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diff --git a/11248-0.txt b/11248-0.txt new file mode 100644 index 0000000..ab46218 --- /dev/null +++ b/11248-0.txt @@ -0,0 +1,23328 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 11248 *** + +The Delights of Wisdom + +Pertaining To + +Conjugial Love + +_To Which is Added_ + +The Pleasures of Insanity + +Pertaining To + +Scortatory Love + +By + +Emanuel Swedenborg + +_A Swede_ + +_Being a translation of his work_ + +"Delitiæ Sapientiæ de Amore Conjugiali; post quas sequuntur Voluptates +Insaniæ de Amore Scortatorio" (Amstelodami 1768) + + +1892 + +_Published_ A.D. 1850 + + + + +PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE. + + +1. "I am aware that many who read the following pages and the Memorable +Relations annexed to the chapters, will believe that they are fictions +of the imagination; but I solemnly declare they are not fictions, but +were truly done and seen; and that I saw them, not in any state of the +mind asleep, but in a state of perfect wakefulness: for it has pleased +the Lord to manifest himself to me, and to send me to teach the things +relating to the New Church, which is meant by the New Jerusalem in the +Revelation: for which purpose he has opened the interiors of my mind and +spirit; by virtue of which privilege it has been granted me to be in the +spiritual world with angels, and at the same time in the natural world +with men, and this now (1768) for twenty-five years." + +2. On a certain time there appeared to me an angel flying beneath the +eastern heaven, with a trumpet in his hand, which he held to his mouth, +and sounded towards the north, the west, and the south. He was clothed +in a robe, which waved behind him as he flew along, and was girt about +the waist with a band that shone like fire and glittered with +carbuncles, and sapphires: he flew with his face downwards, and alighted +gently on the ground, near where I was standing. As soon as he touched +the ground with his feet, he stood erect, and walked to and fro: and on +seeing me he directed his steps towards me. I was in the spirit, and was +standing in that state on a little eminence in the southern quarter of +the spiritual world. When he came near, I addressed him and asked him +his errand, telling him that I had heard the sound of his trumpet, and +had observed his descent through the air. He replied, "My commission is +to call together such of the inhabitants of this part of the spiritual +world, as have come hither from the various kingdoms of Christendom, and +have been most distinguished for their learning, their ingenuity, and +their wisdom, to assemble on this little eminence where you are now +standing, and to declare their real sentiments, as to what they had +thought, understood, and inwardly perceived, while in the natural world, +respecting Heavenly Joy and Eternal Happiness. The occasion of my +commission is this: several who have lately come from the natural world, +and have been admitted into our heavenly society, which is in the east, +have informed us, that there is not a single person throughout the whole +Christian world that is acquainted with the true nature of heavenly joy +and eternal happiness; consequently that not a single person is +acquainted with the nature of heaven. This information greatly surprised +my brethren and companions; and they said to me, 'Go down, call together +and assemble those who are most eminent for wisdom in the world of +spirits, (where all men are first collected after their departure out of +the natural world,) so that we may know of a certainty, from the +testimony of many, whether it be true that such thick darkness, or dense +ignorance, respecting a future life, prevails among Christians.'" The +angel then said to me, "Wait awhile, and you will see several companies +of the wise ones flocking together to this place, and the Lord will +prepare them a house of assembly." I waited, and lo! in the space of +half an hour, I saw two companies from the north, two from the west, and +two from the south; and as they came near, they were introduced by the +angel that blew the trumpet into the house of assembly prepared for +them, where they took their places in the order of the quarters from +which they came. There were six groups or companies, and a seventh from +the east, which, from its superior light, was not visible to the rest. +When they were all assembled, the angel explained to them the reason of +their meeting, and desired that each company in order would declare +their sentiments respecting Heavenly Joy and Eternal Happiness. Then +each company formed themselves into a ring, with their faces turned one +towards another, that they might recall the ideas they had entertained +upon the subject in the natural world, and after examination and +deliberation might declare their sentiments. + +3. After some deliberation, the First Company, which was from the north, +declared their opinion, that heavenly joy and eternal happiness +constitute the very life of heaven; so much so that whoever enters +heaven, enters, in regard to his life, into its festivities, just as a +person admitted to a marriage enters into all the festivities of a +marriage. "Is not heaven," they argued, "before our eyes in a particular +place above us? and is there not there and nowhere else a constant +succession of satisfactions and pleasures? When a man therefore is +admitted into heaven, he is also admitted into the full enjoyment of all +these satisfactions and pleasures, both as to mental perception and +bodily sensation. Of course heavenly happiness, which is also eternal +happiness, consists solely in admission into heaven, and that depends +purely on the divine mercy and favor." They having concluded, the Second +Company from the north, according to the measure of the wisdom with +which they were endowed, next declared their sentiments as follows: +"Heavenly joy and eternal happiness consist solely in the enjoyment of +the company of angels, and in holding sweet communications with them, so +that the countenance is kept continually expanded with joy; while the +smiles of mirth and pleasure, arising from cheerful and entertaining +conversation, continually enliven the faces of the company. What else +can constitute heavenly joys, but the variations of such pleasures to +eternity?" The Third Company, which was the first of the wise ones from +the western quarter, next declared their sentiments according to the +ideas which flowed from their affections: "In what else," said they, "do +heavenly joy and eternal happiness consist but in feasting with Abraham, +Isaac, and Jacob; at whose tables there will be an abundance of rich and +delicate food, with the finest and most generous wines, which will be +succeeded by sports and dances of virgins and young men, to the tunes of +various musical instruments, enlivened by the most melodious singing of +sweet songs; the evening to conclude with dramatic exhibitions, and this +again to be followed by feasting, and so on to eternity?" When they had +ended, the Fourth Company, which was the second from the western +quarter, declared their sentiments to the following purpose: "We have +entertained," said they, "many ideas respecting heavenly joy and eternal +happiness; and we have examined a variety of joys, and compared them one +with another, and have at length come to the conclusion, that heavenly +joys are paradisiacal joys: for what is heaven but a paradise extended +from the east to the west, and from the south to the north, wherein are +trees laden with fruit, and all kinds of beautiful flowers, and in the +midst the magnificent tree of life, around which the blessed will take +their seats, and feed on fruits most delicious to the taste, being +adorned with garlands of the sweetest smelling flowers? In this paradise +there will be a perpetual spring; so that the fruits and flowers will be +renewed every day with an infinite variety, and by their continual +growth and freshness, added to the vernal temperature of the atmosphere, +the souls of the blessed will be daily fitted to receive and taste new +joys, till they shall be restored to the flower of their age, and +finally to their primitive state, in which Adam and his wife were +created, and thus recover their paradise, which has been transplanted +from earth to heaven." The Fifth Company, which was the first of the +ingenious spirits from the southern quarter, next delivered their +opinion: "Heavenly joys and eternal happiness," said they, "consist +solely in exalted power and dignity, and in abundance of wealth, joined +with more than princely magnificence and splendor. That the joys of +heaven, and their continual fruition, which is eternal happiness, +consist in these things, is plain to us from the examples of such +persons as enjoyed them in the former world; and also from this +circumstance, that the blessed in heaven are to reign with the Lord, and +to become kings and princes; for they are the sons of him who is King of +kings and Lord of lords, and they are to sit on thrones and be +ministered to by angels. Moreover, the magnificence of heaven is plainly +made known to us by the description given of the New Jerusalem, wherein +is represented the glory of heaven; that it is to have gates, each of +which shall consist of a single pearl, and streets of pure gold, and a +wall with foundations of precious stones; consequently, every one that +is received into heaven will have a palace of his own, glittering with +gold and other costly materials, and will enjoy dignity and dominion, +each according to his quality and station: and since we find by +experience, that the joys and happiness arising from such things are +natural, and as it were, innate in us, and since the promises of God +cannot fail, we therefore conclude that the most happy state of heavenly +life can be derived from no other source than this." After this, the +Sixth Company, which was the second from the southern quarter, with a +loud voice spoke as follows: "The joy of heaven and its eternal +happiness consist solely in the perpetual glorification of God, in a +never-ceasing festival of praise and thanksgiving, and in the +blessedness of divine worship, heightened with singing and melody, +whereby the heart is kept in a constant state of elevation towards God, +under a full persuasion that he accepts such prayers and praises, on +account of the divine bounty in imparting blessedness." Some of the +company added further, that this glorification would be attended with +magnificent illuminations, with most fragrant incense, and with stately +processions, preceded by the chief priest with a grand trumpet, who +would be followed by primates and officers of various orders, by men +carrying palms, and by women with golden images in their hand. + +4. The Seventh Company, which, from its superior light, was invisible to +the rest, came from the east of heaven, and consisted of angels of the +same society as the angel that had sounded the trumpet. When these heard +in their heaven, that not a single person throughout the Christian world +was acquainted with the true nature of heavenly joy and eternal +happiness, they said one to another, "Surely this cannot be true; it is +impossible that such thick darkness and stupidity should prevail amongst +Christians: let us even go down and hear whether it be true; for if it +be so, it is indeed wonderful." Then those angels said to the one that +had the trumpet, "You know that every one that has desired heaven, and +has formed any definite conception in his mind respecting its joys, is +introduced after death into those particular joys which he had imagined; +and after he experiences that such joys are only the offspring of the +vain delusions of his own fancy, he is led out of his error, and +instructed in the truth. This is the case with most of those in the +world of spirits, who in their former life have thought about heaven, +and from their notions of its joys have desired to possess them." On +hearing this, the angel that had the trumpet said to the six companies +of the assembled wise ones, "Follow me; and I will introduce you into +your respective joys, and thereby into heaven." + +5. When the angel had thus spoken, he went before them; and he was first +attended by the company who were of opinion that the joys of heaven +consisted solely in pleasant associations and entertaining conversation. +These the angel introduced to an assembly of spirits in the northern +quarter, who, during their abode in the former world, had entertained +the same ideas of the joys of heaven. There was in the place a large and +spacious house, wherein all these spirits were assembled. In the house +there were more than fifty different apartments, allotted to different +kinds and subjects of conversation: in some of these apartments they +conversed about such matters as they had seen or heard in the public +places of resort and the streets of the city; in others the conversation +turned upon the various charms of the fair sex, with a mixture of wit +and humor, producing cheerful smiles on the countenances of all present; +in others they talked about the news relating to courts, to public +ministers, and state policy, and to various matters which had transpired +from privy councils, interspersing many conjectures and reasonings of +their own respecting the issues of such councils; in others again they +conversed about trade and merchandise; in others upon subjects of +literature; in others upon points of civil prudence and morals; and in +others about affairs relating to the Church, its sects, &c. Permission +was granted me to enter and look about the house; and I saw people +running from one apartment to another, seeking such company as was most +suited to their own tempers and inclinations; and in the different +parties I could distinguish three kinds of persons; some as it were +panting to converse, some eager to ask questions, and others greedily +devouring what was said. The house had four doors, one towards each +quarter; and I observed several leaving their respective companies with +a great desire to get out of the house. I followed some of them to the +east door, where I saw several sitting with great marks of dejection on +their faces; and on my inquiring into the cause of their trouble, they +replied, "The doors of this house are kept shut against all persons who +wish to go out; and this is the third day since we entered, to be +entertained according to our desire with company and conversation; and +now we are grown so weary with continual discoursing, that we can +scarcely bear to hear the sound of a human voice; wherefore, from mere +irksomeness, we have betaken ourselves to this door; but on our knocking +to have it opened, we were told, that the doors of this house are never +opened to let any persons out, but only to let them in, and that we must +stay here and enjoy the delights of heaven; from which information we +conclude, that we are to remain here to eternity; and this is the cause +of our sorrow and lowness of spirits; now too we begin to feel an +oppression in the breast, and to be overwhelmed with anxiety." The angel +then addressing them said: "These things in which you imagined the true +joys of heaven to consist, prove, you find, the destruction of all +happiness; since they do not of themselves constitute true heavenly +joys, but only contribute thereto." "In what then," said they to the +angel, "does heavenly joy consist?" The angel replied briefly, "In the +delight of doing something that is useful to ourselves and others; which +delight derives its essence from love and its existence from wisdom. The +delight of being useful, originating in love, and operating by wisdom, +is the very soul and life of all heavenly joys. In the heavens there are +frequent occasions of cheerful intercourse and conversation, whereby the +minds (_mentes_) of the angels are exhilarated, their minds (_animi_) +entertained, their bosoms delighted, and their bodies refreshed; but +such occasions do not occur, till they have fulfilled their appointed +uses in the discharge of their respective business and duties. It is +this fulfilling of uses that gives soul and life to all their delights +and entertainments; and if this soul and life be taken away, the +contributory joys gradually cease, first exciting indifference, then +disgust, and lastly sorrow and anxiety." As the angel ended, the door +was thrown open, and those who were sitting near it burst out in haste, +and went home to their respective labors and employments, and so found +relief and refreshment to their spirits. + +6. After this the angel addressed those who fancied the joys of heaven +and eternal happiness consisted of partaking of feasts with Abraham, +Isaac, and Jacob, succeeded by sports and public exhibitions, and these +by other feasts, and so on to eternity. He said, "Follow me; and I will +introduce you into the possession of your enjoyments:" and immediately +he led them through a grove into a plain floored with planks, on which +were set tables, fifteen on one side and fifteen on the other. They then +asked, "What is the meaning of so many tables?" and the angel replied, +"The first table is for Abraham, the second for Isaac, the third for +Jacob, and the rest in order for the twelve apostles: on the other side +are the same number of tables for their wives; the first three are for +Sarah, Abraham's wife, for Rebecca, the wife of Isaac, and for Leah and +Rachel, the wives of Jacob; and the other twelve are for the wives of +the twelve apostles." They had not waited long before the tables were +covered with dishes; between which, at stated distances, were ornaments +of small pyramids holding sweetmeats. The guests stood around the tables +waiting to see their respective presidents: these soon entered according +to their order of precedency, beginning with Abraham, and ending with +the last of the apostles; and then each president, taking his place at +the head of his own table, reclined on a couch, and invited the +bystanders to take their places, each on his couch: accordingly the men +reclined with the patriarchs and apostles, and the women with their +wives: and they ate and drank with much festivity, but with due decorum. +When the repast was ended, the patriarchs and apostles retired; and then +were introduced various sports and dances of virgins and young men; and +these were succeeded by exhibitions. At the conclusion of these +entertainments, they were again invited to feasting; but with this +particular restriction, that on the first day they should eat with +Abraham, on the second with Isaac, on the third with Jacob, on the +fourth with Peter, on the fifth with James, on the sixth with John, on +the seventh with Paul, and with the rest in order till the fifteenth +day, when their festivity should be renewed again in like order, only +changing their seats, and so on to eternity. After this the angel called +together the company that had attended him, and said to them, "All those +whom you have observed at the several tables, had entertained the same +imaginary ideas as yourselves, respecting the joys of heaven and eternal +happiness; and it is with the intent that they may see the vanity of +such ideas, and be withdrawn from them, that those festive +representations were appointed and permitted by the Lord. Those who with +so much dignity presided at the tables, were merely old people and +feigned characters, many of them husbandmen and peasants, who, wearing +long beards, and from their wealth being exceedingly proud and arrogant, +were easily induced to imagine that they were those patriarchs and +apostles. But follow me to the ways that lead from this place of +festivity." They accordingly followed, and observed groups of fifty or +more, here and there, surfeited with the load of meat which lay on their +stomachs, and wishing above all things to return to their domestic +employments, their professions, trades, and handicraft works; but many +of them were detained by the keepers of the grove, who questioned them +concerning the days they had feasted, and whether they had as yet taken +their turns with Peter and Paul; representing to them the shame and +indecency of departing till they had paid equal respect to the apostles. +But the general reply was, "We are surfeited with our entertainment; our +food has become insipid to us, we have lost all relish for it, and the +very sight of it is loathsome to us; we have spent many days and nights +in such repasts of luxury, and can endure it no longer: we therefore +earnestly request leave to depart." Then the keepers dismissed them, and +they made all possible haste to their respective homes. + +After this the angel called the company that attended him, and as they +went along he gave them the following information respecting +heaven:--"There are in heaven," says he, "as in the world, both meats +and drinks, both feasts and repasts; and at the tables of the great +there is a variety of the most exquisite food, and all kinds of rich +dainties and delicacies, wherewith their minds are exhilarated and +refreshed. There are likewise sports and exhibitions, concerts of music, +vocal and instrumental, and all these things in the highest perfection. +Such things are a source of joy to them, but not of happiness; for +happiness ought to be within external joys, and to flow from them. This +inward happiness abiding in external joys, is necessary to give them +their proper relish, and make them joys; it enriches them, and prevents +their becoming loathsome and disgusting; and this happiness is derived +to every angel from the use he performs in his duty or employment. There +is a certain vein latent in the affection of the will of every angel, +which attracts his mind to the execution of some purpose or other, +wherein his mind finds itself in tranquillity, and is satisfied. This +tranquillity and satisfaction form a state of mind capable of receiving +from the Lord the love of uses; and from the reception of this love +springs heavenly happiness, which is the life of the above-mentioned +joys. Heavenly food in its essence is nothing but love, wisdom, and use +united together; that is, use effected by wisdom and derived from love; +wherefore food for the body is given to every one in heaven according to +the use which he performs; sumptuous food to those who perform eminent +uses; moderate, but of an exquisite relish, to those who perform less +eminent uses; and ordinary to such as live in the performance of +ordinary uses; but none at all to the slothful." + +7. After this the angel called to him the company of the so-called wise +ones, who supposed heavenly joys, and the eternal happiness thence +derived, to consist in exalted power and dominion, with the possession +of abundant treasures, attended with more than princely splendor and +magnificence, and who had been betrayed into this supposition by what is +written in the Word,--that they should be kings and princes, and should +reign for ever with Christ, and should be ministered unto by angels; +with many other similar expressions. "Follow me," said the angel to +them, "and I will introduce you to your joys." So he led them into a +portico constructed of pillars and pyramids: in the front there was a +low porch, through which lay the entrance to the portico; through this +porch he introduced them, and lo! there appeared to be about twenty +people assembled. After waiting some time, they were accosted by a +certain person, having the garb and appearance of an angel, and who said +to them, "The way to heaven is through this portico; wait awhile and +prepare yourselves; for the elder among you are to be kings, and the +younger princes." As he said this, they saw near each pillar a throne, +and on each throne a silken robe, and on each robe a sceptre and crown; +and near each pyramid a seat raised three feet from the ground, and on +each seat a massive gold chain, and the ensigns of an order of +knighthood, fastened at each end with diamond clasps. After this they +heard a voice, saying, "Go now and put on your robes; be seated, and +wait awhile:" and instantly the elder ones ran to the thrones, and the +younger to the seats; and they put on their robes and seated themselves. +When lo! there arose a mist from below, which, communicating its +influence to those on the thrones and the seats, caused them instantly +to assume airs of authority, and to swell with their new greatness, and +to be persuaded in good earnest that they were kings and princes. That +mist was an _aura_ of phantasy or imagination with which their minds +were possessed. Then on a sudden, several young pages presented +themselves, as if they came on wings from heaven; and two of them stood +in waiting behind every throne, and one behind every seat. Afterwards at +intervals a herald proclaimed:--"Ye kings and princes, wait a little +longer; your palaces in heaven are making ready for you; your courtiers +and guards will soon attend to introduce you." Then they waited and +waited in anxious expectation, till their spirits were exhausted, and +they grew weary with desire. + +After about three hours, the heavens above them were seen to open, and +the angels looked down in pity upon them, and said, "Why sit ye in this +state of infatuation, assuming characters which do not belong to you? +They have made a mockery of you, and have changed you from men into mere +images, because of the imagination which has possessed you, that you +should reign with Christ as kings and princes, and that angels should +minister unto you. Have you forgotten the Lord's words, that whosoever +would be the greatest in the kingdom of heaven must be the least of all, +and the servant of all? Learn then what is meant by kings and princes, +and by reigning with Christ; that it is to be wise and perform uses. The +kingdom of Christ, which is heaven, is a kingdom of uses; for the Lord +loves every one, and is desirous to do good to every one; and good is +the same thing as use: and as the Lord promotes good or use by the +mediation of angels in heaven, and of men on earth, therefore to such as +faithfully perform uses, he communicates the love thereof, and its +reward, which is internal blessedness; and this is true eternal +happiness. There are in the heavens, as on earth, distinctions of +dignity and eminence, with abundance of the richest treasures; for there +are governments and forms of government, and consequently a variety of +ranks and orders of power and authority. Those of the highest rank have +courts and palaces to live in, which for splendor and magnificence +exceed every thing that the kings and princes of the earth can boast of; +and they derive honor and glory from the number and magnificence of +their courtiers, ministers, and attendants; but then these persons of +high rank are chosen from those whose heartfelt delight consists in +promoting the public good, and who are only externally pleased with the +distinctions of dignity for the sake of order and obedience; and as the +public good requires that every individual, being a member of the common +body, should be an instrument of use in the society to which he belongs, +which use is from the Lord and is effected by angels and men as of +themselves, it is plain that this is meant by reigning with the Lord." +As soon as the angels had concluded, the kings and princes descended +from their thrones and seats, and cast away their sceptres, crowns, and +robes; and the mist which contained the _aura_ of phantasy was +dispersed, and a bright cloud, containing the _aura_ of wisdom +encompassed them, and thus they were presently restored to their sober +senses. + +8. After this the angel returned to the house of assembly, and called to +him those who had conceived the joys of heaven and eternal happiness to +consist in paradisiacal delights; to whom he said, "Follow me, and I +will introduce you into your paradisiacal heaven, that you may enter +upon the beatitudes of your eternal happiness." Immediately he +introduced them through a lofty portal, formed of the boughs and shoots +of the finest trees interwoven with each other. After their admission, +he led them through a variety of winding paths in different directions. +The place was a real paradise, on the confines of heaven, intended for +the reception of such as, during their abode on earth, had fancied the +whole heaven to be a single paradise, because it is so called, and had +been led to conceive that after death there would be a perfect rest from +all kinds of labor; which rest would consist in a continual feast of +pleasures, such as walking among roses, being exhilarated with the most +exquisite wines, and participating in continual mirth and festivity; and +that this kind of life could only be enjoyed in a heavenly paradise. As +they followed the angel, they saw a great number of old and young, of +both sexes, sitting by threes and tens in a company on banks of roses; +some of whom were wreathing garlands to adorn the heads of the seniors, +the arms of the young, and the bosoms of the children; others were +pressing the juice out of grapes, cherries, and mulberries, which they +collected in cups, and then drank with much festivity; some were +delighting themselves with the fragrant smells that exhaled far and wide +from the flowers, fruits, and odoriferous leaves of a variety of plants; +others were singing most melodious songs, to the great entertainment of +the hearers; some were sitting by the sides of fountains, and directing +the bubbling streams into various forms and channels; others were +walking, and amusing one another with cheerful and pleasant +conversation; others were retiring into shady arbors to repose on +couches; besides a variety of other paradisiacal entertainment. After +observing these things, the angel led his companions through various +winding paths, till he brought them at length to a most beautiful grove +of roses, surrounded by olive, orange, and citron trees. Here they found +many persons sitting in a disconsolate posture, with their heads +reclined on their hands, and exhibiting all the signs of sorrow and +discontent. The companions of the angel accosted them, and inquired into +the cause of their grief. They replied, "This is the seventh day since +we came into this paradise: on our first admission we seemed to +ourselves to be elevated into heaven, and introduced into a +participation of its inmost joys; but after three days our pleasures +began to pall on the appetite, and our relish was lost, till at length +we became insensible to their taste, and found that they had lost the +power of pleasing. Our imaginary joys being thus annihilated we were +afraid of losing with them all the satisfaction of life, and we began to +doubt whether any such thing as eternal happiness exists. We then +wandered through a variety of paths and passages, in search of the gate +at which we were admitted; but our wandering was in vain: for on +inquiring the way of some persons we met, they informed us, that it was +impossible to find the gate, as this paradisiacal garden is a spacious +labyrinth of such a nature, that whoever wishes to go out, enters +further and further into it; 'wherefore,' said they, 'you must of +necessity remain here to eternity; you are now in the middle of the +garden, where all delights are centred.'" They further said to the +angel's companions, "We have now been in this place for a day and a +half, and as we despair of ever finding our way out, we have sat down to +repose on this bank of roses, where we view around us olive-trees, +vines, orange and citron-trees, in great abundance; but the longer we +look at them, the more our eyes are wearied with seeing, our noses with +smelling, and our palates with tasting: and this is the cause of the +sadness, sorrow, and weeping, in which you now behold us." On hearing +this relation, the attendant angel said to them, "This paradisiacal +labyrinth is truly an entrance into heaven; I know the way that leads +out of it; and if you will follow me, I will shew it you." No sooner had +he uttered those words than they arose from the ground, and, embracing +the angel, attended him with his companions. The angel as they went +along, instructed them in the true nature of heavenly joy and eternal +happiness thence derived. "They do not," said he, "consist in external +paradisiacal delights, unless they are also attended with internal. +External paradisiacal delights reach only the senses of the body; but +internal paradisiacal delights reach the affections of the soul; and the +former without the latter are devoid of all heavenly life, because they +are devoid of soul; and every delight without its corresponding soul, +continually grows more and more languid and dull, and fatigues the mind +more than labor. There are in every part of heaven paradisiacal gardens, +in which the angels find much joy; and so far as it is attended with a +delight of the soul, the joy is real and true." Hereupon they all asked, +"What is the delight of the soul, and whence is it derived?" The angel +replied, "The delight of the soul is derived from love and wisdom +proceeding from the Lord; and as love is operative, and that by means of +wisdom, therefore they are both fixed together in the effect of such +operation; which effect is use. This delight enters into the soul by +influx from the Lord, and descends through the superior and inferior +regions of the mind into all the senses of the body, and in them is full +and complete; becoming hereby a true joy, and partaking of an eternal +nature from the eternal fountain whence it proceeds. You have just now +seen a paradisiacal garden; and I can assure you that there is not a +single thing therein, even the smallest leaf, which does not exist from +the marriage of love and wisdom in use: wherefore if a man be in this +marriage, he is in a celestial paradise, and therefore in heaven." + +9. After this, the conducting angel returned to the house of assembly, +and addressed those who had persuaded themselves that heavenly joy and +eternal happiness consist in a perpetual glorification of God, and a +continued festival of prayer and praise to eternity; in consequence of a +belief they had entertained in the world that they should then see God, +and because the life of heaven, originating in the worship of God, is +called a perpetual sabbath. "Follow me," said the angel to them, "and I +will introduce you to your joy." So he led them into a little city, in +the middle of which was a temple, and where all the houses were said to +be consecrated chapels. In that city they observed a great concourse of +people flocking together from all parts of the neighboring country; and +among them a number of priests, who received and saluted them on their +arrival, and led them by the hand to the gates of the temple, and from +thence into some of the chapels around it, where they initiated them +into the perpetual worship of God; telling them that the city was one of +the courts leading to heaven, and that the temple was an entrance to a +most spacious and magnificent temple in heaven, where the angels glorify +God by prayers and praises to eternity. "It is ordained," said they, +"both here and in heaven, that you are first to enter into the temple, +and remain there for three days and three nights and after this +initiation you are to enter the houses of the city, which are so many +chapels consecrated by us to divine worship, and in every house join the +congregation in a communion of prayers, praises, and repetitions of holy +things; you are to take heed also that nothing but pious, holy, and +religious subjects enter into your thoughts, or make a part of your +conversation." After this the angel introduced his companions into the +temple, which they found filled and crowded with many persons, who on +earth had lived in exalted stations, and also with many of an inferior +class: guards were stationed at the doors to prevent any one from +departing until he had completed his stay of three days. Then said the +angel, "This is the second day since the present congregation entered +the temple: examine them, and you will see their manner of glorifying +God." On their examining them, they observed that most of them were fast +asleep, and that those who were awake were listless and yawning; many of +them, in consequence of the continual elevation of their thoughts to +God, without any attention to the inferior concerns of the body, seemed +to themselves, and thence also to others, as if their faces were +unconnected with their bodies; several again had a wild and raving look +with their eyes, because of their long abstraction from visible objects; +in short, every one, being quite tired out, seemed to feel an oppression +at the chest, and great weariness of spirits, which showed itself in a +violent aversion to what they heard from the pulpit, so that they cried +out to the preacher to put an end to his discourse, for their ears were +stunned, they could not understand a single word he said, and the very +sound of his voice was become painful to them. They then all left their +seats, and, crowding in a body to the doors, broke them open, and by +mere violence made their way through the guards. The priests hereupon +followed, and walked close beside them, teaching, praying, sighing, and +encouraging them to celebrate the solemn festival, and to glorify God, +and sanctify themselves; "and then," said they, "we will initiate you +into the eternal glorification of God in that most magnificent and +spacious temple which is in heaven, and so will introduce you to the +enjoyment of eternal happiness." These words, however, made but little +impression upon them, on account of the listlessness of their minds, +arising from the long elevation of their thoughts above their ordinary +labors and employments. But when they attempted to disengage themselves +from them, the priests caught hold of their hands and garments, in order +to force them back again into the temple to a repetition of their +prayers and praises; but in vain: they insisted on being left to +themselves to recruit their spirits; "we shall else die," they said, +"through mere faintness and weariness." At that instant, lo! there +appeared four men in white garments, with mitres on their heads; one of +them while on earth had been an archbishop, and the other three bishops, +all of whom had now become angels. As they approached, they addressed +themselves to the priests, and said, "We have observed from heaven how +you feed these sheep. Your instruction tends to their infatuation. Do +you not know that to glorify God means to bring forth the fruits of +love; that is, to discharge all the duties of our callings with +faithfulness, sincerity, and diligence? for this is the nature of love +towards God and our neighbor; and this is the bond and blessing of +society. Hereby God is glorified, as well as by acts of worship at +stated times after these duties. Have you never read these words of the +Lord, _Herein is my Father glorified, that ye bring forth much fruit; so +shall ye be my disciples_, John xv. 8. Ye priests indeed may glorify God +by your attendance on his worship, since this is your office, and from +the discharge of it you derive honor, glory, and recompense; but it +would be as impossible for you as for others thus to glorify God, unless +honor, glory, and recompense were annexed to your office." Having said +this, the bishops ordered the doorkeepers to give free ingress and +egress to all, there being so great a number of people, who, from their +ignorance of the state and nature of heaven, can form no other idea of +heavenly joy than that it consists in the perpetual worship of God. + +10. After this the angel returned with his companions to the place of +assembly, where the several companions of the wise ones were still +waiting; and next he addressed those who fancied that heavenly joy and +eternal happiness depend only on admittance into heaven, which is +obtained merely by divine grace and favor; and that in such case the +persons introduced would enter into the enjoyments of heaven, just as +those introduced to a court-festival or a marriage, enter into the +enjoyment of such scenes. "Wait here awhile," said the angel, "until I +sound my trumpet, and call together those who have been most +distinguished for their wisdom in regard to the spiritual things of the +Church." After some hours, there appeared nine men, each having a wreath +of laurel on his head as a mark of distinction: these the angel +introduced into the house of assembly, where all the companies before +collected were still waiting; and then in their presence he addressed +the nine strangers, and said, "I am informed, that in compliance with +your desire, you have been permitted to ascend into heaven, according to +your ideas thereof, and that you have returned to this inferior or +sub-celestial earth, perfectly well informed as to the nature and state +of heaven: tell us therefore what you have seen, and how heaven appeared +to you." Then they replied in order; and the First thus began: "My idea +of heaven from my earliest infancy to the end of my life on earth was, +that it was a place abounding with all sorts of blessings, +satisfactions, enjoyments, gratifications, and delights; and that if I +were introduced there, I should be encompassed as by an atmosphere of +such felicities, and should receive it with the highest relish, like a +bridegroom at the celebration of his nuptials, and when he enters the +chamber with his bride. Full of this idea, I ascended into heaven, and +passed the first guard and also the second; but when I came to the +third, the captain of the guard accosted me and said, 'Who are you, +friend?' I replied, 'Is not this heaven? My longing desire to ascend +into heaven has brought me hither; I pray you therefore permit me to +enter.' Then he permitted me; and I saw angels in white garments, who +came about me and examined me, and whispered to each other, 'What new +guest is this, who is not clothed in heavenly raiment?' I heard what +they said, and thought within myself, This is a similar case to that +which the Lord describes, of the person who came to the wedding, and had +not on a wedding garment: and I said, 'Give me such garments;' at which +they smiled: and instantly one came from the judgment-hall with this +command: 'Strip him naked, cast him out, and throw his clothes after +him;' and so I was cast out." The Second in order then began as follows: +"I also supposed that if I were but admitted into heaven, which was over +my head, I should there be encompassed with joys, which I should partake +of to eternity. I likewise wished to be there, and my wish was granted; +but the angels on seeing me fled away, and said one to another, 'What +prodigy is this! how came this bird of night here?' On hearing which, I +really felt as if I had undergone some change, and was no longer a man: +this however was merely imaginary, and arose from my breathing the +heavenly atmosphere. Presently, however, there came one running from the +judgment-hall, with an order that two servants should lead me out, and +conduct me back by the way I had ascended, till I had reached my own +home; and when I arrived there, I again appeared to others and also to +myself as a man." The Third said, "I always conceived heaven to be some +place of blessedness independent of the state of the affections; +wherefore as soon as I came into this world, I felt a most ardent desire +to go to heaven. Accordingly I followed some whom I saw ascending +thither, and was admitted along with them; but I did not proceed far; +for when I was desirous to delight my mind (_animus_) according to my +idea of heavenly blessedness, a sudden stupor, occasioned by the light +of heaven, which is as white as snow, and whose essence is said to be +wisdom, seized my mind (_mens_) and darkness my eyes, and I was reduced +to a state of insanity: and presently, from the heat of heaven, which +corresponds with the brightness of its light, and whose essence is said +to be love, there arose in my heart a violent palpitation, a general +uneasiness seized my whole frame, and I was inwardly excruciated to such +a degree that I threw myself flat on the ground. While I was in this +situation, one of the attendants came from the judgment-hall with an +order to carry me gently to my own light and heat; and when I came there +my spirit and my heart presently returned to me." The Fourth said that +he also had conceived heaven to be some place of blessedness independent +of the state of the affections. "As soon therefore," said he, "as I came +into the spiritual world, I inquired of certain wise ones whether I +might be permitted to ascend into heaven, and was informed that this +liberty was granted to all, but that there was need of caution how they +used it, lest they should be cast down again. I made light of this +caution, and ascended in full confidence that all were alike qualified +for the reception of heavenly bliss in all its fulness: but alas! I was +no sooner within the confines of heaven, than my life seemed to be +departing from me, and from the violent pains and anguish which seized +my head and body, I threw myself prostrate on the ground, where I +writhed about like a snake when it is brought near the fire. In this +state I crawled to the brink of a precipice, from which I threw myself +down, and being taken up by some people who were standing near the place +where I fell, by proper care I was soon brought to myself again." The +other Five then gave a wonderful relation of what befell them in their +ascents into heaven, and compared the changes they experienced as to +their states of life, with the state of fish when raised out of water +into air, and with that of birds when raised out of air into ether; and +they declared that, after having suffered so much pain, they had no +longer any desire to ascend into heaven, and only wished to live a life +agreeable to the state of their own affections, among their like in any +place whatever. "We are well informed," they added, "that in the world +of spirits, where we now are, all persons undergo a previous +preparation, the good for heaven, and the wicked for hell; and that +after such preparation they discover ways open for them to societies of +their like, with whom they are to live eternally; and that they enter +such ways with the utmost delight, because they are suitable to their +love." When those of the first assembly had heard these relations, they +all likewise acknowledged, that they had never entertained any other +notion of heaven than as of a place where they should enter upon the +fruition of never-ceasing delights. Then the angel who had the trumpet +thus addressed them: "You see now that the joys of heaven and eternal +happiness arise not from the place, but from the state of the man's +life; and a state of heavenly life is derived from love and wisdom; and +since it is use which contains love and wisdom, and in which they are +fixed and subsist, therefore a state of heavenly life is derived from +the conjunction of love and wisdom in use. It amounts to the same if we +call them charity, faith, and good works; for charity is love, faith is +truth whence wisdom is derived, and good works are uses. Moreover in our +spiritual world there are places as in the natural world; otherwise +there could be no habitations and distinct abodes; nevertheless place +with us is not place, but an appearance of place according to the state +of love and wisdom, or of charity and faith. Every one who becomes an +angel, carries his own heaven within himself, because he carries in +himself the love of his own heaven; for a man from creation is the +smallest effigy, image, and type of the great heaven, and the human form +is nothing else; wherefore every one after death comes into that society +of heaven of whose general form he is an individual effigy; +consequently, when he enters into that society he enters into a form +corresponding to his own; thus he passes as it were from himself into +that form as into another self, and again from that other self into the +same form in himself, and enjoys his own life in that of the society, +and that of the society in his own; for every society in heaven may be +considered as one common body, and the constituent angels as the similar +parts thereof, from which the common body exists. Hence it follows, that +those who are in evils, and thence in falses, have formed in themselves +an effigy of hell, which suffers torment in heaven from the influx and +violent activity of one opposite upon another; for infernal love is +opposite to heavenly love, and consequently the delights of those two +loves are in a state of discord and enmity, and whenever they meet they +endeavor to destroy each other." + +11. After this a voice was heard from heaven, saying to the angel that +had the trumpet, "Select ten out of the whole assembly, and introduce +them to us. We have heard from the Lord that He will prepare them so as +to prevent the heat and light, or the love and wisdom, of our heaven, +from doing them any injury during the space of three days." Ten were +then selected and followed the angel. They ascended by a steep path up a +certain hill, and from thence up a mountain, on the summit of which was +situated the heaven of those angels, which had before appeared to them +at a distance like an expanse in the clouds. The gates were opened for +them; and after they had passed the third gate, the introducing angel +hastened to the prince of the society, or of that heaven, and announced +their arrival. The prince said, "Take some of my attendants, and carry +them word that their arrival is agreeable to me, and introduce them into +my reception-room, and provide for each a separate apartment with a +chamber, and appoint some of my attendants and servants to wait upon +them and attend to their wishes:" all which was done. On being +introduced by the angel, they asked whether they might go and see the +prince; and the angel replied, "It is now morning, and it is not +allowable before noon; till that time every one is engaged in his +particular duty and employment: but you are invited to dinner, and then +you will sit at table with our prince; in the meantime I will introduce +you into his palace, and show you its splendid and magnificent +contents." + +12. When they were come to the palace, they first viewed it from +without. It was large and spacious, built of porphyry, with a foundation +of jasper; and before the gates were six lofty columns of lapis lazuli; +the roof was of plates of gold, the lofty windows, of the most +transparent crystal, had frames also of gold. After viewing the outside +they were introduced within, and were conducted from one apartment to +another; in each of which they saw ornaments of inexpressible elegance +and beauty; and beneath the roof were sculptured decorations of +inimitable workmanship. Near the walls were set silver tables overlaid +with gold, on which were placed various implements made of precious +stones, and of entire gems in heavenly forms, with several other things, +such as no eye had ever seen on earth, and consequently such as could +never be supposed to exist in heaven. While they were struck with +astonishment at these magnificent sights, the angel said, "Be not +surprised; the things which you now behold are not the production and +workmanship of any angelic hand, but are framed by the Builder of the +universe, and presented as a gift to our prince; wherefore the +architectonic art is here in its essential perfection, and hence are +derived all the rules of that art which are known and practised in the +world." The angel further said, "You may possibly conceive that such +objects charm our eyes, and infatuate us by their grandeur, so that we +consider them as constituting the joys of our heaven: this however is +not the case; for our affections not being set on such things, they are +only contributory to the joys of our hearts; and therefore, so far as we +contemplate them as such, and as the workmanship of God, so far we +contemplate in them the divine omnipotence and mercy." + +13. After this the angel said to them, "It is not yet noon: come with me +into our prince's garden, which is near the palace." So they went with +him; and as they were entering, he said, "Behold here the most +magnificent of all the gardens in our heavenly society!" But they +replied, "How! there is no garden here. We see only one tree, and on its +branches and at its top as it were golden fruit and silver leaves, with +their edges adorned with emeralds, and beneath the tree little children +with their nurses." Hereupon the angel, with an inspired voice said, +"This tree is in the midst of the garden; some of us call it the tree of +our heaven, and some, the tree of life. But advance nearer, and your +eyes will be opened, and you will see the garden." They did so, and +their eyes were opened, and they saw numerous trees bearing an abundance +of fine flavored fruit, entwined about with young vines, whose tops with +their fruit inclined towards the tree of life