n
    1. That ‘living\u00a0creature’* means things of the understanding, and ‘all flesh’ those of the will, becomes clear from what has been stated already, and also from what follows. In the Word ‘livingcreature’ means all animal life in general, as in Chapter 1:10, 21, 24; 1:19. Here however, because the phrase ‘all flesh’ is added immediately after, it means things which belong to the understanding, for the reason given already, that the regeneration of the member of this Church had to begin in the things of the understanding. This also is why in the next verse ‘birds’ are mentioned first, which mean things of the understanding or the rational, and ‘beasts’, which are those of the will, second. ‘Flesh’ in particular means bodily-mindedness which is a feature of the will.<\/span>
      \n<\/span>* lit.\u00a0living\u00a0soul<\/span><\/li>\n<\/ol>\n

       <\/p>\n

      Arcana Coelestia (Elliott) n. 10042<\/b><\/p>\n

        \n
      1. ‘And you shall take one ram’ means the good of innocence in the internal man. This is clear from the meaning of ‘a ram’ as the good of innocence and charity in the internal man, dealt with below. Since sacrifices and burnt offerings of rams and lambs are referred to in this chapter, the general meaning of theliving\u00a0creatures\u00a0offered in sacrifices and burnt offerings must be stated. Those\u00a0creatures\u00a0were oxen, young bulls, and he-goats; rams, she-goats, and he-kids; and he-lambs, she-lambs, and she-kids of she-goats. Anyone who does not know what thesecreatures\u00a0serve to mean cannot possibly know what is meant by a sacrifice or burnt offering of any of them in particular. It should be recognized that allliving\u00a0creatures\u00a0on earth serve to mean things such as reside in the human being, which in general consist in affections present in his will and in thoughts present in his understanding, and so consist in forms of good and in truths; for forms of good belong to the will and truths to the understanding. And since those things consist in forms of good and in truths they also consist in love and faith; for all aspects of love are called forms of good, and all matters of faith are called truths.<\/span>
        \n<\/span>
        \n<\/span>[2] The reason why these different kinds of\u00a0livingcreatures\u00a0serve to mean such things lies in representatives in the next life, where\u00a0creaturesbelonging to many genera and countless species appear. Such\u00a0creatures\u00a0there are wholly lifelike appearances corresponding to spirits’ and angels’ affections and thoughts. The truth of this is evident also from the visions of the prophets spoken of in places throughout the Word; for all the things that were seen by the prophets are such as appear in heaven before angels’ eyes. This explains why mention in the Word is so often made of beasts or animals, each of which serves to mean something belonging to one of the categories of things residing in the human being. As to his outward self the human being is no more than an animal; but his inward self makes him different. By means of his inward self both this inward self and his outward self can be raised towards heaven and up to God, and can as a consequence receive faith and love. This is why animals were used in sacrifices and burnt offerings. The person who knows nothing of all this cannot possibly know the reason why it was commanded to offer young bulls, rams, or he-lambs on one occasion, oxen, she-goats, and she-lambs on another, and he-goats, he-kids, and she-kids of she-goats on yet another. What other reason could there be for these differences? For the meaning of animals or beasts in the Word as forms of good or evils present with a person, and also truths or falsities, see 142, 143, 246, 714, 715, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198, 7523, 7872, 9090; and for their use in sacrifices on account of that meaning, 1823, 2180, 2805, 2807, 2830.<\/span><\/li>\n<\/ol>\n

         <\/p>\n

        Arcana Coelestia (Elliott) n. 774<\/b><\/p>\n

          \n
        1. ‘[Every] wild animal according to its kind’ means all spiritual good, ‘[every] beast according to its kind’ all natural good, and ‘[every] creeping thing that creeps over the earth [according to its kind]’ all sensory and bodily good. This has been stated and shown already in 45, 46, 142, 143, 246. At first glance however it does not look at all possible for ‘wild animal’ to mean spiritual good. It becomes clear that it does so from the train of thought: first of all ‘they’ are mentioned, that is, the member of the Church, after that ‘wild animal’, then ‘beast’, and finally ‘creeping thing’. Consequently ‘wild animal’ embodies something nobler and more excellent than ‘beast’ does, the reason being that in Hebrew the word used also means a\u00a0living\u00a0creature\u00a0which contains a\u00a0living\u00a0soul. And so here also it does not mean a wild animal but a\u00a0living\u00a0creature\u00a0containing a\u00a0living\u00a0soul, for it is the same word. That ‘livingcreatures, beasts, and creeping things that creep over the earth’ means things of the will has been stated and shown already, and further evidence will be shown later on where birds are dealt with.<\/span><\/li>\n<\/ol>\n

