Commentary

 

Spiritual Judo

By New Christian Bible Study Staff

Making a spiritual journey is like entering a judo arena.

In judo, you are trained to take advantage of your opponents' momentum to throw them off balance, and to the ground. You don't have to be bigger or stronger to win a combat.

There's a spiritual judo arena for each of us. When we start to try to shun evils, learn truths, and do good, we're entering the arena. We're going to engage in contests, combats.

We can expect that our opponent (our old, selfish mind/self, which believes false things and loves evil things) will try to use our new momentum to throw us off balance, and down. If we shun an evil successfully, once or twice, it will pull us into the evil of self-congratulation. If we learn some exciting new truths, it will yank us further into a pride in our own intelligence. If we fail a few times, it will throw us into despair or lead us to abandon the whole project.

If we know to expect these judo tactics, can we do better at keeping our balance? Yes, for sure. We can recognize that we're in the spiritual arena, in spiritual combats, or temptations. We can try to keep our balance, keeping the Word as our touchstone, and getting advice and support from people we love and trust. We can move without over-reaching, learning truths to match with new-found loves for doing good things. We can practice, over and over again, and not lose heart.

Judo is not mentioned in the Bible, but when you look, you can see the techniques at work:

Three times in the Old Testament, there are stories of good high priests - Aaron, Eli, and Samuel - who have evil sons that they don't rein in. Initially strong, good efforts get pulled off balance, either by inattention or pride or neglected practice. (See Leviticus 10:1-2, 1 Samuel 2:12-34, and 1 Samuel 8:1-3)

The three most prominent kings of Israel, Saul, David, and Solomon, all start well, but get seduced by their power, pride, or wealth, which seem to corrupt them.

In another case, during the Exodus, Moses has led the Children of Israel out of Egypt, and towards the land of Canaan. He's doing well, obeying the Lord's commands. But at Meribah, he gets impatient, and loses trust in the Lord, and tries to take matters into his own hands. As a result, he's not permitted to enter the Promised Land. (See Numbers 20:6-13)

In Swedenborg's work, "The New Jerusalem and its Heavenly Doctrine", there's a chapter about temptation that begins in section 196. In section 197 we find this statement:

"Temptation is a combat between the internal or spiritual man, and the external or natural man. (See Arcana Coelestia 2183, 4256)"

When you set out to make spiritual progress, you're entering the judo arena. Your new-forming spiritual self will combat your habitual "natural" self. You'll be fighting to keep your balance, and -- if you stay aware that you're in a spiritual battle -- you'll even be able to see ways to throw evil and falsity off-balance, to the ground.

The Bible

 

1 Samuel 8:1-3

Study

      

1 It happened, when Samuel was old, that he made his sons judges over Israel.

2 Now the name of his firstborn was Joel; and the name of his second, Abijah: they were judges in Beersheba.

3 His sons didn't walk in his ways, but turned aside after lucre, and took bribes, and perverted justice.

      

From Swedenborg's Works

 

Arcana Coelestia #8165

Study this Passage

  
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8165. 'Were there no graves in Egypt, [since] you have taken us away to die in the wilderness?' means that if damnation was their lot it made no difference whether it came to them through the falsities of molesters or through a state of temptations in which they would go under. This is clear from the meaning of 'graves' as damnation, dealt with in 2916, 5832; from the meaning of 'Egypt' as molestations, dealt with in 7278, for 'the Egyptians' and 'Pharaoh' represent those in the next life who molest by means of falsities, 7097, 7107, 7110, 7126, 7142, 7317; from the meaning of 'dying' too as damnation, dealt with in 5407, 6119, 7494; and from the meaning of 'the wilderness' as a state for undergoing temptations, 8098, and therefore 'dying in the wilderness' means going under in temptation and consequently suffering damnation. From all this it is evident that 'Were there no graves in Egypt, [since] you have taken us away to die in the wilderness?' means that if damnation was their lot it made no difference whether it came to them through the falsities of molesters, thus within the previous state that was theirs, or through temptations in which they would go under, thus within the subsequent state they were entering.

[2] These words, it is self-evident, are words of despair. They are also the kind that are thought by people in a state of despair, which is the final phase of a temptation. At that time they are on a slope so to speak or slipping down to hell. Yet thinking in that way at such times does no harm, and the angels take no notice of it; for each person's power is limited, and when temptation stretches him to the absolute limit of his power he cannot stand up to anything further and starts to slip. At that point however, that is, when he is on the slope and starts to slip, he is raised by the Lord and thereby delivered from despair. More often than not he is then brought into a bright state of hope and the comfort this brings, and also into a state of bliss. The words 'damnation through a state of temptations in which they would go under' are used because people who go under in temptations pass into a state of damnation. For the end in view with temptations is that truths and forms of good, and therefore faith and charity, may be strengthened and bonded together. But that end is achieved only when a person is victorious in temptations; if he goes under truths and forms of good are set aside and falsities and evils are strengthened. Hence those people's state of damnation.

  
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Thanks to the Swedenborg Society for the permission to use this translation.