in the midst. These trees +were planted in a continuous series, which, proceeding from a point, and +being continued into endless circles, or gyrations, as of a perpetual +spiral, formed a perfect spiral of trees, wherein one species +continually succeeded another, according to the worth and excellence of +their fruit. The circumgyration began at a considerable distance from +the tree in the midst, and the intervening space was radiant with a beam +of light, which caused the trees in the circle to shine with a graduated +splendor that was continued from the first to the last. The first trees +were the most excellent of all, abounding with the choicest fruits, and +were called paradisiacal trees, being such as are never seen in any +country of the natural world, because none such ever grew or could grow +there. These were succeeded by olive-trees, the olives by vines, these +by sweet-scented shrubs, and these again by timber trees, whose wood was +useful for building. At stated intervals in this spiral or gyre of +trees, were interspersed seats, formed of the young shoots of the trees +behind, brought forward and entwined in each other, while the fruit of +the trees hanging over at the same time enriched and adorned them. At +this perpetually winding circle of trees, there were passages which +opened into flower-gardens, and from them into shrubberies, laid out +into areas and beds. At the sight of all these things the companions of +the angels exclaimed, "Behold heaven in form! wherever we turn our eyes +we feel an influx of somewhat celestially-paradisiacal, which is not to +be expressed." At this the angel rejoicing said, "All the gardens of our +heaven are representative forms or types of heavenly beatitudes in their +origins; and because the influx of these beatitudes elevated your minds, +therefore you exclaimed, 'Behold heaven in form!' but those who do not +receive that influx, regard these paradisiacal gardens only as common +woods or forests. All those who are under the influence of the love of +use receive the influx; but those who are under the influence of the +love of glory not originating in use, do not receive it." Afterwards he +explained to them what every particular thing in the garden represented +and signified. + +14. While they were thus employed, there came a messenger from the +prince, with an invitation to them to dine with him; and at the same +time two attendants brought garments of fine linen, and said, "Put on +these; for no one is admitted to the prince's table unless he be clothed +in the garments of heaven." So they put them on, and accompanied their +angel, and were shewn into a drawing-room belonging to the palace, where +they waited for the prince; and there the angel introduced them to the +company and conversation of the grandees and nobles, who were also +waiting for the prince's appearing. And lo! in about an hour the doors +were opened, and through one larger than the rest, on the western side, +he was seen to enter in stately procession. His inferior counsellors +went before him, after them his privy-counsellors, and next the chief +officers belonging to the court; in the middle of these was the prince; +after him followed courtiers of various ranks, and lastly the guards; in +all they amounted to a hundred and twenty. Then the angel, advancing +before the ten strangers, who by their dress now appeared like inmates +of the place, approached with them towards the prince, and reverently +introduced them to his notice; and the prince, without stopping the +procession, said to them, "Come and dine with me." So they followed him +into the dining-hall, where they saw a table magnificently set out, +having in the middle a tall golden pyramid with a hundred branches in +three rows, each branch having a small dish, or basket, containing a +variety of sweetmeats and preserves, with other delicacies made of bread +and wine; and through the middle of the pyramid there issued as it were +a bubbling fountain of nectareous wine, the stream of which, falling +from the summit of the pyramid separated into different channels and +filled the cups. At the sides of this pyramid were various heavenly +golden forms, on which were dishes and plates covered with all kinds of +food. The heavenly forms supporting the dishes and plates were forms of +art, derived from wisdom, such as cannot be devised by any human art, or +expressed by any human words: the dishes and plates were of silver, on +which were engraved forms similar to those that supported them; the cups +were transparent gems. Such was the splendid furniture of the table. + +15. As regards the dress of the prince and his ministers, the prince +wore a long purple robe, set with silver stars wrought in needle-work; +under this robe he had a tunic of bright silk of a blue or hyacinthine +color; this was open about the breast, where there appeared the forepart +of a kind of zone or ribbon, with the ensign of his society; the badge +was an eagle sitting on her young at the top of a tree; this was wrought +in polished gold set with diamonds. The counsellors were dressed nearly +after the same manner, but without the badge; instead of which they wore +sapphires curiously cut, hanging from their necks by a golden chain. The +courtiers wore brownish cloaks, wrought with flowers encompassing young +eagles; their tunics were of an opal-colored silk, so were also their +lower garments; thus were they dressed. + +16. The privy-counsellors, with those of inferior order, and the +grandees stood around the table, and by command of the prince folded +their hands, and at the same time in a low voice said a prayer of +thanksgiving to the Lord; and after this, at a sign from the prince, +they reclined on couches at the table. The prince then said to the ten +strangers, "Do ye also recline with me; behold, there are your couches:" +so they reclined; and the attendants, who were before sent by the prince +to wait upon them, stood behind them. Then said the prince to them, +"Take each of you a plate from its supporting form, and afterwards a +dish from the pyramid;" and they did so; and lo! instantly new plates +and dishes appeared in the place of those that were taken away; and +their cups were filled with wine that streamed from the fountain out of +the tall pyramid: and they ate and drank. When dinner was about half +ended, the prince addressed the ten new guests, and said, "I have been +informed that you were convened in the country which is immediately +under this heaven, in order to declare your thoughts respecting the joys +of heaven and eternal happiness thence derived, and that you professed +different opinions each according to his peculiar ideas of delight +originating in the bodily senses. But what are the delights of the +bodily senses without those of the soul? The former are animated by the +latter. The delights of the soul in themselves are imperceptible +beatitudes; but, as they descend into the thoughts of the mind, and +thence into the sensations of the body, they become more and more +perceptible: in the thoughts of the mind they are perceived as +satisfactions, in the sensations of the body as delights, and in the +body itself as pleasures. Eternal happiness is derived from the latter +and the former taken together; but from the latter alone there results a +happiness not eternal but temporary, which quickly comes to an end and +passes away, and in some cases becomes unhappiness. You have now seen +that all your joys are also joys of heaven, and that these are far more +excellent than you could have conceived; yet such joys do not inwardly +affect our minds. There are three things which enter by influx from the +Lord as a one into our souls; these three as a one, or this trine, are +love, wisdom, and use. Love and wisdom of themselves exist only ideally, +being confined to the affections and thoughts of the mind; but in use +they exist really, because they are together in act and bodily +employment; and where they exist really, there they also subsist. And as +love and wisdom exist and subsist in use, it is by use we are affected; +and use consists in a faithful, sincere, and diligent discharge of the +duties of our calling. The love of use, and a consequent application to +it, preserve the powers of the mind, and prevent their dispersion; so +that the mind is guarded against wandering and dissipation, and the +imbibing of false lusts, which with their enchanting delusions flow in +from the body and the world through the senses, whereby the truths of +religion and morality, with all that is good in either, become the sport +of every wind; but the application of the mind to use binds and unites +those truths, and disposes the mind to become a form receptible of the +wisdom thence derived; and in this case it extirpates the idle sports +and pastimes of falsity and vanity, banishing them from its centre +towards the circumference. But you will hear more on this subject from +the wise ones of our society, when I will send to you in the afternoon." +So saying, the prince arose, and the new guests along with him, and +bidding them farewell, he charged the conducting angel to lead them back +to their private apartments, and there to show them every token of +civility and respect, and also to invite some courteous and agreeable +company to entertain them with conversation respecting the various joys +of this society. + +17. The angel executed the prince's charge; and when they were turned to +their private apartments, the company, invited from the city to inform +them respecting the various joys of the society, arrived, and after the +usual compliments entered into conversation with them as they walked +along in a strain at once entertaining and elegant. But the conducting +angel said, "These ten men were invited into this heaven to see its +joys, and to receive thereby a new idea concerning eternal happiness. +Acquaint us therefore with some of its joys which affect the bodily +senses; and afterwards, some wise ones will arrive, who will acquaint us +with what renders those joys satisfactory and happy." Then the company +who were invited from the city related the following particulars:--"1. +There are here days of festivity appointed by the prince, that the mind, +by due relaxation, may recover from the weariness which an emulative +desire may occasion in particular cases. On such days we have concerts +of music and singing in the public places, and out of the city are +exhibited games and shows: in the public places at such times are raised +orchestras surrounded with balusters formed of vines wreathed together, +from which hang bunches of ripe grapes; within these balusters in three +rows, one above another, sit the musicians, with their wind and stringed +instruments of various tones, both high and low, loud and soft; and near +them are singers of both sexes who entertain the citizens with the +sweetest music and singing, both in concert and solo, varied at times as +to its particular kind: these concerts continue on those days of +festivity from morning till noon, and afterwards till evening. 2. +Moreover, every morning from the houses around the public places we hear +the sweetest songs of virgins and young girls, which resound though the +whole city. It is an affection of spiritual love, which is sung every +morning; that is, it is rendered sonorous by modifications of the voice +in singing, or by modulations. The affection in the song is perceived as +the real affection, flowing into the minds of the hearers, and exciting +them to a correspondence with it: such is the nature of heavenly +singing. The virgin-singers say, that the sound of their song is as it +were self-inspired and self-animated from within, and exalted with +delight according to the reception it meets with from the hearers. When +this is ended, the windows of the houses around the public places, and +likewise of those in the streets, are shut, and so also are the doors; +and then the whole city is silent, and no noise heard in any part of it, +nor is any person seen loitering in the streets, but all are intent on +their work and the duties of their calling. 3. At noon, however, the +doors are opened, and in the afternoon also the windows in some houses, +and boys and girls are seen playing in the streets, while their masters +and mistresses sit in the porches of their houses, watching over them, +and keeping them in order. 4. At the extreme parts of the city there are +various sports of boys and young men, as running, hand-ball, tennis, +&c.; there are besides trials of skill among the boys, in order to +discover the readiness of their wit in speaking, acting, and perceiving; +and such as excel receive some leaves of laurel as a reward; not to +mention other things of a like nature, designed to call forth and +exercise the latent talents of the young people. 5. Moreover out of the +city are exhibited stage-entertainments, in which the actors represent +the various graces and virtues of moral life, among whom are inferior +characters for the sake of relatives." And one of the ten asked, "How +for the sake of relatives?" And they replied, "No virtue with its graces +and beauties, can be suitably represented except by means of relatives, +in which are comprised and represented all its graces and beauties, from +the greatest to the least; and the inferior characters represent the +least, even till they become extinct; but it is provided by law, that +nothing of the opposite, which is indecorous and dishonorable, should be +exhibited, except figuratively, and as it were remotely. The reason of +which provision is, because nothing that is honorable and good in any +virtue can by successive progressions pass over to what is dishonorable +and evil: it only proceeds to its least, when it perishes; and when that +is the case, the opposite commences; wherefore heaven, where all things +are honorable and good, has nothing in common with hell, where all +things are dishonorable and evil." + +18. During this conversation, a servant came in and brought word, that +the eight wise ones, invited by the prince's order, were arrived, and +wished to be admitted; whereupon the angel went out to receive and +introduce them: and presently the wise ones, after the customary +ceremonies of introduction, began to converse with them on the +beginnings and increments of wisdom, with which they intermixed various +remarks respecting its progression, shewing, that with the angels it +never ceases or comes to a period, but advances and increases to +eternity. Hereupon the attendant angel said to them, "Our prince at +table while talking with these strangers respecting the seat or abode of +wisdom, showed that it consists in use: if agreeable to you, be pleased +to acquaint them further on the same subject." They therefore said, +"Man, at his first creation, was endued with wisdom and its love, not +for the sake of himself, but that he might communicate it to others from +himself. Hence it is a maxim inscribed on the wisdom of the wise, that +no one is wise for himself alone, or lives for himself, but for others +at the same time: this is the origin of society, which otherwise could +not exist. To live for others is to perform uses. Uses are the bonds of +society, which are as many in number as there are good uses; and the +number of uses is infinite. There are spiritual uses, such as regard +love to God and love towards our neighbour; there are moral and civil +uses, such as regard the love of the society and state to which a man +belongs, and of his fellow-citizens among whom he lives; there are +natural uses, which regard the love of the world and its necessities; +and there are corporeal uses, such as regard the love of +self-preservation with a view to superior uses. All these uses are +inscribed on man, and follow in order one after another; and when they +are together, one is in the other. Those who are in the first uses, +which are spiritual, are in all the succeeding ones, and such persons +are wise; but those who are not in the first, and yet are in the second, +and thereby in the succeeding ones, are not so highly principled in +wisdom, but only appear to be so by virtue of an external morality and +civility; those who are neither in the first nor second, but only in the +third and fourth, have not the least pretensions to wisdom; for they are +satans, loving only the world and themselves for the sake of the world; +but those who are only in the fourth, are least wise of all; for they +are devils, because they live to themselves alone, and only to others +for the sake of themselves. Moreover, every love has its particular +delight; for it is by delight that love is kept alive; and the delight +of the love of uses is a heavenly delight, which enters into succeeding +delights in their order, and according to the order of succession, +exalts them and makes them eternal." After this they enumerated the +heavenly delights proceeding from the love of uses, and said, that they +are a thousand times ten thousand; and that all who enter heaven enter +into those delights. With further wise conversation on the love of use, +they passed the day with them until evening. + +19. Towards evening there came a messenger clothed in linen to the ten +strangers who attended the angel, and invited them to a +marriage-ceremony which was to be celebrated the next day, and the +strangers were much rejoiced to think that they were also to be present +at a marriage-ceremony in heaven. After this they were conducted to the +house of one of the counsellors, and supped with him; and after supper +they returned to the palace, and each retired to his own chamber, where +they slept till morning. When they awoke, they heard the singing of the +virgins and young girls from the houses around the public places of +resort, which we mentioned above. They sung that morning the affection +of conjugial love; the sweetness of which so affected and moved the +hearers, that they perceived sensibly a blessed serenity instilled into +their joys, which at the some time exalted and renewed them. At the hour +appointed the angel said, "Make yourselves ready, and put on the +heavenly garments which our prince sent you;" and they did so, and lo! +the garments were resplendent as with a flaming light; and on their +asking the angel, "Whence is this?" he replied, "Because you are going +to a marriage-ceremony; and when that is the case, our garments always +assume a shining appearance, and become marriage garments." + +20. After this the angel conducted them to the house where the nuptials +were to be celebrated, and the porter opened the door; and presently +being admitted within the house, they were received and welcomed by an +angel sent from the bridegroom, and were introduced and shewn to the +seats intended for them: and soon after they were invited into an +ante-chamber, in the middle of which they saw a table, and on it a +magnificent candlestick with seven branches and sconces of gold: against +the walls there were hung silver lamps, which being lighted made the +atmosphere appear of a golden hue: and they observed on each side of the +candlestick two tables, on which were set loaves in three rows; there +were tables also at the four corners of the room, on which were placed +crystal cups. While they were viewing these things, lo! a door opened +from a closet near the marriage-chamber, and six virgins came out, and +after them the bridegroom and the bride, holding each other by the hand, +and advancing towards a seat placed opposite to the candlestick, on +which they seated themselves, the bridegroom on the left hand, and the +bride on the right, while the six virgins stood by the seat near the +bride. The bridegroom was dressed in a robe of bright purple, and a +tunic of fine shining linen, with an ephod, on which was a golden plate +set round with diamonds, and on the plate was engraved a young eagle, +the marriage-ensign of that heavenly society; on his head he wore a +mitre: the bride was dressed in a scarlet mantle, under which was a +gown, ornamented with fine needle-work, that reached from her neck to +her feet, and beneath her bosom she wore a golden girdle, and on her +head a golden crown set with rubies. When they were thus seated, the +bridegroom turning himself towards the bride, put a golden ring on her +finger; he then took bracelets and a pearl necklace, and clasped the +bracelets about her wrists, and the necklace about her neck, and said, +"_Accept these pledges_;" and as she accepted them he kissed her, and +said, "Now thou art mine;" and he called her his wife. On this all the +company cried out, "May the divine blessing be upon you!" These words +were first pronounced by each separately, and afterwards by all +together. They were pronounced also in turn by a certain person sent +from the prince as his representative; and at that instant the +ante-chamber was filled with an aromatic smoke, which was a token of +blessing from heaven. Then the servants in waiting took loaves from the +two tables near the candlestick, and cups, now filled with wine, from +the tables at the corners of the room, and gave to each of the guests +his own loaf and his own cup, and they ate and drank. After this the +husband and his wife arose, and the six virgins attended them with the +silver lamps, now lighted, in their hands to the threshold; and the +married pair entered their chamber; and the door was shut. + +21. Afterwards the conducting angel talked with the guests about his ten +companions, acquainting them how he was commissioned to introduce them, +and shew them the magnificent things contained in the prince's palace, +and other wonderful sights; and how they had dined at table with him, +and afterwards had conversed with the wise ones of the society; and he +said, "May I be permitted to introduce them also to you, in order that +they may enjoy the pleasure of your conversation?" So he introduced +them, and they entered into discourse together. Then a certain wise +personage, one of the marriage-guests, said, "Do you understand the +meaning of what you have seen?" They replied, "But little;" and then +they asked him, "Why was the bridegroom, who is now a husband, dressed +in that particular manner?" He answered, "Because the bridegroom, now a +husband, represented the Lord, and the bride, who is now a wife, +represented the church; for marriages in heaven represent the marriage +of the Lord with the church. This is the reason why he wore a mitre on +his head, and was dressed in a robe, a tunic, and an ephod, like Aaron; +and why the bride had a crown on her head, and wore a mantle like a +queen; but to-morrow they will be dressed differently, because this +representation lasts no longer than to-day." They further asked, "Since +he represented the Lord, and she the church, why did she sit at his +right hand?" The wise one replied, "Because there are two things which +constitute the marriage of the Lord with the church--love and wisdom; +the Lord is love, and the church is wisdom; and wisdom is at the right +hand of love; for every member of the church is wise as of himself, and +in proportion as he is wise he receives love from the Lord. The right +hand also signifies power; and love has power by means of wisdom; but, +as we have just observed, after the marriage-ceremony the representation +is changed; for then the husband represents wisdom, and the wife the +love of his wisdom. This love however is not primary, but secondary +love; being derived from the Lord to the wife through the wisdom of the +husband: the love of the Lord, which is the primary love, is the +husband's love of being wise; therefore after marriage, both together, +the husband and his wife, represent the church." They asked again, "Why +did not you men stand by the bridegroom, now the husband, as the six +virgins stood by the bride, now the wife?" The wise one answered, +"Because we to-day are numbered among the virgins; and the number six +signifies all and what is complete." But they said, "Explain your +meaning." He replied, "Virgins signify the church; and the church +consists of both sexes: therefore also we, with respect to the church, +are virgins. That this is the case, is evident from these words in the +Revelation: '_These are those who were not defiled with women; for they +are Virgins: and they follow the Lamb whithersoever he goeth_,' chap. +xiv. 4. And as virgins signify the church, therefore the Lord likened it +to ten Virgins invited to a marriage, Mat. xxv. And as Israel, Zion, and +Jerusalem, signify the church, therefore mention is so often made in the +Word, of the Virgin and Daughter of Israel, of Zion, and of Jerusalem. +The Lord also describes his marriage with the church in these words: +'_upon thy right hand did stand the Queen in gold of Ophir: her clothing +is of wrought gold: she shall be brought unto the king in raiment of +needlework: the Virgins her companions that follow her shall enter into +the king's palace_.' Psalm xlv. 9-16." Lastly they asked, "Is it not +expedient that a priest be present and minister at the marriage +ceremony?" The wise one answered, "This is expedient on the +earth, but not in the heavens, by reason of the representation of the +Lord himself and the church. On the earth they are not aware of this; +but even with us a priest ministers in whatever relates to betrothings, +or marriage contracts, and hears, receives, confirms, and consecrates +the consent of the parties. Consent is the essential of marriage; all +succeeding ceremonies are its formalities." + +22. After this the conducting angel went to the six virgins, and gave +them an account of his companions, and requested that they would +vouchsafe to join company with them. Accordingly they came; but when +they drew near, they suddenly retired, and went into the ladies' +apartment to the virgins their companions. On seeing this, the +conducting angel followed them, and asked why they retired so suddenly +without entering into conversation? They replied. "We cannot approach:" +and he said, "Why not?" They answered, "We do not know; but we perceived +something which repelled us and drove us back again. We hope they will +excuse us." The angel then returned to his companions, and told them +what the virgins had said, and added, "I conjecture that your love of +the sex is not chaste. In heaven we love virgins for their beauty and +the elegance of their manners; and we love them intensely, but +chastely." Hereupon his companions smiled and said, "You conjecture +right: who can behold such beauties near and not feel some excitement?" + +23. After much entertaining conversation the marriage-guests departed, +and also the ten strangers with their attendant angel; and the evening +being far advanced, they retired to rest. In the morning they heard a +proclamation, TO-DAY IS THE SABBATH. They then arose and asked the angel +what it meant: he replied, "It is for the worship of God, which returns +at stated periods, and is proclaimed by the priests. The worship is +performed in our temples and lasts about two hours; wherefore if it +please you, come along with me, and I will introduce you." So they made +themselves ready, and attended the angel, and entered the temple. It was +a large building capable of containing about three thousand persons, of +a semicircular form, with benches or seats carried round in a continued +sweep according to the figure of the temple; the hinder ones being more +elevated than those in front. The pulpit in front of the seats was drawn +a little from the centre; the door was behind the pulpit on the left +hand. The ten strangers entered with their conducting angel, who pointed +out to them the places where they were to sit; telling them, "Every one +that enters the temple knows his own place by a kind of innate +perception; nor can he sit in any place but his own: in case he takes +another place, he neither hears nor perceives anything, and he also +disturbs the order; the consequence of which is, that the priest is not +inspired." + +24. When the congregation had assembled, the priest ascended the pulpit, +and preached a sermon full of the spirit of wisdom. The discourse was +concerning the sanctity of the Holy Scriptures, and the conjunction of +the Lord with both worlds, the spiritual and the natural, by means +thereof. In the illustration in which he then was, he fully proved, that +that holy book was dictated by Jehovah the Lord, and that consequently +He is in it, so as to be the wisdom it contains; but that the wisdom +which is Himself therein, lies concealed under the sense of the letter, +and is opened only to those who are in the truths of doctrine, and at +the same time in goodness of life, and thus who are in the Lord, and the +Lord in them. To his discourse he added a votive prayer and descended. +As the audience were going out, the angel requested the priest to speak +a few words of peace with his ten companions; so he came to them, and +they conversed together for about half an hour. He discoursed concerning +the divine trinity--that it is in Jesus Christ, in whom all the fulness +of the Godhead dwells bodily, according to the declaration of the +apostle Paul; and afterwards concerning the union of charity and faith; +but he said, "the union of charity and truth;" because faith is truth. + +25. After expressing their thanks they returned home; and then the angel +said to them, "This is the third day since you came into the society of +this heaven, and you were prepared by the Lord to stay here three days; +it is time therefore that we separate; put off therefore the garments +sent you by the prince, and put on your own." When they had done so, +they were inspired with a desire to be gone; so they departed and +descended, the angel attending them to the place of assembly; and there +they gave thanks to the Lord for vouchsafing to bless them with +knowledge, and thereby with intelligence, concerning heavenly joys and +eternal happiness. + +26. "I again solemnly declare, that these things were done and said as +they are related; the former in the world of spirits, which is +intermediate between heaven and hell, and the latter in the society of +heaven to which the angel with the trumpet and the conductor belonged. +Who in the Christian world would have known anything concerning heaven, +and the joys and happiness there experienced, the knowledge of which is +the knowledge of salvation, unless it had pleased the Lord to open to +some person the sight of his spirit, in order to shew and teach them? +That similar things exist in the spiritual world is very manifest from +what were seen and heard by the apostle John, as described in the +Revelation; as that he saw the Son of Man in the midst of seven +candlesticks; also a tabernacle, temple, ark, and altar in heaven; a +book sealed with seven seals; the book opened, and horses going forth +thence; four animals around the throne; twelve thousand chosen out of +every tribe; locusts ascending out of the bottomless pit; a dragon, and +his combat with Michael; a woman bringing forth a male child, and flying +into a wilderness on account of the dragon; two beasts, one ascending +out of the sea, the other out of the earth; a woman sitting upon a +scarlet beast; the dragon cast out into a lake of fire and brimstone; a +white horse and a great supper; a new heaven and a new earth, and the +holy Jerusalem descending described as to its gates, wall, and +foundation; also a river of the water of life, and trees of life bearing +fruits every month; besides several other particulars; all which things +were seen by John, while as to his spirit he was in the spiritual world +and in heaven: not to mention the things seen by the apostles after the +Lord's resurrection; and what were afterwards seen and heard by Peter, +Acts xi.; also by Paul; moreover by the prophets; as by Ezekiel, who saw +four animals which were cherubs, chap i. and chap x.; a new temple and a +new earth, and an angel measuring them, chap. xl.-xlviii.; and was led +away to Jerusalem, and saw there abominations: and also into Chaldea +into captivity, chap. viii. and chap. xi. The case was similar with +Zechariah, who saw a man riding among myrtles; also four horns, chap. i. +8, and following verses; and afterwards a man with a measuring-line in +his hand, chap. ii. 1, and following verses; likewise a candlestick and +two olive trees, chap. iv. 2, and following verses; also a flying roll +and an ephah, chap. v. 1, 6; also four chariots going forth between two +mountains, and horses, chap. vi. 1, and following verses. So likewise +with Daniel, who saw four beasts coming up out of the sea, chap. vii. 1, +and following verses; also combats of a ram and he-goat, chap. viii. 1, +and following verses; who also saw the angel Gabriel, and had much +discourse with him, chap. ix.: the youth of Elisha saw chariots and +horses of fire round about Elisha, and saw them when his eyes were +opened, 2 Kings vi. 15, and following verses. From these and several +other instances in the Word, it is evident, that the things which exist +in the spiritual world, appeared to many both before and after the +Lord's coming: is it any wonder then, that the same things should now +also appear when the church is commencing, or when the New Jerusalem is +coming down from the Lord out of heaven?" + +ON MARRIAGES IN HEAVEN. + +27. That there are marriages in heaven cannot be admitted as an article +of faith by those who imagine that a man after death is a soul or +spirit, and who conceive of a soul or spirit as of a rarefied ether or +vapor; who imagine also, that a man will not live as a man till after +the day of the last judgment; and in general who know nothing respecting +the spiritual world, in which angels and spirits dwell, consequently in +which there are heavens and hells: and as that world has been heretofore +unknown, and mankind have been in total ignorance that the angels of +heaven are men, in a perfect form, and in like manner infernal spirits, +but in an imperfect form, therefore it was impossible for anything to be +revealed concerning marriages in that world; for if it had it would have +been objected, "How can a soul be joined with a soul, or a vapor with a +vapor, as one married partner with another here on earth?" not to +mention other similar objections, which, the instant they were made, +would take away and dissipate all faith respecting marriages in another +life. But now, since several particulars have been revealed concerning +that world, and a description has also been given of its nature and +quality, in the treatise on HEAVEN AND HELL, and also in the APOCALYPSE +REVEALED, the assertion, that marriages take place in that world, may be +so far confirmed as even to convince the reason by the following +propositions: I. _A man (homo) lives a man after death._ II. _In this +case a male is a male, and a female a female._ III. _Every one's +peculiar love remains with him after death._ IV. _The love of the sex +especially remains; and with those who go to heaven, which is the case +with all who become spiritual here on earth, conjugial love remains._ V. +_These things fully confirmed by ocular demonstration._ VI. +_Consequently that there are marriages in the heavens._ VII. _Spiritual +nuptials are to be understood by the Lord's words, where he says, that +after the resurrection they are not given in marriage._ We will now give +an explanation of these propositions in their order. + +28. I. A MAN LIVES A MAN AFTER DEATH. That a man lives a man after death +has been heretofore unknown in the world, for the reasons just now +mentioned; and, what is surprising, it has been unknown even in the +Christian world, where they have the Word, and illustration thence +concerning eternal life, and where the Lord himself teaches, _That all +the dead rise again; and that God is not the God of the dead but of the +living_, Matt. xxii. 31, 32. Luke xx. 37, 38. Moreover, a man, as to the +affections and thoughts of his mind, is in the midst of angels and +spirits, and is so consociated with them that were he to be separated +from them he would instantly die. It is still more surprising that this +is unknown, when yet every man that has departed this life since the +beginning of creation, after his decease has come and does still come to +his own, or, as it is said in the Word, has been gathered and is +gathered to his own: besides every one has a common perception, which is +the same thing as the influx of heaven into the interiors of his mind, +by virtue of which he inwardly perceives truths, and as it were sees +them, and especially this truth, that he lives a man after death; a +happy man if he has lived well, and an unhappy one if he has lived ill. +For who does not think thus, while he elevates his mind in any degree +above the body, and above the thought which is nearest to the senses; as +is the case when he is interiorly engaged in divine worship, and when he +lies on his death-bed expecting his dissolution; also when he hears of +those who are deceased, and their lot? I have related a thousand +particulars respecting departed spirits, informing certain persons that +are now alive concerning the state of their deceased brethren, their +married partners, and their friends. I have written also concerning the +state of the English, the Dutch, the Papists, the Jews, the Gentiles, +and likewise concerning the state of Luther, Calvin, and Melancthon; and +hitherto I never heard any one object, "How can such be their lot, when +they are not yet risen from their tombs, the last judgement not being +yet accomplished? Are they not in the meantime mere vaporous and +unsubstantial souls residing, in some place of confinement (_in quodam +pu seu ubi_)?" Such objections I have never yet heard from any quarter; +whence I have been led to conclude, that every one perceives in himself +that he lives a man after death. Who that has loved his married partner +and his children when they are dying or are dead, will not say within +himself (if his thought be elevated above the sensual principles of the +body) that they are in the hand of God, and that he shall see them again +after his own death, and again be joined with them in a life of love and +joy? + +29. Who, that is willing, cannot see from reason, that a man after death +is not a mere vapor, of which no idea can be formed but as of a breath +of wind, or of air and ether, and that such vapor constitutes or +contains in it the human soul, which desires and expects conjunction +with its body, in order that it may enjoy the bodily senses and their +delights, as previously in the world? We cannot see, that if this were +the case with a man after death, his state would be more deplorable than +that of fishes, birds, and terrestrial animals, whose souls are not +alive, and consequently are not in such anxiety of desire and +expectation? Supposing a man after death to be such a vapor, and thus a +breath of wind, he would either fly about in the universe, or according +to certain traditions, would be reserved in a place of confinement, or +in the _limbo_ of the ancient fathers, until the last judgement. Who +cannot hence from reason conclude, that those who have lived since the +beginning of creation, which is computed to be about six thousand years +ago, must be still in a similar anxious state, and progressively more +anxious, because all expectation arising from desire produces anxiety, +and being continued from time to time increases it; consequently, that +they must still be either floating about in the universe, or be kept +shut up in confinement, and thereby in extreme misery; and that must be +the case with Adam and his wife, with Abraham, Isaac, and Jacob, and +with all who have lived since that time? All this being supposed true, +it must needs follow, that nothing would be more deplorable than to be +born a man. But the reverse of this is provided by the Lord, who is +Jehovah from eternity and the Creator of the universe; for the state of +the man that conjoins himself with him by a life according to his +precepts, becomes more blessed and happy after death than before it in +the world; and it is more blessed and happy from this circumstance, that +the man then is spiritual, and a spiritual man is sensible of and +perceives spiritual delight, which is a thousand times superior to +natural delight. + +30. That angels and spirits are men, may plainly appear from those seen +by Abraham, Gideon, Daniel, and the prophets, and especially by John +when he wrote the Revelation, and also by the women in the Lord's +sepulchre, yea, from the Lord himself as seen by the disciples after his +resurrection. The reason of their being seen was, because the eyes of +the spirits of those who saw them were opened; and when the eyes of the +spirit are opened, angels appear in their proper form, which is the +human; but when the eyes of the spirit are closed, that is, when they +are veiled by the vision of the bodily eyes, which derive all their +impressions from the material world, then they do not appear. + +31. It is however to be observed, that a man after death is not a +natural, but a spiritual man; nevertheless he still appears in all +respects like himself; and so much so, that he knows not but, that he is +still in the natural world: for he has a similar body, countenance, +speech, and senses; for he has a similar affection and thought, or will +and understanding. He is indeed actually not similar, because he is a +spiritual, and consequently an interior man; but the difference does not +appear to him, because he cannot compare his spiritual state with his +former natural state, having put off the latter, and being in the +former; therefore I have often heard such persons say, that they know +not but that they are in the former world, with this difference, +however, that they no longer see those whom they had left in that world; +but that they see those who had departed out of it, or were deceased. +The reason why they now see the latter and not the former, is, because +they are no longer natural men, but spiritual or substantial; and a +spiritual or substantial man sees a spiritual or substantial man, as a +natural or material man sees a natural or material man, but not _vice +versa_, on account of the difference between what is substantial and +what is material, which is like the difference between what is prior and +what is posterior; and what is prior, being in itself purer, cannot +appear to what is posterior, which in itself is grosser; nor can what is +posterior, being grosser, appear to what is prior, which in itself is +purer; consequently an angel cannot appear to a man of this world, nor a +man of this world to an angel. The reason why a man after death is a +spiritual or substantial man, is, because this spiritual or substantial +man lay inwardly concealed in the natural or material man; which natural +or material man was to it as a covering, or as a skin about to be cast +off; and when the covering or skin is cast off, the spiritual or +substantial man comes forth, a purer, interior, and more perfect man. +That the spiritual man is still a perfect man, notwithstanding his being +invisible to the natural man, is evident from the Lord's being seen by +the apostles after his resurrection, when he appeared, and presently he +did not appear; and yet he was a man like to himself both when seen and +when not seen: it is also said, that when they saw him, their eyes were +opened. + +32. II. IN THIS CASE A MALE IS A MALE, AND A FEMALE A FEMALE. Since a +man (_homo_) lives a man after death, and man is male and female, and +there is such a distinction between the male principle and the female +principle, that the one cannot be changed into the other, it follows, +that after death the male lives a male, and the female a female, each +being a spiritual man. It is said that the male principle cannot be +changed into the female principle, nor the female into the male, and +that therefore after death the male is a male, and the female a female; +but as it is not known in what the masculine principle essentially +consists, and in what the feminine, it may be expedient briefly to +explain it. The essential distinction between the two is this: in the +masculine principle, love is inmost, and its covering is wisdom; or, +what is the same, the masculine principle is love covered (or veiled) by +wisdom; whereas in the feminine principle, the wisdom of the male is +inmost, and its covering is love thence derived; but this latter love is +feminine, and is given by the Lord to the wife through the wisdom of the +husband; whereas the former love is masculine, which is the love of +growing wise, and is given by the Lord to the husband according to the +reception of wisdom. It is from this circumstance, that the male is the +wisdom of love, and the female is the love of that wisdom; therefore +from creation there is implanted in each a love of conjunction so as to +become a one; but on this subject more will be said in the following +pages. That the female principle is derived from the male, or that the +woman was taken out of the man, is evident from these words in Genesis: +_Jehovah God took out one of the man's ribs, and closed up the flesh in +the place thereof; and he builded the rib, which he had taken out of the +man, into a woman; and he brought her to the man; and the man said, This +is bone of my bones, and flesh of my flesh; hence she shall be called +Eve, because she was taken out of man_, chap. ii. 21-23: the +signification of a rib and of flesh will be shewn elsewhere. + +33. From this primitive formation it follows, that by birth the +character of the male is intellectual, and that the female character +partakes more of the will principle; or, what amounts to the same, that +the male is born into the affection of knowing, understanding, and +growing wise, and the female into the love of conjoining herself with +that affection in the male. And as the interiors form the exteriors to +their own likeness, and the masculine form is the form of intellect, and +the feminine is the form of the love of that intellect, therefore the +male and the female differ as to the features of the face, the tone of +the voice, and the form of the body; the male having harder features, a +harsher tone of voice, a stronger body, and also a bearded chin, and in +general a form less beautiful than that of the female; they differ also +in their gestures and manners; in a word, they are not exactly similar +in a single respect; but still, in every particular of each, there is a +tendency to conjunction; yea, the male principle in the male, is male in +every part of his body, even the most minute, and also in every idea of +his thought, and every spark of his affection; the same is true of the +female principle in the female; and since of consequence the one cannot +be changed into the other, it follows, that after death a male is a +male, and a female a female. + +34. III. EVERY ONE'S PECULIAR LOVE REMAINS WITH HIM AFTER DEATH. Man +knows that there is such a thing as love; but he does not know what love +is. He knows that there is such a thing from common discourse; as when +it is said, that such a one loves me, that a king loves his subjects, +and subjects love their king; that a husband loves his wife, and a +mother her children, and _vice versa_; also when it is said, that any +one loves his country, his fellow citizens, and his neighbour; in like +manner of things abstracted from persons; as when it is said that a man +loves this or that. But although the term love is thus universally +applied in conversation, still there is scarcely any one that knows what +love is: even while meditating on the subject, as he is not then able to +form any distinct idea concerning it, and thus not to fix it as present +in the light of the understanding, because of its having relation not to +light but to heat, he either denies its reality, or he calls it merely +an influent effect arising from the sight, the hearing, and the +conversation, and thus accounts for the motions to which it gives birth; +not being at all aware, that love is his very life, not only the common +life of his whole body and of all his thoughts, but also the life of all +their particulars. A wise man may perceive this from the consideration, +that if the affection of love be removed, he is incapable both of +thinking and acting; for in proportion as that affection grows cold, do +not thought, speech, and action grow cold also? and in proportion as +that affection grows warm, do not they also grow warm in the same +degree? Love therefore is the heat of the life of man (_hominis_), or +his vital heat. The heat of the blood, and also its redness, are from +this source alone. The fire of the angelic sun, which is pure love, +produces this effect. + +35. That every one has his own peculiar love, or a love distinct from +that of another; that is, that no two men have exactly the same love, +may appear from the infinite variety of human countenances, the +countenance being a type of the love; for it is well known that the +countenance is changed and varied according to the affection of love; a +man's desires also, which are of love, and likewise his joys and +sorrows, are manifested in the countenance. From this consideration it +is evident, that every man is his own peculiar love; yea, that he is the +form of his love. It is however to be observed, that the interior man, +which is the same with his spirit which lives after death, is the form +of his love, and not so the exterior man which lives in this world, +because the latter has learnt from infancy to conceal the desires of his +love; yea, to make a pretence and show of desires which are different +from his own. + +36. The reason why every one's peculiar love remains with him after +death, is, because, as was said just above, n. 34, love is a man's +(_hominis_) life; and hence it is the man himself. A man also is his own +peculiar thought, thus his own peculiar intelligence and wisdom; but +these make a one with his love; for a man thinks from this love and +according to it; yea, if he be in freedom, he speaks and acts in like +manner; from which it may appear, that love is the _esse_ or essence of +a man's life, and that thought is the _existere_ or existence of his +life thence derived; therefore speech and action, which are said to flow +from the thought, do not flow from the thought, but from the love +through the thought. From much experience I have learned that a man +after death is not his own peculiar thought, but that he is his own +peculiar affection and derivative thought; or that he is his own +peculiar love and derivative intelligence; also that a man after death +puts off everything which does not agree with his love; yea, that he +successively puts on the countenance, the tone of voice, the speech, the +gestures, and the manners of the love proper to his life: hence it is, +that the whole heaven is arranged in order according to all the +varieties of the affections of the love of good, and the whole hell +according to all the affections of the love of evil. + +37. IV. THE LOVE OF THE SEX ESPECIALLY REMAINS; AND WITH THOSE WHO GO TO +HEAVEN, WHICH IS THE CASE WITH ALL WHO BECOME SPIRITUAL HERE ON EARTH, +CONJUGIAL LOVE REMAINS. The reason why the love of the sex remains with +man (_homo_) after death, is, because after death a male is a male and a +female a female; and the male principle in the male is male (or +masculine) in the whole and in every part thereof; and so is the female +principle in the female; and there is a tendency to conjunction in all +their parts, even the most singular; and as this conjunctive tendency +was implanted from creation, and thence perpetually influences, it +follows, that the one desires and seeks conjunction with the other. +Love, considered itself, is a desire and consequent tendency to +conjunction; and conjugial love to conjunction into a one; for the +male-man and the female-man were so created, that from two they may +become as it were one man, or one flesh; and when they become a one, +then, taken together they are a man (_homo_) in his fulness; but without +such conjunction, they are two, and each is a divided or half-man. Now +as the above conjunctive tendency lies concealed in the inmost of every +part of the male, and of every part of the female, and the same is true +of the faculty and desire to be conjoined together into a one, it +follows, that the mutual and reciprocal love of the sex remains with men +(_homines_) after death. + +38. We speak distinctively of the love of the sex and of conjugial love, +because the one differs from the other. The love of the sex exists with +the natural man; conjugial love with the spiritual man. The natural man +loves and desires only external conjunctions, and the bodily pleasures +thence derived; whereas the spiritual man loves and desires internal +conjunctions and the spiritual satisfactions thence derived; and these +satisfactions he perceives are granted with one wife, with whom he can +perpetually be more and more joined together into a one: and the more he +enters into such conjunction the more he perceives his satisfactions +ascending in a similar degree, and enduring to eternity; but respecting +anything like this the natural man has no idea. This then is the reason +why it is said, that after death conjugial love remains with those who +go to heaven, which is the case with all those who become spiritual here +on earth. + +39. V. THESE THINGS FULLY CONFIRMED BY OCULAR DEMONSTRATION. That a man +(_homo_) lives as a man after death, and that in this case a male is a +male, and a female a female; and that every one's peculiar love remains +with him after death, especially the love of the sex and conjugial love, +are positions which I have wished hitherto to confirm by such arguments +as respect the understanding, and are called rational; but since man +(_homo_) from his infancy, in consequence of what has been taught him by +his parents and masters, and afterwards by the learned and the clergy, +has been induced to believe, that he shall not live a man after death +until the day of the last judgement, which has now been expected for six +thousand years; and several have regarded this article of faith as one +which ought to be believed, but not intellectually conceived, it was +therefore necessary that the above positions should be confirmed also by +ocular proofs; otherwise a man who believes only the evidence of his +senses, in consequence of the faith previously implanted, would object +thus: "If men lived men after death, I should certainly see and hear +them: who has ever descended from heaven, or ascended from hell, and +given such information?" In reply to such objections it is to be +observed, that it never was possible, nor can it ever be, that any angel +of heaven should descend, or any spirit of hell ascend, and speak with +any man, except with those who have the interiors of the mind or spirit +opened by the Lord; and this opening of the interiors cannot be fully +effected except with those who have been prepared by the Lord to receive +the things which are of spiritual wisdom: on which accounts it has +pleased the Lord thus to prepare me, that the state of heaven and hell, +and of the life of men after death, might not remain unknown, and be +laid asleep in ignorance, and at length buried in denial. Nevertheless, +ocular proofs on the subjects above mentioned, by reason of their +copiousness, cannot here be adduced; but they have been already adduced +in the treatise on HEAVEN and HELL, and in the CONTINUATION RESPECTING +THE SPIRITUAL WORLD, and afterwards in the APOCALYPSE REVEALED; but +especially, in regard to the present subject of marriages, in the +MEMORABLE RELATIONS which are annexed to the several paragraphs or +chapters of this work. + +40. VI. CONSEQUENTLY THERE ARE MARRIAGES IN HEAVEN. This position having +been confirmed by reason, and at the same time by experience, needs no +further demonstration. + +41. VII. SPIRITUAL NUPTIALS ARE TO BE UNDERSTOOD BY THE LORD'S WORDS, +"AFTER THE RESURRECTION THEY ARE NOT GIVEN IN MARRIAGE." In the +Evangelists are these words, _Certain of the Sadducees, who say that +there is no resurrection, asked Jesus, saying, Master, Moses wrote, If a +man die, having no children, his brother shall take his wife, and raise +up seed unto his brother. Now there were with us seven brethren and the +first, when he had married a wife, deceased, and having no issue, left +his wife unto his brother; likewise the second also, and the third unto +the seventh; last of all the woman died also; therefore in the +resurrection whose wife shall she be of the seven? But Jesus answering, +said unto them, The sons of this generation marry, and are given in +marriage; but those who shall be accounted worthy to attain to another +generation, and the resurrection from the dead, shall neither marry nor +be given in marriage, neither can they die any more; for they are like +unto the angels, and are the sons of God, being sons of the +resurrection. But that the dead rise again, even Moses shewed at the +bush, when he called the Lord the God of Abraham, and the God of Isaac, +and the God of Jacob; for he is not the God of the dead, but of the +living; for all live unto him_, Luke xx. 27-38, Matt. xxii. 22-32; Mark +xii. 18-27. By these words the Lord taught two things; first, that a man +(_homo_) rises again after death; and secondly, that in heaven they are +not given in marriage. That a man rises again after death, he taught by +these words, _God is not the God of the dead, but of the living_, and +when he said that Abraham, Isaac, and Jacob, are alive: he taught the +same also in the parable concerning the rich man in hell, and Lazarus in +heaven, Luke xvi. 22-31. Secondly, that in heaven they are not given in +marriage, he taught by these words, "_Those who shall be accounted +worthy to attain to another generation, neither marry nor are given in +marriage_." That none other than spiritual nuptials are here meant, is +very evident from the words which immediately follow--"_neither can they +die any more; because they are like unto the angels, and are the sons of +God, being sons of the resurrection_." Spiritual nuptials mean +conjunction with the Lord, which is effected on earth; and when it is +effected on earth, it is also effected in the heavens; therefore in the +heavens there is no repetition of nuptials, nor are they again given in +marriage: this is also meant by these words, "_The sons of this +generation marry and are given in marriage; but those who are accounted +worthy to attain to another generation, neither marry nor are given in +marriage_". The latter are also called by the Lord "_sons of nuptials_" +Matt, ix. 15; Mark ii. 19; and in this place, _angels, sons of God, and +sons of the resurrection_. That to celebrate nuptials, signifies to be +joined with the Lord, and that to enter into nuptials is to be received +into heaven by the Lord, is manifest from the following passages: _The +kingdom of heaven is like unto a man, a king, who made a marriage +(nuptials) his son, and sent out servants and invited to the marriage_. +Matt. xxii. 2-14. _The kingdom of heaven is like unto ten virgins, who +went forth to meet the bridegroom: of whom five being prepared entered +into the marriage (nuptials)_, Matt. xxv. 1, and the following verses. +That the Lord here meant himself, is evident from verse 13, where it is +said, _Watch ye; because ye know not the day and hour in which the Son +of Man will come_: also from the Revelation, _The time of the marriage +of the Lamb is come, and his wife hath made herself ready; blessed are +those who are called to the marriage supper of the Lamb_, xix. 7, 9. +That there is a spiritual meaning in everything which the Lord spake, +has been fully shewn in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE +SACRED SCRIPTURE, published at Amsterdam in the year 1763. + + * * * * * + +42. To the above I shall add two MEMORABLE RELATIONS RESPECTING THE +SPIRITUAL WORLD. The first is as follows: One morning I was looking +upwards into heaven and saw over me three expanses one above another; I +saw that the first expanse, which was nearest, opened, and presently the +second which was above it, and lastly the third which was highest; and +by virtue of illustration thence, I perceived, that above the first +expanse were the angels who compose the first or lowest heaven; above +the second expanse were the angels who compose the second or middle +heaven; and above the third expanse were the angels who compose the +third or highest heaven. I wondered at first what all this meant: and +presently I heard from heaven a voice as of a trumpet, saying, "We have +perceived, and now see, that you are meditating on CONJUGIAL LOVE; and +we are aware that no one on earth as yet knows what true conjugial love +is in its origin and in its essence; and yet it is of importance that it +should be known: therefore it has pleased the Lord to open the heavens +to you in order that illustrating light and consequent perception may +flow into the interiors of your mind. With us in the heavens, especially +in the third heaven, our heavenly delights are principally derived from +conjugial love; therefore, in consequence of leave granted us, we will +send down to you a conjugial pair for your inspection and observation;" +and lo! instantly there appeared a chariot descending from the highest +or third heaven, in which I saw one angel; but as it approached I saw +therein two. The chariot at a distance glittered before my eyes like a +diamond, and to it were harnessed young horses white as snow; and those +who sat in the chariot held in their hands two turtle-doves, and called +to me, saying, "Do you wish us to come nearer to you? but in this case +take heed, lest the radiance, which is from the heaven whence we have +descended, and is of a flaming quality, penetrate too interiorly; by its +influence the superior ideas of your understanding, which are in +themselves heavenly, may indeed be illustrated; but these ideas are +ineffable in the world in which you dwell: therefore what you are about +to hear, receive rationally, that you may explain it so that it may be +understood." I replied, "I will observe your caution; come nearer:" so +they came nearer; and lo! it was a husband and his wife; who said, "We +are a conjugial pair: we have lived happy in heaven from the earliest +period, which you call the golden age, and have continued during that +time in the same bloom of youth in which you now see us." I viewed each +of them attentively, because I perceived they represented conjugial love +in its life and in its decoration; in its life in their faces, and in +its decoration in their raiment; for all the angels are affections of +love in a human form. The ruling affection itself shines forth from +their faces; and from the affection, and according to it, the kind and +quality of their raiment is derived and determined: therefore it is said +in heaven, that every one is clothed by his own affection. The husband +appeared of a middle age, between manhood and youth: from his eyes +darted forth sparkling light derived from the wisdom of love; by virtue +of which light his face was radiant from its inmost ground; and in +consequence of such radiance the surface of his skin had a kind of +refulgence, whereby his whole face was one resplendent comeliness. He +was dressed in an upper robe which reached down to his feet and +underneath it was a vesture of hyacinthine blue, girded about with a +golden band, upon which were three precious stones, two sapphires on the +sides, and a carbuncle in the middle; his stockings were of bright +shining linen, with threads of silver interwoven, and his shoes were of +velvet: such was the representative form of conjugial love with the +husband. With the wife it was this; I saw her face, and I did not see +it; I saw it as essential beauty, and I did not see it because this +beauty was inexpressible; for in her face there was a splendor of +flaming light, such as the angels in the third heaven enjoy, and this +light made my sight dim; so that I was lost in astonishment: she +observing this addressed me, saying, "What do you see?" I replied, "I +see nothing but conjugial love and the form thereof; but I see, and I do +not see." Hereupon she turned herself sideways from her husband; and +then I was enabled to view her more attentively. Her eyes were bright +and sparkling from the light of her own heaven, which light, as was +said, is of a flaming quality, which it derives from the love of wisdom; +for in that heaven wives love their husbands from their wisdom, and in +it, and husbands love their wives from that love of wisdom and in it, as +directed towards themselves; and thus they are united. This was the +origin of her beauty; which was such that it would be impossible for any +painter to imitate and exhibit it in its form, for he has no colors +bright and vivid enough to express its lustre; nor is it in the power of +his art to depict such beauty: her hair was arranged in becoming order +so as to correspond with her beauty; and in it were inserted diadems of +flowers; she had a necklace of carbuncles, from which hung a rosary of +chrysolites; and she wore pearl bracelets: her upper robe was scarlet, +and underneath it she had a purple stomacher, fastened in front with +clasps of rubies; but what surprised me was, that the colors varied +according to her aspect in regard to her husband, being sometimes more +glittering, sometimes less; if she were looking towards him, more, if +sideways, less. When I had made these observations, they again talked +with me; and when the husband was speaking, he spoke at the same time as +from his wife; and when the wife was speaking, she spoke at the same +time as from her husband; such was the union of their minds from whence +speech flows; and on this occasion I also heard the tone of voice of +conjugial love; inwardly it was simultaneous, and it proceeded from the +delights of a state of peace and innocence. At length they said, "We are +recalled; we must depart;" and instantly they again appeared to be +conveyed in a chariot as before. They went by a paved way through +flowering shrubberies, from the beds of which arose olive and +orange-trees laden with fruit: and when they approached their own +heaven, they were met by several virgins, who welcomed and introduced +them. + +43. After this I saw an angel from that heaven holding in his hand a +roll of parchment, which he unfolded, saying, "I see that you are +meditating on conjugial love; in this parchment are contained arcana of +wisdom respecting that love, which have never yet been disclosed in the +world. They are now to be disclosed, because it is of importance that +they should be: those arcana abound more in our heaven than in the rest, +because we are in the marriage of love and wisdom; but I prophesy that +none will appropriate to themselves that love, but those who are +received by the Lord into the New Church, which is the New Jerusalem." +Having said this, the angel let down the unfolded parchment, which a +certain angelic spirit received from him, and laid on a table in a +certain closet, which he instantly locked, and holding out the key to +me, said, "Write." + +44. THE SECOND MEMORABLE RELATION. I once saw three spirits recently +deceased, who were wandering about in the world of spirits, examining +whatever came in their way, and inquiring concerning it. They were all +amazement to find that men lived altogether as before, and that the +objects they saw were similar to those they had seen before: for they +knew that they were departed out of the former or natural world, and +that in that world they believed that they should not live as men until +after the day of the last judgement, when they should be again clothed +with the flesh and bones that had been laid in the tomb; therefore, in +order to remove all doubt of their being really and truly men, they by +turns viewed and touched themselves and others, and felt the surrounding +objects and by a thousand proofs convinced themselves that they now were +men as in the former world; besides which they saw each other in a +brighter light, and the surrounding objects in superior splendor, and +thus their vision was more perfect. At that instant two angelic spirits +happening to meet them, accosted them, saying, "Whence are you?" They +replied, "We have departed out of a world, and again we live in a world; +thus we have removed from one world to another; and this surprises us." +Hereupon the three novitiate spirits questioned the two angelic spirits +concerning heaven; and as two of the three novitiates were youths, and +there darted from their eyes as it were a sparkling fire of lust for the +sex, the angelic spirit said, "Possibly you have seen some females;" and +they replied in the affirmative; and as they made inquiry respecting +heaven, the angelic spirits gave them the following information: "In +heaven there is every variety of magnificent and splendid objects, and +such things as the eye had never seen; there are also virgins and young +men; virgins of such beauty that they may be called personifications of +beauty, and young men of such morality that they may be called +personifications of morality; moreover the beauty of the virgins and the +morality of the young men correspond to each other, as forms mutually +suited to each other." Hereupon the two novitiates asked, "Are there in +heaven human forms altogether similar to those in the natural world?" +And it was replied, "They are altogether similar; nothing is wanting in +the male, and nothing in the female; in a word, the male is a male, and +the female a female, in all the perfection of form in which they were +created: retire, if you please, and examine if you are deficient in +anything, and whether you are not a complete man as before." Again, the +novitiates said, "We have been told in the world we have left, that in +heaven they are not given in marriage, because they are angels:--is +there then the love of the sex there?" And the angelic spirits replied, +"In heaven _your_ love of the sex does not exist; but we have the +angelic love of the sex, which is chaste, and devoid all libidinous +allurement." Hereupon the novitiates observed, "If there be a love of +the sex devoid of all allurement, what in such cases is the love of the +sex?" And while they were thinking about this love they sighed, and +said, "Oh, how dry and insipid is the joy of heaven! What young man, if +this be the case, can possibly wish for heaven? Is not such love barren +and devoid of life?" To this the angelic spirits replied, with a smile, +"The angelic love of the sex, such as exists in heaven, is nevertheless +full of the inmost delights: it is the most agreeable expansion of all +the principles of the mind, and thence of all the parts of the breast, +existing inwardly in the breast, and sporting therein as the heart +sports with the lungs, giving birth thereby to respiration, tone of +voice, and speech; so that the intercourse between the sexes, or between +youths and virgins, is an intercourse of essential celestial sweets, +which are pure. All novitiates, on ascending into heaven, are examined +as to the quality of their chastity, being let into the company of +virgins, the beauties of heaven, who from their tone of voice, their +speech, their face, their eyes, their gesture, and their exhaling +sphere, perceive what is their quality in regard to the love of the sex; +and if their love be unchaste, they instantly quit them, and tell their +fellow angels that they have seen satyrs or priapuses. The new comers +also undergo a change, and in the eyes of the angels appear rough and +hairy, and with feet like calves' or leopards', and presently they are +cast down again, lest by their lust they should defile the heavenly +atmosphere." On receiving this information, the two novitiates again +said, "According to this, there is no love of the sex in heaven; for +what is a chaste love of the sex, but a love deprived of the essence of +its life? And must not all the intercourse of youths and virgins, in +such case, consist of dry insipid joys? We are not stocks and stones, +but perceptions and affections of life." To this the angelic spirits +indignantly replied, "You are altogether ignorant what a chaste love of +the sex is; because as yet you are not chaste. This love is the very +essential delight of the mind, and thence of the heart; and not at the +same time of the flesh beneath the heart. Angelic chastity, which is +common to each sex, prevents the passage of that love beyond the +enclosure of the heart; but within that and above it, the morality of a +youth is delighted with the beauty of a virgin in the delights of the +chaste love of the sex: which delights are of too interior a nature, and +too abundantly pleasant, to admit of any description in words. The +angels have this love of the sex, because they have conjugial love only; +which love cannot exist together with the unchaste love of the sex. Love +truly conjugial is chaste, and has nothing in common with unchaste love, +being confined to one of the sex, and separate from all others; for it +is a love of the spirit and thence of the body, and not a love of the +body and thence of the spirit; that is, it is not a love infesting the +spirit." On hearing this, the two young novitiates rejoiced, and said, +"There still exists in heaven a love of the sex; what else is conjugial +love?" But the angelic spirits replied, "Think more profoundly, weigh +the matter well in your minds, and you will perceive, that your love of +the sex is a love extra-conjugial, and quite different from conjugial +love; the latter being as distinct from the former, as wheat is from +chaff, or rather as the human principle is from the bestial. If you +should ask the females in heaven, 'What is love extra-conjugial?' I take +upon me to say, their reply will be, 'What do you mean? What do you say? +How can you utter a question which so wounds our ears? How can a love +that is not created be implanted in any one?' If you should then ask +them, 'What is love truly conjugial?' I know they will reply, 'It is not +the love of the sex, but the love of one of the sex; and it has no other +ground of existence than this, that when a youth sees a virgin provided +by the Lord, and a virgin sees a youth, they are each made sensible of a +conjugial principle kindling in their hearts, and perceive that each is +the other's, he hers, and she his; for love meets love and causes them +to know each other, and instantly conjoins their souls, and afterwards +their minds, and thence enters their bosoms, and after the nuptials +penetrates further, and thus becomes love in its fulness, which grows +every day into conjunction, till they are no longer two, but as it were +one.' I know also that they will be ready to affirm in the most solemn +manner, that they are not acquainted with any other love of the sex; for +they say, 'How can there be a love of the sex, unless it be tending +mutually to meet, and reciprocal, so as to seek an eternal union, which +consists in two becoming one flesh?'" To this the angelic spirits added, +"In heaven they are in total ignorance what whoredom is; nor do they +know that it exists, or that its existence is even possible. The angels +feel a chill all over the body at the idea of unchaste or +extra-conjugial love; and on the other hand, they feel a genial warmth +throughout the body arising from chaste or conjugial love. With the +males, all the nerves lose their proper tension at the sight of a +harlot, and recover it again at the sight of a wife." The three +novitiates, on hearing this, asked, "Does a similar love exist between +married partners in the heavens as in the earths?" The two angelic +spirits replied, that it was altogether similar; and as they perceived +in the novitiates an inclination to know, whether in heaven there were +similar ultimate delights, they said, that they were exactly similar, +but much more blessed, because angelic perception and sensation is much +more exquisite than human: "and what," added they, "is the life of that +love unless derived from a flow of vigor? When this vigor fails, must +not the love itself also fail and grow cold? Is not this vigor the very +measure, degree, and basis of that love? Is it not its beginning, its +support, and its fulfilment? It is a universal law, that things primary +exist, subsist, and persist from things ultimate: this is true also of +that love; therefore unless there were ultimate delights, there would be +no delights of conjugial love." The novitiates then asked, whether from +the ultimate delights of that love in heaven any offspring were +produced; and if not, to what use did those delights serve? The angelic +spirit answered, that natural offspring were not produced, but spiritual +offspring: and the novitiates said, "What are spiritual offspring?" They +replied, "Two conjugial partners by ultimate delights are more and more +united in the marriage of good and truth, which is the marriage of love +and wisdom; and love and wisdom are the offspring produced therefrom: in +heaven the husband is wisdom, and the wife is the love thereof, and both +are spiritual; therefore, no other than spiritual offspring can be there +conceived and born: hence it is that the angels, after such delights, do +not experience sadness, as some do on earth, but are cheerful; and this +in consequence of a continual influx of fresh powers succeeding the +former, which serve for their renovation, and at the same time +illustration: for all who come into heaven, return into their vernal +youth, and into the vigor of that age, and thus continue to eternity." +The three novitiates, on hearing this, said, "Is it not written in the +Word, that in heaven they are not given in marriage, because they are +angels?" To which the angelic spirits replied, "Look up into heaven and +you will receive an answer:" and they asked, "Why are we to look up into +heaven?" They said, "Because thence we receive all interpretations of +the Word. The Word is altogether spiritual and the angels being +spiritual, will teach the spiritual understanding of it." They did not +wait long before heaven was opened over their heads, and two angels +appeared in view, and said, "There are nuptials in the heavens, as on +earth; but only with those in the heavens who are in the marriage of +good and truth; nor are any other angels: therefore it is spiritual +nuptials, which relate to the marriage of good and truth, that are there +understood. These (viz. spiritual nuptials) take place on earth, but not +after departure thence, thus not in the heavens; as it is said of the +live foolish virgins, who were also invited to the nuptials, that they +could not enter, because they were not in the marriage of good and +truth; for they had no oil, but only lamps. Oil signifies good, and +lamps truth; and to be given in marriage denotes to enter heaven, where +the marriage of good and truth takes place." The three novitiates were +made glad by this intelligence; and being filled with a desire of +heaven, and with the hope of heavenly nuptials, they said, "We will +apply ourselves with all diligence to the practice of morality and a +becoming conduct of life, that we may enjoy our wishes." + + * * * * * + +ON THE STATE OF MARRIED PARTNERS AFTER DEATH. + +45. That there are marriages in the heavens, has been shewn just above; +it remains now to be considered, whether the marriage-covenant ratified +in the world will remain and be in force after death, or not. As this is +a question not of judgement but of experience, and as experience herein +has been granted me by consociation with angels and spirits, I will here +adduce it; but yet so that reason may assent thereto. To have this +question determined, is also an object of the wishes and desires of all +married persons; for husbands who have loved their wives, in case they +die, are desirous to know whether it be well with them, and whether they +shall ever meet again; and the same is true of wives in regard to their +husbands. Many married pairs also wish to know beforehand whether they +are to be separated after death, or to live together: those who have +disagreed in their tempers, wish to know whether they are to be +separated; and those who have agreed, whether they are to live together. +Information on this subject then being much wished for, we will now +proceed to give it in the following order: I. _The love of the sex +remains with every man (homo) after death, according to its interior +quality; that is, such as it had been in his interior will and thought +in the world._ II. _The same is true of conjugial love._ III. _Married +partners most commonly meet after death, know each other, again +associate and for a time live together: this is the case in the first +state, thus while they are in externals as in the world._ IV. _But +successively, as they put off their externals, and enter into their +internals, they perceive what had been the quality of their love and +inclination for each other, and consequently whether they can live +together or not._ V. _If they can live together, they remain married +partners; but if they cannot they separate; sometimes the husband from +the wife, sometimes the wife from the husband, and sometimes each from +the other._ VI. _In this case there is given to the man a suitable wife, +and to the woman a suitable husband._ VII. _Married partners enjoy +similar communications with each other as in the world, but more +delightful and blessed, yet without prolification; in the place of which +they experience spiritual prolification, which is that of love and +wisdom._ VIII. _This is the case with those who go to heaven; but it is +otherwise with those who go to hell._ We now proceed to an explanation +of these propositions, by which they may be illustrated and confirmed. + +46. I. THE LOVE OF THE SEX REMAINS WITH EVERY MAN AFTER DEATH, ACCORDING +TO ITS INTERIOR QUALITY; THAT IS, SUCH AS IT HAD BEEN IN HIS INTERIOR +WILL AND THEREBY IN THE WOMAN. Every love follows a man after death, +because it is the _esse_ of his life; and the ruling love, which is the +head of the rest, remains with him to eternity, and together with it the +subordinate loves. The reason why they remain, is, because love properly +appertains to the spirit of man, and to the body by derivation from the +spirit; and a man after death becomes a spirit and thereby carries his +love along with him; as love is the _esse_ of a man's life, it is +evident, that such as a man's life has been in the world, such is his +lot after death. The love of the sex is the most universal of all loves, +being implanted from creation in the very soul of man, from which the +essence of the whole man is derived, and this for the sake of the +propagation of the human race. The reason why this love chiefly remains +is, because after death a male is a male, and a female a female, and +because there is nothing in the soul, the mind, and the body, which is +not male (or masculine) in the male, and female (or feminine) in the +female; and these two (the male and female) are so created, that they +have a continual tendency to conjunction, yea, to such a conjunction as +to become a one. This tendency is the love of the sex, which precedes +conjugial love. Now, since a conjunctive inclination is inscribed on +every part and principle of the male and of the female, it follows, that +this inclination cannot be destroyed and die with the body. + +47. The reason why the love of the sex remains such as it was interiorly +in the world, is, because every man has an internal and an external, +which are also called the internal and external man; and hence there is +an internal and an external will and thought. A man when he dies, quits +his external, and retains his internal; for externals properly belong to +his body, and internals to his spirit. Now since every man is his own +love, and love resides in the spirit, it follows, that the love of the +sex remains with him after death, such as it was interiorly with him; as +for example, if the love interiorly had been conjugial and chaste, it +remains such after death; but if it had been interiorly adulterous +(anti-conjugial), it remains such also after death. It is however to be +observed that the love of the sex is not the same with one person as +with another; its differences are infinite: nevertheless, such as it is +in any one's spirit, such it remains. + +48. II. CONJUGIAL LOVE IN LIKE MANNER REMAINS SUCH AS IT HAD BEEN +INTERIORLY; THAT IS, SUCH AS IT HAD BEEN IN THE MAN'S INTERIOR WILL AND +THOUGHT IN THE WORLD. As the love of the sex is one thing, and conjugial +love another, therefore mention is made of each; and it is said, that +the latter also remains after death such as it has been internally with +a man, during his abode in the world: but as few know the distinction +between the love of the sex and conjugial love, therefore, before we +proceed further in the subject of this treatise, it may be expedient +briefly to point it out. The love of the sex is directed to several, and +contracted with several of the sex; but conjugial love is directed to +only one, and contracted with one of the sex; moreover, love directed to +and contracted with several is a natural love; for it is common to man +with beasts and birds, which are natural: but conjugial love is a +spiritual love, and peculiar and proper to men; because men were +created, and are therefore born to become spiritual; therefore, so far +as a man becomes spiritual, so far he puts off the love of the sex, and +puts on conjugial love. In the beginning of marriage the love of the sex +appears as if conjoined with conjugial love; but in the progress of +marriage they are separated; and in this case, with such as are +spiritual, the love of the sex is removed, and conjugial love is +imparted; but with such as are natural, the contrary happens. From these +observations it is evident, that the love of the sex, being directed to +and contracted with several and being in itself natural, yea, animal, is +impure and unchaste, and being vague and indeterminate in its object, is +adulterous; but the case is altogether different with conjugial love. +That conjugial love is spiritual, and truly human, will manifestly +appear from what follows. + +[Transcriber's Note: The out-of-order section numbers which follow are +in the original text, as are the asterisks which do not seem to indicate +footnotes. There are several cases of this in the text, apparently +indicating insertions by the author.] + +47.* III. MARRIED PARTNERS MOST COMMONLY MEET AFTER DEATH, KNOW EACH +OTHER, AGAIN ASSOCIATE, AND FOR A TIME LIVE TOGETHER: THIS IS THE CASE +IN THE FIRST STATE, THUS WHILE THEY ARE IN EXTERNALS AS IN THE WORLD. +There are two states in which a man (_homo_) enters after death, an +external and an internal state. He comes first into his external state, +and afterwards into his internal; and during the external state, married +partners meet each other, (supposing they are both deceased,) know each +other, and if they have lived together in the world, associate again, +and for some time live together; and while they are in this state they +do not know the inclination of each to the other, this being concealed +in the internals of each; but afterwards, when they come into their +internal state, the inclination manifests itself; and if it be in mutual +agreement and sympathy, they continue to live together a conjugial life; +but if it be in disagreement and antipathy, their marriage is dissolved. +In case a man had had several wives, he successively joins himself with +them, while he is in his external state; but when he enters into his +internal state, in which lie perceives the inclinations of his love, and +of what quality they are, he then either adopts one or leaves them all; +for in the spiritual world, as well as in the natural, it is not +allowable for any Christian to have more than one wife, as it infests +and profanes religion. The case is the same with a woman that had had +several husbands: nevertheless the women in this case do not join +themselves to their husbands; they only present themselves, and the +husbands join them to themselves. It is to be observed that husbands +rarely know their wives, but that wives well know their husbands, women +having an interior perception of love, and men only an exterior. + +48.* IV. BUT SUCCESSIVELY, AS THEY PUT OFF THEIR EXTERNALS AND ENTER +INTO THEIR INTERNALS, THEY PERCEIVE WHAT HAD BEEN THE QUALITY OF THEIR +LOVE AND INCLINATION FOR EACH OTHER, AND CONSEQUENTLY WHETHER THEY CAN +LIVE TOGETHER OR NOT. There is no occasion to explain this further, as +it follows from what is shewn in the previous section; suffice it here +to shew how a man (_homo_) after death puts off his externals and puts +on his internals. Every one after death is first introduced into the +world which is called the world of spirits, and which is intermediate +between heaven and hell; and in that world he is prepared, for heaven if +he is good, and for hell if he is evil. The end or design of this +preparation is, that the internal and external may agree together and +make a one, and not disagree and make two: in the natural world they +frequently make two, and only make a one with those who are sincere in +heart. That they make two is evident from the deceitful and the cunning; +especially from hypocrites, flatterers, dissemblers, and liars: but in +the spiritual world it is not allowable thus to have a divided mind; for +whoever has been internally wicked must also be externally wicked; in +like manner, whoever has been good, must be good in each principle: for +every man after death becomes of such a quality as he had been +interiorly, and not such as he had been exteriorly. For this end, after +his decease, he is let alternately into his external and his internal; +and every one, while he is in his external, is wise, that is, he wishes +to appear wise, even though he be wicked; but a wicked person internally +is insane. By those changes he is enabled to see his follies, and to +repent of them: but if he had not repented in the world, he cannot +afterwards; for he loves his follies, and wishes to remain in them: +therefore he forces his external also to be equally insane: thus his +internal and his external become a one; and when this is effected, he is +prepared for hell. But it is otherwise with a good spirit: such a one, +as in the world he had looked unto God and had repented, was more wise +in his internal than in his external: in his external also, through the +allurements and vanities of the world, he was sometimes led astray; +therefore his external is likewise reduced to agreement with his +internal, which, as was said, is wise; and when this is effected he is +prepared for heaven. From these considerations it may plainly appear, +how the case is in regard to putting off the external and putting on the +internal after death. + +49. V. IF THEY CAN LIVE TOGETHER, THEY REMAIN MARRIED PARTNERS; BUT IF +THEY CANNOT, THEY SEPARATE; SOMETIMES THE HUSBAND FROM THE WIFE, +SOMETIMES THE WIFE FROM THE HUSBAND, AND SOMETIMES EACH FROM THE OTHER. +The reason why separations take place after death is, because the +conjunctions which are made on earth are seldom made from any internal +perception of love, but from an external perception, which hides the +internal. The external perception of love originates in such things as +regard the love of the world and of the body. Wealth and large +possessions are peculiarly the objects of worldly love, while dignities +and honors are those of the love of the body: besides these objects, +there are also various enticing allurements, such as beauty and an +external polish of manners, and sometimes even an unchasteness of +character. Moreover, matrimonial engagements are frequently contracted +within the particular district, city, or village, in which the parties +were born, and where they live; in which case the choice is confined and +limited to families that are known, and to such as are in similar +circumstances in life: hence matrimonial connections made in the world +are for the most part external, and not at the same time internal; when +yet it is the internal conjunction, or the conjunction of souls, which +constitutes a real marriage; and this conjunction is not perceivable +until the man puts off the external and puts on the internal; as is the +case after death. This then is the reason why separations take place, +and afterwards new conjunctions are formed with such as are of a similar +nature and disposition; unless these conjunctions have been provided on +earth, as happens with those who from an early age have loved, have +desired, and have asked of the Lord an honorable and lovely connection +with one of the sex, shunning and abominating the impulses of a loose +and wandering lust. + +50. VI. IN THIS CASE THERE IS GIVEN TO THE MAN A SUITABLE WIFE, AND TO +THE WOMAN A SUITABLE HUSBAND. The reason of this is, because no married +partners can be received into heaven, so as to remain there, but such as +have been interiorly united, or as are capable of being so united; for +in heaven two married partners are not called two, but one angel; this +is understood by the Lord's words "_They are no longer two, but one +flesh_." The reason why no other married partners are there received is, +because in heaven no others can live together in one house, and in one +chamber and bed; for all in the heavens are associated according to the +affinities and relationships of love, and have their habitations +accordingly. In the spiritual world there are not spaces, but the +appearance of spaces; and these appearances are according to the states +of life of the inhabitants, which are according to their states of love; +therefore in that world no one can dwell but in his own house, which is +provided for him and assigned to him according to the quality of his +love: if he dwells in any other, he is straitened and pained in his +breast and breathing; and it is impossible for two to dwell together in +the same house unless they are likenesses; neither can married partners +so dwell together, unless they are mutual inclinations; if they are +external inclinations, and not at the same time internal, the very house +or place itself separates, and rejects and expels them. This is the +reason why for those who after preparation are introduced into heaven, +there is provided a marriage with a consort whose soul inclines to +mutual union with the soul of another, so that they no longer wish to be +two lives, but one. This is the reason why after separation there is +given to the man a suitable wife and to the woman in like manner a +suitable husband. + +51. VII. MARRIED PAIRS ENJOY SIMILAR COMMUNICATIONS WITH EACH OTHER AS +IN THE WORLD, BUT MORE DELIGHTFUL AND BLESSED, YET WITHOUT +PROLIFICATION; IN THE PLACE OF WHICH THEY EXPERIENCE SPIRITUAL +PROLIFICATION, WHICH IS THAT OF LOVE AND WISDOM. The reason why married +pairs enjoy similar communications as in the world, is, because after +death a male is a male, and a female a female, and there is implanted in +each at creation an inclination to conjunction; and this inclination +with man is the inclination of his spirit and thence of his body; +therefore after death, when a man becomes a spirit, the same mutual +inclination remains, and this cannot exist without similar +communications; for after death a man is a man as before; neither is +there any thing wanting either in the male or in the female: as to form +they are like themselves, and also as to affections and thoughts; and +what must be the necessary consequence, but that they must enjoy like +communications? And as conjugial love is chaste, pure, and holy, +therefore their communications are ample and complete; but on this +subject see what was said in the MEMORABLE RELATION, n. 44. The reason +why such communications are more delightful and blessed than in the +world, is, because conjugial love, as it is the love of the spirit, +becomes interior and purer, and thereby more perceivable; and every +delight increases according to perception, and to such a degree that its +blessedness is discernible in its delight. + +52. The reason why marriages in the heavens are without prolification, +and that in place thereof there is experienced spiritual prolification, +which is that of love and wisdom, is, because with the inhabitants of +the spiritual world, the third principle--the natural, is wanting; and +it is this which contains the spiritual principles; and these without +that which contains them have no consistence, like the productions of +the natural world: moreover spiritual principles, considered in +themselves, have relation to love and wisdom; therefore love and wisdom +are the births produced from marriages in the heavens. These are called +births, because conjugial love perfects an angel, uniting him with his +consort, in consequence whereof he becomes more and more a man (_homo_) +for, as was said above, two married partners in heaven are not two but +one angel; wherefore by conjugial unition they fill themselves with the +human principle, which consists in desiring to grow wise, and in loving +whatever relates to wisdom. + +53. VIII. THIS IS THE CASE WITH THOSE WHO GO TO HEAVEN; BUT IT IS +OTHERWISE WITH THOSE WHO GO TO HELL. That after death a suitable wife is +given to a husband, and a suitable husband to a wife, and that they +enjoy delightful and blessed communications, but without prolification, +except of a spiritual kind, is to be understood of those who are +received into heaven and become angels; because such are spiritual, and +marriages in themselves are spiritual and thence holy: but with respect +to those who go to hell, they are all natural; and marriages merely +natural are not marriages, but conjunctions which originate in unchaste +lust. The nature and quality of such conjunctions will be shewn in the +following pages, when we come to treat of the chaste and the unchaste +principles, and further when we come to treat of adulterous love. + +54. To what has been above related concerning the state of married +partners after death, it may be expedient to add the following +circumstances. I. That all those married partners who are merely +natural, are separated after death; because with them the love of +marriage grows cold, and the love of adultery grows warm: nevertheless +after separation, they sometimes associate as married partners with +others; but after a short time they withdraw from each other: and this +in many cases is done repeatedly; till at length the man is made over to +some harlot, and the woman to some adulterer; which is effected in an +infernal prison: concerning which prison, see the APOCALYPSE REVEALED, +n. 153, § x., where promiscuous whoredom is forbidden each party under +certain pains and penalties. II. Married partners, of whom one is +spiritual and the other natural, are also separated after death; and to +the spiritual is given a suitable married partner: whereas the natural +one is sent to the resorts of the lascivious among his like. III. But +those, who in the world have lived a single life, and have altogether +alienated their minds from marriage, in case they be spiritual, remain +single; but if natural, they become whoremongers. It is otherwise with +those, who in their single state have desired marriage, and especially +if they have solicited it without success; for such, if they are +spiritual, blessed marriages are provided, but not until they come into +heaven. IV. Those who in the world have been shut up in monasteries, +both men and women, at the conclusion of the monastic life, which +continues some time after death, are let loose and discharged, and enjoy +the free indulgence of their desires, whether they are disposed to live +in a married state or not: if they are disposed to live in a married +state, this is granted them; but if otherwise, they are conveyed to +those who live in celibacy on the side of heaven; such, however, as have +indulged the fires of prohibited lust, are cast down. V. The reason why +those who live in celibacy are on the side of heaven, is, because the +sphere of perpetual celibacy infests the sphere of conjugial love, which +is the very essential sphere of heaven; and the reason why the sphere of +conjugial love is the very essential sphere of heaven, is, because it +descends from the heavenly marriage of the Lord and the church. + + * * * * * + +55. To the above, I shall add two MEMORABLE RELATIONS: the FIRST is +this. On a certain time I heard from heaven the sweetest melody, arising +from a song that was sung by wives and virgins in heaven. The sweetness +of their singing was like the affection of some kind of love flowing +forth harmoniously. Heavenly songs are in reality sonorous affections, +or affections expressed and modified by sounds; for as the thoughts are +expressed by speech, so the affections are expressed by songs; and from +the measure and flow of the modulation, the angels perceive the object +of the affection. On this occasion there were many spirits about me; and +some of them informed me that they heard this delightful melody, and +that it was the melody of some lovely affection, the object of which +they did not know: they therefore made various conjectures about it, but +in vain. Some conjectured that the singing expressed the affection of a +bridegroom and bride when they sign the marriage-articles; some that it +expressed the affection of a bridegroom and a bride at the solemnizing +of the nuptials; and some that it expressed the primitive love of a +husband and a wife. But at that instant there appeared in the midst of +them an angel from heaven, who said, that they were singing the chaste +love of the sex. Hereupon some of the bystanders asked, "What is the +chaste love of the sex?" And the angel answered, "It is the love which a +man bears towards a beautiful and elegant virgin or wife, free from +every lascivious idea, and the same love experienced by a virgin or a +wife towards a man." As he said this, he disappeared. The singing +continued; and as the bystanders then knew the subject of the affection +which it expressed, they heard it very variously, every one according to +the state of his love. Those who looked upon women chastely, heard it as +a song of symphony and sweetness; those who looked upon them unchastely, +heard it as a discordant and mournful song; and those who looked upon +them disdainfully, heard it as a song that was harsh and grating. At +that instant the place on which they stood was suddenly changed into a +theatre, and a voice was heard, saying, "INVESTIGATE THIS LOVE:" and +immediately spirits from various societies presented themselves, and in +the midst of them some angels in white. The latter then said, "We in +this spiritual world have inquired into every species of love, not only +into the love which a man has for a man, and a woman for a woman; and +into the reciprocal love of a husband and a wife; but also into the love +which a man has for woman, and which a woman has for men; and we have +been permitted to pass through societies and examine them, and we have +never yet found the common love of the sex chaste, except with those who +from true conjugial love are in continual potency, and these are in the +highest heavens. We have also been permitted to perceive the influx of +this love into the affections of our hearts, and have been made sensible +that it surpasses in sweetness every other love, except the love of two +conjugial partners whose hearts are as one: but we have besought you to +investigate this love, because it is new and unknown to you; and since +it is essential pleasantness, we in heaven call it heavenly sweetness." +They then began the investigation; and those spoke first who were unable +to think chastely of marriages. They said, "What man when he beholds a +beautiful and lovely virgin or wife, can so correct or purify the ideas +of his thought from concupiscence, as to love the beauty and yet have no +inclination to taste it, if it be allowable? Who can convert +concupiscence, which is innate in every man, into such chastity, thus +into somewhat not itself, and yet love? Can the love of the sex, when it +enters by the eyes into the thoughts, stop at the face of a woman? Does +it not descend instantly into the breast, and beyond it? The angels talk +idly in saying that this love is chaste, and yet is the sweetest of all +loves, and that it can only exist with husbands who are in true +conjugial love, and thence in an extreme degree of potency with their +wives. Do such husbands possess any peculiar power more than other men, +when they see a beautiful woman, of keeping the ideas of their thought +in a state of elevation, and as it were of suspending them, so that they +cannot descend and proceed to what constitutes that love?" The argument +was next taken up by those who were in cold and in heat; in cold towards +their wives, and in heat towards the sex; and they said, "What is the +chaste love of the sex? Is it not a contradiction in terms to talk of +such a love? If chastity be predicated of the love of the sex, is not +this destroying the very thing of which it is predicated? How can the +chaste love of the sex be the sweetest of all loves, when chastity +deprives it of its sweetness? You all know where the sweetness of that +love resides; when therefore the idea connected therewith is banished +from the mind, where and whence is the sweetness?" At that instant +certain spirits interrupted them, and said, "We have been in company +with the most beautiful females and have had no lust; therefore we know +what the chaste love of the sex is." But their companions, who were +acquainted with their lasciviousness, replied, "You were at those times +in a state of loathing towards the sex, arising from impotence; and this +is not the chaste love of the sex, but the ultimate of unchaste love." +On hearing what had been said, the angels were indignant and requested +those who stood on the right, or to the south, to deliver their +sentiments. They said, "There is a love of one man to another, and also +of one woman to another; and