           <\/p>\n

          Apocalypse Revealed (Rogers) n. 405<\/b><\/p>\n

            \n
          1. And a third of the\u00a0living\u00a0creatures\u00a0in the sea died. (8:9) This symbolically means that those who had lived that faith and continued to live it could not be reformed and receive life.<\/span>
            \n<\/span>A third symbolizes all such, as said above.\u00a0Creaturesmean people who can be reformed (no. 290). The reason is that to create means, symbolically, to reform (no. 254). Their\u00a0living\u00a0means, symbolically, to be able by reformation to receive life. That they died means, symbolically, that people who live that faith alone cannot receive life. They cannot, because people are all reformed by a faith united to charity, thus by a faith accompanying charity, and none by faith alone; for charity is the life of faith.<\/span><\/li>\n<\/ol>\n

             <\/p>\n

            Arcana Coelestia (Elliott) n. 1040<\/b><\/p>\n

              \n
            1. ‘And every\u00a0living\u00a0soul that is with you’ means all things with a person that have been regenerated. This is clear from the meaning of ‘a\u00a0living\u00a0soul’, dealt with above at verse to. In the Word, as has been stated, soul’ means all life – man’s internal life as well as external, and also that in\u00a0living\u00a0creaturessince these mean the things that exist in man. But strictly speaking ‘living\u00a0soul’ is that which receives life from the Lord, that is, which has been regenerated, for this alone is\u00a0living. And because ‘soul’ means the life, internal as well as external, with man, ‘living\u00a0soul’ embraces in meaning all things with a person that have been regenerated. Residing with man there are things of the will and things of the understanding, the former entirely distinct and separate from the latter; and with aliving\u00a0man every single one of those things is\u00a0living. For the implications are that as is a person’s character so is every single thing residing with him. The life itself that is general to the whole is present in every individual part, for the whole has its origins in the individual parts, as its own particulars. If this were not so no general whole could possibly arise, for it is called general because it arises out of particulars.<\/span><\/li>\n<\/ol>\n

               <\/p>\n

              Arcana Coelestia (Elliott) n. 3786<\/b><\/p>\n

                \n
              1. ‘It is not time for the cattle to be gathered together’ means that goods and truths constituting the Churches and their matters of doctrine were not yet gathered into one. This is clear from the meaning of ‘time’ as state in general, dealt with in 2625, 2788, 2837, 3254, 3356; from the meaning of ‘being gathered together’ as being made into one; and from the meaning of ‘the cattle’ in general as goods and truths constituting the Churches and their matters of doctrine. The reason why ‘the cattle’ in general has this meaning is that in the religious observances of the representative Church, and in the Word,\u00a0livingcreatures\u00a0mean affections for what is good and for what is true, as becomes clear from what has been shown in 45, 46, 142, 143, 246, 714, 715, 776, 1823, 2179, 2180, 2781, 3218, 3519. And since goods and truths constitute the Churches and their matters of doctrine, and these are the subject in the internal sense, it is evident that ‘not time for the cattle to be gathered together’ means that the goods and truths constituting the Churches and their matters of doctrine are not yet gathered into one.\u00a0<\/span><\/li>\n<\/ol>\n

                 <\/p>\n

                Arcana Coelestia (Elliott) n. 39<\/b><\/p>\n

                  \n
                1. Verse 20 And God said, Let the waters bring forth creeping things,\u00a0living\u00a0creatures; and let birds fly above the earth, upon the face* of the expanse of the heavens.<\/span>
                  \n<\/span>
                  \n<\/span>After the great lights have been kindled and lodged in the internal man, from which the external man receives its light, a person starts to live for the first time. Till then he can hardly be said to have lived, for he had imagined that the good he had done he had done from himself, and the truth he had uttered he had spoken from himself. And since man functioning from himself is dead – there being nothing in him that is not evil and false – therefore whatever he brings forth from himself is not\u00a0living. So true is this that of himself he is incapable of doing any good deed that is in itself good. The fact that man cannot begin to think about good or to will it, and so cannot do good, unless the Lord is the source, is clear to everyone from the doctrine of faith, for the Lord says in Matthew,<\/span>
                  \n<\/span>
                  \n<\/span>He who sows the good seed is the Son of Man. Matt. 13:37.<\/span>
                  \n<\/span>
                  \n<\/span>\u00a0Nor can good come from anywhere else than the one fount itself of all good, as yet again He says,<\/span>
                  \n<\/span>
                  \n<\/span>\u00a0Nobody is good but one, God. Luke 18:19.<\/span>
                  \n<\/span>
                  \n<\/span>\u00a0[2] Nevertheless when the Lord is revitalizing a person, or regenerating him, He does allow him, to begin with, to imagine that good and truth originate in himself, for at that point a person cannot grasp anything else, or be led to believe and finally perceive, that all good and truth come from the Lord alone. As long as he held the former opinion his truths and goods were comparable to ‘a tender plant’, then ‘a plant bearing seed’, and after that ‘a fruit tree’, which are inanimate. But once he has been brought to life by love and faith and believes that the Lord is at work in every good deed he does and in every truth he utters, he is compared first to creeping things from the water and to birds which fly above the earth, and then to beasts, all of which are animate and are called ‘living\u00a0creatures’.<\/span><\/li>\n<\/ol>\n