there is a love of a man to a woman, and of +a woman to a man; and these three pairs of loves totally differ from +each other. The love of one man to another is as the love of +understanding and understanding; for the man was created and +consequently born to become understanding; the love of one woman to +another is as the love of affection and affection of the understanding +of men; for the woman was created and born to become a love of the +understanding of a man. These loves, viz., of one man to another, and of +one woman to another, do not enter deeply into the bosom, but remain +without, and only touch each other; thus they do not interiorly conjoin +the two parties: wherefore also two men, by their mutual reasonings, +sometimes engage in combat together like two wrestlers; and two women, +by their mutual concupiscences, are at war with each other like two +prize-fighters. But the love of a man and a woman is the love of the +understanding and of its affection; and this love enters deeply and +effects conjunction, which is that love; but the conjunction of minds, +and not at the same time of bodies, or the endeavour towards that +conjunction alone, is spiritual love, and consequently chaste love; and +this love exists only with those who are in true conjugial love, and +thence in an eminent degree of potency; because such, from their +chastity, do not admit an influx of love from the body of any other +woman than of their own wives; and as they are in an extreme degree of +potency, they cannot do otherwise than love the sex, and at the same +time hold in aversion whatever is unchaste. Hence they are principled in +a chaste love of the sex, which, considered in itself, is interior +spiritual friendship, deriving its sweetness from an eminent degree of +potency, but still being chaste. This eminent degree of potency they +possess in consequence of a total renunciation of whoredom; and as each +loves his own wife alone, the potency is chaste. Now, since this love +with such partakes not of the flesh, but only of the spirit, therefore +it is chaste; and as the beauty of the woman, from innate inclination, +enters at the same time into the mind, therefore the love is sweet." On +hearing this, many of the bystanders put their hands to their ears, +saying, "What has been said offends our ears; and what you have spoken +is of no account with us." These spirits were unchaste. Then again was +heard the singing from heaven, and sweeter now than before; but to the +unchaste it was so grating and discordant that they hurried out of the +theatre and fled, leaving behind them only the few who from wisdom loved +conjugial chastity. + +56. THE SECOND MEMORABLE RELATION. As I was conversing with angels some +time ago in the spiritual world, I was inspired with a desire, attended +with a pleasing satisfaction, to see the TEMPLE OF WISDOM, which I had +seen once before; and accordingly I asked them the way to it. They said, +"Follow the light and you will find it." I said, "What do you mean by +following the light?" They replied, "Our light grows brighter and +brighter as we approach that temple; wherefore, follow the light +according to the increase of its brightness; for our light proceeds from +the Lord as a sun, and thence considered in itself is wisdom." I +immediately directed my course, in company with two angels, according to +the increase of the brightness of the light, and ascending by a steep +path to the summit of a hill in the southern quarter. There we found a +magnificent gate, which the keeper, on seeing the angels with me, +opened; and lo! we saw an avenue of palm-trees and laurels, according to +which we directed our course. It was a winding avenue, and terminated in +a garden, in the middle of which was the TEMPLE OF WISDOM. On arriving +there, and looking about me, I saw several small sacred buildings, +resembling the temple, inhabited by the WISE. We went towards one of +them, and coming to the door accosted the person who dwelt there, and +told him the occasion and manner of our coming. He said, "You are +welcome; enter and be seated, and we will improve our acquaintance by +discourses respecting wisdom." I viewed the building within, and +observed that it was divided into two, and still was but one; it was +divided into two by a transparent wall; but it appeared as one from its +translucence, which was like that of the purest crystal. I inquired the +reason of this? He said, "I am not alone; my wife is with me, and we are +two; yet still we are not two, but one flesh." But I replied, "I know +that you are a wise one; and what has a wise one or a wisdom to do with +a woman?" Hereupon our host, becoming somewhat indignant, changed +countenance, and beckoned his hand, and lo! instantly other wise ones +presented themselves from the neighboring buildings, to whom he said +humorously, "Our stranger here asks, 'What has a wise one or a wisdom to +do with a woman?'" At this they smiled and said, "What is a wise one or +a wisdom without a woman, or without love, a wife being the love of a +wise man's wisdom?" Our host then said, "Let us now endeavor to improve +our acquaintance by some discourse respecting wisdom; and let it be +concerning causes, and at present concerning the cause of beauty in the +female sex." Then they spoke in order; and the first assigned as a +cause, that women were created by the Lord's affections of the wisdom of +men, and the affection of wisdom is essential beauty. A second said, +that the woman was created by the Lord through the wisdom of the man, +because from the man; and that hence she is a form of wisdom inspired +with love-affection; and since love-affection is essential life, a +female is the life of wisdom, whereas a male is wisdom; and the life of +wisdom is essential beauty. A third said, that women have a perception +of the delights of conjugial love; and as their whole body is an organ +of that perception, it must needs be that the habitation of the delights +of conjugial love, with its perception, be beauty. A fourth assigned +this cause; that the Lord took away from the man beauty and elegance of +life, and transferred it to the woman; and that hence the man, unless he +be re-united with his beauty and elegance in the woman, is stern, +austere, joyless, and unlovely; so one man is wise only for himself, and +another is foolish; whereas, when a man is united with his beauty and +elegance of life in a wife, he becomes engaging, pleasant, active, and +lovely, and thereby wise. A fifth said, that women were created +beauties, not for the sake of themselves, but for the sake of the men; +that men, who of themselves are hard, might be made soft; that their +minds, of themselves grave and severe, might become gentle and cheerful; +and that their hearts, of themselves cold, might be made warm; which +effects take place when they become one flesh with their wives. A sixth +assigned as a cause, that the universe was created by the Lord a most +perfect work; but that nothing was created in it more perfect than a +beautiful and elegant woman, in order that man may give thanks to the +Lord for his bounty herein, and may repay it by the reception of wisdom +from him. These and many other similar observations having been made, +the wife of our host appeared beyond the crystal wall, and said to her +husband, "Speak if you please;" and then when he spoke, the life of +wisdom from the wife was perceived in his discourse; for in the tone of +his speech was her love: thus experience testified to the truth. After +this we took a view of the temple of wisdom, and also of the +paradisiacal scenes which encompassed it, and being thereby filled with +joy, we departed, and passed through the avenue to the gate, and +descended by the way we had ascended. + + * * * * * + +ON LOVE TRULY CONJUGIAL. + +57. There are infinite varieties of conjugial love, it being in no two +persons exactly similar. It appears indeed as if it were similar with +many; but this appearance arises from corporeal judgement, which, being +gross and dull, is little qualified to discern aright respecting it. By +corporeal judgement we mean the judgement of the mind from the evidence +of the external senses; but to those whose eyes are opened to see from +the judgment of the spirit, the differences are manifest; and more +distinctly to those who are enabled to elevate the sight arising from +such judgement to a higher degree, which is effected by withdrawing it +from the senses, and exalting it into a superior light; these can at +length confirm themselves in their understanding, and thereby see that +conjugial love is never exactly similar in any two persons. Nevertheless +no one can see the infinite varieties of this love in any light of the +understanding however elevated, unless he first know what is the nature +and quality of that love in its very essence and integrity, thus what +was its nature and quality when, together with life, it was implanted in +man from God. Unless this its state, which was most perfect, be known, +it is in vain to attempt the discovery of its differences by any +investigation; for there is no other fixed point, from which as a first +principle those differences may be deduced, and to which as the focus of +their direction they may be referred, and thus may appear truly and +without fallacy. This is the reason why we here undertake to describe +that love in its essence; and as it was in this essence when, together +with life from God, it was infused into man, we undertake to describe it +such as it was in its primeval state; and as in this state it was truly +conjugial, therefore we have entitled this section, ON LOVE TRULY +CONJUGIAL. The description of it shall be given in the following order: +I. _There exists a love truly conjugial, which at this day is so rare +that it is not known what is its quality, and scarcely that it exists._ +II. _This love originates in the marriage of good and truth._ III. +_There is a correspondence of this love with the marriage of the Lord +and the church._ IV. _This love from its origin and correspondence, is +celestial, spiritual, holy, pure, and clean, above every other love +imparted by the Lord to the angels of heaven and the men of the church._ +V. _It is also the foundation love of all celestial and spiritual loves, +and thence of all natural loves._ VI. _Into this love are collected all +joys and delights from first to last._ VII. _None however come into this +love, and can be in it, but those who approach the Lord, and love the +truths of the church and practise its goods._ VIII. _This love was the +love of loves with the ancients, who lived in the golden, silver, and +copper ages; but afterwards it successively departed._ We now proceed to +the explanation of each article. + +58. I. THERE EXISTS A LOVE TRULY CONJUGIAL, WHICH AT THIS DAY IS SO RARE +THAT IS NOT KNOWN WHAT IS ITS QUALITY, AND SCARCELY THAT IT EXISTS. That +there exists such conjugial love as is described in the following pages, +may indeed be acknowledged from the first state of that love, when it +insinuates itself, and enters into the hearts of a youth and a virgin; +thus from its influence on those who begin to love one alone of the sex, +and to desire to be joined therewith in marriage; and still more at the +time of courtship and the interval which precedes the marriage-ceremony; +and lastly during the marriage-ceremony and some days after it. At such +times who does not acknowledge and consent to the following positions; +that this love is the foundation of all loves, and also that into it are +collected all joys and delights from first to last? And who does not +know that, after this season of pleasure, the satisfactions thereof +successively pass away and depart, till at length they are scarcely +sensible? In the latter case, if it be said as before, that this love is +the foundation of all loves, and that into it are collected all joys and +delights, the positions are neither agreed to nor acknowledged, and +possibly it is asserted that they are nonsense or incomprehensible +mysteries. From these considerations it is evident, that primitive +marriage love bears a resemblance to love truly conjugial, and presents +it to view in a certain image. The reason of which is, because then the +love of the sex, which is unchaste, is put away, and in its place the +love of one of the sex, which is truly conjugial and chaste, remains +implanted: in this case, who does not regard other women with +indifference, and the one to whom he is united with love and affection? + +59. The reason why love truly conjugial is notwithstanding so rare, that +its quality is not known, and scarcely its existence, is, because the +state of pleasurable gratifications before and at the time of marriage, +is afterwards changed into a state of indifference arising from an +insensibility to such gratifications. The causes of this change of state +are too numerous to be here adduced; but they shall be adduced in a +future part of this work, when we come to explain in their order the +causes of coldnesses, separations, and divorces; from which it will be +seen, that with the generality at this day this image of conjugial love +is so far abolished, and with the image the knowledge thereof, that its +quality and even its existence are scarcely known. It is well known, +that every man by birth is merely corporeal, and that from corporeal he +becomes natural more and more interiorly, and thus rational, and at +length spiritual. The reason why this is effected progressively is, +because the corporeal principle is like ground, wherein things natural, +rational, and spiritual are implanted in their order; thus a man becomes +more and more a man. The case is nearly similar when he enters into +marriage; on this occasion a man becomes a more complete man, because he +is joined with a consort, with whom he acts as one man: but this, in the +first state spoken of above, is effected only in a sort of image: in +like manner he then commences from what is corporeal, and proceeds to +what is natural as to conjugial life, and thereby to a conjunction into +a one. Those who, in this case, love corporeal natural things, and +rational things only as grounded therein, cannot be conjoined to a +consort as into a one, except as to those externals: and when those +externals fail, cold takes possession of the internals; in consequence +whereof the delights of that love are dispersed and driven away, as from +the mind so from the body, and afterwards as from the body so from the +mind; and this until there is nothing left of the remembrance of the +primeval state of their marriage, consequently no knowledge respecting +it. Now since this is the case with the generality of persons at this +day, it is evident that love truly conjugial is not known as to its +quality, and scarcely as to its existence. It is otherwise with those +who are spiritual. With them the first state is an initiation into +lasting satisfactions, which advance in degree, in proportion as the +spiritual rational principle of the mind, and thence the natural sensual +principle of the body, in each party, conjoin and unite themselves with +the same principles in the other party; but such instances are rare. + +60. II. THIS LOVE ORIGINATES IN THE MARRIAGE OF GOOD AND TRUTH. That all +things in the universe have relation to good and truth, is acknowledged +by every intelligent man, because it is a universal truth; that likewise +in every thing in the universe good is conjoined with truth, and truth +with good, cannot but be acknowledged, because this also is a universal +truth, which agrees with the former. The reason why all things in the +universe have relation to good and truth, and why good is conjoined with +truth, and truth with good, is, because each proceeds from the Lord, and +they proceed from him as a one. The two things which proceed from the +Lord, are love and wisdom, because these are himself, thus from himself; +and all things relating to love are called good, or goods, and all +things relating to wisdom are called true, or truths; and as these two +proceed from him as the creator, it follows that they are in the things +created. This may be illustrated by heat and light which proceed from +the sun: from them all things appertaining to the earth are derived, +which germinate according to their presence and conjunction; and natural +heat corresponds to spiritual heat, which is love, as natural light +corresponds to spiritual light, which is wisdom. + +61. That conjugial love proceeds from the marriage of good and truth, +will be shewn in the following section or paragraph: It is mentioned +here only with a view of shewing that this love is celestial, spiritual, +and holy, because it is from a celestial, spiritual, and holy origin. In +order to see that the origin of conjugial love is from the marriage of +good and truth, it may be expedient in this place briefly to premise +somewhat on the subject. It was said just above, that in every created +thing there exists a conjunction of good and truth; and there is no +conjunction unless it be reciprocal; for conjunction on one part, and +not on the other in its turn, is dissolved of itself. Now as there is a +conjunction of good and truth, and this is reciprocal, it follows that +there is a truth of good, or truth grounded in good, and that there is a +good of truth, or good grounded in truth; that the truth of good, or +truth grounded in good, is in the male, and that it is the very +essential male (or masculine) principle, and that the good of truth, or +good grounded in truth, is in the female, and that it is the very +essential female (or feminine) principle; also that there is a conjugial +union between those two, will be seen in the following section: it is +here only mentioned in order to give some preliminary idea on the +subject. + +62. III. THERE IS A CORRESPONDENCE OF THIS LOVE WITH THE MARRIAGE OF THE +LORD AND THE CHURCH; that is, that as the Lord loves the church, and is +desirous that the church should love him, so a husband and a wife +mutually love each other. That there is a correspondence herein, is well +known in the Christian world: but the nature of that correspondence as +yet is not known; therefore we will explain it presently in a particular +paragraph. It is here mentioned in order to shew that conjugial love is +celestial, spiritual, and holy, because it corresponds to the celestial, +spiritual, and holy marriage of the Lord and the church. This +correspondence also follows as a consequence of conjugial love's +originating in the marriage of good and truth, spoken of in the +preceding article; because the marriage of good and truth constitutes +the church with man: for the marriage of good and truth is the same as +the marriage of charity and faith; since good relates to charity, and +truth to faith. That this marriage constitutes the church must at once +be acknowledged, because it is a universal truth; and every universal +truth is acknowledged as soon as it is heard, in consequence of the +Lord's influx and at the same time of the confirmation of heaven. Now +since the church is the Lord's, because it is from him, and since +conjugial love corresponds to the marriage of the Lord and the church, +it follows that this love is from the Lord. + +63. But in what manner the church from the Lord is formed with two +married partners, and how conjugial love is formed thereby, shall be +illustrated in the paragraph spoken of above: we will at present only +observe, that the church from the Lord is formed in the husband, and +through the husband in the wife; and that when it is formed in each, it +is a full church; for in this case is effected a full conjunction of +good and truth; and the conjunction of good and truth constitutes the +church. That the uniting inclination, which is conjugial love, is in a +similar degree with the conjunction of good and truth, which is the +church, will be proved by convincing arguments in what follows in the +series. + +64. IV. THIS LOVE, FROM ITS ORIGIN AND CORRESPONDENCE, IS CELESTIAL, +SPIRITUAL, HOLY, PURE, AND CLEAN, ABOVE EVERY OTHER LOVE IMPARTED BY THE +LORD TO THE ANGELS OF HEAVEN AND THE MEN OF THE CHURCH. That such is the +nature and quality of conjugial love from its origin, which is the +marriage of good and truth, was briefly shewn above; but the subject was +then barely touched upon: in like manner that such is the nature and +quality of that love, from its correspondence with the marriage of the +Lord and the church. These two marriages, from which conjugial love, as +a slip or shoot, descends, are essentially holy, therefore if it be +received from its author, the Lord, holiness from him follows of +consequence, which continually cleanses and purifies it: in this case, +if there be in the man's will a desire and tendency to it, this love +becomes daily and continually cleaner and purer. Conjugial love is +called celestial and spiritual because it is with the angels of heaven; +celestial, as with the angels of the highest heaven, these being called +celestial angels; and spiritual, as with the angels beneath that heaven, +these being called spiritual angels. Those angels are so called, because +the celestial are loves, and thence wisdoms, and the spiritual are +wisdoms and thence loves; similar thereto is their conjugial principle. +Now as conjugial love is with the angels of both the superior and the +inferior heavens, as was also shewn in the first paragraph concerning +marriages in heaven, it is manifest that it is holy and pure. The reason +why this love in its essence, considered in regard to its origin, is +holy and pure above every other love with angels and men, is, because it +is as it were the head of the other loves: concerning its excellence +something shall be said in the following article. + +65. V. IT IS ALSO THE FOUNDATION LOVE OF ALL CELESTIAL AND SPIRITUAL +LOVES, AND THENCE OF ALL NATURAL LOVES. The reason why conjugial love +considered in its essence is the foundation love of all the loves of +heaven and the church, is, because it originates in the marriage of good +and truth, and from this marriage proceed all the loves which constitute +heaven and the church with man: the good of this marriage constitutes +love, and its truth constitutes wisdom; and when love draws near to +wisdom, or joins itself therewith, then love becomes love; and when +wisdom in its turn draws near to love, and joins itself therewith, then +wisdom becomes wisdom. Love truly conjugial is the conjunction of love +and wisdom. Two married partners, between or in whom this love subsists, +are an image and form of it: all likewise in the heavens, where faces +are the genuine types of the affections of every one's love, are +likenesses of it; for, as was shewn above, it pervades them in the whole +and in every part. Now as two married partners are an image and form of +this love, it follows that every love which proceeds from the form of +essential love itself, is a resemblance thereof; therefore if conjugial +love be celestial and spiritual, the loves proceeding from it are also +celestial and spiritual. Conjugial love therefore is as a parent, and +all other loves are as the offspring. Hence it is, that from the +marriages of the angels in the heavens are produced spiritual offspring, +which are those of love and wisdom, or of good and truth; concerning +which production, see above, n. 51, 52. + +66. The same is evident from man's having been created for this love, +and from his formation afterwards by means of it. The male was created +to become wisdom grounded in the love of growing wise, and the female +was created to become the love of the male grounded in his wisdom, and +consequently was formed according thereto; from which consideration it +is manifest, that two married partners are the very forms and images of +the marriage of love and wisdom, or of good and truth. It is well to be +observed, that there is not any good or truth which is not in a +substance as in its subject: there are no abstract goods and truths; +for, having no abode or habitation, they no where exist, neither can +they appear as airy unfixed principles; therefore in such case they are +mere entities, concerning which reason seems to itself to think +abstractedly; but still it cannot conceive of them except as annexed to +subjects: for every human idea, however elevated, is substantial, that +is, affixed to substances. It is moreover to be observed, that there is +no substance without a form; an unformed substance not being any thing, +because nothing can be predicated of it; and a subject without +predicates is also an entity which has no existence in reason. These +philosophical considerations are adduced in order to shew still more +clearly, that two married partners who are principled in love truly +conjugial, are actually forms of the marriage of good and truth, or of +love and wisdom. + +67. Since natural loves flow from spiritual, and spiritual from +celestial, therefore it is said that conjugial love is the foundation +love of all celestial and spiritual loves, and thence of all natural +loves. Natural loves relate to the loves of self and of the world; +spiritual loves to love towards the neighbour; and celestial loves to +love to the Lord; and such as are the relations of the loves, it is +evident in what order they follow and are present with man. When they +are in this order, then the natural loves live from the spiritual, and +the spiritual from the celestial, and all in this order from the Lord, +in whom they originate. + +68. VI. INTO THIS LOVE ARE COLLECTED ALL JOYS AND DELIGHTS FROM FIRST TO +LAST. All delights whatever, of which a man (_homo_) has any perception, +are delights of his love; the love manifesting itself, yea, existing and +living thereby. It is well known that the delights are exalted in +proportion as the love is exalted, and also in proportion as the +incident affections touch the ruling love more nearly. Now as conjugial +love is the foundation love of all good loves, and as it is inscribed on +all the parts and principles of man, even the most particular, as was +shewn above, it follows that its delights exceed the delights of all +other loves, and also that it gives delight to the other loves, +according to its presence and conjunction with them; for it expands the +inmost principles of the mind, and at the same time the inmost +principles of the body, as the delicious current of its fountain flows +through and opens them. The reason why all delights from first to last +are collected into this love, is on account of the superior excellence +of its use, which is the propagation of the human race, and thence of +the angelic heaven; and as this use was the chief end of creation, it +follows that all the beatitudes, satisfactions, delights, +pleasantnesses, and pleasures, which the Lord the Creator could possibly +confer upon man, are collected into this his love. That delights follow +use, and are also communicated to man according to the love thereof, is +manifest from the delights of the five senses, seeing, hearing, +smelling, taste, and touch: each of these has its delights with +variations according to the specific uses of each; what then must be the +delight annexed to the sense of conjugial love, the use of which +comprehends all other uses? + +69. I am aware that few will acknowledge that all joys and delights from +first to last are collected into conjugial love; because love truly +conjugial, into which they are collected, is at this day so rare that +its quality is not known, and scarcely its existence, agreeably to what +was explained and confirmed above, n. 58, 59; for such joys and delights +exist only in genuine conjugial love; and as this is so rare on earth, +it is impossible to describe its super-eminent felicities any otherwise +than from the mouth of angels, because they are principled in it. They +have declared, that the inmost delights of this love, which are delights +of the soul, into which the conjugial principle of love and wisdom, or +of good and truth from the Lord, first flows, are imperceptible and +thence ineffable, because they are the delights of peace and innocence +conjointly; but that in their descent they become more and more +perceptible; in the superior principles of the mind as beatitudes, in +the inferior as satisfactions, in the breast as delights thence derived; +and that from the breast they diffuse themselves into every part of the +body, and at length unite themselves in ultimates and become the delight +of delights. Moreover the angels have related wonderful things +respecting these delights; adding further, that their varieties in the +souls of conjugial pairs, and from their souls in their minds, and from +their minds in their breasts, are infinite and also eternal; that they +are exalted according to the prevalence of wisdom with the husband; and +this, because they live to eternity in the bloom of their age, and +because they know no greater blessedness than to grow wiser and wiser. +But a fuller account of these delights, as given by the angels, may be +seen in the MEMORABLE RELATIONS, especially in those added to some of +the following chapters. + +70. VII. NONE HOWEVER COME INTO THIS LOVE, AND CAN REMAIN IN IT, BUT +THOSE WHO APPROACH THE LORD, AND LOVE THE TRUTHS OF THE CHURCH AND +PRACTISE ITS GOODS. The reason why none come into that love but those +who approach the Lord, is, because monogamical marriages, which are of +one husband with one wife, correspond to the marriage of the Lord and +the church, and because such marriages originate in the marriage of good +and truth; on which subject, see above, n. 60 and 62. That from this +origin and correspondence it follows, that love truly conjugial is from +the Lord, and exists only with those who come directly to him, cannot be +fully confirmed unless these two arcana be specifically treated of, as +shall be done in the chapters which immediately follow; one of which +will treat on the origin of conjugial love as derived from the marriage +of good and truth, and the other on the marriage of the Lord and the +church, and on its correspondence. That it hence follows, that, +conjugial love with man (_homo_) is according to the state of the church +with him, will also be seen in those chapters. + +71. The reason why none can be principled in love truly conjugial but +those who receive it from the Lord, that is, who come directly to him, +and by derivation from him live the life of the church, is, because this +love, considered in its origin and correspondence, is celestial, +spiritual, holy, pure, and clean, above every love implanted in the +angels of heaven and the men of the church; as was shewn above, n. 64; +and these its distinguishing characters and qualities cannot possibly +exist, except with those who are conjoined to the Lord, and by him are +consociated with the angels of heaven; for these shun extra-conjugial +loves, which are conjunctions with others than their own conjugial +partner, as they would shun the loss of the soul and the lakes of hell; +and in proportion as married partners shun such conjunctions, even as to +the libidinous desires of the will and the intentions thence derived, so +far love truly conjugial is purified with them, and becomes successively +spiritual, first during their abode on earth, and afterwards in heaven. +It is not however possible that any love should become perfectly pure +either with men or with angels; consequently neither can this love: +nevertheless, since the intention of the will is what the Lord +principally regards, therefore so far as any one is in this intention, +and perseveres in it, so far he is initiated into its purity and +sanctity, and successively advances therein. The reason why none can be +principled in spiritual conjugial love, but those who are of the above +description by virtue of conjunction with the Lord, is, because heaven +is in this love; and the natural man, whose conjugial love derives its +pleasure only from the flesh, cannot approach to heaven nor to any +angel, no, nor to any man principled in this love, it being the +foundation of all celestial and spiritual loves; which may be seen +above, n. 65-67. That this is the case, has been confirmed to me by +experience. I have seen genii in the spiritual world, who were in a +state of preparation for hell, approaching to an angel while he was +being entertained by his consort; and at a distance, as they approached, +they became like furies, and sought out caverns and ditches as asylums, +into which they cast themselves. That wicked spirits love what is +similar to their affection, however unclean it is, and hold in aversion +the spirits of heaven, as what is dissimilar, because it is pure, may be +concluded from what was said in the PRELIMINARY MEMORABLE RELATION, n. +10. + +72. The reason why those who love the truths of the church and practise +its goods, come into this love and are capable of remaining in it, is, +because no others are received by the Lord; for these are in conjunction +with him, and thereby are capable of being kept in that love by +influence from him. The two constituents of the church and heaven in man +(_homo_) are the truth of faith and the good of life; the truth of faith +constitutes the Lord's presence, and the good of life according to the +truths of faith constitutes conjunction with him, and thereby the church +and heaven. The reason why the truth of faith constitutes the Lord's +presence, is, because it relates to light, spiritual light being nothing +else; and the reason why the good of life constitutes conjunction, is, +because it relates to heat; and spiritual heat is nothing but the good +of life, for it is love; and the good of life originates in love; and it +is well known, that all light, even that of winter, causes presence, and +that heat united to light causes conjunction; for gardens and +shrubberies appear in all degrees of light, but they do not bear flowers +and fruits unless when heat joins itself to light. From these +considerations the conclusion is obvious, that those are not gifted by +the Lord with love truly conjugial, who merely know the truths of the +church, but those who know them and practise their good. + +73. VIII. THIS LOVE WAS THE LOVE OF LOVES WITH THE ANCIENTS, WHO LIVED +IN THE GOLDEN, SILVER, AND COPPER AGES. That conjugial love was the love +of loves with the most ancient and the ancient people, who lived in the +ages thus named, cannot be known from historical records, because their +writings are not extant; and there is no account given of them except by +writers in succeeding ages, who mention them, and describe the purity +and integrity of their lives, and also the successive decrease of such +purity and integrity, resembling the debasement of gold to iron: but an +account of the last or iron age, which commenced from the time of those +writers, may in some measure be gathered from the historical records of +the lives of some of their kings, judges, and wise men, who were called +_sophi_ in Greece and other countries. That this age however should not +endure, as iron endures in itself, but that it should be like iron mixed +with clay, which do not cohere, is foretold by Daniel, chap. ii. 43. Now +as the golden, silver, and copper ages passed away before the time when +writing came into use, and thus it is impossible on earth to acquire any +knowledge concerning their marriages, it has pleased the Lord to unfold +to me such knowledge by a spiritual way, by conducting me to the heavens +inhabited by those most ancient people, that I might learn from their +own mouths the nature and quality of their marriages during their abode +here on earth in their several ages: for all, who from the beginning of +creation have departed by death out of the natural world, are in the +spiritual world, and as to their loves resemble what they were when +alive in the natural world, and continue such to eternity. As the +particulars of this knowledge are worthy to be known and related, and +tend to confirm the sanctity of marriages, I am desirous to make them +public as they were shown me in the spirit when awake, and were +afterwards recalled to my remembrance by an angel, and thus described. +And as they are from the spiritual world, like the other accounts +annexed to each chapter, I am desirous to arrange them so as to form six +MEMORABLE RELATIONS according to the progressions of the several periods +of time. + + * * * * * + +74. THESE SIX MEMORABLE RELATIONS from the spiritual world, concerning +conjugial love, discover the nature and quality of that love in the +earliest times and afterwards, and also at the present day; whence it +appears that that love has successively fallen away from its sanctity +and purity, until it became adulterous; but that nevertheless there is a +hope of its being brought back again to its primeval or ancient +sanctity. + +75. THE FIRST MEMORABLE RELATION. On a time, while I was meditating on +conjugial love, my mind was seized with a desire of knowing what had +been the nature and quality of that love among those who lived in the +GOLDEN AGE, and afterwards among those who lived in the following ages, +which have their names from silver, copper, and iron: and as I knew that +all who lived well in those ages are in the heavens, I prayed to the +Lord that I might be allowed to converse with them and be informed: and +lo! an angel presented himself and said, "I am sent by the Lord to be +your guide and companion: I will first lead and attend you to those who +lived in the first age or period of time, which is called golden:" and +he said, "The way to them is difficult; it lies through a shady forest, +which none can pass unless he receive a guide from the Lord." I was in +the spirit, and prepared myself for the journey; and we turned our faces +towards the east; and as we advanced I saw a mountain, whose height +extended beyond the region of the clouds. We passed a great wilderness, +and came to the forest planted with various kinds of trees and rendered +shady by their thickness, of which the angel had advertised me. The +forest was divided by several narrow paths; and the angel said, that +according to the number of those paths are the windings and intricacies +of error: and that unless his eyes were opened by the Lord, so as to see +olives entwined with vine tendrils, and his steps were directed from +olive to olive, the traveller would miss his way, and fall into the +abodes of Tartarus, which are round about at the sides. This forest is +of such a nature, to the end that the passage may be guarded; for none +but a primeval nation dwells upon that mountain. After we had entered +the forest, our eyes were opened, and we saw here and there olives +entwined with vines, from which hung bunches of grapes of a blue or +azure color, and the olives were ranged in continual wreaths; we +therefore made various circuits as they presented themselves to our +view; and at length we saw a grove of tall cedars and some eagles +perched on their branches; on seeing which the angel said, "We are now +on the mountain not far from its summit:" so we went forward, and lo! +behind the grove was a circular plain, where there were feeding he and +she-lambs, which were representative forms of the state of innocence and +peace of the inhabitants of the mountain. We passed over this plain, and +lo! we saw tabernacles, to the number of several thousands in front on +each side in every direction as far as the eye could reach. And the +angel said, "We are now in the camp, where are the armies of the Lord +Jehovah; for so they call themselves and their habitations. These most +ancient people, while they were in the world, dwelt in tabernacles; +therefore now also they dwell in the same. But let us bend our way to +the south, where the wiser of them live, that we may meet some one to +converse with." In going along I saw at a distance three boys and three +girls sitting at a door of a certain tent; but as we approached, the +boys and girls appeared like men and women of a middle stature. The +angel then said, "All the inhabitants of this mountain appear at a +distance like infants, because they are in a state of innocence; and +infancy is the appearance of innocence." The men on seeing us hastened +towards us and said, "Whence are you; and how came you here? Your faces +are not like those of our mountain." But the angel in reply told them +how, by permission, we had had access through the forest, and what was +the cause of our coming. On hearing this, one of the three men invited +and introduced us into his tabernacle. The man was dressed in a blue +robe and a tunic of white wool: and his wife had on a purple gown, with +a stomacher under it of fine linen wrought in needle-work. And as my +thought was influenced by a desire of knowing the state of marriages +among the most ancient people, I looked by turns on the husband and the +wife, and observed as it were a unity of their souls in their faces; and +I said, "You are one:" and the man answered, "We are one; her life is in +me, and mine in her; we are two bodies, but one soul: the union between +us is like that of the two viscera in the breast, which are called the +heart and the lungs; she is my heart and I am her lungs; but as by the +heart we here mean love, and by the lungs wisdom, she is the love of my +wisdom, and I am the wisdom of her love; therefore her love from without +veils my wisdom, and my wisdom from within enters into her love: hence, +as you said, there is an appearance of the unity of our souls in our +faces." I then asked, "If such a union exists, is it possible for you to +look at any other woman than your own?" He replied, "It is possible but +as my wife is united to my soul, we both look together, and in this case +nothing of lust can enter; for while I behold the wives of others, I +behold them by my own wife, whom alone I love: and as my own wife has a +perception of all my inclinations, she, as an intermediate, directs my +thoughts and removes every thing discordant, and therewith impresses +cold and horror at every thing unchaste; therefore it is as impossible +for us to look unchastely at the wife of any other of our society, as it +is to look from the shades of Tartarus to the light of our heaven +therefore neither have we any idea of thought, and still less any +expression of speech, to denote the allurements of libidinous love." He +could not pronounce the word whoredom, because the chastity of their +heaven forbade it. Hereupon my conducting angel said to me, "You hear +now that the speech of the angels of this heaven is the speech of +wisdom, because they speak from causes." After this, as I looked around, +I saw their tabernacle as it were overlaid with gold; and I asked, +"Whence is this?" He replied, "It is in consequence of a flaming light, +which, like gold, glitters, irradiates, and glances on the curtains of +our tabernacle while we are conversing about conjugial love; for the +heat from our sun, which in its essence is love, on such occasions bares +itself, and tinges the light, which in its essence is wisdom, with its +golden color; and this happens because conjugial love in its origin is +the sport of wisdom and love; for the man was born to be wisdom, and the +woman to be the love of the man's wisdom: hence spring the delights of +that sport, in and derived from conjugial love between us and our wives. +We have seen clearly for thousands of years in our heaven, that those +delights, as to quantity, degree, and intensity, are excellent and +eminent according to our worship of the Lord Jehovah, from whom flows +that heavenly union or marriage, which is the union and marriage of love +and wisdom." As he said this, I saw a great light upon the hill in the +middle of the tabernacles; and I inquired, "Whence is that light?" And +he said, "It is from the sanctuary of the tabernacle of our worship." I +asked whether I might approach it; to which he assented. I approached +therefore, and saw the tabernacle without and within, answering exactly +to the description of the tabernacle which was built for the sons of +Israel in the wilderness; the form of which was shewed to Moses on Mount +Sinai, Exod. xxv. 40; chap. xxvi. 30. I then asked, "What is within in +that sanctuary, from which so great a light proceeds?" He replied, "It +is a tablet with this inscription, THE COVENANT BETWEEN JEHOVAH AND THE +HEAVENS:" he said no more. And as by this time we were ready to depart, +I asked, "Did any of you, during your abode in the natural world, live +with more than one wife?" He replied, "I know not one; for we could not +think of more. We have been told by those who had thought of more, that +instantly the heavenly blessedness of their souls withdrew from their +inmost principles to the extreme parts of their bodies, even to the +nails, and together therewith the honorable badges of manhood; when this +was perceived they were banished the land." On saying this, the man ran +to his tabernacle, and returned with a pomegranate, in which there was +abundance of seeds of gold: and he gave it me, and I brought it away +with me, as a sign that we had been with those who had lived in the +golden age. And then, after a salutation of peace, we took our leave, +and returned home. + +76. THE SECOND MEMORABLE RELATION. The next day the same angel came to +me, and said, "Do you wish me to lead and attend you to the people who +lived in the SILVER AGE OR PERIOD, that we may hear from them concerning +the marriages of their time?" And he added, "Access to these also can +only be obtained by the Lord's favor and protection." I was in the +spirit as before, and accompanied my conductor. We first came to a hill +on the confines between the east and the south; and while we were +ascending it, he shewed me a great extent of country: we saw at a +distance an eminence like a mountain, between which and the hill on +which we stood was a valley, and behind the valley a plain, and from the +plain a rising ground of easy ascent. We descended the hill intending to +pass through the valley, and we saw here and there on each side pieces +of wood and stone, carved into the figures of men, and of various +beasts, birds, and fishes; and I asked the angel what they meant, and +whether they were idols? He replied, "By no means: they are +representative forms of various moral virtues and spiritual truths. The +people of that age were acquainted with the science of correspondences; +and as every man, beast, bird, and fish, corresponds to some quality, +therefore each particular carved figure represents partially some virtue +or truth, and several together represent virtue itself, or truth, in a +common extended form. These are what in Egypt were called +hieroglyphics." We proceeded through the valley, and as we entered the +plain, lo! we saw horses and chariots; horses variously harnessed and +caparisoned, and chariots of different forms; some carved in the shape +of eagles, some like whales, and some like stags with horns, and like +unicorns; and likewise beyond them some carts, and stables round about +at the sides; and as we approached, both horses and chariots +disappeared, and instead thereof we saw men (_homines_), in pairs, +walking, talking, and reasoning. And the angel said to me, "The +different species of horses, chariots, and stables, seen at a distance, +are appearances of the rational intelligence of the men of that period; +for a horse, by correspondence, signifies the understanding of truth, a +chariot, its doctrine, and stables, instructions: you know that in this +world all things appear according to correspondences." But we passed by +these things, and ascended by a long acclivity, and at length saw a +city, which we entered; and in walking through the streets and places of +public resort, we viewed the houses: they were so many palaces built of +marble, having steps of alabaster in front, and at the sides of the +steps pillars of jasper: we saw also temples of precious stone of a +sapphire and lazure color. And the angel said to me, "Their houses are +of stone, because stones signify natural truths, and precious stones +spiritual truths; and all those who lived in the silver age had +intelligence grounded in spiritual truths, and thence in natural truths: +silver also has a similar signification." In taking a view of the city, +we saw here and there consorts in pairs: and as they were husbands and +wives, we expected that some of them would invite us to their houses; +and while we were in this expectation, as we were passing by, we were +invited by two into their house, and we ascended the steps and entered; +and the angel, taking upon him the part of speaker, explained to them +the occasion of our coming to this heaven; informing them that it was +for the sake of instruction concerning marriages among the ancients, "of +whom," says he, "you in this heaven are a part." They said, "We were +from a people in Asia; and the chief pursuit of our age was the truths +whereby we had intelligence. This was the occupation of our souls and +minds; but our bodily senses were engaged in representations of truths +in form; and the science of correspondences conjoined the sensual things +of our bodies with the perceptions of our minds, and procured us +intelligence." On hearing this, the angel asked them to give some +account of their marriages: and the husband said, "There is a +correspondence between spiritual marriage, which is that of truth with +good, and natural marriage, which is that of a man with one wife; and as +we have studied correspondences, we have seen that the church, with its +truths and goods, cannot at all exist but with those who live in love +truly conjugial with one wife: for the marriage of good and truth +constitutes the church with man: therefore all we in this heaven say, +that the husband is truth, and the wife the good thereof; and that good +cannot love any truth but its own, neither can truth in return love any +good but its own: if any other were loved, internal marriage, which +constitutes the church, would perish, and there would remain only +external marriage, to which idolatry, and not the church, corresponds; +therefore marriage with one wife we call sacrimony; but if it should +have place with more than one among us, we should call it sacrilege." As +he said this, we were introduced into an ante-chamber, where there were +several devices on the walls, and little images as it were of molten +silver; and I inquired, "What are these?" They said, "They are pictures +and forms representative of several qualities, characters, and delights, +relating to conjugial love. These represent unity of souls, these +conjunction of minds, these harmony of bosoms, these the delights thence +arising." While we were viewing these things, we saw as it were a +rainbow on the wall, consisting of three colors, purple (or red), blue +and white; and we observed how the purple passed the blue, and tinged +the white with an azure color, and that the latter color flowed back +through the blue into the purple, and elevated the purple into a kind of +flaming lustre: and the husband said to me, "Do you understand all +this?" I replied, "Instruct me:" and he said, "The purple color, from +its correspondence, signifies the conjugial love of the wife, the white +the intelligence of the husband, the blue the beginning of conjugial +love in the husband's perception from the wife, and the azure, with +which the white was tinged, signifies conjugial love in this case in the +husband; and this latter color flowing back through the blue into the +purple, and elevating the purple into a kind of flaming lustre, +signifies the conjugial love of the husband flowing back to the wife. +Such things are represented on these walls, while from meditating on +conjugial love, its mutual, successive, and simultaneous union, we view +with eager attention the rainbows which are there painted." Hereupon I +observed, "These things are more than mystical at this day; for they are +appearances representative of the arcana of the conjugial love of one +man with one wife." He replied, "They are so; yet to us in our heaven +they are not arcana, and consequently neither are they mystical." As he +said this, there appeared at a distance a chariot drawn by small white +horses; on seeing which the angel said, "That chariot is a sign for us +to take our leave;" and then, as we were descending the steps, our host +gave us a bunch of white grapes hanging to the vine leaves: and lo! the +leaves became silver; and we brought them down with us for a sign that +we had conversed with the people of the silver age. + +77. THE THIRD MEMORABLE RELATION. The next day, my conducting and +attendant angel came to me and said, "Make ready, and let us go to the +heavenly inhabitants in the west, who are from the men that lived in the +third period, or in the copper age. Their dwellings are from the south +by the west towards the north; but they do not reach into the north." +Having made myself ready, I attended him, and we entered their heaven on +the southern quarter. There was a magnificent grove of palm trees and +laurels. We passed through this, and immediately on the confines of the +west we saw giants, double the size of ordinary men. They asked us, "Who +let you in through the grove?" The angel said, "The God of heaven." They +replied, "We are guards to the ancient western heaven; but pass on." We +passed on, and from a rising ground we saw a mountain rising to the +clouds, and between us and the mountain a number of villages, with +gardens, groves, and plains intermixed. We passed through the villages +and came to the mountain, which we ascended; and lo! its summit was not +a point but a plain, on which was a spacious and extensive city. All the +houses of the city were built of the wood of the pine-tree, and their +roofs consisted of joists or rafters; and I asked, "Why are the houses +here built of wood?" The angel replied, "Because wood signifies natural +good; and the men of the third age of the earth were principled in this +good; and as copper also signifies natural good, therefore the age in +which they lived the ancients named from copper. Here are also sacred +buildings constructed of the wood of the olive, and in the middle of +them is the sanctuary, where is deposited in an ark the Word that was +given to the inhabitants of Asia before the Israelitish Word; the +historical books of which are called the WARS OF JEHOVAH, and the +prophetic books, ENUNCIATIONS; both mentioned by Moses, Numb. xxi. +verses 14, 15, and 27-30. This Word at this day is lost in the kingdoms +of Asia, and is only preserved in Great Tartary." Then the angel led me +to one of the sacred buildings, which we looked into, and saw in the +middle of it the sanctuary, the whole in the brightest light; and the +angel said, "This light is from that ancient Asiatic Word: for all +divine truth in the heavens gives forth light." As we were leaving the +sacred building, we were informed that it had been reported in the city +that two strangers had arrived there; and that they were to be examined +as to whence they came, and what was their business; and immediately one +of the public officers came running towards us, and took us for +examination before the judges: and on being asked whence we came, and +what was our business, we replied, "We have passed the grove of +palm-trees, and also the abodes of the giants, the guards of your +heaven, and afterwards the region of villages; from which circumstances +you may conclude, that we have not come here of ourselves, but by +direction of the God of heaven. The business on which we are come is, to +be instructed concerning your marriages, whether they are monogamical or +polygamical." and they said, "What are polygamical marriages? Are not +they adulterous?" And immediately the bench of judges deputed an +intelligent person to instruct us in his own house on this point: and +when we were come to his house, he set his wife by his side, and spoke +as follows: "We are in possession of precepts concerning marriages, +which have been handed down to us from the primeval or most ancient +people, who were principled in love truly conjugial, and thereby +excelled all others in the virtue and potency of that love while they +were in the world, and who are now in a most blessed state in their +heaven, which is in the east. We are their posterity, and they, as +fathers, have given us, their sons, rules of life, among which is the +following concerning marriages: 'Sons, if you are desirous to love God +and your neighbour, and to become wise and happy to eternity, we counsel +you to live married to one wife; if you depart from this precept, all +heavenly love will depart from you, and therewith internal wisdom; and +you will be banished.' This precept of our Fathers we have obeyed as +sons, and have perceived its truth, which is, that so far as any one +loves his conjugial partner alone, so far he becomes celestial and +internal, and that so far as any one does not love his married partner +alone, so far he becomes natural and external; and in this case he loves +only himself and the images of his own mind, and is doating and foolish. +From these considerations, all of us in this heaven live married to one +wife; and this being the case, all the borders of our heaven are guarded +against polygamists, adulterers, and whoremongers; if polygamists invade +us, they are cast out into the darkness of the north; if adulterers, +they are cast out into fires of the west; and if whoremongers, they are +cast out into the delusive lights of the south." On hearing this, I +asked, "What he meant by the darkness of the north, the fires of the +west, and the delusive lights of the south?" He answered, "The darkness +of the north is dulness of mind and ignorance of truths; the fires of +the west are the loves of evil; and the delusive lights of the south are +the falsifications of truth, which are spiritual whoredoms." After this, +he said, "Follow me to our repository of curiosities:" so we followed +him, and he shewed us the writings of the most ancient people, which +were on the tables of wood and stone, and afterwards on smooth blocks of +wood; the writings of the second age were on sheets of parchment; of +these he brought me a sheet, on which were copied the rules of the +people of the first age from their tables of stone, among which also was +the precept concerning marriages. Having seen these and other ancient +curiosities, the angel said, "It is now time for us to take our leave;" +and immediately our host went into the garden, and plucked some twigs +off a tree, and bound them into a little bunch, and gave them to us, +saying, "These twigs are from a tree, which is native of or peculiar to +our heaven, and whose juice has a balsamic fragrance." We brought the +bunch down with us, and descended by the eastern way, which was not +guarded; and lo! the twigs were changed into shining brass, and the +upper ends of them into gold, as a sign that we had been with the people +of the third age, which is named from copper or brass. + +78. THE FOURTH MEMORABLE RELATIONS. After two days the angel again +addressed me, saying, "Let us complete the period of the ages; the last +still remains, which is named from IRON. The people of this age dwell in +the north on the side of the west, in the inner parts or breadth-ways: +they are all from the old inhabitants of Asia, who were in possession of +the ancient Word, and thence derived their worship; consequently they +were before the time of our Lord's coming into the world. This is +evident from the writings of the ancients, in which those times are so +named. These same periods are meant by the statue seen by +Nebuchadnezzar, whose head was of gold, the breast and arms of silver, +the belly and thighs of brass, the legs of iron, and the feet of iron +and of clay, Dan. ii. 32, 33." These particulars the angel related to me +in the way, which was contracted and anticipated by changes of state +induced in our minds according to the genius or disposition of the +inhabitants whom we passed; for spaces and consequent distances in the +spiritual world are appearances according to the state of their minds. +When we raised our eyes, lo! we were in a forest consisting of beeches, +chestnut-trees and oaks: and on looking around us, there appeared bears +to the left, and leopards to the right: and when I wondered at this, the +angel said, "They are neither bears nor leopards, but men, who guard +these inhabitants of the north; by their nostrils they have a scent of +the sphere of life of those who pass by, and they rush violently on all +who are spiritual, because the inhabitants are natural. Those who only +read the Word, and imbibe thence nothing of doctrine, appear at a +distance like bears; and those who confirm false principles thence +derived, appear like leopards." On seeing us, they turned away, and we +proceeded. Beyond the forest there appeared thickets, and afterwards +fields of grass divided into areas, bordered with box: this was +succeeded by a declivity which led to a valley, wherein were several +cities. We passed some of them, and entered into one of a considerable +size: its streets were irregular, and so were the houses, which were +built of brick, with beams between, and plastered. In the places of +public resort were consecrated buildings of hewn lime-stone; the +under-structure of which was below the ground, and the super-structure +above. We went down into one of them by three steps, and saw on the +walls idols of various forms, and a crowd on their knees paying +adoration to them: in the middle of the building was a company, above +whom might be seen the head of the tutelary god of that city. As we went +out, the angel said to me, "Those idols, with the ancients who lived in +the silver age, as above described, were images representative of +spiritual truths and moral virtues; and when the science of +correspondence was forgotten and extinct, they first became objects of +worship, and afterwards were adored as deities: hence came idolatry." +When we were come out of the consecrated building, we made our +observations on the men and their dress. Their faces were like steel, of +a grayish color, and they were dressed like comedians, with napkins +about their loins hanging from a tunic buttoned close at the breast; and +on their heads they wore curled caps like sailors. But the angel said, +"Enough of this; let us seek some instruction concerning the marriages +of the people of this age." We then entered into the house of one of the +grandees, who wore on his head a high cap. He received us kindly, and +said, "Come in and let us converse together." We entered into the +vestibule, and there seated ourselves; and I asked him about the +marriages of his city and country. He said, "We do not here live with +one wife, but some with two or three, and some with more, because we are +delighted with variety, obedience, and honor, as marks of dignity; and +these we receive from our wives according to their number. With one wife +there would be no delight arising from variety; but disgust from +sameness: neither would there be any flattering courteousness arising +from obedience, but a troublesome disquietude from equality; neither +would there be any satisfaction arising from dominion and the honor +thence derived, but vexation from wrangling about superiority. And what +is a woman? Is she not born subject to man's will; to serve, and not to +domineer? Wherefore in this place every husband in his own house enjoys +as it were royal dignity; and as this is suited to our love, it +constitutes also the blessedness of our life." But I asked, "In such +case, what becomes of conjugial love, which from two souls makes one, +and joins minds together, and renders a man (_homo_) blessed? This love +cannot be divided; for if it be it becomes a heat which effervesces and +passes away." To this he replied, "I do not understand what you say; +what else renders a man (_homo_) blessed, but the emulation of wives +contending for the honor of the first place in the husband's favor?" As +he said this, a man entered into the women's apartment and opened the +two doors; whence there issued a libidinous effluvium, which had a +stench like mire; this arose from polygamical love, which is connubial, +and at the same time adulterous; so I rose and shut the doors. +Afterwards I said, "How can you subsist upon this earth, when you are +void of any love truly conjugial, and also when you worship idols?" He +replied, "As to connubial love, we are so jealous of our wives, that we +do not suffer any one to enter further within our houses than the +vestibule; and where there is jealousy, there must also be love. In +respect to idols, we do not worship them; but we are not able to think +of the God of the universe, except by means of such forms presented to +our eyes; for we cannot elevate our thoughts above the sensual things of +the body, nor think of God above the objects of bodily vision." I then +asked him again, "Are not your idols of different forms? How then can +they excite the idea of one God?" He replied, "This is a mystery to us; +somewhat of the worship of God lies concealed in each form." I then +said, "You are merely sensual corporeal spirits; you have neither the +love of God nor the love of a married partner grounded in any spiritual +principle; and these loves together form a man (_homo_) and from sensual +make him celestial." As I said this, there appeared through the gate as +it were lightning: and on my asking what it meant, he said, "Such +lightning is a sign to us that there will come the ancient one from the +east, who teaches us concerning God, that He is one, the alone +omnipotent, who is the first and the last; he also admonishes us not to +worship idols, but only to look at them as images representative of the +virtues proceeding from the one God, which also together form his +worship. This ancient one is our angel, whom we revere and obey. He +comes to us, and raises us, when we are falling into obscure worship of +God from mere fancies respecting images." On hearing this, we left the +house and went out of the city; and in the way, from what we had seen in +the heavens, we drew some conclusions respecting the circuit and the +progression of conjugial love; of the circuit that it had passed from +the east to the south, from the south to the west, and from the west to +the north; and of the progression, that it had decreased according to +its circulation, namely, that in the east it was celestial, in the south +spiritual, in the west natural, and in the north sensual; and also that +it had decreased in a similar degree with the love and the worship of +God: from which considerations we further concluded, that this love in +the first age was like gold, in the second like silver, in the third +like brass, and in the fourth like iron, and that at length it ceased. +On this occasion the angel, my guide and companion, said, "Nevertheless +I entertain a hope that this love will be revived by the God of heaven, +who is the Lord, because it is capable of being so revived." + +79. THE FIFTH MEMORABLE RELATION, The angel that had been my guide and +companion to the ancients who had lived in the four ages, the golden, +the silver, the copper, and the iron, again presented himself to me, and +said, "Are you desirous of seeing the age which succeeded those ancient +ones, and to know what its quality formerly was, and still is? Follow +me, and you shall see. They are those concerning whom Daniel thus +prophesied: '_A kingdom shall arise after those four in which iron shall +be mixed with miry clay: they shall mingle themselves together by the +seed of man: but they shall not cohere one with the other, as iron is +not mixed with clay_, Dan. ii. 41-43:'" and he said, "By the seed of +man, whereby iron shall be mixed with clay, and still they shall not +cohere, is meant the truth of the Word falsified." After he had said +this, I followed him, and in the way, he related to me these +particulars. "They dwell in the borders between the south and the west, +but at a great distance beyond those who lived in the four former ages, +and also at a greater depth." We then proceeded through the south to the +region bordering on the west, and passed though a formidable forest; for +in it there were lakes, out of which crocodiles raised their heads, and +opened at us their wide jaws beset with teeth; and between the lakes +were terrible dogs, some of which were three-headed like Cerberus, some +two-headed, all looking at us as we passed with a horrible hungry snarl +and fierce eyes. We entered the western tract of this region, and saw +dragons and leopards, such as are described in the Revelation, chap. +xii. 3; chap. xiii. 2. Then the angel said to me, "All these wild beasts +which you have seen, are not wild beasts but correspondences, and +thereby representative forms of the lusts of the inhabitants whom we +shall visit. The lusts themselves are represented by those horrible +dogs; their deceit and cunning by crocodiles; their falsities and +depraved inclinations to the things which relate to worship, by dragons +and leopards: nevertheless the inhabitants represented do not live close +behind the forest, but behind a great wilderness which lies +intermediate, that they may be fully withheld and separated from the +inhabitants of the foregoing ages, being of an entirely different genius +and quality from them: they have indeed heads above their breasts, and +breasts above their loins, and loins above their feet, like the primeval +men; but in their heads there is not any thing of gold, nor in their +breasts any thing of silver, nor in their loins any thing of brass, no, +nor in their feet any thing of pure iron; but in their heads is iron +mixed with clay, in their breasts is each mixed with brass, in their +loins is also each mixed with silver, and in their feet is each mixed +with gold: by this inversion they are changed from men (_homines_) into +graven images of men, in which inwardly nothing coheres; for what was +highest, is made lowest, thus what was the head is become the heel, and +_vice versa_. They appear to us from heaven like stage-players, who lie +upon their elbows with the body inverted, and put themselves in a +walking motion; or like beasts, which lie on their backs, and lift the +feet upwards, and from the head, which they plunge in the earth, look +towards heaven." We passed through the forest, and entered the +wilderness, which was not less terrible: it consisted of heaps of +stones, and ditches between them, out of which crept hydras and vipers, +and there flew forth venomous flying serpents. This whole wilderness was +on a continual declivity: we descended by a long steep descent, and at +length came into the valley inhabited by the people of that region and +age. There were here and there cottages, which appeared at length to +meet, and to be joined together in the form of a city: this we entered, +and lo! the houses were built of the scorched branches of trees, +cemented together with mud and covered with black slates. The streets +were irregular; all of them at the entrance narrow, but wider as they +extended, and at the end spacious, where there were places of public +resort: here there were as many places of public resort as there were +streets. As we entered the city, it became dark, because the sky did not +appear; we therefore looked up and light was given us, and we saw: and +then I asked those we met, "Are you able to see because the sky does not +appear above you?" They replied "What a question is this! we see +clearly; we walk in full light." On hearing this, the angel said to me, +"Darkness to them is light, and light darkness, as is the case with +birds of night; as they look downwards and not upwards." We entered into +some of the cottages, and saw in each a man with his woman, and we asked +them, "Do all live here in their respective houses with one wife only?" +And they replied with a hissing, "What do you mean by one wife only? Why +do not you ask, whether we live with one harlot? What is a wife but a +harlot? By our laws it is not allowable to commit fornication with more +than one woman; but still we do not hold it dishonorable or unbecoming +to do so with more; yet out of our own houses we glory in the one among +another: thus we rejoice in the license we take, and the pleasure +attending it, more than polygamists. Why is a plurality of wives denied +us, when yet it has been granted, and at this day is granted in the +whole world about us? What is life with one woman only, but captivity +and imprisonment? We however in this place have broken the bolt of this +prison, and have rescued ourselves from slavery, and made ourselves +free, and who is angry with a prisoner for asserting his freedom when it +is in his power?" to this we replied, "You speak, friend, as if without +any sense of religion. What rational person does not know that +adulteries are profane and infernal, and that marriages are holy and +heavenly. Do not adulteries take place with devils in hell, and +marriages with angels in heaven? Did you never read the sixth +commandment [Footnote: According to the division of the commandments +adopted by the Church of England, it is the _seventh_ that is here +referred to.] of the decalogue? and in Paul, that adulterers can by no +means enter heaven?" Hereupon our host laughed heartily, and regarded me +as a simpleton, and almost as out of my senses. But just then there came +running a messenger from the chief of the city, and said, "Bring the two +strangers into the town-hall; and if they refuse to come, drag them +there: we have seen them in a shade of light; they have entered +privately; they are spies." Hereupon the angel said to me, "The reason +why we were seen in a shade, is, because the light of heaven in which we +have been, is to them a shade, and the shade of hell is to them light; +and this is because they regard nothing as sin, not even adultery: hence +they see what is false altogether as what is true; and what is false is +lucid in hell before satans, and what is true darkens their eyes like +the shade of night." We said to the messenger, "We will not be pressed, +still less will we be dragged into the town-hall; but we will go with +you of our own accord." So we went: and lo! there was a great crowd +assembled, out of which came some lawyers, and whispered to us, saying, +"Take heed to yourselves how you speak any thing against religion, the +form of our government, and good manners:" and we replied, "We will not +speak against them, but for them and from them." Then we asked, "What +are your religious notions respecting marriages?" At this the crowd +murmured, and said, "What have you to do here with marriages? Marriages +are marriages." Again we asked, "What are your religious notions +respecting whoredoms?" At this also they murmured, saying, "What have +you to do here with whoredoms? Whoredoms are whoredoms: let him that is +guiltless cast the first stone." And we asked thirdly, "Does your +religion teach that marriages are holy and heavenly, and that adulteries +are profane and infernal?" Hereupon several in the crowd laughed aloud, +jested, and bantered, saying, "Inquire of our priests, and not of us, as +to what concerns religion. We acquiesce entirely in what they declare; +because no point of religion is an object of decision in the +understanding. Have you never heard that the understanding is without +any sense or discernment in mysteries, which constitute the whole of +religion? And what have actions to do with religion? Is not the soul +made blessed by the muttering of words from a devout heart concerning +expiation, satisfaction, and imputation, and not by works?" But at this +instant there came some of the wise ones of the city, so called, and +said, "Retire hence; the crowd grows angry; a storm is gathering: let us +talk in private on this subject; there is a retired walk behind the +town-hall; come with us there." We followed them; and they asked us +whence we came, and what was our business there? And we said, "to be +instructed concerning marriages, whether they are holy with you, as they +were with the ancients who lived in the golden, silver, and copper ages; +or whether they are not holy." And they replied, "What do you mean by +holiness? Are not marriages works of the flesh and of the night?" And we +answered, "Are they not also works of the spirit? and what the flesh +does from the spirit, is not that spiritual? and all that the spirit +does, it does from the marriage of good and truth. Is not this marriage +spiritual, which enters the natural marriage of husband and wife?" To +this the wise ones, so called, made answer, "There is too much subtlety +and sublimity in what you say on this subject; you ascend far above +rational principles to spiritual: and who, beginning at such an +elevation, can descend thence, and thus form any decision?" To this they +added with a smile of ridicule, "Perhaps you have the wings of an eagle, +and can fly in the highest region of heaven, and make these discoveries: +this we cannot do." We then asked them to tell us, from the altitude or +region in which the winged ideas of their minds fly, whether they knew, +or were able to know, that the love of one man with one wife is +conjugial love, into which are collected all the beatitudes, +satisfactions, delights, pleasantnesses, and pleasures of heaven; and +that this love is from the Lord according to the reception of good and +truth from him; thus according to the state of the church? On hearing +this, they turned away, and said, "These men are out of their senses; +they enter the ether with their judgement, and scatter about vain +conjectures like nuts and almonds." After this they turned to us, +saying, "We will give a direct answer to your windy conjectures and +dreams;" and they said, "What has conjugial love in common with religion +and inspiration from God? Is not this love with every one according to +the state of his potency? Is it not the same with those who are out of +the church as with those who are in it, with Gentiles as with +Christians, yea, with the impious as with the pious? Has not every one +the strength of this love either hereditarily, or from bodily health, or +from temperance of life, or from warmth of climate? By medicines also it +may be strengthened and stimulated. Is not the case similar with the +brute creation, especially with birds which unite in pairs? Moreover, is +not this love carnal? and what has a carnal principle in common with the +spiritual state of the church? Does this love, as to its ultimate effect +with a wife, differ at all from love as to its effect with a harlot? Is +not the lust similar, and the delight similar? Wherefore it is injurious +to deduce the origin of conjugial love from the holy things of the +church." On hearing this, we said to them, "You reason from the stimulus +of lasciviousness, and not from conjugial love; you are altogether +ignorant what conjugial love is, because it is cold with you; from what +you have said we are convinced that you are of the age which has its +name from and consists of iron and clay, which do not cohere, according +to the prophecy in Daniel, chap. ii. 43; for you make conjugial love and +adulterous love the same thing; and do these two cohere any more than +iron and clay? You are believed and called wise, and yet you have not +the smallest pretensions to that character." On hearing this, they were +inflamed with rage and made a loud cry, and called the crowd together to +cast us out; but at that instant, by virtue of power given us by the +Lord, we stretched out our hands, and lo! the flying serpents, vipers, +and hydras, and also the dragons from the wilderness, presented +themselves, and entered and filled the city; at which the inhabitants +being terrified fled away. The angel then said to me, "Into this region +new comers from the earth daily enter, and the former inhabitants are by +turns separated and cast down into the gulphs of the west, which appear +at a distance like lakes of fire and brimstone. All in those gulphs are +spiritual and natural adulterers." + +80. THE SIXTH MEMORABLE RELATION. As the angel said this, I looked to +the western boundary, and lo! there appeared as it were lakes of fire +and brimstone; and I asked him, why the hells in that quarter had such +an appearance? He replied, "They appear as lakes in consequence of the +falsifications of truth; because water in the spiritual sense signifies +truth; and there is an appearance as it were of fire round about them, +and in them, in consequence of the love of evil, and as it were of +brimstone in consequence of the love of what is false. Those three +things, the lake, the fire, and the brimstone, are appearances, because +they are correspondences of the evil loves of the inhabitants. All in +that quarter are shut up in eternal work-houses, where they labor for +food, for clothing, and for a bed to lie on; and when they do evil, they +are grievously and miserably punished." I further asked the angel, why +he said that in that quarter are spiritual and natural adulterers, and +why he had not rather said, that they were evil doers and impious? He +replied, "Because all those who make light of adulteries, that is, who +commit them from a confirmed persuasion that they are not sins, and thus +are in the purpose of committing them from a belief of their being +harmless, are in their hearts evil doers and impious; for the conjugial +human principle ever goes hand in hand with religion; and every step and +movement made under the influence of religion, and leading to it, is +also a step and movement made under the influence of the conjugial +principle, and leading to it, which is peculiar and proper to the +Christian." On asking what that conjugial principle was, he said, "It is +the desire of living with one wife; and every Christian has this desire +according to his religion." I was afterwards grieved in spirit to think +that marriages, which in the most ancient times had been most holy, were +so wretchedly changed into adulteries. The angel said, "The case is the +same at this day with religion; for the Lord says '_In the consummation +of the age there will be the abomination of desolation foretold by +Daniel. And there will be great affliction, such as there has not been +from the beginning of the world_,' Matt. xxiv. 15, 21. The abomination +of desolation signifies the falsification and deprivation of all truth; +affliction signifies the state of the church infested by evils and +falses; and the consummation of the age, concerning which those things +are spoken, signifies the last time or end of the church. The end is +now, because there does not remain a truth which is not falsified; and +the falsification of truth is spiritual whoredom, which acts in unity +with natural whoredom, because they cohere." + +81. As we were conversing and lamenting together on this occasion, there +suddenly appeared a beam of light, which, darting powerfully upon my +eyes, caused me to look up: and lo! the whole heaven above us appeared +luminous; and from the east to the west in an extended series we heard a +GLORIFICATION: and the angel said to me, "That is a glorification of the +Lord on account of his coming, and is made by the angels of the eastern +and western heavens." From the northern and southern heavens nothing was +heard but a soft and pleasing murmur. As the angel understood +everything, he told me first, that glorifications and celebrations of +the Lord are made from the Word, because then they are made from the +Lord; for the Lord is the Word, that is, the essential divine truth +therein; and he said, "Now in particular they glorify and celebrate the +Lord by these words, which were spoken by Daniel the prophet, '_Thou +sawest iron mixed with miry clay; they shall mingle themselves together +by the seed of man; but they shall not cohere. Nevertheless in those +days the God of the heavens shall cause a kingdom to arise, which shall +not perish for ages. It shall bruise and consume those kingdoms; but +itself shall stand for ages_.' Dan. ii. 43, 44." After this, I heard as +it were the voice of singing, and further in the east I saw a glittering +of light more resplendent than the former; and I asked the angel what +was the subject of their glorification? He said, "These words in Daniel; +'_I saw in the visions of the night, and lo! with the clouds of heaven +there came as it were the SON OF MAN: and to him was given dominion and +a kingdom; and all people and nations shall worship him. His dominion is +the dominion of an age, which shall not pass away; and his kingdom that +which shall not perish_,' Dan. vii. 13, 14. They are further celebrating +the Lord from these words in the Revelation: '_To JESUS CHRIST be glory +and strength: behold he cometh with clouds. He is alpha and omega, the +beginning and the end, the first and the last; who is, who was, and who +is to come, the almighty. I, John, heard this from the SON OF MAN, out +of the midst of the seven candlesticks_,' Rev. i. 5-7, 10-13; chap. +xxii. 13; Matt. xxiv. 30, 31." I looked again into the eastern heaven: +it was enlightened on the right side, and the light entered the southern +expanse. I heard a sweet sound; and I asked the angel, what was the +subject of their glorification in that quarter respecting the Lord? He +said, "These words in the Revelation: '_I saw a new heaven and a new +earth; and I saw the holy city, New Jerusalem, coming down from God out +of heaven, prepared as a BRIDE for her HUSBAND: and the angel spake with +me, and said, Come, I will shew thee the BRIDE, THE LAMB'S WIFE: and he +carried me away in the spirit to a great and high mountain, and shewed +me the holy city, Jerusalem_,' Rev. xxi. 1, 2, 9, 10: also these words, +'I JESUS _am the bright and morning star; and the spirit and the bride +say, COME; AND HE SAID, EVEN I COME QUICKLY; Amen: even COME, LORD +JESUS_,' Rev. xxii. 16, 17, 20." After these and several other subjects +of glorification, there was heard a common glorification from the east +to the west of heaven, and also from the south to the north; and I asked +the angel, "What now is the subject?" He said, "These words from the +prophets; '_Let all flesh know that I, JEHOVAH, AM THY SAVIOUR AND THY +REDEEMER_,' Isaiah xlix. 26. '_Thus saith JEHOVAH, the King of Israel, +and HIS REDEEMER, JEHOVAH ZEBAOTH, I am the first and the last, and +BESIDE ME THERE IS NO GOD_,' Isaiah xliv. 6. '_It shall be said in that +day, LO! THIS IS OUR GOD, whom we have expected to deliver us; THIS is +JEHOVAH WHOM WE HAVE EXPECTED_.' Isaiah xxv. 9. '_The voice of him that +crieth in the wilderness, Prepare a way for JEHOVAH. Behold the LORD +JEHOVAH cometh in strength. He shall feed his flock like a SHEPHERD_,' +Isaiah xl. 3, 10, 11. '_Unto us a child is born; unto us a son is given; +whose name is Wonderful Counsellor, GOD, Hero, FATHER OF ETERNITY, +Prince of Peace_,' Isaiah ix. 6. '_Behold the days will come, and I will +raise up to David a righteous branch, who shall reign a King: and this +is his name, JEHOVAH OUR RIGHTEOUSNESS_,' Jeremiah xxiii. 5, 6; chap, +xxxiii. 15, 16. '_JEHOVAH ZEBAOTH is his name, and THY REDEEMER the holy +one of Israel: THE GOD OF THE WHOLE EARTH SHALL HE BE CALLED_,' Isaiah +liv. 5. 'IN THAT DAY THERE SHALL BE ONE JEHOVAH, AND HIS NAME ONE,' +Zech. xiv. 9." On hearing and understanding these words, my heart +exulted, and I went home with joy; and there I returned out of a state +of the spirit into a state of the body; in which latter state I +committed to writing what I had seen and heard: to which I now add the +following particular. That conjugial love, such as it was with the +ancients, will be revived again by the Lord after his coming; because +this love is from the Lord alone, and is the portion of those who from +him, by means of the Word, are made spiritual. + +82. After this, a man from the northern quarter came running in great +haste, and looked at me with a threatening countenance, and addressing +me in a passionate tone of voice, said, "Are you the man that wishes to +seduce the world, under the notion of re-establishing a new church, +which you understand by the New Jerusalem coming down out of heaven from +God; and teaching, that the Lord will endow with love truly conjugial +those who embrace the doctrines of that church; the delights and +felicity of which love you exalt to the very heaven? Is not this a mere +fiction? and do you not hold it forth as a bait and enticement to accede +to your new opinions? But tell me briefly, what are the doctrinals of +the New Church, and I will see whether they agree or disagree." I +replied, "The doctrines of the church, which is meant by the New +Jerusalem, are as follow: I. That there is one God, in whom there is a +divine trinity; and that he is the LORD JESUS CHRIST. II. That a saving +faith is to believe on him. III. That evils are to be shunned, because +they are of the devil and from the devil. IV. That goods are to be done, +because they are of God and from God. V. That these are to be done by a +man as from himself; but that it ought to be believed, that they are +done from the Lord with him and by him." On hearing these doctrines, his +fury for some moments abated; but after some deliberation he again +looked at me sternly, and said, "Are these five precepts the doctrines +of faith and charity of the New Church?" I replied, "They are." He then +asked sharply, "How can you demonstrate the FIRST, 'that there is one +God in whom there is a divine trinity; and that he is the Lord Jesus +Christ?" I said, "I demonstrate it thus: Is not God one and individual? +Is not there a trinity? If God be one and individual, is not he one +person? If he be one person, is not the trinity in that person? That +this God is the LORD JESUS CHRIST, is evident from these considerations, +that he was conceived from God the Father, Luke i. 34, 35; and thus that +as to his soul he is God; and hence, as he himself saith, that the +Father and himself are one, John x. 30; that he is in the Father, and +the Father in him, John xix. 10, 11; that he that seeth him and knoweth +him, seeth and knoweth the Father, John xiv. 7, 9; that no one seeth and +knoweth the Father, except he that is in the bosom of the Father, John +i. 18; that all things of the Father are his, John iii. 35; chap. xvi. +15; that he is the Way, the Truth, and the Life; and that no one cometh +to the Father but by him, John xiv. 6; thus of or from him, because the +Father is in him; and, according to Paul, that all the fulness of the +Godhead dwelleth bodily in him, Coloss. ii. 9; and moreover, that he +hath power over all flesh, John xvii. 2; and that he hath all power in +heaven and in earth, Matt, xxviii. 18: from which declarations it +follows, that he is God of heaven and earth." He afterwards asked how I +proved the SECOND, "that a saving faith is to believe on him?" I said, +"By these words of the Lord, 'This is the will of the Father, that every +one that BELIEVETH ON THE SON should have eternal life, John vi. 40.' +'God so loved the world, that he gave his only-begotten Son, that every +one that BELIEVETH ON HIM should not perish, but should have eternal +life,' John iii. 15, 16. 'HE THAT BELIEVETH ON THE SON, hath eternal +life; but he that believeth not the Son will not see life; but the wrath +of God abideth on him,' John iii. 36." He afterwards said, "Demonstrate +also the THIRD, and the next two doctrines:" I replied, "What need is +there to demonstrate 'that evils ought to be shunned, because they are +of the devil and from the devil; and that goods ought to be done, +because they are of God and from God;' also 'that the latter are to be +done by a man as from himself; but that he ought to believe that they +are from the Lord with him and by him?' That these three doctrines are +true, is confirmed by the whole Sacred Scripture from beginning to end; +for what else is therein principally insisted on, but to shun evils and +do goods, and believe on the Lord God? Moreover, without these three +doctrines there can be no religion: for does not religion relate to +life? and what is life but to shun evils and do goods? and how can a man +do the latter and shun the former but as from himself? Therefore if you +remove these doctrines from the church, you remove from it the Sacred +Scripture, and also religion; and these being removed, the church is no +longer a church." The man on hearing this retired, and mused on what he +had heard; but still he departed in indignation. + + * * * * * + +ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND +TRUTH. + +83. There are both internal and external origins of conjugial love, and +several of each; nevertheless there is but one inmost or universal +origin of all. That this origin is the marriage of good and truth, shall +be demonstrated in what now follows. The reason why no one heretofore +has deduced the origin of that love from this ground, is, because it has +never yet been discovered that there is any union between good and +truth; and the reason why this discovery has not been made, is, because +good does not appear in the light of the understanding, as truth does, +and hence the knowledge of it conceals itself and evades every inquiry: +and as from this circumstance good is as it were unknown, it was +impossible for any one to conjecture that any marriage subsisted between +it and truth: yea, before the rational natural sight, good appears so +different from truth, that no conjunction between them can be supposed. +That this is the case, may be seen from common discourse whenever they +are mentioned; as when it is said, "This is good," truth is not at all +thought of; and when it is said, "This is true," neither is good at all +thought of; therefore at this day it is believed by many, that truth is +one thing and good another; and by many also, that a man is intelligent +and wise, and thereby a man (_homo_), according to the truths which he +thinks, speaks, writes, and believes, and not at the same time according +to goods. That nevertheless there is no good without truth, nor any +truth without good, consequently that there is an eternal marriage +between them; also that this marriage is the origin of conjugial love, +shall now be shewn and explained in the following order: I. _Good and +truth are the universals of creation, and thence are in all created +things; but they are in created subjects according to the form of each._ +II. _There is neither solitary good nor solitary truth, but in all cases +they are conjoined._ III. _There is the truth of good, and from this the +good of truth; or truth grounded in good, and good grounded in that +truth: and in those two principles is implanted from creation an +inclination to join themselves together into a one._ IV. _In the +subjects of the animal kingdom, the truth of good, or truth grounded in +good, is male (or masculine); and the good of that truth, or good +grounded in that truth, is female (or feminine)._ V. _From the influx of +the marriage of good and truth from the Lord, the love of the sex and +conjugial love are derived._ VI. _The love of the sex belongs to the +external or natural man, and hence it is common to every animal._ VII. +_But conjugial love belongs to the internal or spiritual man; and hence +this love is peculiar to man._ VIII. _With man conjugial love is in the +love of the sex as a gem in its matrix._ IX. _The love of the sex with +man is not the origin of conjugial love, but its first rudiment; thus it +is like an external natural principle, in which an internal spiritual +principle is implanted._ X. _During the implantation of conjugial love, +the love of the sex inverts itself and becomes the chaste love of the +sex._ XI. _The male and the female were created to be the essential form +of the marriage of good and truth._ XII. _They are that form in their +inmost principles, and thence in what is derived from those principles, +in proportion as the interiors of their minds are opened._ We will now +proceed to the explanation. + +84. I. GOOD AND TRUTH ARE THE UNIVERSALS OF CREATION, AND THENCE ARE IN +ALL CREATED THINGS; BUT THEY ARE IN CREATED SUBJECTS ACCORDING TO THE +FORM OF EACH. The reason why good and truth are the universals of +creation, is, because these two are in the Lord God the Creator; yea, +they are himself; for he is essential divine good and essential divine +truth. But this enters more clearly into the perception of the +understanding, and thereby into the ideas of thought, if instead of good +we say love, and instead of truth we say wisdom: consequently that in +the Lord God the Creator there are divine love and divine wisdom, and +that they are himself; that is, that he is essential love and essential +wisdom; for those two are the same as good and truth. The reason of this +is, because good has relation to love, and truth to wisdom; for love +consists of goods, and wisdom truths. As the two latter and the two +former are one and the same, in the following pages we shall sometimes +speak of the latter and sometimes of the former, while by both the same +is understood. This preliminary observation is here made, lest different +meanings should be attached to the expressions when they occur in the +following pages. + +85. Since therefore the Lord God the Creator is essential love and +essential wisdom, and from him was created the universe, which thence is +as a work proceeding from him, it must needs be, that in all created +things there is somewhat of good and of truth from him; for whatever is +done and proceeds from any one, derives from him a certain similarity to +him. That this is the case, reason also may see from the order in which +all things in the universe were created; which order is, that one exists +for the sake of another, and that thence one depends upon another, like +the links of a chain: for all things are for the sake of the human race, +that from it the angelic heaven may exist, through which creation +returns to the Creator himself, in whom it originated: hence there is a +conjunction of the created universe with its Creator, and by conjunction +everlasting conservation. Hence it is that good and truth are called the +universals of creation. That this is the case, is manifested to every +one who takes a rational view of the subject: he sees in every created +thing something which relates to good, and something which relates to +truth. + +86. The reason why good and truth in created subjects are according to +the form of each, is, because every subject receives influx according to +its form. The conservation of the whole consists in the perpetual influx +of divine good and divine truth into forms created from those +principles; for thereby subsistence or conservation is perpetual +existence or creation. That every subject receives influx according to +its form, may be illustrated variously; as by the influx of heat and +light from the sun into vegetables of every kind; each of which receives +influx according to its form; thus every tree and shrub according to its +form, every herb and every blade of grass according to its form: the +influx is alike into all; but the reception, which is according to the +form, causes every species to continue a peculiar species. The same +thing may also be illustrated by the influx into animals of every kind +according to the form of each. That the influx is according to the form +of every particular thing, may also be seen by the most unlettered +person, if he attends to the various instruments of sound, as pipes, +flutes, trumpets, horns, and organs which give forth a sound from being +blown alike, or from a like influx of air, according to their respective +forms. + +87. II. THERE IS NEITHER SOLITARY GOOD NOR SOLITARY TRUTH. BUT IN ALL +CASES THEY ARE CONJOINED. Whoever is desirous from any of the senses to +acquire an idea respecting good, cannot possibly find it without the +addition of something which exhibits and manifests it: good without this +is a nameless entity; and this something, by which it is exhibited and +manifested, has relation to truth. Pronounce the term _good_ only, and +say nothing at the same time of this or that thing with which it is +conjoined; or define it abstractedly, or without the addition of +anything connected with it; and you will see that it is a mere nothing, +and that it becomes something with its addition; and if you examine the +subject with discernment, you will perceive that good, without some +addition, is a term of no predication, and thence of no relation, of no +affection, and of no state; in a word, of no quality. The case is +similar in regard to truth, if it be pronounced and heard without what +it is joined with: that what it is joined with relates to good, may be +seen by refined reason. But since goods are innumerable, and each +ascends to its greatest, and descends to its least, as by the steps of a +ladder, and also, according to its progression and quality, varies its +name, it is difficult for any but the wise to see the relation of good +and truth to their objects, and their conjunction in them. That +nevertheless there is not any good without truth, nor any truth without +good, is manifest from common perception, provided it be first +acknowledged that every thing in the universe has relation to good and +truth; as was shewn in the foregoing article, n. 84, 85. That there is +neither solitary good nor solitary truth, may be illustrated and at the +same time confirmed by various considerations; as by the following: that +there is no essence without a form, nor any form without an essence; for +good is an essence or _esse_; and truth is that by which the essence is +formed and the _esse_ exists. Again in a man (_homo_) there are the will +and the understanding. Good is of the will, and truth is of the +understanding; and the will alone does nothing but by the understanding; +nor does the understanding alone do anything but from the will. Again, +in a man there are two fountains of bodily life, the heart and the +lungs. The heart cannot produce any sensitive and moving life without +the respiring lungs; neither can the lungs without the heart. The heart +has relation to good, and the respiration of the lungs to truth: there +is also a correspondence between them. The case is similar in all the +things of the mind and of the body belonging to him; but we have not +leisure to produce further confirmations in this place; therefore the +reader is referred to the ANGELIC WISDOM CONCERNING THE DIVINE +PROVIDENCE, n. 3-16, where this subject is more fully confirmed and +explained in the following order: I. That the universe with all its +created subjects, is from the divine love by the divine wisdom; or, what +is the same thing, from the divine good by the divine truth. II. That +the divine good and the divine truth proceed as a one from the Lord. +III. That this one, in a certain image, is in every created thing. V. +That good is not good, only so far as it is united with truth; and that +truth is not truth, only so far as it is united with good. VII. That the +Lord doesn't suffer that any thing should be divided; wherefore a man +must either be in good and at the same time in truth, or in evil and at +the same time in falsehood: not to mention several other considerations. + +88. III. THERE IS THE TRUTH OF GOOD, AND FROM THIS THE GOOD OF TRUTH; OR +TRUTH GROUNDED IN GOOD, AND GOOD GROUNDED IN THAT TRUTH; AND IN THOSE +TWO PRINCIPLES IS IMPLANTED FROM CREATION AN INCLINATION TO JOIN +THEMSELVES TOGETHER INTO A ONE. It is necessary that some distinct idea +be acquired concerning these principles; because on such idea depends +all knowledge respecting the essential origin of conjugial love: for, as +will be seen presently, the truth of good, or truth grounded on good, is +male (or masculine), and the good of truth, or good grounded in that +truth, is female (or feminine): but this may be comprehended more +distinctly, if instead of good we speak of love, and instead of truth we +speak of wisdom; which are one and the same, as may be seen above, n. +84. Wisdom cannot exist with a man but by means of the love of growing +wise; if this love be taken away, it is altogether impossible for him to +become wise. Wisdom derived from this love is meant by the truth of +good, or by truth grounded in good: but when a man has procured to +himself wisdom from that love, and loves it in himself, or himself for +its sake, he then forms a love which is the love of wisdom, and is meant +by the good of truth, or by good grounded in that truth. There are +therefore two loves belonging to a man, whereof one, which is prior, is +the love of growing wise; and the other, which is posterior, is the love +of wisdom: but this latter love if it remains with man, is an evil love, +and is called self-conceit, or the love of his own intelligence. That it +was provided from creation, that this love should be taken out of the +man, lest it should destroy him, and should be transferred to the woman, +for the effecting of conjugial love, which restores man to integrity, +will be confirmed in the following pages. Something respecting those two +loves, and the transfer of the latter to the woman, may be seen above, +n. 32, 33, and in the preliminary MEMORABLE RELATION, n. 20. If +therefore instead of love is understood good, and instead of wisdom +truth, it is evident, from what has been already said, that there exists +the truth of good, or truth grounded in good, and from this the good of +truth, or good grounded in that truth. + +89. The reason why in these two principles there is implanted from +creation an inclination to join themselves together into a one, is +because the one was formed from the other; wisdom being formed from the +love of growing wise, or truth being formed from good; and the love of +wisdom being formed from that wisdom, or the good of truth from that +truth; from which formation it may be seen, that there is a mutual +inclination to re-unite themselves, and to join themselves together into +a one. This effect takes place with men who are in genuine wisdom, and +with women who are in the love of that wisdom in the husband; thus with +those who are in love truly conjugial. But concerning