                   <\/p>\n

                  Arcana Coelestia (Elliott) n. 41<\/b><\/p>\n

                    \n
                  1. Anything that is man’s own has no life in it; and when depicted visually it looks like something hard as a bone and black. But anything that comes from the Lord does contain life. It has that which is spiritual and celestial within it, and when depicted visually it looks human and alive. It is perhaps incredible, but nevertheless absolutely true, that every expression, every idea, and every least thought of an angelic spirit is alive. In even the most detailed areas of his thought there is an affection that comes from the Lord, who is life itself. Consequently all that derives from the Lord has life within it, for it contains faith in Him, and is here meant by ‘a\u00a0livingcreature’. It then has the outward appearance of a body, meant here by that which is moving, or creeping. To man these matters remain arcana, but since the subject here is the\u00a0living\u00a0and movingcreature, they ought at least to be mentioned here.<\/span><\/li>\n<\/ol>\n

                     <\/p>\n

                    Arcana Coelestia (Elliott) n. 44<\/b><\/p>\n

                      \n
                    1. Verses 24, 25 And God said, Let the earth bring forth\u00a0living\u00a0creatures\u00a0according to their kinds, beasts and creeping things and wild animals of the earth according to their kinds; and it was so. And God made wild animals of the earth according to their kinds, and beasts according to their kinds, and everything that creeps along the ground according to its kind; and God saw that it was good.<\/span>
                      \n<\/span>
                      \n<\/span>Man, like the earth, can produce nothing good unless the cognitions of faith have already been sown in him enabling him to know what to believe and do. It is the function of the understanding to hear the Word, and of the will to do it. A person who hears the Word and does not do it is one who claims to believe, but he does not live according to it. Such a person separates hearing and doing, and splits his mind in two directions; and by the Lord he is called ‘a foolish man’,<\/span>
                      \n<\/span>
                      \n<\/span>Everyone who hears My words and does them I liken to a wise man who built his house upon the rock; but everyone who hears My words and does them not I liken to a foolish man who built his house upon the sand. Matt. 7:24, 26.<\/span>
                      \n<\/span>
                      \n<\/span>\u00a0Matters of the understanding, as has been shown, are meant by ‘creeping things which the waters produce’, and by ‘birds over the earth and over the face* of the expanse’. Matters of the will are here meant by ‘living\u00a0creatures\u00a0which the earth brings forth’, and by ‘beasts and creeping things’, and also by ‘the wild animals of the earth’.<\/span><\/li>\n<\/ol>\n

                       <\/p>\n

                      Apocalypse Revealed (Rogers) n. 239<\/b><\/p>\n

                      239.\ufffdAnd in the midst of the throne, and around the throne, were four\u00a0living\u00a0creatures. This symbolizes the Word of the Lord from the firsts of it in its lasts, and its protections.<\/span>
                      \n<\/span>I know people will be surprised at my saying that the four\u00a0living\u00a0creatures\u00a0symbolize the Word. This is nevertheless their symbolic meaning, as we will later show.<\/span>
                      \n<\/span>The four\u00a0living\u00a0creatures\u00a0here are the same as the cherubim in Ezekiel. In chapter 1 there they are called likewise\u00a0living\u00a0creatures, but cherubim in chapter 10, and they were, as here, a lion, an ox, a human being, and an eagle.*<\/span>
                      \n<\/span>In the Hebrew there they are called hayyoth,** a word which indeed means\u00a0creatures, but one derived from hayyoh,*** meaning life, from which the name of Adam’s wife, Hawwah,**** also was derived (Genesis 3:20). In Ezekiel a\u00a0creature\u00a0is also called hayyah, so that these\u00a0creatures\u00a0can be called\u00a0livingones.<\/span>
                      \n<\/span>It does not matter that the Word is described bycreatures, since the Lord Himself is sometimes called in the Word a lion, and often a lamb, and people possessing charity from the Lord are called sheep. Moreover, an understanding of the Word, too, is in subsequent chapters called a horse.<\/span>
                      \n<\/span>It is apparent that these\u00a0living\u00a0creatures\u00a0or cherubim symbolize the Word from the fact that they were seen in the midst of the throne and around the throne. The Lord was in the midst of the throne, and because the Lord embodies the Word, it could not appear elsewhere. They were also seen around the throne, because they were seen in the angelic heaven, where the Word exists also.<\/span><\/p>\n

                       <\/p>\n","protected":false},"excerpt":{"rendered":"

                      Animals in general, according to Swedenborg, represent our spiritual activity, the things we do on a spiritual level. This can mean forming thoughts, ideas, intellectual concepts; it can also mean having feelings and desires. The vast variety in the animal kingdom represents the vast variety of our potential spiritual activities, the things we think and […]<\/p>\n

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