the wisdom which +ought to exist with the man, and which should be loved by the wife, more +will be said in what follows. + +90. IV. IN THE SUBJECT OF THE ANIMAL KINGDOM THE TRUTH OF GOOD, OR TRUTH +GROUNDED IN GOOD, IS MALE (OR MASCULINE); AND THE GOOD OF THAT TRUTH, OR +GOOD GROUNDED IN THAT TRUTH, IS FEMALE (OR FEMININE). That from the +Lord, the Creator and Supporter of the universe, there flows a perpetual +union of love and wisdom, or a marriage of good and truth, and that +created subjects receive the influx, each according to its form, was +shewn above, n. 84-86: but that the male from this marriage, or from +that union, receives the truth of wisdom, and that the good of love from +the Lord is conjoined thereto according to reception, and that this +reception takes place in the intellect, and that hence the male is born +to become intellectual, reason, by its own light, may discover from +various particulars respecting him, especially from his affection, +application, manners, and form. It is discoverable from his AFFECTION, +which is the affection of knowing, of understanding, and of growing +wise; the affection of knowing takes place in childhood, the affection +of understanding in youth and in the entrance upon manhood, and the +affection of growing wise takes place from the entrance upon manhood +even to old age; from which it is evident, that his nature or peculiar +temper is inclinable to form the intellect; consequently that he is born +to become intellectual: but as this cannot be effected except by means +of love, therefore the Lord adjoins love to him according to his +reception; that is, according to his intention in desiring to grow wise. +The same is discoverable from his APPLICATION, which is to such things +as respect the intellect, or in which the intellect is predominant; +several of which relate to public offices and regard the public good. +The same is discoverable too from his MANNERS, which are all grounded in +the intellect as a ruling principle; in consequence whereof the actions +of his life, which are meant by manners, are rational; and if not, still +he is desirous they should appear so; masculine rationality is also +discernible in every one of his virtues. Lastly, the same is +discoverable from his FORM, which is different and totally distinct from +the female form; on which subject see also what was said above, n. 33. +Add to this, that the principle of prolification is in him, which is +derived from the intellect alone; for it is from truth grounded in good +in the intellect: that the principle of prolification is from this +source may be seen in the following pages. + +91. But that the female is born to be a subject of the will (_ut sit +voluntaria_), yet a subject of the will as grounded in the intellectual +principle of the man, or what is the same, to be the love of the man's +wisdom, because she was formed through his wisdom, (on which subject see +above, n. 88, 89,) may also appear from the female's affection, +application, manners, and form. From her AFFECTION, which is the +affection of loving knowledge, intelligence, and wisdom; nevertheless +not in herself but in the man; and thus of loving the man: for the man +(_vir_) cannot be loved merely on account of his form, in that he +appears as a man (_homo_), but on account of the talent with which he is +gifted, which causes him to be a man. From her APPLICATION; in that it +is to such manual works as knitting, needlework, and the like, serving +for ornament, both to decorate herself and to exalt her beauty: and +moreover from her application to various domestic duties, which connect +themselves with the duties of men, which, as was said, relate to public +offices. They are led to these duties from an inclination to marriage, +that they may become wives, and thereby one with their husbands. That +the same is also discoverable from their MANNERS and FORM, needs no +explanation. + +92. V. FROM THE INFLUX OF THE MARRIAGE OF GOOD AND TRUTH FROM THE LORD, +THE LOVE OF THE SEX AND CONJUGIAL LOVE ARE DERIVED. That good and truth +are the universals of creation, and thence are in all created subjects; +and that they are in created subjects according to the form of each; and +that good and truth proceed from the Lord not as two but as one, was +shewn above, n. 84-87: from these considerations it follows, that the +UNIVERSAL CONJUGIAL SPHERE proceeds from the Lord, and pervades the +universe from its primaries to its ultimates; thus from angels even to +worms. The reason why such a sphere of the marriage of good and truth +proceeds from the Lord, is, because it is also the sphere of +propagation, that is, of prolification and fructification; and this +sphere is the same with the divine providence relating to the +preservation of the universe by successive generations. Now since this +universal sphere, which is that of the marriage of good and truth, flows +into its subjects according to the form of each, see n. 86, it follows +that the male receives it according to his form, thus in the intellect, +because he is in an intellectual form; and that the female receives it +according to her form, thus in the will, because she is a form of the +will grounded in the intellect of the man; and since that sphere is also +the sphere of prolification, it follows that hence is the love of the +sex. + +93. The reason why conjugial love also is from this same source, is, +because that sphere flows into the form of wisdom with men, and also +with angels; for a man may increase in wisdom to the end of his life in +the world, and afterwards to eternity in heaven; and in proportion as he +increases in wisdom, his form is perfected; and this form receives not +the love of the sex, but the love of one of the sex; for with one of the +sex it may be united to the inmost principles in which heaven with its +felicities consists, and this union is conjugial love. + +94. VI. THE LOVE OF THE SEX BELONGS TO THE EXTERNAL OR NATURAL MAN, AND +HENCE IT IS COMMON TO EVERY ANIMAL. Every man is born corporeal, and +becomes more and more interiorly natural, and in proportion as he loves +intelligence he becomes rational, and afterwards, if he loves wisdom, he +becomes spiritual. What the wisdom is by which a man becomes spiritual, +will be shewn in the following pages, n. 130. Now as a man advances from +knowledge into intelligence, and from intelligence into wisdom, so also +his mind changes its form; for it is opened more and more, and conjoins +itself more nearly with heaven, and by heaven with the Lord; hence it +becomes more enamored of truth, and more desirous of the good of life. +If therefore he halts at the threshold in the progression to wisdom, the +form of his natural mind remains; and this receives the influx of the +universal sphere, which is that of the marriage of good and truth, in +the same manner as it is received by the inferior subjects of the animal +kingdom--beasts and birds; and as these are merely natural, the man in +such case becomes like them, and thereby loves the sex just as they do. +This is what is meant by the assertion,--the love of the sex belongs to +the external or natural man, and hence it is common to every animal. + +95. VII. BUT CONJUGIAL LOVE BELONGS TO THE INTERNAL OR SPIRITUAL MAN; +AND HENCE THIS LOVE IS PECULIAR TO MAN. The reason why conjugial love +belongs to the internal or spiritual man is, because in proportion as a +man becomes more intelligent and wise, in the same proportion he becomes +more internal and spiritual, and in the same proportion the form of his +mind is more perfected; and this form receives conjugial love: for +therein it perceives and is sensible of a spiritual delight, which is +inwardly blessed, and a natural delight thence arising, which derives +its soul, life, and essence from the spiritual delight. + +96. The reason why conjugial love is peculiar to man, is because he only +can become spiritual, he being capable of elevating his intellect above +his natural loves, and from that state of elevation of seeing them +beneath him, and of judging of their quality, and also of amending, +correcting, and removing them. No other animal can do this; for the +loves of other animals are altogether united with their inborn +knowledge; on which account this knowledge cannot be elevated into +intelligence, and still less into wisdom; in consequence of which every +other animal is led by the love implanted in his knowledge, as a blind +person is led through the streets by a dog. This is the reason which +conjugial love is peculiar to man; it may also be called native and near +akin to him; because man has the faculty of growing wise, with which +faculty this love is united. + +97. VIII. WITH MAN CONJUGIAL LOVE IS IN THE LOVE OF THE SEX AS A GEM IN +ITS MATRIX. As this however is merely a comparison, we will explain it +in the article which immediately follows: this comparison also +illustrates what was shown just above, n. 94, 95,--that the love of the +sex belongs to the external or natural man, and conjugial love to the +internal or spiritual man. + +98. IX. THE LOVE OF THE SEX WITH MAN IS NOT THE ORIGIN OF CONJUGIAL +LOVE, BUT ITS FIRST RUDIMENT; THUS IT IS LIKE AN EXTERNAL NATURAL +PRINCIPLE, IN WHICH AN INTERNAL SPIRITUAL PRINCIPLE IS IMPLANTED. The +subject here treated of is love truly conjugial, and not ordinary love, +which also is called conjugial, and which with some is merely the +limited love of the sex. Love truly conjugial exists only with those who +desire wisdom, and who consequently advance more and more into wisdom. +These the Lord foresees, and provides for them conjugial love; which +love indeed commences with them from the love of the sex, or rather by +it; but still it does not originate in it; for it originates in +proportion to the advancement in wisdom and the dawning of the light +thereof in man; for wisdom and that love are inseparable companions. The +reason why conjugial love commences by the love of the sex is, because +before a suitable consort is found, the sex in general is loved and +regarded with a fond eye, and is treated with civility from a moral +ground: for a young man has to make his choice; and while this is +determining, from an innate inclination to marriage with one, which lies +concealed in the interiors of his mind, his external receives a gentle +warmth. A further reason is, because determinations to marriage are +delayed from various causes even to riper years, and in the mean time +the beginning of that love is as lust; which with some actually goes +astray into the love of the sex; yet with them it is indulged no further +than may be conducive to health. This, however, is to be understood as +spoken of the male sex, because it has enticements which actually +inflame it; but not of the female sex. From these considerations it is +evident that the love of the sex is not the origin of love truly +conjugial; but that it is its first rudiment in respect to time, yet not +in respect to end; for what is first in respect to end, is first in the +mind and its intention, because it is regarded as primary; but to this +first there is no approaching unless successively through mediums, and +these are not first in themselves, but only conducive to what is first +in itself. + +99. X. DURING THE IMPLANTATION OF CONJUGIAL LOVE, THE LOVE OF THE SEX +INVERTS ITSELF AND BECOMES THE CHASTE LOVE OF THE SEX. It is said that +in this case the love of the sex inverts itself; because while conjugial +love is coming to its origin, which is in the interiors of the mind, it +sees the love of the sex not before itself but behind, or not above +itself but beneath, and thus as somewhat which it passes by and leaves. +The case herein is similar to that of a person climbing from one office +to another through a great variety, till he reaches one which exceeds +the rest in dignity; when he looks back upon the offices through which +he had passed, as behind or beneath him; or as when a person intends a +journey to the palace of some king, after his arrival at his journey's +end, he inverts his view in regard to the objects which he had seen in +the way. That in this case the love of the sex remains and becomes +chaste, and yet, to those who are principled in love truly conjugial, is +sweeter than it was before, may be seen from the description given of it +by those in the spiritual world, in the two MEMORABLE RELATIONS, n. 44, +and 55. + +100. XI. THE MALE AND THE FEMALE WERE CREATED TO BE THE ESSENTIAL FORM +OF THE MARRIAGE OF GOOD AND TRUTH. The reason for this is, because the +male was created to be the understanding of truth, thus truth in form; +and the female was created to be the will of good, thus good in form; +and there is implanted in each, from their inmost principles, an +inclination to conjunction into a one, as may be seen above, n. 88; thus +the two make one form, which emulates the conjugial form of good and +truth. It is said to emulate it, because it is not the same, but is like +it; for the good which joins itself with the truth belonging to the man, +is from the Lord immediately; whereas the good of the wife, which joins +itself with the truth belonging to the man, is from the Lord mediately +through the wife; therefore there are two goods, the one internal, the +other external, which join themselves with the truth belonging to the +husband, and cause him to be constantly in the understanding of truth, +and thence in wisdom, by love truly conjugial: but on this subject more +will be said in the following pages. + +101. XII. MARRIED PARTNERS ARE THAT FORM IN THEIR INMOST PRINCIPLES, AND +THENCE IN WHAT IS DERIVED FROM THOSE PRINCIPLES, IN PROPORTION AS THE +INTERIORS OF THEIR MINDS ARE OPENED. There are three things of which +every man consists, and which follow in an orderly connection,--the +soul, the mind, and the body: his inmost is the soul, his middle is the +mind, and his ultimate is the body. Every thing which flows from the +Lord into a man, flows into his inmost principle, which is the soul, and +descends thence into his middle principle, which is the mind, and +through this into his ultimate principle, which is the body. Such is the +nature of the influx of the marriage of good and truth from the Lord +with man: it flows immediately into his soul, and thence proceeds to the +principles next succeeding, and through these to the extreme or +outermost: and thus conjointly all the principles constitute conjugial +love. From an idea of this influx it is manifest, that two married +partners are the form of conjugial love in their inmost principles, and +thence in those derived from the inmost. + +102. But the reason why married partners become that form in proportion +as the interiors of their minds are opened, is, because the mind is +successively opened from infancy even to extreme old age: for a man is +born corporeal: and in proportion as the mind is opened proximately +above the body, he becomes rational; and in proportion as his rational +principle is purified, and as it were drained of the fallacies which +flow in from the bodily senses, and of the concupiscences which flow in +from the allurements of the flesh, in the same proportion it is opened; +and this is affected solely by wisdom: and when the interiors of the +rational mind are open, the man becomes a form of wisdom; and this form +is the receptacle of love truly conjugial. "The wisdom which constitutes +this form, and receives this love, is rational, and at the same time +moral, wisdom: rational wisdom regards the truths and goods which appear +inwardly in man, not as its own, but as flowing in from the Lord; and +moral wisdom shuns evils and falses as leprosies, especially the evils +of lasciviousness, which contaminate its conjugial love." + + * * * * * + +103. To the above I shall add two MEMORABLE RELATIONS: the FIRST is +this. One morning before sun-rise I was looking towards the east in the +spiritual world, and I saw four horsemen as it were issuing from a cloud +refulgent with the flame of the dawning day. On their heads they had +crested helmets, on their arms as it were wings, and around their bodies +light orange-colored tunics; thus clad as for expedition, they rose in +their seats, and gave their horses the reins, which thus ran as if they +had had wings to their feet. I kept my eye fixed on their course or +flight, desiring to know where they were going; and lo! three of the +horsemen took their direction towards three different quarters, the +south, the west, and the north; and the fourth in a short space of time +halted in the east. Wondering at all this, I looked up into heaven, and +inquired where those horsemen were going? I received for answer, "To the +wise men in the kingdoms of Europe, who with clear reasoning and acute +discernment discuss the subjects of their investigation, and are +distinguished above the rest for their genius, that they may assemble +together and explain the secret RESPECTING THE ORIGIN OF CONJUGIAL LOVE, +AND RESPECTING ITS VIRTUE OR POTENCY." + +It was then said from heaven, "Wait awhile, and you will see +twenty-seven chariots; three, in which are Spaniards; three, in which +are Frenchmen; three, in which are Italians; three, in which are +Germans; three, in which are Dutchmen or Hollanders; three, in which are +Englishmen; three, in which are Swedes; three, in which are Danes; and +three, in which are Poles." In about two hours I saw the chariots, drawn +by horses of a pale-red color, with remarkable trappings: they passed +rapidly along towards a spacious house in the confines of the east and +south, around which all alighted from their several chariots, and +entered in with much confidence. Then it was said to me, "Go, and do you +also enter, and you will hear." I went and entered: and on examining the +house within, I saw that it was square, the sides looking to the four +quarters: in each side there were three high windows of crystalline +glass, the frames of which were of olive-wood; on each side of the +frames were projections from the walls, like chambers vaulted above, in +which there were tables. The walls of these chambers were of cedar, the +roof of the noble almug wood, and the floor of poplar boards. Near the +eastern wall, where no windows were seen, there was set a table overlaid +with gold, on which was placed a TURBAN set with precious stones, which +was to be given as a prize or reward to him who should by investigation +discover the secret about to be proposed. While my attention was +directed to the chamber projections like closets near the windows, I saw +five men in each from every kingdom of Europe, who were prepared and +waiting to know the object for the exercise of their judgements. An +angel then presented himself in the middle of the palace, and said, "The +object for the exercise of your judgements shall be RESPECTING THE +ORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OR POTENCY. +Investigate this and decide upon it; and write your decision on a piece +of paper, and put it into the silver urn which you see placed near the +golden table, and subscribe the initial letter of the kingdom from which +you come; as F for French, B for Batavians or Hollanders, I for +Italians, E for English, P for Poles, G for German, H for Spaniards +(_Hispani_), D for Danes, S for Swedes." As he said this, the angel +departed, saying, "I will return." Then the five men, natives of the +same country, in each closet near the windows, took into consideration +the proposed subject, examined it attentively, and came to a decision +according to their respective talents and powers of judgement, which +they wrote on a piece of paper, and placed it in the silver urn, having +first subscribed the initial letter of their kingdom. This business +being accomplished in about three hours, the angel returned and drew the +papers in order from the urn, and read them before the assembly. + +104. From the FIRST PAPER which he happened to lay hold of, he read as +follows; "We five, natives of the same country, in one closet have +decreed that the origin of conjugial love is from the most ancient +people in the golden age, and that it was derived to them from the +creation of Adam and his wife; hence is the origin of marriages, and +with marriages the origin of conjugial love. The virtue or potency of +conjugial love we derive from no other source than climate or situation +in regard to the sun, and the consequent heat of the country; and we are +confirmed in this sentiment, not by vain conjectures of reason, but by +evident proofs of experience, as by the case of the people who live +under the line, or the equinoctial, where the heat of the day is +intense, and by the case of those who live nearer to the line, or more +distant from it; and also from the co-operation of the sun's heat with +the vital heat in the living creatures of the earth and the fowls of +heaven, in the time of spring during prolification. Moreover, what is +conjugial love but heat, which becomes virtue or potency, if the heat +supplied from the sun be added to it?" To this decision was subscribed +the letter H, the initial of the kingdom from which they were. + +105. After this he put his hand into the urn a SECOND TIME, and took out +a paper from which he read as follows: "We, natives of the same country, +in our lodge have agreed that the origin of conjugial love is the same +with the origin of marriages, which were sanctioned by laws in order to +restrain man's innate concupiscences prompting him to adultery, which +ruins the soul, defiles the reason, pollutes the morals, and infects the +body with disease: for adultery is not human but bestial, not rational +but brutish, and thus not in any respect Christian but barbarous: with a +view to the condemnation of such adultery, marriages originated, and at +the same time conjugial love. The case is the same with the virtue or +potency of this love; for it depends on chastity, which consists in +abstaining from the rovings of whoredom: the reason is, because virtue +or potency, with him who loves his married partner alone, is confined to +one, and is thus collected and as it were concentrated; and then it +becomes refined like a quintessence from which all defilement is +separated, which would otherwise be dispersed and cast away in every +direction. One of us five, who is a priest, has also added +predestination as a cause of that virtue or potency, saying, 'Are not +marriages predestinated? and this being the case, are not the progeny +thence issuing and the means conducive thereto, predestinated also?' He +insisted on adding this cause because he had sworn to it." To this +decision was subscribed the letter B. On hearing it, a certain spirit +observed with a smile, "How fair an apology is predestination for +weakness or impotence!" + +106. Presently he drew from the urn a THIRD PAPER, from which he read as +follows: "We, natives of the same country, in our department have +deliberated concerning the causes of the origin of conjugial love, and +have seen this to be the principal, that it is the same with the origin +of marriage, because conjugial love had no existence before marriage; +and the ground of its existence is, that when any one is desperately in +love with a virgin, he desires in heart and soul to possess her as being +lovely above all things; and as soon as she betroths herself to him he +regards her as another self. That this is the origin of conjugial love, +is clearly manifest from the fury of every man against his rivals, and +from the jealousy which takes place in case of violation. We afterwards +considered the origin of the virtue or potency of this love; and the +sentiments of three prevailed against the other two, viz., that virtue +or potency with a married partner arises from some degree of +licentiousness with the sex. They affirmed that they knew from +experience that the potency of the love of the sex is greater than the +potency of conjugial love." To this decision was subscribed the letter +I. On hearing it, there was a cry from the table, "Remove this paper and +take another out of the urn." + +107. And instantly he drew out a FOURTH, from which he read as follows: +"We, natives of the same country, under our window have come to this +conclusion, that the origin of conjugial love and of the love of the sex +is the same, the former being derived from the latter; only that the +love of the sex is unlimited, indeterminate, loose, promiscuous, and +roving; whereas conjugial love is limited, determinate, fixed, regular, +and constant; and that this love therefore has been sanctioned and +established by the prudence of human wisdom as necessary to the +existence of every empire, kingdom, commonwealth, and even society; for +without it men would wander like droves of cattle in fields and forests, +with harlots and ravished females, and would fly from one habitation to +another to avoid the bloody murders, violations, and depredations, +whereby the whole human race would be in danger of being extirpated. +This is our opinion concerning the origin of conjugial love. But the +virtue or potency of conjugial love we deduce from an uninterrupted +state of bodily health continuing from infancy to old age; for the man +who always retains a sound constitution and enjoys a continual freedom +from sickness, feels his vigor unabated, while his fibres, nerves, +muscles, and sinews, are neither torpid, relaxed, nor feeble, but retain +the full strength of their powers: farewell." To this decision was +subscribed the letter E. + +108. FIFTHLY, he drew a paper out of the urn, from which he read as +follows: "We, natives of the same country, at our table, from the +rationality of our minds, have examined into the origin of conjugial +love and of its virtue or potency; and from all the considerations which +have presented themselves, we have seen and concluded upon no other +origin of conjugial love than this: that every man, from incentives and +consequent incitements which are concealed in the interiors of his mind +and body, after indulging in various desires of his eyes, at length +fixes his mind and inclination on one of the female sex, until his +passion is determined entirely to her: from this moment his warmth is +enkindled more and more, until at length it becomes a flame; in this +state the inordinate love of the sex is banished, and conjugial love +takes its place. A youthful bridegroom under the influence of this +flame, knows no other than that the virtue or potency of this love will +never cease; for he wants experience and therefore knowledge respecting +a state of the failure of his powers, and of the coldness of love which +then succeeds to delights: conjugial love therefore has its origin in +this first ardor before the nuptial ceremony, and from the same source +it derives its virtue or potency; but this virtue or potency changes its +aspect after the nuptial ceremony, and decreases and increases; yet +still it continues with regular changes, or with decrease and increase, +even to old age, by means of prudent moderation, and by restraining the +libidinous desires which burst forth from the lurking places of the mind +not yet thoroughly purified: for libidinous desire precedes wisdom. This +is our judgement concerning the origin and continuance of conjugial +virtue or potency." To this decision was subscribed the letter P. + +109. SIXTHLY, he drew out a paper, from which he read as follows: "We, +natives of the same country, from the fellowship subsisting among us, +have attentively considered the causes of the origin of conjugial love, +and have agreed in assigning two; one of which is the right education of +children, and the other the distinct possession of inheritances. We have +assigned these two, because they aim at and regard the same end, which +is the public good: and this end is obtained, because infants conceived +and born from conjugial love become proper and true children; and these +in consequence of the natural love of the parents, exalted by the +consideration of their offspring being legitimate, are educated to be +heirs of all their parents' possessions both spiritual and natural. That +the public good is founded on a right education of children and on a +distinct possession of inheritances, is obvious to reason. Of the love +of the sex and conjugial love, the latter appears as if it were one with +the former, but it is distinctly different; neither is the one love near +to the other, but within it; and what is within is more excellent than +what is without: and we have seen that conjugial love from creation is +within, and lies hid in the love of the sex, just as an almond does in +its shell; therefore when conjugial love comes out of its shell, which +is the love of the sex, it glitters before the angels like a gem, a +beryl, and astroites. The reason of this is, because on conjugial love +is inscribed the safety of the whole human race, which we conceive to be +understood by the public good. This is our judgement respecting the +origin of this love. With respect to the origin of its virtue or +potency, from a consideration of its causes, we have concluded it to be +the development and separation of conjugial love from the love of the +sex, which is effected by wisdom on the man's part, and by the love of +the man's wisdom on the part of the wife: for the love of the sex is +common to man and beast; whereas conjugial love is peculiar to men: +therefore so far as conjugial love is developed and separated from the +love of the sex, so far a man is a man and not a beast; and a man +acquires virtue or potency from his love, as a beast does from his." To +this decision was subscribed the letter G. + +110. SEVENTHLY, he drew out a paper from which he read as follows: "We, +natives of the same country, in the chamber under the light of our +window, have found our thoughts and thence our judgements exhilarated by +meditating on conjugial love; for who is not exhilarated by this love, +which, while it prevails in the mind, prevails also through the whole +body? We judge of the origin of this love from its delights; for who in +any case knows or has known the trace of any love except from its +delight and pleasurableness? The delights of conjugial love in their +origins are felt as beatitudes, satisfactions, and happinesses, in their +derivations as pleasantnesses and pleasures, and in their ultimates as +superlative delights. The love of the sex therefore originates when the +interiors of the mind, and thence the interiors of the body, are opened +for the influx of those delights; but conjugial love originated at the +time when, from entering into marriage engagements, the primitive sphere +of that love ideally promoted those delights. The virtue or potency of +this love arises from its passing, with its inmost principles, from the +mind into the body; for the mind, by derivation from the head, is in the +body, while it feels and acts, especially when it is delighted from this +love: hence we judge of the degrees of its potency and the regularity of +its alterations. Moreover we also deduce the virtue of potency from the +stock whence a man is descended: if this be noble on the father's side, +it becomes also by transmission noble with his offspring. That such +nobility is generated, inherited and descends by transmission, is +agreeable to the dictates of reason supported by experience." To this +decision was subscribed the letter F. + +111. From the paper which came forth the EIGHTH in order, he read as +follows: "We, natives of the same country, in our place of assembly have +not discovered the real origin of conjugial love, because it lies deeply +concealed in the sacred repositories of the mind. The most consummate +vision cannot, by any intellectual effort, reach that love in its +origin. We have made many conjectures; but after the vain exertion of +subtle inquiry, we have been in doubt whether our conjectures might not +be called rather trifling than judicious; therefore whoever is desirous +to extract the origin of that love from the sacred repositories of his +mind, and to exhibit it clearly before his eyes, let him go to +_Delphos_. We have contemplated that love beneath its origin, and have +seen that in the mind it is spiritual, and as a fountain from which a +sweet stream flows, whence it descends into the breast, where it becomes +delightful, and is called bosom love, which in itself is full of +friendship and confidence, from a full inclination to reciprocality; and +that when it has passed the breast, it becomes genial love. These and +similar considerations, which a young man revolves in his mind while he +is determining his choice to one of the sex, kindle in his heart the +fire of conjugial love; which fire, as it is the primitive of that love +is its origin. In respect to the origin of its virtue or potency, we +acknowledge no other than that love itself, they being inseparable +companions, yet still they are such that sometimes the one precedes and +sometimes the other. When the love precedes and the virtue or potency +follows it, each is noble because in this case potency is the virtue of +conjugial love; but if the potency precedes and the love follows, each +is then ignoble; because in this case the love is subordinate to carnal +potency; we therefore judge of the quality of each from the order in +which the love descends or ascends, and thus proceeds from its origin to +its proposed end." To this decision was subscribed the letter D. + +112. Lastly, or NINTHLY, he took up a paper, from which he read as +follows: "We, natives of the same country, in our council-chamber have +exercised our judgement on the two points proposed, viz., the origin of +conjugial love, and the origin of its virtue or potency. In the +subtleties of inquiry respecting the origin of conjugial love, in order +to avoid obscurity in our reasonings, we have distinguished between the +love of the sex as being spiritual, natural, and carnal; and by the +spiritual love of the sex we have understood love truly conjugial, +because this is spiritual; and by the natural love of the sex we have +understood polygamical love, because this is natural; and by the merely +carnal love of the sex we have understood adulterous love because this +is merely carnal. In exercising our judgements to examine into love +truly conjugial, we have clearly seen that this love exists only between +one male and one female, and that from creation it is celestial and +inmost, the soul and father of all good loves, being inspired into the +first parents, and capable of being inspired into Christians; it is also +of such a conjunctive nature that by it two minds may become one mind, +and two men (_homines_) as it were one man (_homo_); which is meant by +becoming one flesh. That this love was inspired at creation, is plain +from these words in the book of creation, '_And a man shall leave father +and mother, and shall cleave to his wife; and they shall be one flesh_,' +Gen. ii. 24. That it can be inspired into Christians, is evident from +these words, '_Jesus said, 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 +two shall be one flesh? Wherefore they are no longer two but one +flesh_,' Matt. xix. 4-6. So far in regard to the origin of conjugial +love: but as to the origin of the virtue or potency of love truly +conjugial, we conceive it to proceed from a similitude of minds and +unanimity; for when two minds are conjugially united, their thoughts +spiritually kiss each other, and these inspire into the body their +virtue or potency." To this decision was subscribed the letter S. + +113. There were standing behind an oblong stage in the palace, erected +before the doors, some strangers from Africa, who cried out to the +natives of Europe, "Permit one of us to deliver his sentiments +respecting the origin of conjugial love, and respecting its virtue or +potency." And immediately all the tables gave signs of assent with their +hands. Then one of them entered and stood at the table on which the +turban was placed, and said, "You Christians deduce the origin of +conjugial love from love itself; but we Africans deduce it from the God +of heaven and earth. Is not conjugial love a chaste, pure, and holy +love? Are not the angels of heaven principled therein? Is not the whole +human race, and thence the whole angelic heaven, the seed of that love? +And can such super-eminent principle derive its existence from any other +source than from God himself, the Creator and Preserver of the universe? +You Christians deduce conjugial virtue or potency from various causes +rational and natural; but we Africans deduce it from the state of man's +conjunction with the God of the universe. This state we call a state of +religion; but you call it a state of the church: for when the love is +derived from that state, and is fixed and permanent, it must needs +produce its own virtue, which resembles it, and thus also is fixed and +permanent. Love truly conjugial is known only to those few who live near +to God; consequently the potency of that love is known to none else. +This potency is described by the angels in the heavens as the delight of +a perpetual spring." + +114. As he said these word, the whole assembly arose, and lo! behind the +golden table on which lay the turban, there appeared a window that had +not before been seen; and through it was heard a voice, saying, "THE +AFRICAN IS TO HAVE THE TURBAN." The angel then gave it into his hand, +but did not place it upon his head; and he went home with it. The +inhabitants of the kingdoms of Europe then left the assembly and entered +their chariots, in which they returned to their respective societies. + +115. THE SECOND MEMORABLE RELATION. Awaking from sleep at midnight, I +saw at some elevation towards the east an angel holding in his right +hand a paper, which appeared extremely bright, being illuminated by the +light flowing from the sun. In the middle of the paper there was written +in golden letters, THE MARRIAGE OF GOOD AND TRUTH. From the writing +there darted forth a splendor which formed a wide circle about the +paper. This circle or encompassing splendor appeared like the early dawn +in spring. After this I saw the angel descending with the paper in his +hand; and as he descended the paper became less and less lucid, and the +writing, which was THE MARRIAGE OF GOOD AND TRUTH, changed from a golden +into a silver color, afterwards into a copper color, next into an iron +color, and at length into the color of iron and copper rust: finally, I +saw the angel enter an obscure mist, and through the mist descend upon +the ground; and here I did not see the paper, although he still held it +in his hand. This happened in the world of spirits, in which all men +first assemble after their decease. The angel then said to me, "Ask +those who come hither whether they see me, or anything in my hand." +There came a great number; one company from the east, another from the +south, another from the west, and another from the north; and I asked +those who came from the east and from the south, who in the world had +applied themselves to literary pursuits, "Do you see any one here with +me, and anything in his hand?" They all said, "No." I then put the same +question to those who came from the west and from the north, who in the +world had believed in the words of the learned; and these gave the same +answer: nevertheless the last of them, who in the world had been +principled in simple faith grounded in charity, or in some degree of +truth grounded in good, when the rest were gone away, said, that they +saw a man with a paper, the man in a graceful dress, and the paper with +letters written upon it: and when they applied their eyes nearer to it, +they said that they could read these words, _The marriage of good and +truth_; and they addressed the angel, intreating him to explain to them +the meaning of the writing. He said, "All things in the whole heaven and +in the whole world, are a marriage of good and truth; for all things +whatever, both those which live and communicate life and those which do +not live and do not communicate life, were created from and into the +marriage of good and truth. There does not exist anything which was +created into truth alone, or any thing which was created into good +alone: solitary good or solitary truth is not any thing; but by marriage +they exist and become something which derives its nature and quality +from that of the marriage. In the Lord the Creator are divine good and +divine truth in their very substance: the _esse_ of his substance is +divine good, and its _existere_ is divine truth: in him also they are in +their very essential union; for in him they infinitely make a one: and +since these two in the Creator himself are a one, therefore also they +are a one in all things created from him; hereby also the Creator is +conjoined in an eternal covenant as of marriage with all things created +from himself." The angel further said, that the Sacred Scripture, which +proceeded immediately from the Lord, is in general and in particular a +marriage of good and truth; and since the church, which is formed by the +truth of doctrine, and religion, which is formed by the good of life +agreeable to the truth of doctrine, are with Christians derived solely +from the Sacred Scripture, therefore it may manifestly appear, that the +church in general and in particular is a marriage of good and truth; +(that this is the case, may be seen in the APOCALYPSE REVEALED, n. 373, +483.) What has just been said concerning the marriage of good and truth, +is applicable also to the MARRIAGE OF CHARITY AND FAITH; for good +relates to charity, and truth to faith. Some of the spirits +above-mentioned who did not see the angel and the writing, being still +near, and hearing these things, said in an under tone, "_Yes, we also +comprehend what has been spoken_;" but the angel then said to them, +"Turn aside a little from me and speak in like manner." They turned +aside, and then said aloud, "_It is not so_." After this the angel spoke +concerning the MARRIAGE OF GOOD AND TRUTH with married pairs, saying, +that if their minds were in that marriage, the husband being truth, and +the wife the good thereof, they would both be in the delights of the +blessedness and innocence, and thence in the happiness which the angels +of heaven enjoy; and in this state the prolific principle of the husband +would be in a continual spring, and thereby in the endeavour and vigor +of propagating its truth, and the wife would be in a continual reception +thereof from a principle of love. The wisdom which husbands derive from +the Lord, is sensible of no greater delight than to propagate its +truths; and the love of wisdom which wives have from the Lord is +sensible of no higher gratification than to receive those truths as it +were in the womb, and thus to conceive them, to carry them in the womb, +and to bring them forth. Spiritual prolifications with the angels of +heaven are of this sort; and if you are disposed to believe it, natural +prolifications are also from the same origin. The angel, after a +salutation of peace, raised himself from the ground, and passing through +the mist ascended into heaven; and then the paper shone as before +according to the degrees of ascent; and behold! the circle, which before +appeared as the dawn of day, descended and dispelled the mist which +caused darkness on the ground, and a bright sunshine succeeded. + +ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE. + +116. The reason why the marriage of the Lord and the church, together +with its correspondence, is here also treated of, is, because without +knowledge and intelligence on this subject, scarcely any one can know, +that conjugial love in its origin is holy, spiritual, and celestial, and +that it is from the Lord. It is said indeed by some in the church, that +marriages have relation to the marriage of the Lord with the church; but +the nature and quality of this relationship is unknown, in order +therefore that this relationship may be exhibited to the understanding +so as to be seen in some degree of light, it is necessary to treat +particularly of that holy marriage which has place with and in those who +are the Lord's church. These also, and no others, are principled in love +truly conjugial. But for the better elucidation of this arcanum, it may +be expedient to consider the subject distinctly, as arranged under the +following articles: I. _The Lord in the Word is called the Bridegroom +and Husband, and the church the bride and wife; and the conjunction of +the Lord with the church, and the reciprocal conjunction of the church +with the Lord, is called a marriage._ II. _The Lord is also called a +Father, and the church, a mother._ III. _The offspring derived from the +Lord as a husband and father, and from the church as a wife and mother, +are all spiritual; and in the spiritual sense of the Word are understood +by sons and daughters, brothers and sisters, sons-in-law and +daughters-in-law, and by other names of relations._ IV. _The spiritual +offspring, which are born from the Lord's marriage with the church are +truths and goods; truths, from which are derived understanding, +perception, and all thought; and goods, from which are derived love, +charity, and all affection._ V. _From the marriage of good and truth, +which proceeds from the Lord in the way of influx, man (homo) receives +truth, and the Lord conjoins good thereto; and thus the church is formed +by the Lord with man._ VI. _The husband does not represent the Lord and +the wife the church; because both together, the husband and the wife, +constitute the church._ VII. _Therefore there is not a correspondence of +the husband with the Lord and of the wife with the church, in the +marriages of the angels in the heavens and of men on earth._ VIII. _But +there is a correspondence with conjugial love, semination, +prolification, the love of infants, and similar things which exist in +marriages, and are derived from them._ IX. _The Word is the medium of +conjunction, because it is from the Lord, and therefore is the Lord._ X. +_The church is from the Lord, and exists with those who come to him, and +live according to his precepts._ XI. _Conjugial love is according to the +state of the church, because it is according to the state of wisdom with +man (homo)._ XII. _And as the church is from the Lord, conjugial love is +also from him._ We proceed to the explanation of each article. + +117. I. THE LORD IN THE WORD IS CALLED THE BRIDEGROOM AND HUSBAND, AND +THE CHURCH THE BRIDE AND WIFE; AND THE CONJUNCTION OF THE LORD WITH THE +CHURCH, AND THE RECIPROCAL CONJUNCTION OF THE CHURCH WITH THE LORD, IS +CALLED A MARRIAGE. That the Lord in the Word is called the Bridegroom +and Husband, and the church the bride and wife, may appear from the +following passages: "_He that hath the BRIDE is the BRIDEGROOM; but the +friend of the BRIDEGROOM, who standeth and heareth him, rejoiceth with +joy because of the BRIDEGROOM'S voice_," John iii. 29: this was spoken +by John the Baptist concerning the Lord. "_Jesus said, so long as the +BRIDEGROOM is with them, the SONS OF THE NUPTIALS cannot fast: the days +will come when the BRIDEGROOM will be taken away from them, and then +will they fast_," Matt ix. 15; Mark ii. 19, 20; Luke v. 34, 35. "_I saw +the holy city, New Jerusalem, prepared as a BRIDE adorned for HER +HUSBAND_," Rev. xxi. 2. The New Jerusalem signifies the New Church of +the Lord, as may be seen in the APOCALYPSE REVEALED, n. 880, 881. "_The +angel said to John, Come, and I will shew thee the BRIDE, THE LAMB'S +WIFE: and he shewed him the holy city, New Jerusalem_," Rev. xxi. 9, 10. +"_The time of the MARRIAGE OF THE LAMB is come, and HIS WIFE hath made +herself ready. Blessed are those who are called to the supper of the +MARRIAGE OF THE LAMB_," Rev. xix. 7, 9. The BRIDEGROOM, whom the five +prepared virgins went forth to meet, and with WHOM they entered in to +the MARRIAGE, Matt. xxv. 1-10, denotes the Lord; as is evident from +verse 13, where it is said, "Watch, therefore; because ye know neither +the day nor the hour in which the SON OF MAN will come:" not to mention +many passages in the prophets. + +118. II. THE LORD IS ALSO CALLED A FATHER, AND THE CHURCH, A MOTHER. The +Lord is called a Father, as appears from the following passages: "_Unto +us a child is born; unto us a son is given; and his name shall be +called, Wonderful, Counsellor, GOD, THE FATHER OF ETERNITY, the Prince +of Peace_," Isaiah ix. 6. "_Thou, JEHOVAH, art OUR FATHER, our REDEEMER; +thy name is from an age_," Isaiah lxiii. 16. Again, "_Jesus said, He +that seeth ME, seeth the FATHER that sent ME_," John xii. 45. "_If ye +have known ME, ye have known my FATHER also; and henceforth ye have +known him, and have seen him_," John xiv. 7. "_Philip said, Shew us the +FATHER: Jesus said unto him, He that seeth me, seeth the FATHER; how +sayest them then, Shew us the FATHER_?" John xiv. 8, 9. "_Jesus said, +The FATHER and I are one_," John x. 30. "_All things that the FATHER +hath are MINE_," John xvi. 15; chap. xvii. 10. "_The FATHER is in ME, +and I IN THE FATHER_," John x. 38; chap, xiv 10, 11, 20. That the Lord +and his Father are one, as the soul and the body are one, and that God +the Father descended from heaven, and assumed the human (nature or +principle), to redeem and save men, and that his human nature is what is +called the Son, and is said to be sent into the world, has been fully +shewn in the APOCALYPSE REVEALED. + +119. The church is called a mother, as appears from the following +passages: "_Jehovah said, Contend with YOUR MOTHER: she is not MY WIFE, +and I am not her HUSBAND_." Hosea ii. 2, 5. "_Thou art thy MOTHER'S +daughter, that loatheth her HUSBAND_," Ezek. xvi. 45. "_Where is the +hill of thy MOTHER'S divorcement, whom I have put away_?" Isaiah l. 1. +"_Thy MOTHER was like a vine planted by the waters, bearing fruit_," +Ezek. xix. 10; speaking of the Jewish church. "_Jesus stretching out his +hand to the disciples, said, MY MOTHER and my brethren are those who +hear the Word of God, and do it_," Luke viii. 21; Matt. xii. 49, 50; +Mark iii. 33-35: the Lord's disciples means the church. "_There was +standing at the cross of Jesus his mother: and Jesus seeing his mother +and the disciple whom he loved, standing by, he saith unto his mother, +Woman, behold thy son; and he saith to the disciple, Behold thy mother: +wherefore from that hour the disciple took her unto his own_," John xix. +25-27. This implies, that the Lord did not acknowledge Mary as a mother, +but the church; therefore he calls her Woman, and the disciple's mother. +The reason why the Lord called her the mother of this disciple, or of +John, was, because John represented the church as to the goods of +charity, which are the church in real effect; therefore it is said, He +took her unto his own. Peter represented truth and faith, James charity, +and John the works of charity, as may be seen in the APOCALYPSE +REVEALED, n. 5, 6, 790, 798, 879; and the twelve disciples together +represented the church as to all its constituent principles, as may be +seen, Ibid, n. 233, 790, 903, 915. + +120. III. THE OFFSPRING DERIVED FROM THE LORD AS A HUSBAND AND FATHER, +AND FROM THE CHURCH AS A WIFE AND MOTHER, ARE ALL SPIRITUAL; AND IN THE +SPIRITUAL SENSE OF THE WORD ARE UNDERSTOOD BY SONS AND DAUGHTERS, +BROTHERS AND SISTERS, SONS-IN-LAW, AND DAUGHTERS-IN-LAW, AND BY OTHER +NAMES OF RELATIONS. That no other than spiritual offspring are born of +the Lord by the church, is a proposition which wants no demonstration, +because reason sees it to be self-evident; for it is the Lord from whom +every good and truth proceeds, and it is the church which receives them +and brings them into effect; and all the spiritual things of heaven and +the church relate to good and truth. Hence it is that sons and daughters +in the Word, in its spiritual sense, signify truths and goods: sons, +truths conceived in the spiritual man, and born in, the natural; and +daughters, goods in like manner: therefore those who are regenerated by +the Lord, are called in the Word sons of God, sons of the kingdom, born +of him; and the Lord called the disciples sons: the male child, that the +woman brought forth, and that was caught up to God, Rev. xii. 5, has a +similar signification; see APOCALYPSE REVEALED, n. 543. Since daughters +signify goods of the church, therefore in the Word mention is so +frequently made of the daughter of Zion, the daughter of Jerusalem, the +daughter of Israel, and the daughter of Judah; by whom is signified not +any daughter, but the affection of good, which is an affection of the +church; see also APOCALYPSE REVEALED, n. 612. The Lord also calls those +who are of his church, brethren and sisters; see Matt. xii. 49, 50; +chap. xxv. 40; chap, xxviii. 10; Mark iii. 35; Luke viii. 21. + +121. IV. THE SPIRITUAL OFFSPRING, WHICH ARE BORN FROM THE LORD'S +MARRIAGE WITH THE CHURCH, ARE TRUTHS AND GOODS; TRUTHS, FROM WHICH ARE +DERIVED UNDERSTANDING, PERCEPTION, AND ALL THOUGHT; AND GOODS, FROM +WHICH ARE DERIVED LOVE, CHARITY, AND ALL AFFECTION. The reason why +truths and goods are the spiritual offspring, which are born of the Lord +by the church, is, because the Lord is essential good and essential +truth, and these in him are not two but one; also, because nothing can +proceed from the Lord but what is in him, and what he is. That the +marriage of truth and good proceeds from the Lord, and flows in with +men, and is received according to the state of the mind and life of +those who are of the church, was shewn in the foregoing section on the +MARRIAGE OF GOOD AND TRUTH. The reason why by means of truths a man has +understanding, perception, and all thought, and by means of goods has +love, charity, and all affection, is, because all things of man relate +to truth and good; and there are two constituents of man--the will and +the understanding; the will being the receptacle of good, and the +understanding of truth. That love, charity and affection, belong to the +will, and that perception and thought belong to the understanding, may +appear without the aid of light arising from demonstration; for there is +a light derived from the understanding itself by which these +propositions are seen to be self-evident. + +122. V. FROM THE MARRIAGE OF GOOD AND TRUTH, WHICH PROCEEDS FROM THE +LORD IN THE WAY OF INFLUX, MAN (_homo_) RECEIVES TRUTH, AND THE LORD +CONJOINS GOOD THERETO; AND THUS THE CHURCH IS FORMED BY THE LORD WITH +MAN. The reason why a man receives truth by virtue of the good and truth +which proceed as a one from the Lord, is, because he receives this as +his own, and appropriates it to himself as his own; for he thinks what +is true as from himself, and in like manner speaks from what is true; +and this takes place because truth is in the light of the understanding, +and hence he sees it: and whatever he sees in himself, or in his mind, +he knows not whence it is; for he does not see the influx, as he sees +those objects which strike upon the bodily vision; hence he supposes +that it is himself. That it should appear thus, is granted by the Lord +to him, in order that he may be a man (_homo_), and that he may have a +reciprocal principle of conjunction: add to this, that every man is born +a faculty of knowing, understanding, and growing wise; and this faculty +receives truths, whereby it has knowledges, intelligence, and wisdom. +And since the female was created through the truth of the male, and is +formed into the love thereof more and more after marriage, it follows, +that she also receives the husband's truth in herself, and conjoins it +with her own good. + +123. The Lord adjoins and conjoins good to the truths which a man +receives, because he cannot take good as of himself, it being no object +of his sight, as it does not relate to light, but to heat, which is felt +and not seen; therefore when a man sees truth in his thought, he seldom +reflects upon the good which flows into it from the love of the will, +and which gives it life: neither does a wife reflect upon the good +belonging to her, but upon the husband's inclination towards her, which +is according to the assent of his understanding to wisdom: the good +which belongs to her from the Lord, she applies, without the husband's +knowing any thing respecting such application. From these considerations +then it plainly appears, that a man receives truth from the Lord, and +that the Lord adjoins good to that truth, according to the application +of truth to use; consequently as the man is desirous to think, and +thence to live, wisely. + +124. The church is thus formed with a man by the Lord, because in such +case he is in conjunction with the Lord, in good from Him, and in truth +as from himself; thus he is in the Lord, and the Lord in him, according +to the Lord's words in John xv. 4:, 5. The case is the same, if instead +of good we say charity, and instead of truth faith; because good is of +charity, and truth is of faith. + +125. VI. THE HUSBAND DOES NOT REPRESENT THE LORD, AND THE WIFE THE +CHURCH; BECAUSE BOTH TOGETHER, THE HUSBAND AND THE WIFE, CONSTITUTE THE +CHURCH. It is a Common saying in the church, that as the Lord is the +Head of the church, so the husband is the head of the wife; whence it +should follow, that the husband represents the Lord, and the wife the +church: but the Lord is the Head of the church; and man (_homo_), the +man (_vir_) and the woman, are the church; and still more the husband +and wife together. With these the church is first implanted in the man, +and through him in the wife; because the man with his understanding +receives the truth of the church, and the wife from the man; but if it +be _vice versa_, it is not according to order: sometimes, however, this +is the case; but then it is with men, who either are not lovers of +wisdom, and consequently are not of the church, or who are in a servile +dependence on the will of their wives. Something on this subject may be +seen in the preliminary RELATIONS, n. 21. + +126. VII. THEREFORE THERE IS NOT A CORRESPONDENCE OF THE HUSBAND WITH +THE LORD AND OF THE WIFE WITH THE CHURCH, IN THE MARRIAGES OF THE ANGELS +IN THE HEAVENS AND OF MEN ON EARTH. This follows as a consequence from +what has just been said; to which, nevertheless, it may be expedient to +add, that it appears as if truth was the primary constituent of the +church, because it is first in respect to time: from this appearance, +the prelates of the church have exalted faith, which is of truth, above +charity, which is of good; in like manner the learned have exalted +thought, which is of the understanding, above affection, which is of the +will; therefore the knowledge of what the good of charity and the +affection of the will are, lies deeply buried as in a tomb, while some +even cast earth upon them, as upon the dead, to prevent their rising +again. That the good of charity, notwithstanding, is the primary +constituent of the church, may be plainly seen by those who have not +closed the way from heaven to their understandings, by confirmations in +favor of faith, as the sole constituent of the church, and in favor of +thought, as the sole constituent of man. Now as the good of charity is +from the Lord, and the truth of faith is with a man as from himself, and +these two principles cause conjunction of the Lord with man, and of man +with the Lord, such as is understood by the Lord's words, that He is in +them, and they in Him, John xv. 4, 5, it is evident that this +conjunction constitutes the church. + +127. VIII. BUT THERE IS A CORRESPONDENCE WITH CONJUGIAL LOVE, +SEMINATION, PROLIFICATION, THE LOVE OF INFANTS, AND SIMILAR THINGS WHICH +EXIST IN MARRIAGES AND ARE DERIVED FROM THEM. These, however, are arcana +of too deep a nature to enter the understanding with any degree of +light, unless preceded by knowledge concerning correspondence; nor is it +possible, if this knowledge be wanting, so to explain them as to make +them comprehensible. But what correspondence is, and that it exists +between natural things and spiritual, is abundantly shown in the +APOCALYPSE REVEALED, also in the ARCANA COELESTIA, and specifically in +the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, and +particularly in a MEMORABLE RELATION respecting it in the following +pages. Before some knowledge on this subject is acquired, we will only +present to the intellectual view, as in a shade, these few particulars: +conjugial love corresponds to the affection of genuine truth, its +chastity, purity, and sanctity; semination corresponds to the potency of +truth; prolification corresponds to the propagation of truth; and the +love of infants corresponds to the defence of truth and good. Now as +truth with a man (_homo_) appears as his own, and good is adjoined +thereto from the Lord, it is evident that these correspondences are +those of the natural or external man with the spiritual or internal man: +but some degree of light will be reflected on this subject from the +MEMORABLE RELATIONS which follow. + +128. IX. THE WORD IS THE MEDIUM OF CONJUNCTION, BECAUSE IT IS FROM THE +LORD, AND THEREFORE IS THE LORD. The Word is the medium of conjunction +of the Lord with man (_homo_), and of man with the Lord, because in its +essence it is divine truth united to divine good, and divine good united +to divine truth: that this union exists in every part of the Word in its +celestial and spiritual sense, may be seen in the APOCALYPSE REVEALED, +n. 373, 483, 689, 881; whence it follows, that the Word is the perfect +marriage of good and truth; and as it is from the Lord, and what is from +him is also himself, it follows, that while a man reads the Word, and +collects truths out of it, the Lord adjoins good. For a man does not see +the goods which affect him in reading; because he reads the Word from +the understanding, and the understanding acquires thence only such +things as are of its own nature, that is, truths. That good is adjoined +thereto from the Lord, is made sensible to the understanding from the +delight which flows in during a state of illustration; but this takes +place interiorly with those only who read the Word to the end that they +may become wise; and such persons are desirous of learning the genuine +truths contained in the Word, and thereby of forming the church in +themselves; whereas those who read the Word only with a view to gain the +reputation of learning, and those also who read it from an opinion that +the mere reading or hearing it inspires faith and conduces to salvation, +do not receive any good from the Lord; for the end proposed by the +latter is to save themselves by the mere expressions contained in the +Word, in which there is nothing of truth; and the end proposed by the +former is to be distinguished for their learning; which end has no +conjunction with any spiritual good, but only with the natural delight +arising from worldly glory. As the Word is the medium of conjunction, it +is therefore called the old and the new Covenant: a covenant signifies +conjunction. + +129. X. THE CHURCH IS FROM THE LORD, AND EXISTS WITH THOSE WHO COME TO +HIM AND LIVE ACCORDING TO HIS PRECEPTS. It is not denied at this day +that the church is the Lord's, and consequently that it is from the +Lord. The reason why it exists with those who come to him, is, because +his church in that part of the globe which is called Christian, is +derived from the Word; and the Word is from him, and in such a manner +from him, that it is himself, the divine truth being therein united to +the divine good, and this also is the Lord. This is meant by the Word, +"_which was with God, and which was God, from which men have life and +light, and which was made flesh_," John i. 1-14. Moreover, the reason +why the church exists with those who come to him, is, because it exists +with those who believe in him; and to believe that he is God the Saviour +and Redeemer, that he is Jehovah our justice, that he is the door by +which we are to enter into the sheepfold, that is, into the church, that +he is the way, the truth, and the life, and that no one comes to the +Father but by him, that the Father and he are one, besides many other +particulars which he himself teaches; to believe these things, I say, is +impossible for any one, except by influence from him; and the reason why +this is impossible unless he be approached, is, because he is the God of +heaven and earth, as he also teaches. Who else is to be approached, and +who else can be? The reason why the church exists with those who live +according to his precepts, is, because there is conjunction with none +else; for he says, "_He that hath my precepts, and doeth them, he it is +that loveth me; and I will love him, and will make my abode with him: +but he that doth not love me, doth not keep my precepts_," John XIV. +21-24. Love is conjunction; and conjunction with the Lord is the church. + +130. XI. CONJUGIAL LOVE IS ACCORDING TO THE STATE OF THE CHURCH, BECAUSE +IT IS ACCORDING TO THE STATE OF WISDOM WITH MAN (_homo_). That conjugial +love is according to the state of wisdom with man, has been often said +above, and will be often repeated in the following pages: at present +therefore we will show what wisdom is, and that it makes one with the +church. "There are belonging to man knowledge, intelligence, and wisdom. +Knowledge relates to information; intelligence, to reason; and wisdom to +life. Wisdom considered in its fulness relates at the same time to +information, to reason, and to life: information precedes, reason is +formed by it, and wisdom by both; as is the case when a man lives +rationally according to the truths which he knows. Wisdom therefore +relates to both reason and life at once; and it becomes (or is making) +wisdom while it is a principle of reason and thence of life; but it is +wisdom when it is made a principle of life and thence of reason. The +most ancient people in this world acknowledged no other wisdom than the +wisdom of life; which was the wisdom of those who were formerly called +SOPHI: but the ancient people, who succeeded the most ancient, +acknowledged the wisdom of reason as wisdom; and these were called +PHILOSOPHERS. At this day, however, many call even knowledge, wisdom; +for the learned, the erudite, and the mere sciolists, are called wise; +thus wisdom has declined from its mountain-top to its valley. But it may +be expedient briefly to shew what wisdom is in its rise, in its +progress, and thence in its full state. The things relating to the +church, which are called spiritual, reside in the inmost principles with +man; those relating to the public weal, which are called things of a +civil nature, hold a place below these; and those relating to science, +to experience, and to art, which are called natural things, constitute +their seat or basis. The reason why the things relating to the church, +which are called spiritual, reside in the inmost principles with man, +is, because they conjoin themselves with heaven, and by heaven with the +Lord; for no other things enter from the Lord through heaven with man. +The reason why the things relating to the public weal, which are called +things of a civil nature, hold a place beneath spiritual things, is, +because they have relation to the world, and conjoin themselves with it; +for statutes, laws, and rules, are what bind men, so that a civil +society and state may be composed of them in a well-connected order. The +reason why the things relating to science, to experience, and to art, +which are called natural, constitute their seat or basis, is, because +they conjoin themselves closely with the five bodily senses; and these +senses are the ultimates on which the interior principles of the mind +and the inmost principles of the soul, as it were sit or rest. Now as +the things relating to the church, which are called spiritual, reside in +the inmost principles, and as the things residing in the inmost +principles constitute the head, and the succeeding things beneath them, +which are called things of a civil nature, constitute the body, and the +ultimate things, which are called natural, constitute the feet; it is +evident, that while these three kinds of things follow in their order, a +man is a perfect man; for in such case there is an influx like that of +the things of the head into those of the body, and through the body into +the feet; thus spiritual things flow into things of a civil nature, and +through them into natural things. Now as spiritual things are in the +light of heaven, it is evident that by their light they illustrate the +things which succeed in order, and by their heat, which is love, animate +them; and when this is the case the man has wisdom. As wisdom is a +principle of life, and thence of reason, as was said above, it may be +asked, What is wisdom as a principle of life? In a summary view, it is +to shun evils, because they are hurtful to the soul, to the public weal, +and to the body; and it is to do goods, because they are profitable to +the soul, to the public weal, and to the body. This is the wisdom which +is meant by the wisdom to which conjugial love binds itself; for it +binds itself thereto by shunning the evil of adultery as the pest of the +soul, of the public weal, and of the body: and as this wisdom originates +in spiritual things relating to the church, it follows, that conjugial +love is according to the state of the church; because it is according to +the state of wisdom with men. Hereby also is understood what has been +frequently said above, that so far as a man becomes spiritual, so far he +is principled in love truly conjugial; for a man becomes spiritual by +means of the spiritual things of the church." More observations +respecting the wisdom with which conjugial love conjoins itself, may be +seen below, n. 163-165. + +131. XII. AND AS THE CHURCH IS FROM THE LORD, CONJUGIAL LOVE IS ALSO +FROM HIM. As this follows as a consequence from what has been said +above, it is needless to dwell upon the confirmation of it. Moreover, +that love truly conjugial is from the Lord, all the angels of heaven +testify; and also that this love is according to their state of wisdom, +and that their state of wisdom is according to the state of the church +with them. That the angels of heaven thus testify, is evident from the +MEMORABLE RELATIONS annexed to the chapters, containing an account of +what was seen and heard in the spiritual world. + + * * * * * + +132. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was +conversing on a time with two angels, one from the eastern heaven and +the other from the southern; who perceiving me engaged in meditation on +the arcana of wisdom relating to conjugial love, said, "Are you at all +acquainted with the SCHOOLS OF WISDOM in our world?" I replied, "Not as +yet." And they said, "There are several; and those who love truths from +spiritual affection, or because they are truths, and because they are +the means of attaining wisdom, meet together on a given signal, and +investigate and decide upon such questions as require deeper +consideration than common." They then took me by the hand, saying, +"Follow us; and you shall see and hear: to-day the signal for meeting is +given." I was led across a plain to a hill; and lo! at the foot of the +hill was an avenue of palms continued even to its summit, which we +entered and ascended: on the summit or top of the hill was a grove, the +trees of which, on an elevated plot of ground, formed as it were a +theatre, within which was a court paved with various colored stones: +around it in a square form were placed seats, on which the lovers of +wisdom were seated; and in the middle of the theatre was a table, on +which was laid a sealed paper. Those who sat on the seats invited us to +sit down where there was room: and I replied, "I was led here by two +angels to see and hear, and not to sit down." Then those two angels went +into the middle of the court to the table, and broke the seal of the +paper, and read in the presence of those who were seated the arcana of +wisdom written on the paper, which were now to be investigated and +explained. They were written by angels of the third heaven, and let down +upon the table. There were three arcana, FIRST, What is the image of +God, and what the likeness of God, into which man (_homo_) was created? +SECOND, Why is not a man born into the knowledge of any love, when yet +beasts and birds, from the highest to the lowest, are born into the +knowledge of all their loves? THIRD, What is signified by the tree of +life, and what by the tree of the knowledge of good and evil, and what +by eating thereof? Underneath was written, Collect your opinions on +these three questions into one decision, and write it on a new piece of +paper, and lay it on this table, and we shall see it: if the decision, +on examination, appear just and reasonable, each of you shall receive a +prize of wisdom. Having read the contents of the paper, the two angels +withdrew, and were carried up into their respective heavens. + +Then those who sat on the seats began to investigate and explain the +arcana proposed to them, and delivered their sentiments in order; first +those who sat on the north, next those on the west, afterwards those on +the south, and lastly those on the east. They began with the first +subject of inquiry, WHAT IS THE IMAGE OF GOD, AND WHAT THE LIKENESS OF +GOD, INTO WHICH MAN WAS CREATED? But before they proceeded, these words +were read in the presence of them all out of the book of creation, "_God +said, Let us make man into OUR IMAGE, according to OUR LIKENESS: and God +created man into HIS IMAGE; into the IMAGE OF GOD created he him_," Gen. +i. 26, 27. "_In the day that God created man, into the LIKENESS OF GOD +made he him_," Gen. v. 1. Those who sat on the north spoke first, +saying, "The image of God and the likeness of God are the two lives +breathed into man by God, which are the life of the understanding; for +it is written, '_Jehovah God breathed into Adam's nostril the soul of +LIVES; and man became a living soul_,' Gen. ii. 7; into the nostrils +denotes into the perception, that the will of good and the understanding +of truth, and thereby the soul of lives, was in him; and since life from +God was breathed into him, the image and likeness of God signify +integrity derived from wisdom and love, and from justice and judgment in +him." These sentiments were favored by those who sat to the west; only +they added, that the state of integrity then breathed in from God is +continually breathed into every man since; but that it is a man as in a +receptacle; and a man, as he is a receptacle, is an image and likeness +of God. After this, the third in order, who were those who were seated +on the south, delivered their sentiments as follows: "An image of God +and a likeness of God are two distinct things; but in man they are +united from creation; and we see, as from an interior light, that the +image of God maybe destroyed by man, but not the likeness of God. This +appears as clear as the day from this consideration, that Adam retained +the likeness of God after that he had lost the image of God; for it is +written after the curse, '_Behold the man is as one of us, knowing good +and evil_,' Gen. iii. 22; and afterwards he is called a likeness of God, +and not an image of God, Gen. v. 1. But we will leave to our associates +who sit on the east, and are thence in superior light, to say what is +properly meant by an image of God, and what by a likeness of God." And +then, after silence was obtained, those who sat on the east arose from +their seats, and looked up to the Lord, and afterwards sat down again, +and thus began: "An image of God is a receptacle of God; and since God +is love itself and wisdom itself, an image of God is a receptacle of +love and wisdom from God in it; but a likeness of God is a perfect +likeness and full appearance, as if love and wisdom are in a man, and +thence altogether as his; for a man has no other sensation than that he +loves and is wise from himself, or that he wills good and understands +truth from himself; when nevertheless nothing of all this is from +himself, but from God. God alone loves from himself and is wise from +himself; because God is love itself and wisdom itself. The likeness or +appearance that love and wisdom, or good and truth, are in a man as his, +causes a man to be a man, and makes him capable of being conjoined to +God, and thereby of living to eternity: from which consideration it +follows, that a man is a man from this circumstance, that he can will +good and understand truth altogether as from himself, and yet know and +believe that it is from God; for as he knows and believes this, God +places his image in him, which could not be if he believed it was from +himself and not from God." As they said this, being overpowered with +zeal derived from the love of truth, they thus continued: "How can a man +receive any thing of love and wisdom, and retain it, and reproduce it, +unless he feel it as his own? And how can there be conjunction with God +by love and wisdom, unless a man have some reciprocity of conjunction? +For without such a reciprocity conjunction is impossible; and the +reciprocity of conjunction is, that a man should love God, and enjoy the +things which are of God, as from himself, and yet believe that it is +from God. Also, how can a man live eternally, unless he be conjoined to +an eternal God? Consequently how can a man be a man without such a +likeness of God in him?" These words met with the approbation of the +whole assembly; and they said, Let this conclusive decision be made from +them, "A man is a recipient of God, and a recipient of God is an image +of God; and since God is love itself and wisdom itself, a man is a +recipient of those principles; and a recipient becomes an image of God +in proportion to reception; and a man is a likeness of God from this +circumstance, that he feels in himself that the things which are of God +are in him as his own; but still from that likeness he is only so far an +image of God, as he acknowledges that love and wisdom, or good and +truth, are not his own in him, and consequently are not from him, but +are only in God, and consequently from God." + +133. After this, they entered upon the next subject of discussion, WHY +IS NOT A MAN BORN INTO THE KNOWLEDGE OF ANY LOVE, WHEN YET BEASTS AND +BIRDS, FROM THE HIGHEST TO THE LOWEST, ARE BORN INTO THE KNOWLEDGE OF +ALL THEIR LOVES? They first confirmed the truth of the proposition by +various considerations; as in regard to a man, that he is born into no +knowledge, not even into the knowledge of conjugial love; and they +inquired, and were informed by attentive examiners, that an infant from +connate knowledge cannot even move itself to the mother's breast, but +must be moved thereto by the mother or nurse; and that it knows only how +to suck, and this in consequence of habit acquired by continual suction +in the womb; and that afterwards it does not know how to walk, or to +articulate any human expression; no, nor even to express by its tone of +voice the affection of its love, as the beasts do: and further, that it +does not know what is salutary for it in the way of food, as all the +beasts do, but catches at whatever falls in its way, whether it be clean +or unclean, and puts it into its mouth. The examiners further declared, +that a man without instruction is an utter stranger to every thing +relating to the sexes and their connection; and that neither virgins nor +young men have any knowledge thereof without instruction from others, +notwithstanding their being educated in various sciences: in a word, a +man is born corporeal as a worm; and he remains such, unless he learns +to know, to understand, and to be wise, from others. After this, they +gave abundant proofs that beasts, from the highest to the lowest, as the +animals of the earth, the fowls of the air, reptiles, fishes, the small +creatures called insects, are born into all the knowledges of the loves +of their life, as into the knowledge of all things relating to +nourishment, to habitation, to the love of the sex and prolification, +and to the rearing of their young. This they continued by many wonderful +things which they recollected to have seen, heard, and read, in the +natural world, (so they called our world, in which they had formerly +lived), in which not representative but real beasts exist. When the +truth of the proposition was thus fully proved they applied all the +powers of their minds to search out and discover the ends and causes +which might serve to unfold and explain this arcanum; and they all said, +that the divine wisdom must needs have ordained these things, to the end +that a man, may be a man, and a beast a beast; and thus, that the +imperfection of a man at his birth becomes his perfection, and the +perfection of a beast at his birth is his imperfection. + +134. Those on the NORTH then began to declare their sentiments, and +said, "A man is born without knowledges, to the end that he may receive +them all; whereas supposing him to be born into knowledges, he could not +receive any but those into which he was born, and in this case neither +could he appropriate any to himself; which they illustrated by this +comparison: a man at his first birth is like ground in which no seeds +are implanted, but which nevertheless is capable of receiving all seeds, +and of bringing them forth and fructifying them; whereas a beast is like +ground already sown, and tilled with grasses and herbs, which receives +no other seeds than what are sown in it, or if it received any it would +choke them. Hence it is, that a man requires many years to bring him to +maturity of growth; during which time he is capable of being cultivated +like ground, and of bringing forth as it were grain, flowers, and trees +of every kind; whereas a beast arrives at maturity in a few years, +during which no cultivation can produce any thing in him but what is +born with him." Afterwards, those on the WEST delivered their +sentiments, and said, "A man is not born knowledge, as a beast is; but +he is born faculty and inclination; faculty to know, and inclination to +love; and he is born faculty not only to know but also to understand and +be wise; he is likewise born the most perfect inclination to love not +only the things relating to self and the world, but also those relating +to God and heaven; consequently a man, by birth from his parents, is an +organ which lives merely by the external senses, and at first by no +internal senses, to the end that he may successively become a man, first +natural, afterwards rational, and lastly spiritual; which could not be +the case if he was born into knowledges and loves, as the beasts are: +for connate knowledges and affections set bounds to that progression; +whereas connate faculty and inclination set no such bounds; therefore a +man is capable of being perfected, in knowledge, intelligence, and +wisdom to eternity." Those on the SOUTH next took up the debate, and +expressed their sentiments as follows: "It is impossible for a man to +take any knowledge from himself, since he has no connate knowledge; but +he may take it from others; and as he cannot take any knowledge from +himself, so neither can he take any love; for where there is no +knowledge there is no love; knowledge and love being undivided +companions, and no more capable of separation than will and +understanding, or affection and thought; yea, no more than essence and +form: therefore in proportion as a man takes knowledge from others, so +love joins itself thereto as its companion. The universal love which +joins itself is the love of knowing, of understanding, and of growing +wise; this love is peculiar to man alone, and not to any beast, and +flows in from God. We agree with our companions from the west, that a +man is not born into any love, and consequently not into any knowledge; +but that he is only born into an inclination to love, and thence into a +faculty to receive knowledges, not from himself but from others, that +is, by others: we say, by others, because neither have these received +any thing of knowledge from themselves, but from God. We agree also with +our companions to the north, that a man is first born as ground, in +which no seeds are sown, but which is capable of receiving all seeds, +both useful and hurtful. To these considerations we add, that beasts are +born into natural loves, and thereby into knowledges corresponding to +them; and that still they do not know, think, understand, and enjoy any +knowledges, but are led through them by their loves, almost as blind +persons are led through the streets by dogs, for as to understanding +they are blind; or rather like people walking in their sleep, who act +from the impulse of blind knowledge, the understanding being asleep." +Lastly, those on the EAST declared their sentiments, and said, "We agree +with our brethren in the opinions they have delivered, that a man knows +nothing from himself, but from and by others, to the end that he may +know and acknowledge that all knowledge, understanding, and wisdom, is +from God; and that a man cannot otherwise be conceived, born, and +generated of the Lord, and become an image and likeness of him; for he +becomes an image of the Lord by acknowledging and believing, that he has +received and does receive from the Lord all the good of love and +charity, and all the truth of wisdom and faith, and not the least +portion thereof from himself; and he becomes a likeness of the Lord by +his being sensible of those principles in himself, as if they were from +himself. This he is sensible of, because he is not born into knowledges, +but receives them; and what he receives, appears to him as if it was +from himself. This sensation is given him by the Lord, to the end that +he may be a man and not a beast; since by willing, thinking, loving, +knowing, understanding, and growing wise, as from himself, he receives +knowledges, and exalts them into intelligence, and by the use thereof +into wisdom; thus the Lord conjoins man to himself, and man conjoins +himself to the Lord. This could not have been the case, unless it had +been provided by the Lord, that man should be born in total ignorance." +When they had finished speaking, it was the desire of all present, that +a conclusion should be formed from the sentiments which had been +expressed; and they agreed upon the following: "That a man is born into +no knowledge, to the end that he may come into all knowledge, and may +advance into intelligence, and thereby into wisdom, and that he is born +into no love, to the intent that he may come into all love, by +application of the knowledges from intelligence, and into love to the +Lord by love towards his neighbour, and may thereby be conjoined to the +Lord, and by such conjunction be made a man, and live for ever." + +135. After this they took the paper, and read the third subject of +investigation, which was, WHAT IS DIGNIFIED BY THE TREE OF LIFE, WHAT BY +THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, AND WHAT BY EATING THEREOF? +and all the others intreated as a favor, that those who were from the +east would unfold this arcanum, because it required a more than ordinary +depth of understanding, and because those who were from the east are in +flaming light, that is, in the wisdom of love, this wisdom being +understood by the garden of Eden, in which those two trees were placed. +They said, "We will declare our sentiments; but as man does not take any +thing from himself, but from the Lord, therefore we will speak from him; +but yet from ourselves as of ourselves:" and then they continued, "A +tree signifies a man, and the fruit thereof the good of life; hence the +tree of life signifies a man living from God, or God living in man; and +since love and wisdom, and charity and faith, or good and truth, +constitute the life of God in man, therefore these are signified by the +tree of life, and hence man has eternal life: the like is signified by +the tree of life, of which it will be given to eat, Rev. ii. 7; chap +xxii. 2, 14. The tree of the knowledge of good and evil signifies a man +believing that he lives from himself and not from God; thus that in man +love and wisdom, charity and faith, that is, good and truth, are his and +not God's; believing this, because he thinks and wills, and speaks and +acts to all appearance, as from himself: and as a man from this faith +persuades himself, that God has implanted himself, or infused his divine +into him, therefore the serpent said, '_God doth know, in the day that +ye eat of the fruit of that tree, your eyes will be opened, and ye will +be as God, knowing good and evil_,' Gen. iii. 5. Eating of those trees +signifies reception and appropriation; eating of the tree of life, the +reception of life eternal, and eating of the tree of the knowledge of +good and evil, the reception of damnation; therefore also both Adam and +his wife, together with the serpent, were cursed: the serpent means the +devil as to self-love and the conceit of his own intelligence. This love +is the possessor of that tree; and the men who are in conceit, grounded +in that love, are those trees. Those persons, therefore, are grievously +mistaken who believe that Adam was wise and did good from himself, and +that this was his state of integrity; when yet Adam himself was cursed +by reason of that belief; for this is signified by eating of the tree of +the knowledge of good and evil; therefore he then fell from the state of +integrity in which he had been, in consequence of believing that he was +wise and did good from God and not at all from himself; for this is +meant by eating of the tree of life. The Lord alone, when he was in the +world, was wise and did good from himself; because the essential divine +from birth was in him and was his; therefore also from his own ability +he was made the Redeemer and Saviour." From all these considerations +they came to this conclusion, "That by the tree of life, and the tree of +the knowledge of good and evil, and eating thereof, is signified that +life for man is God in him, and that in this case he has heaven and +eternal life; but that death for man is the persuasion and belief, that +life for him is not God but self; whence he has hell and eternal death, +which is condemnation." + +136. After this they looked into the paper left by the angels upon the +table, and saw written underneath, COLLECT YOUR OPINIONS ON THESE THREE +QUESTIONS INTO ONE DECISION. Then they collected them, and saw that they +cohered in one series, and that the series or decision was this, "That +man is created to receive love and wisdom from God, and yet to all +appearance as from himself; and this for the sake of reception and +conjunction: and that therefore a man is not born into any love, or into +any knowledge, and also not into any ability of loving and growing wise +from himself; therefore if he ascribes all the good of love and truth of +wisdom to God, he becomes a living man; but if he ascribes them to +himself, he becomes a dead man." These words they wrote on a new piece +of paper, and placed it on the table: and lo! on a sudden the angels +appeared in bright light, and carried the paper away into heaven; and +after it was read there, those who sat on the seats heard these words +from thence, "Well, well;" and instantly there appeared a single angel +as it were flying from heaven, with two wings about his feet, and two +about his temples, having in his hand prizes, consisting of robes, caps, +and wreaths of laurel; and he alighted on the ground, and gave those who +sat on the north robes of an opaline color; those who sat on the west +robes of scarlet color; those who sat on the south caps whose borders +were ornamented with bindings of gold and pearls, and which on the left +side upwards were set with diamonds cut in the form of flowers; but to +those who sat to the east he gave wreaths of laurel, intermixed with +rubies and sapphires. Then all of them, adorned with their respective +prizes, went home from the school of wisdom; and when they shewed +themselves to their wives, their wives came to meet them, being +distinguished also with ornaments presented to them from heaven; at +which the husbands wondered. + +137. THE SECOND MEMORABLE RELATION. On a time when I was meditating on +conjugial love, lo! there appeared at a distance two naked infants with +baskets in their hands, and turtledoves flying around them; and on a +nearer view, they seemed as if they were naked, handsomely ornamented +with garlands; chaplets of flowers decorated their heads, and wreaths of +lilies and roses of a hyacinthine blue, hanging obliquely from the +shoulders to the loins, adorned their bosoms; and round about both of +them there was as it were a common band woven of small leaves +interspersed with olives. But when they came nearer, they did not appear +as infants, or naked, but as two persons in the prime of their age, +wearing cloaks and tunics of shining silk, embroidered with the most +beautiful flowers: and when they were near me, there breathed forth from +heaven through them a vernal warmth, attended with an odoriferous +fragrance, like what arises from gardens and fields in the time of +spring. They were two married partners from heaven, and they accosted +me; and because I was musing on what I had just seen, they inquired, +"What did you see?" And when I told them that at first they appeared to +me as naked infants, afterwards as infants decorated with garlands, and +lastly as grown up persons in embroidered garments, and that instantly I +experienced a vernal warmth with its delights, they smiled pleasantly, +and said, "In the way we did not seem to ourselves as infants, or naked, +or adorned with garlands, but constantly in the same appearance which we +now have: thus at a distance was represented our conjugial love; its +state of innocence by our seeming like naked infants, its delights by +garlands, and the same delights now by our cloaks and tunics being +embroidered with flowers; and as you said that, as we approached, a +vernal warmth breathed on you, attended with its pleasant fragrance as +from a garden, we will explain to you the reason of all this." They +said, "We have now been married partners for ages, and constantly in the +prime of our age in which you now see us: our first state was like the +first state of a virgin and a youth, when they enter into consociation +by marriage; and we then believed, that this state was the very +essential blessedness of our life; but we were informed by others in our +heaven, and have since perceived ourselves, that this was a state of +heat not tempered by light; and that it is successively tempered, in +proportion as the husband is perfected in wisdom, and the wife loves +that wisdom in the husband; and that this is effected by and according +to the uses which each, by mutual aid, affords to society; also that +delights succeed according to the temperature of heat and light; or of +wisdom and its love. The reason why on our approach there breathed on +you as it were a vernal warmth, is, because conjugial love and that +warmth in our heaven act in unity; for warmth with us is love; and the +light, wherewith warmth is united, is wisdom; and use is as it were the +atmosphere which contains each in its bosom. What are heat and light +without that which contains them? In like manner, what are love and +wisdom without their use? In such case there is nothing conjugial in +them, because the subject is wanting in which they should exist to +produce it. In heaven where there is vernal warmth, there is love truly +conjugial; because the vernal principle exists only where warmth is +equally united to light, or where warmth and light are in equal +proportions; and it is our opinion, that as warmth is delighted with +light, and _vice versa_, so love is delighted with wisdom, and wisdom in +its turn with love." He further added, "With us in heaven there is +perpetual light, and on no occasion do the shades of evening prevail, +still less is there darkness; because our sun does not set and rise like +yours, but remains constantly in a middle altitude between the zenith +and the horizon, which, as you express it, is at an elevation of 45 +degrees. Hence, the heat and light proceeding from our sun cause +perpetual spring, and a perpetual vernal warmth inspires those with whom +love is united with wisdom in just proportion; and our Lord, by the +eternal union of heat and light, breathes nothing but uses: hence also +come the germinations of your earth, and the connubial associations of +your birds and animals in the spring; for the vernal warmth opens their +interiors even to the inmost, which are called their souls, and affects +them, and communicates to them its conjugial principle, and causes their +principle of prolification to come into its delights, in consequence of +a continual tendency to produce fruits of use, which use is the +propagation of their kind. But with men (_homines_) there is a perpetual +influx of vernal warmth from the Lord; wherefore they are capable of +enjoying marriage delights at all times, even in the midst of winter; +for the males of the human race were created to be recipients of light, +that is, of wisdom from the Lord, and the females to be recipients of +heat, that is, of the love of the wisdom of the male from the Lord. +Hence then it is, that, as we approached, there breathed on you a vernal +warmth attended with an odoriferous fragrance, like what arises from +gardens and fields in the spring." As he said this, he gave me his right +hand, and conducted me to houses inhabited by married partners in a like +prime of their age with himself and his partner; and said, "These wives, +who now seem like young virgins, were in the world infirm old women; and +their husbands, who now seem in the spring of youth, were in the world +decrepit old men; and all of them were restored by the Lord to this +prime of their age, because they mutually loved each other, and from +religious motives shunned adulteries as enormous sins:" and he added, +"No one knows the blessed delights of conjugial love, unless he rejects +the horrid delights of adultery; and no one can reject these delights, +unless he is under the influence of wisdom from the Lord; and no one is +under the influence of wisdom from the Lord, unless he performs uses +from the love of uses." I also saw on this occasion their house +utensils, which were all in celestial forms, and glittered with gold, +which had a flaming appearance from the rubies with which it was +studded. + + * * * * * + +ON THE CHASTE PRINCIPLE AND THE NON-CHASTE. + +138. As we are yet only at the entrance of our subject respecting +conjugial love specifically considered, and as conjugial love cannot be +known specifically, except in a very indistinct and obscure manner, +unless its opposite, which is the unchaste principle, also in some +measure appear; and as this unchaste principle appears in some measure, +or in a shade, when the chaste principle is described together with the +non-chaste, non-chastity being only a removal of what is unchaste from +what is chaste; therefore we will now proceed to treat of the chaste +principle and the non-chaste. But the unchaste principle, which is +altogether opposite to the chaste, is treated of in the latter part of +this work, entitled ADULTEROUS LOVE AND ITS SINFUL PLEASURES, where it +is fully described with all its varieties. But what the unchaste +principle is, and what the non-chaste, and with what persons each of +them prevails, shall be illustrated in the following order: I. _The +chaste principle and the non-chaste are predicated only of marriages and +of such things as relate to marriages._ II. _The chaste principle is +predicated only of monogamical marriages, or of the marriage of one man +with one wife._ III. _The Christian conjugial principle alone is +chaste._ IV. _Love truly conjugial is essential chastity._ V. _All the +delights of love truly conjugial, even the ultimate, are chaste._ VI. +_With those who are made spiritual by the Lord, conjugial love is more +and more purified and rendered chaste._ VII. _The chastity of marriage +exists by a total renunciation of whoredoms from a principle of +religion._ VIII. _Chastity cannot he predicated of infants, or of boys +and girls, or of young men and virgins before they feel in themselves +the love of the sex._ IX. _Chastity cannot be predicated of eunuchs so +born, or of eunuchs so made._ X. _Chastity cannot be predicated of those +who do not believe adulteries to be evils in regard to religion; and +still less of those who do not believe them to be hurtful to society._ +XI. _Chastity cannot be predicated of those who abstain from adulteries +only for various external reasons._ XII. _Chastity cannot be predicated +of those who believe marriages to be unchaste._ XIII. _Chastity cannot +be predicated of those who have renounced marriage by vows of perpetual +celibacy, unless there be and remain in them the love of a life truly +conjugial._ XIV. _A state of marriage is to be preferred to a state of +celibacy._ We will now proceed to an explanation of each article. + +139. I. THE CHASTE PRINCIPLE AND THE NON-CHASTE ARE PREDICATED ONLY OF +MARRIAGES AND OF SUCH THINGS AS RELATE TO MARRIAGES. The reason of this +is, because, as will be shewn presently, love truly conjugial is +essential chastity; and the love opposite to it, which is called +adulterous, is essential unchastity; so far therefore as any one is +purified from the latter love, so far he is chaste; for so far the +opposite, which is destructive of chastity, is taken away; whence it is +evident that the purity of conjugial love is what is called chastity. +Nevertheless there is a conjugial love which is not chaste, and yet it +is not unchastity; as is the case with married partners, who, for +various external reasons, abstain from the effects of lasciviousness so +as not to think about them; howbeit, if that love is not purified in +their spirits, it is still not chaste; its form is chaste, but it has +not in it a chaste essence. + +140. The reason why the chaste principle and the non-chaste are +predicated of such things as relate to marriages, is, because the +conjugial principle is inscribed on both sexes from inmost principles to +ultimates; and a man's quality as to his thoughts and affections, and +consequently as to his bodily actions and behaviour, is according +thereto. That this is the case, appears more evidently from such as are +unchaste. The unchaste principle abiding in their minds is heard from +the tone of their voice in conversation, and from their applying +whatever is said, even though it be chaste, to wanton and loose ends; +(the tone of the voice in conversation is grounded in the +will-affection, and the conversation itself is grounded in the thought +of the understanding;) which is a proof that the will and the +understanding, with everything belonging to them, consequently the whole +mind, and thence everything belonging to the body, from inmost +principles to ultimates, abound with what is unchaste. I have been +informed by the angels, that, with the greatest hypocrites, the unchaste +principle is perceivable from hearing their conversation, however +chastely they may talk, and also is made sensible from the sphere that +issues from them; which is a further proof that unchastity resides in +the inmost principles of their minds, and thence in the inmost +principles of their bodies, and that the latter principles are +exteriorly covered like a shell painted with figures of various colors. +That a sphere of lasciviousness issues forth from the unchaste, is +manifest from the statutes prescribed to the sons of Israel, ordaining +that everything should be unclean that was touched even by the hand of +those who were defiled by such unchaste persons. From these +considerations it may be concluded that the case is similar in regard to +the chaste, viz., that with them everything is chaste from inmost +principles to ultimates, and that this is an effect of the chastity of +conjugial love. Hence it is, that in the world it is said, "To the pure +all things are pure, and to the defiled all things are defiled." + +141. II. THE CHASTE PRINCIPLE IS PREDICATED ONLY OF MONOGAMICAL +MARRIAGES, OR OF THE MARRIAGE OF ONE MAN WITH ONE WIFE. The reason of +this is, because with them conjugial love does not reside in the natural +man, but enters into the spiritual man, and successively opens to itself +a way to the essential spiritual marriage, or the marriage of good and +truth, which is its origin, and conjoins itself therewith; for that love +enters according to the increase of wisdom, which is according to the +implantation of the church from the Lord, as has been abundantly shewn +above. This cannot be effected with polygamists; for they divide +conjugial love; and this love when divided, is not unlike the love of +the sex, which in itself is natural; but on this subject something +worthy of attention may be seen in the section on POLYGAMY. + +142. III. THE CHRISTIAN CONJUGIAL PRINCIPLE ALONE IS CHASTE. This is, +because love truly conjugial keeps pace with the state of the church in +man (_homo_), and because the state of the church is from the Lord, as +has been shewn in the foregoing section, n. 130, 131, and elsewhere; +also because the church in its genuine truths is in the Word, and the +Lord is there present in those truths. From these considerations it +follows, that the chaste conjugial principle exists nowhere but in the +Christian world, and still that there is a possibility of its existing +elsewhere. By the Christian conjugial principle we mean the marriage of +one man with one wife. That this conjugial principle is capable of being +ingrafted into Christians, and of being transplanted hereditarily into +the offspring from parents who are principled in love truly conjugial, +and that hence both the faculty and the inclination to grow wise in the +things of the church and of heaven may become connate, will be seen in +its proper place. Christians, if they marry more wives than one, commit +not only natural but also spiritual adultery: this will be shewn in the +section on POLYGAMY. + +143. IV. LOVE TRULY CONJUGIAL IS ESSENTIAL CHASTITY. The reasons for +this are, 1. Because it is from the Lord, and corresponds to the +marriage of the Lord and the church. 2. Because it descends from the +marriage of good and truth. 3. Because it is spiritual, in proportion as +the church exists with man (_homo_). 4. Because it is the foundation and +head of all celestial and spiritual loves. 5. Because it is the orderly +seminary of the human race, and thereby of the angelic heaven. 6. +Because on this account it also exists with the angels of heaven, and +gives birth with them to spiritual offspring, which are love and wisdom. +7. And because its uses are thus more excellent than the other uses of +creation. From these considerations it follows, that love truly +conjugial, viewed from its origin and in its essence, is pure and holy, +so that it may be called purity and holiness, consequently essential +chastity: but that nevertheless it is not altogether pure, either with +men or angels, may be seen below in article VI, n. 146. + +144. V. ALL THE DELIGHTS OF LOVE TRULY CONJUGIAL, EVEN THE ULTIMATE, ARE +CHASTE. This follows from what has been above explained, that love truly +conjugial is essential chastity, and from the considerations that +delights constitute its life. That the delights of this love ascend and +enter heaven, and in the way pass through the delights of the heavenly +loves, in which the angels of heaven are principled; also, that they +conjoin themselves with the delights of the conjugial love of the +angels, has been mentioned above. Moreover, I have heard it declared by +the angels, that they perceive those delights with themselves to be +exalted and filled, while they ascend from chaste marriages on the +earths: and when some by-standers, who were unchaste, inquired +concerning the ultimate delights whether they were chaste, they assented +and said, "How should it be otherwise? Are not these the delights of +true conjugial love in their fulness?" The origin, nature, and quality +of the delights of this love, may be seen above, n. 69: and also in the +MEMORABLE RELATIONS, especially those which follow. + +145. VI. WITH THOSE WHO ARE MADE SPIRITUAL BY THE LORD, CONJUGIAL LOVE +IS MORE AND MORE PURIFIED AND RENDERED CHASTE. The reasons for this are, +1. Because the first love, by which is meant the love previous to the +nuptials and immediately after them, partakes somewhat of the love of +the sex, and thus of the ardor belonging to the body not as yet +moderated by the love of the spirit. 2. Because a man (_homo_) from +natural is successively made spiritual; for he becomes spiritual in +proportion as his rational principle, which is the medium between heaven +and the world, begins to drive a soul from influx out of heaven, which +is the case so far as it is affected and delighted with wisdom; +concerning which wisdom see above, n. 130; and in proportion as this is +effected, in the same proportion his mind is elevated into a superior +_aura_, which is the continent of celestial light and heat, or, what is +the same, of the wisdom and love in which the angels are principled; for +heavenly light acts in unity with wisdom, and heavenly heat with love; +and in proportion as wisdom and the love thereof increase, with married +pairs, in the same proportion conjugial love is purified with them; and +as this is effected successively, it follows that conjugial love is +rendered more and more chaste. This spiritual purification may be +compared with the purification of natural spirits, which is effected by +the chemists, and is called defecation, rectification, castigation, +acution, decantation, and sublimation; and wisdom purified may be +compared with alcohol, which is a highly rectified spirit. 3. Now as +spiritual wisdom in itself is of such a nature that it becomes more and +more warmed with the love of growing wise, and by virtue of this love +increases to eternity; and as this is effected in proportion as it is +perfected by a kind of defecation, castigation, rectification, acution, +decantation, and sublimation, and this by elevating and abstracting the +intellect from the fallacies of the senses, and the will from the +allurements of the body; it is evident that conjugial love, whose parent +is wisdom, is in like manner rendered successively more and more pure, +and thereby chaste. That the first state of love between married +partners is a state of heat not yet tempered by light; but that it is +successively tempered in proportion as the husband is perfected in +wisdom, and the wife loves it in her husband, may be seen in the +MEMORABLE RELATION, n. 137. + +146. It is however to be observed, that there is no conjugial love +altogether chaste or pure either with men (_homines_) or with angels; +there is still somewhat not chaste or not pure which adjoins or subjoins +itself thereto; but this has a different origin from that which gives +birth to what is unchaste: for with the angels the chaste principle is +above and the non-chaste beneath, and there is as it were a door with a +hinge interposed by the Lord, which is opened by determination, and is +carefully prevented from standing open, lest the one principle should +pass into the other, and they should mix together: for the natural +principle of man from his birth is defiled and fraught with evils; +whereas his spiritual principle is not so, because its birth is from the +Lord, for it is regeneration; and regeneration is a successive +separation from the evils to which a man is naturally inclined. That no +love with either men or angels is altogether pure, or can be pure; but +that the end, purpose, or intention of the will, is principally regarded +by the Lord: and that therefore so far as a man is principled in a good +end, purpose, or intention, and perseveres therein, so far he is +initiated into purity, and so far he advances and approaches towards +purity, may be seen above, n. 71. + +147. VII. THE CHASTITY OF MARRIAGE EXISTS BY A TOTAL RENUNCIATION OF +WHOREDOMS FROM A PRINCIPLE OF RELIGION. The reason of this is, because +chastity is the removal of unchastity; it being a universal law, that so +far as any one removes evil, so far a capacity is given for good to +succeed in its place; and further, so far as evil is hated, so far good +is loved; and also _vice versa_; consequently, so far as whoredom is +renounced, so far the chastity of marriage enters. That conjugial love +is purified and rectified according to the renunciation of whoredoms, +every one sees from common perception as soon as it is mentioned and +heard; thus before confirmation; but as all have not common perception, +it is of importance that the subject should also be illustrated in the +way of proof by such considerations as may tend to confirm it. These +considerations are, that conjugial love grows cold as soon as it is +divided, and this coldness causes it to perish; for the heat of unchaste +love extinguishes it, as two opposite heats cannot exist together, but +one must needs reject the other and deprive it of its potency. Whenever +therefore the heat of conjugial love begins to acquire a pleasant +warmth, and from a sensation of its delights to bud and flourish, like +an orchard and garden in spring; the latter from the vernal temperament +of light and heat from the sun of the natural world, but the former from +the vernal temperament of light and heat from the sun of the spiritual +world. + +148. There is implanted in every man (_homo_) from creation, and +consequently from his birth, an internal and an external conjugial +principle; the internal is spiritual, and the external natural: a man +comes first into the latter, and as he becomes spiritual, he comes into +the former. If therefore he remains in the external or natural conjugial +principle, the internal or spiritual conjugial principle is veiled or +covered, until he knows nothing respecting it; yea, until he calls it an +ideal shadow without a substance: but if a man becomes spiritual, he +then begins to know something respecting it, and afterwards to perceive +something of its quality, and successively to be made sensible of its +pleasantness, agreeableness, and delights; and in proportion as this is +the case, the veil or covering between the external and internal, spoken +of above, begins to be attenuated, and afterwards as it were to melt, +and lastly to be dissolved and dissipated. When this effect takes place, +the external conjugial principle remains indeed; but it is continually +purged and purified from its dregs by the internal; and this, until the +external becomes as it were the face of the internal, and derives its +delight from the blessedness which is in the internal, and at the same +time its life, and the delights of its potency. Such is the renunciation +of whoredoms, by which the chastity of marriage exists. It may be +imagined, that the external conjugial principle, which remains after the +internal has separated itself from it, or it from itself, resembles the +external principle not separated: but I have heard from the angels that +they are altogether unlike; for that the external principle in +conjunction with the internal, which they called the external of the +internal, was void of all lasciviousness, because the internal cannot be +lascivious, but only be delighted chastely; and that it imparts the same +disposition to its external, wherein it is made sensible of its own +delights: the case is altogether otherwise with the external separated +from the internal; this they said, was lascivious in the whole and in +every part. They compared the external conjugial principle derived from +the internal to excellent fruit, whose pleasant taste and flavor +insinuate themselves into its outward rind, and form this into +correspondence with themselves; they compared it also to a granary, +whose store is never diminished, but is continually recruited according +to its consumption; whereas they compared the external principle, +separate from the internal, to wheat in a winnowing machine, when it is +put in motion about its axis; in which case the chaff only remains, +which is dispersed by the wind; so it is with the conjugial principle, +unless the adulterous principle be renounced. + +149. The reason why the chastity of marriage does not exist by the +renunciation of whoredoms, unless it be made from a principle of +religion, is, because a man (_homo_) without religion is not spiritual, +but remains natural; and if the natural man renounces whoredoms, still +his spirit does not renounce them; and thus, although it seems to +himself that he is chaste by such renunciation, yet nevertheless +unchastity lies inwardly concealed like corrupt matter in a wound only +outwardly healed. That conjugial love is according to the state of the +church with man, may be seen above n. 130. More on this subject may be +seen in the exposition of article XI. + +150. VIII. CHASTITY CANNOT BE PREDICATED OF INFANTS, OR OF BOYS AND +GIRLS, OR OF YOUNG MEN AND VIRGINS BEFORE THEY FEEL IN THEMSELVES THE +LOVE OF THE SEX. This is because the chaste principle and the unchaste +are predicated only of marriages, and of such things as relate to +marriages, as may be seen above, n. 139; and of those who know nothing +of the things relating to marriage, chastity is not predicable; for it +is as it were nothing relating to them; and nothing cannot be an object +either of affection or thought: but after this nothing there arises +something, when the first motion towards marriage is felt, which is the +love of the sex. That virgins and young men, before they feel in +themselves the love of the sex, are commonly called chaste, is owing to +ignorance of what chastity is. + +151. XI. CHASTITY CANNOT BE PREDICATED OF EUNUCHS SO BORN, OR OF EUNUCHS +SO MADE. Eunuchs so born are those more especially with whom the +ultimate of love is wanting from birth: and as in such case the first +and middle principles are without a foundation on which to stand, they +have therefore no existence; and if they exist, the persons in whom they +exist have no concern to distinguish between the chaste principle and +the unchaste, each being indifferent to them; but of these persons there +are several distinctions. The case is nearly the same with eunuchs so +made as with some eunuchs so born; but eunuchs so made, as they are both +men and women, cannot possibly regard conjugial love any otherwise than +as a phantasy, and the delights thereof as idle stories. If they have +any inclination, it is rendered mute, which is neither chaste nor +unchaste: and what is neither chaste nor unchaste, derives no quality +from either the one or the other. + +152. X. CHASTITY CANNOT BE PREDICATED OF THOSE WHO DO NOT BELIEVE +ADULTERIES TO BE EVILS IN REGARD TO RELIGION; AND STILL LESS OF THOSE +WHO DO NOT BELIEVE THEM TO BE HURTFUL TO SOCIETY. The reason why +chastity cannot be predicated of such is, because they neither know what +chastity is nor even that it exists; for chastity relates to marriage, +as was shewn in the first article of this section. Those who do not +believe adulteries be evil in regard to religion, regard even marriages +as unchaste; whereas religion with married pairs constitutes their +chastity; thus such persons have nothing chaste in them, and therefore +it is in vain to talk to them of chastity; these are confirmed +adulterers: but those who do not believe adulteries to be hurtful to +society, know still less than the others, either what chastity is or +even that it exists; for they are adulterers from a determined purpose: +if they say that marriages are less unchaste than adulteries, they say +so merely with the mouth, but not with the heart, because marriages with +them are cold, and those who speak from such cold concerning chaste +heat, cannot have an idea of chaste heat in regard to conjugial love. +The nature and quality of such persons, and of the ideas of their +thought, and hence of the interior principles of their conversation, +will be seen in the second part of this work,--ADULTEROUS LOVE AND ITS +SINFUL PLEASURES. + +153. XI. CHASTITY CANNOT BE PREDICATED OF THOSE WHO ABSTAIN FROM +ADULTERIES ONLY FOR VARIOUS EXTERNAL REASONS. Many believe that the mere +abstaining from adulteries in the body is chastity; yet this is not +chastity, unless at the same time there is an abstaining in spirit. The +spirit of man (_homo_), by which is here meant his mind as to affections +and thoughts, constitutes the chaste principle and the unchaste, for +hence it flows into the body, the body being in all cases such as the +mind or spirit is. Hence it follows, that those who abstain from +adulteries in the body, without being influenced from the spirit are not +chaste; neither are those chaste who abstain from them in spirit as +influenced from the body. There are many assignable causes which make a +man desist from adulteries in the body, and also in the spirit as +influenced from the body; but still, he that does not desist from them +in the body as influenced from the spirit, is unchaste; for the Lord +says, "_That whosoever looketh upon another's woman, so as to lust after +her, hath already committed adultery with her in his heart_," Matt. v. +28. It is impossible to enumerate all the causes of abstinence from +adulteries in the body only, they being various according to states of +marriage, and also according to states of the body; for there are some +persons who abstain from them from fear of the civil law and its +penalties; some from fear of the loss of reputation and thereby of +honor; some from fear of diseases which may be thereby contracted; some +from fear of domestic quarrels on the part of the wife, whereby the +quiet of their lives may be disturbed; some from fear of revenge on the +part of the husband or relations; some from fear of chastisement from +the servants of the family; some also abstain from motives of poverty, +avarice, or imbecility, arising either from disease, from abuse, from +age, or from impotence. Of these there are some also, who, because they +cannot or dare not commit adultery in the body, condemn adulteries in +the spirit; and thus they speak morally against adulteries, and in favor +of marriages; but such person, unless in spirit they call adulteries +accursed, and this from a religious principle in the spirit, are still +adulterers; for although they do not commit them in the body, yet they +do in the spirit; wherefore after death, when they become spirits, they +speak openly in favor of them. From these considerations it is manifest, +that even a wicked person may shun adulteries as hurtful; but that none +but a Christian can shun them as sins. Hence then the truth of the +proposition is evident, that chastity cannot be predicated of those who +abstain from adulteries merely for various external reasons. + +154. XII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO BELIEVE MARRIAGES +TO BE UNCHASTE. These, like the persons spoken of just above, n. 152, do +not know either what chastity is, or even that it exists; and in this +respect they are like those who make chastity to consist merely in +celibacy, of whom we shall speak presently. + +155. XIII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO HAVE RENOUNCED +MARRIAGE BY VOWS OF PERPETUAL CELIBACY, UNLESS THERE BE AND REMAIN IN +THEM THE LOVE OF A LIFE TRULY CONJUGIAL. The reason why chastity cannot +be predicated of these, is, because after a vow of perpetual celibacy, +conjugial love is renounced; and yet it is of this love alone that +chastity can be predicated: nevertheless there still remains an +inclination to the sex implanted from creation, and consequently innate +by birth; and when this inclination is restrained and subdued, it must +needs pass away into heat, and in some cases into a violent burning, +which, in rising from the body into the spirit, infests it, and with +some persons defiles it; and there may be instances where the spirit +thus defiled may defile also the principles of religion, casting them +down from their internal abode, where they are in holiness, into things +external, where they become mere matters of talk and gesture; therefore +it was provided by the Lord, that celibacy should have place only with +those who are in external worship, as is the case with all who do not +address themselves to the Lord, or read the Word. With such, eternal +life is not so much endangered by vows of celibacy attended with +engagements to chastity, as it is with those who are principled in +internal worship: moreover, in many instances that state of life is not +entered upon from any freedom of the will, many being engaged therein +before they attain to freedom grounded in reason, and some in +consequence of alluring worldly motives. Of those who adopt that state +with a view to have their minds disengaged from the world, that they may +be more at leisure to apply themselves to divine things, those only are +chaste with whom the love of a life truly conjugial either preceded that +state or followed it, and with whom it remains; for the love of a life +truly conjugial is that alone of which chastity is predicated. Wherefore +also, after death, all who have lived in monasteries are at length freed +from their vows and set at liberty, that, according to the interior vows +and desires of their love, they may be led to choose a life either +conjugial or extra-conjugial: if in such case they enter into conjugial +life, those who have loved also the spiritual things of divine worship +are given in marriage in heaven; but those who enter into +extra-conjugial life are sent to their like, who dwell on the confines +of heaven. I have inquired of the angels, whether those who have devoted +themselves to works of piety, and given themselves up entirely to divine +worship, and who thus have withdrawn themselves from the snares of the +world and the concupiscences of the flesh, and with this view have vowed +perpetual virginity, are received into heaven, and there admitted among +the blessed to enjoy an especial portion of happiness according to their +faith. To this the angels replied, that such are indeed received into +heaven; but when they are made sensible of the sphere of conjugial love +there, they become sad and fretful, and then, some of their own accord, +some by asking leave, and some from being commanded, depart and are +dismissed, and when they are out of that heaven, a way is opened for +them to their consociates, who had been in a similar state of life in +the world; and then from being fretful they become cheerful, and rejoice +together. + +156. XIV. A STATE OF MARRIAGE IS TO BE PREFERRED TO A STATE OF CELIBACY. +This is evident from what has been said above respecting marriage and +celibacy. A state of marriage is to be preferred because it is a state +ordained from creation; because it originates in the marriage of good +and truth; because it corresponds with the marriage of the Lord and the +church; because the church and conjugial love are constant companions; +because its use is more excellent than all the other uses of the things +of creation, for thence according to order is derived the increase of +the human race, and also of the angelic heaven, which is formed from the +human race: moreover, marriage constitutes the completeness of a man +(_homo_); for by it he becomes a complete man, as will be shewn in the +following chapter. All these things are wanting in celibacy. But if the +proposition be taken for granted, that a state of celibacy is preferable +to a state of marriage, and if this proposition be left to the mind's +examination, to be assented to and established by confirming proofs, +then the conclusion must be, that marriages are not holy, neither can +they be chaste; yea, that chastity in the female sex belongs only to +those, who abstain from marriage and vow perpetual virginity: and +moreover, that those who have vowed perpetual celibacy are understood by +the eunuchs _who make themselves eunuchs for the kingdom of heaven's +sake_, Matt. xix. 12; not to mention other conclusions of a like nature; +which, being grounded in a proposition that is not true, are also not +true. The eunuchs who make themselves eunuchs for the kingdom of +heaven's sake, are spiritual eunuchs, who are such as in marriages +abstain from the evils of whoredoms: that Italian eunuchs are not meant, +is evident. + + * * * * * + +[Transcriber's Note: The out-of-order section numbers which follow are +in the original text, as are the asterisks which do not seem to indicate +footnotes.] + +151.* To the above I shall add TWO MEMORABLE RELATIONS. FIRST. As I was +going home from the school of wisdom (concerning which, see above, n. +132), I saw in the way an angel dressed in blue. He joined me and walked +by my side, and said, "I see that you are come from the school of +wisdom, and are made glad by what you heard there; and as I perceive +that you are not a full inhabitant of this world, because you are at the +same time in the natural world, and therefore know nothing of our +Olympic gymnasia, where the ancient _sophi_ meet together, and by the +information they collect from every new comer, learn what changes and +successions wisdom has undergone and is still undergoing in your world; +if you are willing I will conduct you to the place where several of +those ancient _sophi_ and their sons, that is, their disciples, dwell." +So he led me to the confines between the north and east; and while I was +looking that way from a rising ground, lo! I saw a city, and on one side +of it two small hills; that which was nearer to the city being lower +than the other. "That city," said he, "is called Athens, the lower hill +Parnassus, and the higher Helicon. They are so called, because in the +city and around it dwell the wise men who formerly lived in Greece, as +Pythagoras, Socrates, Aristippus, Xenophon, with their disciples and +scholars." On my asking him concerning Plato and Aristotle, he said, +"They and their followers dwell in another region, because they taught +principles of rationality which relate to the understanding; whereas the +former taught morality which relates to the life." He further informed +me, that it was customary at times to depute from the city of Athens +some of the students to learn from the literati of the Christians, what +sentiments they entertain at this day respecting God, the creation of +the universe, the immortality of the soul, the relative state of men and +beasts, and other subjects of interior wisdom: and he added, that a +herald had that day announced an assembly, which was a token that the +emissaries had met with some strangers newly arrived from the earth, who +had communicated some curious information. We then saw several persons +going from the city and its suburbs, some having their heads decked with +wreaths of laurel, some holding palms in their hands, some with books +under their arms, and some with pens under the hair of the left temple. +We mixed with the company, and ascended the hill with them; and lo! on +the top was an octagonal palace, which they called the Palladium, into +which we entered; within there were eight hexangular recesses, in each +of which was a book-case and a table: at these recesses were seated the +laureled _sophi_, and in the Palladium itself there were seats cut out +of the rock, on which the rest were seated. A door on the left was then +opened, through which the two strangers newly arrived from the earth +were introduced; and after the compliments of salutation were paid, one +of the laureled _sophi_ asked them, "WHAT NEWS FROM THE EARTH?" They +replied, "This is news, that in forests there have been found men like +beasts, or beasts like men: from their face and body they were known to +have been born men, and to have been lost or left in the forests when +they were two or three years old; they were not able to give utterance +to any thought, nor could they learn to articulate the voice into any +distinct expression; neither did they know the food suitable for them as +the beasts do, but put greedily into their mouths whatever they found in +the forest, whether it was clean or unclean; besides many other +particulars of a like nature: from which some of the learned among us +have formed several conjectures and conclusions concerning the relative +state of men and beasts." On hearing this account, some of the ancient +_sophi_ asked, "What were the conjectures and conclusions formed from +the circumstances you have related?" The two strangers replied, "There +were several: but they may all be comprised under the following: 1. That +a man by nature, and also by birth, is more stupid and consequently +viler than any beast; and that he remains so, unless he is instructed. +2. That he is capable of being instructed, because he has learnt to +frame articulate sounds, and thence to speak, and thereby has begun to +express his thoughts, and this successively more and more perfectly +until he has been able to express the laws of civil society; several of +which are nevertheless impressed on beasts from their birth. 3. That +beasts have rationality like men. 4. Therefore, that if beasts could +speak, they would reason on any subject as acutely as men; a proof of +which is, that they think from reason and prudence just as men do. 5. +That the understanding is only a modification of light from the sun; the +heat co-operating by means of ether, so that it is only an activity of +interior nature; and that this activity may be so exalted as to appear +like wisdom. 6. That therefore it is ridiculous to believe that a man +lives after death any more than a beast; unless perchance, for some days +after his decease, in consequence of an exhalation of the life of the +body, he may appear as a mist under the form of a spectre, before he is +dissipated into nature; just as a shrub raised up from its ashes, +appears in the likeness of its own form. 7. Consequently that religion, +which teaches a life after death, is a mere device, in order to keep the +simple inwardly in bonds by its laws, as they are kept outwardly in +bonds by the laws of the state." To this they added, that "people of +mere ingenuity reason in this manner, but not so the intelligent:" and +they were asked, "How do the intelligent reason?" They said they had not +been informed; but they supposed that they must reason differently. + +152.* On hearing this relation, all those who were sitting at the tables +exclaimed, "Alas! what times are come on the earth! What changes has +wisdom undergone? How is she transformed into a false and infatuated +ingenuity! The sun is set, and in his station beneath the earth is in +direct opposition to his meridian altitude. From the case here adduced +respecting such as have been left and found in forests, who cannot see +that an uninstructed man is such as here represented? For is not the +nature of his life determined by the nature of the instruction he +receives? Is he not born in a state of greater ignorance than the +beasts? Must he not learn to walk and to speak? Supposing he never +learnt to walk, would he ever stand upright? And if he never learnt to +speak, would he ever be able to express his thoughts? Is not every man +such as instruction makes him,--insane from false principles, or wise +from truths? and is not he that is insane from false principles, +entirely possessed with an imagination that he is wiser than he that is +wise from truths? Are there not instances of men who are so wild and +foolish, that they are no more like men than those who have been found +in forests? Is not this the case with such as have been deprived of +memory? From all these considerations we conclude, that a man without +instruction is neither a man nor a beast; but that he is a form, which +is capable of receiving in itself that which constitutes a man; and thus +that he is not born a man, but that he is made a man; and that a man is +born such a form as to be an organ receptive of life from God, to the +end that he may be a subject into which God may introduce all good, and, +by union with himself, may make him eternally blessed. We have perceived +from your conversation, that wisdom at this day is so far extinguished +or infatuated, that nothing at all is known concerning the relative +state of the life of men and of beasts; and hence it is that the state +of the life of man after death is not known: but those who are capable +of knowing this, and yet are not willing, and in consequence deny it, as +many Christians do, may fitly be compared to such as are found in +forests: not that they are rendered so stupid from a want of +instruction, but that they have rendered themselves so by the fallacies +of the senses, which are the darkness of truths." + +153.* At that instant a certain person standing in the middle of the +Palladium, and holding in his hand a palm, said, "Explain, I pray, this +arcanum, How a man, created a form of God, could be changed into a form +of the devil. I know that the angels of heaven are forms of God and that +the angels of hell are forms of the devil, and that the two forms are +opposite to each other, the latter being insanities, the former wisdoms. +Tell me, therefore, how a man, created a form of God, could pass from +day into such night, as to be capable of denying God and life eternal." +To this the several teachers replied in order; first the Pythagoreans, +next the Socratics, and afterwards the rest: but among them there was a +certain Platonist, who spoke last; and his opinion prevailed, which was +to this effect; That the men of the saturnine or golden age knew and +acknowledged that they were forms receptive of life from God; and that +on this account wisdom was inscribed on their souls and hearts, and +hence they saw truth from the light of truth, and by truths perceived +good from the delight of the love thereof: but as mankind in the +following ages receded from the acknowledgement that all the truth of +wisdom and the consequent good of love belonging to them, continually +flowed in from God, they ceased to be habitations of God; and then also +discourse with God, and consociation with angels ceased: for the +interiors of their minds were bent from their direction, which had been +elevated upwards to God from God, into a direction more and more +oblique, outwardly into the world, and thereby to God from God through +the world, and at length inverted into an opposite direction, which is +downwards to self; and as God cannot be looked at by a man interiorly +inverted, and thereby averted, men separated themselves from God, and +were made forms of hell or devils. From these considerations it follows, +that in the first ages they acknowledged in heart and soul, that all the +good of love and the consequent true wisdom, were derived to them from +God, and also that they were God's in them: and thus that they were mere +recipients of life from God, and hence were called images of God, sons +of God, and born of God: but that in succeeding ages they did not +acknowledge this in heart and soul, but by a certain persuasive faith, +next by an historical faith, and lastly only with the mouth; and this +last kind of acknowledgement is no acknowledgement at all; yea, it is in +fact a denial at heart. From these considerations it may be seen what is +the quality of the wisdom which prevails at this day on the earth among +Christians, while they do not know the distinction between a man and a +beast, notwithstanding their being in possession of a written +revelation, whereby they may be inspired by God: and hence many believe, +that in case a man lives after death, a beast must live also; or because +a beast is not to live after death, neither will a man. Is not our +spiritual light, which enlightens the sight of the mind, become thick +darkness with them? and is not their natural light, which only +enlightens the bodily sight, become brightness to them? + +154.* After this they all turned towards the two strangers, and thanked +them for their visit, and for the relation they had given, and entreated +them to go and communicate to their brethren what they had heard. The +strangers replied that they would endeavor to confirm their brethren in +this truth, that so far as they ascribe all the good of charity and the +truth of faith to the Lord, and not to themselves, so far they are men, +and so far they become angels of heaven. + +155.* THE SECOND MEMORABLE RELATION. One morning I was awoke by some +delightful singing which I heard at a height above me, and in +consequence, during the first watch, which is internal, pacific, and +sweet, more than the succeeding part of the day, I was in a capacity of +being kept for some time in the spirit as it were out of the body, and +of attending carefully to the affection which was sung. The singing of +heaven is an affection of the mind, sent forth through the mouth as a +tune: for the tone of the voice in speaking, separate from the discourse +of the speaking, and grounded in the affection of love, is what gives +life to the speech. In that state I perceived that it was the affection +of the delights of conjugial love, which was made musical by wives in +heaven: that this was the case, I observed from the sound of the song, +in which those delights were varied in a wonderful manner. After this I +arose, and looked into the spiritual world; and lo! in the east, beneath +the sun, there appeared as it were a GOLDEN SHOWER. It was the morning +dew descending in great abundance, which, catching the sun's rays, +exhibited to my eyes the appearance of a golden shower. In consequence +of this I became fully awake, and went forth in the spirit, and asked an +angel who then happened to meet me, whether he saw a golden shower +descending from the sun? He replied, that he saw one whenever he was +meditating on conjugial love; and at the same time turning his eyes +towards the sun, he added, "That shower falls over a hall, in which are +three husbands with their wives, who dwell in the midst of an eastern +paradise. Such a shower is seen falling from the sun over that hall, +because with those husbands and wives there resides wisdom respecting +conjugial love and its delights; with the husbands respecting conjugial +love, and with the wives respecting its delights. But I perceive that +you are engaged in meditating on the delights of conjugial love: I will +therefore conduct you there, and introduce you to them." He led me +through paradisiacal scenery to houses built of olive wood, having two +cedar columns before the gate, and introduced me to the husbands, and +asked their permission for me to converse with them in the presence of +the wives. They consented, and called their wives. These looked into my +eyes most shrewdly; upon which I asked them, "Why do you do so?" They +said, "We can thereby discover exquisitely what is your inclination and +consequent affection, and your thought grounded in affection, respecting +the love of the sex; and we see that you are meditating intensely, but +still chastely, concerning it." And they added, "What do you wish us to +tell you on the subject?" I replied, "Tell me, I pray, something +respecting the delights of conjugial love." The husbands assented, +saying, "If you are so disposed, give them some information in regard to +those delights: their ears are chaste." They asked me, "Who taught you +to question us respecting the delights of that love? Why did you not +question our husbands?" I replied, "This angel, who accompanies me, +informed me, that wives are the recipients and sensories of those +delights, because they are born loves; and all delights are of love." To +this they replied with a smile, "Be prudent, and declare nothing of this +sort except ambiguously; because it is a wisdom deeply seated in the +hearts of our sex, and is not discovered to any husband, unless he be +principled in love truly conjugial. There are several reasons for this, +which we keep entirely to ourselves." Then the husbands said, "Our wives +know all the states of our minds, none of which are hid from them: they +see, perceive, and are sensible of whatever proceeds from our will. We, +on the other hand, know nothing of what passes with our wives. This +faculty is given to wives, because they are most tender loves, and as it +were burning zeals for the preservation of friendship and conjugial +confidence, and thereby of all the happiness of life, which they +carefully attend to, both in regard to their husbands and themselves, by +virtue of a wisdom implanted in their love, which is so full of +prudence, that they are unwilling to say, and consequently cannot say, +that they love, but that they are loved." I asked the wives, "Why are +you unwilling, and consequently cannot say so?" They replied, "If the +least hint of the kind were to escape from the mouth of a wife, the +husband would be seized with coolness, which would entirely separate him +from all communication with his wife, so that he could not even bear to +look upon her; but this is the case only with those husbands who do not +hold marriages to be holy, and therefore do not love their wives from +spiritual love: it is otherwise with those who do. In the minds of the +latter this love is spiritual, and by derivation thence in the body is +natural. We in this hall are principled in the latter love by derivation +from the former; therefore we trust our husbands with our secrets +respecting our delights of conjugial love." Then I courteously asked +them to disclose to me some of those secrets: they then looked towards a +window on the southern quarter, and lo! there appeared a white dove, +whose wings shone as if they were of silver, and its head was crested +with a crown as of gold: it stood upon a bough, from which there went +forth an olive; and while it was in the attempt to spread out its wings, +the wives said, "We will communicate something: the appearing of that +dove is a token that we may. Every man (_vir_)" they continued, "has +five senses, seeing, hearing, smelling, taste, and touch; but we have +likewise a sixth, which is the sense of all the delights of the +conjugial love of the husband; and this sense we have in the palms of +our hands, while we touch the breasts, arms, hands, or cheeks, of our +husbands, especially their breasts; and also while we are touched by +them. All the gladness and pleasantness of the thoughts of their minds +(_mentium_), all the joys and delights of their minds (_animarum_) and +all the festive and cheerful principles of their bosoms, pass from them +to us, and become perceptible, sensible, and tangible: we discern them +as exquisitely and distinctly as the ear does the tune of a song, and +the tongue the taste of dainties; in a word, the spiritual delights of +our husbands put on with us a kind of natural embodiment; therefore they +call us the sensory organs of chaste conjugial love, and thence its +delights. But this sixth sense of ours exists, subsists, persists, and +is exalted in the degree in which our husbands love us from wisdom and +judgement, and in which we in our turn love them from the same +principles in them. This sense in our sex is called in the heavens the +sport of wisdom with its love, and of love with its wisdom." From this +information I became desirous of asking further questions concerning the +variety of their delights. They said, "It is infinite; but we are +unwilling and therefore unable to say more; for the dove at our window, +with the olive branch under his feet, is flown away." I waited for its +return, but in vain. In the meantime I asked the husbands, "Have you a +like sense of conjugial love?" They replied, "We have a like sense in +general, but not in particular. We enjoy a general blessedness, delight, +and pleasantness, arising from the particulars of our wives; and this +general principle, which we derive from them, is serenely peaceful." As +they said this, lo! through the window there appeared a swan standing on +a branch of a fig-tree, which spread out his wings and flew away. On +seeing this, the husbands said, "This is a sign for us to be silent +respecting conjugial love: come again some other time, and perhaps you +may hear more." They then withdrew, and we took our leave. + + * * * * * + +ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE +LORD'S WORDS,--THEY ARE NO LONGER TWO, BUT ONE FLESH. + +156.* That at creation there was implanted in the man and the woman an +inclination and also a faculty of conjunction as into a one, and that +this inclination and this faculty are still in man and woman, is evident +from the book of creation, and at the same time from the Lord's words. +In the book of creation, called GENESIS, it is written, "_Jehovah God +builded the rib, which he had taken from the man, into a woman, and +brought her to the man. And the man said, This now is bone of my bones, +and flesh of my flesh. She shall be called Woman, because she was taken +out of man; for this cause shall a man leave his father and his mother, +and shall cleave to his wife: and they shall be one flesh_," chap. ii. +22-24. The Lord also says in Matthew, "_Have ye not read, that he that +made them from the beginning, made them a male and a female, and said, +For this cause shall a man leave father and mother, and shall cleave to +his wife; and they TWO SHALL BECOME ONE FLESH? WHEREFORE THEY ARE NO +LONGER TWO, BUT ONE FLESH_," chap. xix. 4-6. From this it is evident, +that the woman was created out of the man (_vir_), and that each has an +inclination and faculty to reunite themselves into a one. That such +reunion means into one man (_homo_), is also evident from the book of +creation, where both together are called man (_homo_); for it is +written, "_In the day that God created man (homo), he created them a +male and a female, and called their name Man (homo)_," chap. v. 2. It is +there written, he called their name Adam; but Adam and man are one +expression in the Hebrew tongue: moreover, both together are called man +in the same book, chap. i. 27; chap. iii. 22-24. One flesh also +signifies one man; as is evident from the passages in the Word where +mention is made of all flesh, which signifies every man, as Gen. chap. +vi. 12, 13, 17, 19; Isaiah xl. 5, 6; chap. xlix. 26; chap. lxvi. 16, 23, +24; Jer. xxv. 31; chap, xxxii. 27; chap. xlv. 5; Ezek. xx. 48; chap. +xxi. 4, 5; and other passages. But what is meant by the man's rib, which +was builded into a woman; what by the flesh, which was closed up in the +place thereof, and thus what by bone of my bones, and flesh of my flesh; +and what by a father and a mother, whom a man (_vir_) shall leave after +marriage; and what by cleaving to a wife, has been shewn in the ARCANA +COELESTIA; in which work the two books, Genesis and Exodus, are +explained as to the spiritual sense. It is there proved that a rib does +not mean a rib,--nor flesh, flesh,--nor a bone, a bone,--nor cleaving +to, cleaving to; but that they signify spiritual things, which +correspond thereto, and consequently are signified thereby. That +spiritual things are understood, which from two make one man (_homo_), +is evident from this consideration, that conjugial love conjoins them, +and this love is spiritual. That the love of the man's wisdom is +transferred into the wife, has been occasionally observed above, and +will be more fully proved in the following sections: at this time it is +not allowable to digress from the subject proposed, which is concerning +the conjunction of two married partners into one flesh by a union of +souls and minds. This union we will elucidate by treating of it in the +following order. I. _From creation there is implanted in each sex a +faculty and inclination, whereby they are able and willing to be +conjoined together as it were into a one._ II. _Conjugial love conjoins +two souls, and thence two minds into a one._ III. _The will of the wife +conjoins itself with the understanding of the man, and thence the +understanding of the man conjoins itself with the will of the wife._ IV. +_The inclination to unite the man to herself is constant and perpetual +with the wife; but is inconstant and alternate with the man._ V. +_Conjunction is inspired into the man from the wife according to her +love, and is received by the man according to his wisdom._ VI. _This +conjunction is effected successively from the first days of marriage; +and with those who are principled in love truly conjugial, is effected +more and more thoroughly to eternity._ VII. _The conjunction of the wife +with the rational wisdom of the husband is effected from within, but +with this moral wisdom from without._ VIII. _For the sake of this +conjunction as an end, the wife has a perception of the affections of +the husband, and also the utmost prudence in moderating them._ IX. +_Wives conceal this perception with themselves, and hide it from their +husbands, for reasons of necessity, in order that conjugial love, +friendship, and confidence, and thereby the blessedness of dwelling +together, and the happiness of life may he secured._ X. _This perception +is the wisdom of the wife, and is not communicable to the man; neither +is the rational wisdom of the man communicable to the wife._ XI. _The +wife, from a principle of love, is continually thinking about the man's +inclination to her, with the purpose of joining him to herself: it is +otherwise with the man._ XII. _The wife conjoins herself to the man, by +applications to the desires of his will._ XIII. _The wife is conjoined +to her husband by the sphere of her life flowing from the love of him._ +XIV. _The wife is conjoined to the husband by the appropriation of the +powers of his virtue; which however is effected according to their +mutual spiritual love._ XV. _Thus the wife receives in herself the image +of her husband, and thence perceives, sees, and is sensible of, his +affections._ XVI. _There are duties proper to the husband, and others +proper to the wife; and the wife cannot enter into the duties proper to +the husband, nor the husband into the duties proper to the wife, so as +to perform them aright._ XVII. _These duties, also, according to mutual +aid, conjoin the two into a one, and at the same time constitute one +house._ XVIII. _Married partners, according to these conjunctions, +become one man (homo) more and more._ XIX. _Those who are principled in +love truly conjugial, are sensible of their being a united man, and as +it were one flesh._ XX. _Love truly conjugial, considered in itself, is +a union of souls, a conjunction of minds, and an endeavor towards +conjunction in the bosoms and thence in the body._ XXI. _The states of +this love are innocence, peace, tranquillity, inmost friendship, full +confidence, and a mutual desire of mind and heart to do very good to +each other; and the states derived from these are blessedness, +satisfaction, delight, and pleasure; and from the eternal enjoyment of +these is derived heavenly felicity._ XXII. _These things can only exist +in the marriage of one man with one wife._ We proceed now to the +explanation of these articles. + +157. I. FROM CREATION THERE IS IMPLANTED IN EACH SEX A FACULTY AND +INCLINATION, WHEREBY THEY ARE ABLE AND WILLING TO BE JOINED TOGETHER, AS +IT WERE INTO A ONE. That the woman was taken out of the man, was shewn +just above from the book of creation; hence it follows, that there is in +each sex a faculty and inclination to join themselves together into a +one; for that which is taken out of anything, derives and retains its +constituent principle, from the principle proper to the thing whence it +was taken; and as this derived principle is of a similar nature with +that from which it was derived, it seeks after a reunion; and when it is +reunited, it is as in itself when it is in that from whence it came, and +_vice versa_. That there is a faculty of conjunction of the one sex with +the other, or that they are capable of being united, is universally +allowed; and also that there is an inclination to join themselves the +one with the other; for experience supplies sufficient confirmation in +both cases. + +158. II. CONJUGIAL LOVE CONJOINS TWO SOULS, AND THENCE TWO MINDS, INTO A +ONE. Every man consists of a soul, a mind, and a body. The soul is his +inmost, the mind his middle, and the body his ultimate constituent. As +the soul is a man's inmost principle, it is, from its origin, celestial; +as the mind is his middle principle, it is, from its origin, spiritual; +and as the body is his ultimate principle, it is, from its origin, +natural. Those things, which, from their origin, are celestial and +spiritual, are not in space, but in the appearance of space. This also +is well known in the word; therefore it is said, that neither extension +nor place can be predicated of spiritual things. Since therefore spaces +are appearances, distances also and presences are appearances. That the +appearances of distances and presences in the spiritual world are +according to proximities, relationships, and affinities of love, has +been frequently pointed out and confirmed in small treatises respecting +that world. These observations are made, in order that it may be known +that the souls and minds of men are not in space like their bodies; +because the former, as was said above, from their origin, are celestial +and spiritual; and as they are not in space, they may be joined together +as into a one, although their bodies at the same time are not so joined. +This is the case especially with married partners, who love each other +intimately: but as the woman is from the man, and this conjunction is a +species of reunion, it may be seen from reason, that it is not a +conjunction into a one, but an adjunction, close and near according to +the love, and approaching to contact with those who are principled in +love truly conjugial. This adjunction may be called spiritual dwelling +together; which takes place with married partners who love each other +tenderly, however distant their bodies may be from each other. Many +experimental proofs exist, even in the natural world, in confirmation of +these observations. Hence it is evident, that conjugial love conjoins +two souls and minds into a one. + +159. III. THE WILL OF THE WIFE CONJOINS ITSELF WITH THE UNDERSTANDING OF +THE MAN, AND THENCE THE UNDERSTANDING OF THE MAN WITH THE WILL OF THE +WIFE. The reason of this is, because the male is born to become +understanding, and the female to become will, loving the understanding +of the male; from which consideration it follows, that conjugial +conjunction is that of the will of the wife with the understanding of +the man, and the reciprocal conjunction of the understanding of the man +with the will of the wife. Every one sees that the conjunction of the +understanding and the will is of the most intimate kind; and that it is +such, that the one faculty can enter into the other, and be delighted +from and in the conjunction. + +160. IV. THE INCLINATION TO UNITE THE MAN TO HERSELF IS CONSTANT AND +PERPETUAL WITH THE WIFE, BUT INCONSTANT AND ALTERNATE WITH THE MAN. The +reason of this is, because love cannot do otherwise than love and unite +itself, in order that it may be loved in return, this being its very +essence and life; and women are born loves; whereas men, with whom they +unite themselves in order that they may be loved in return, are +receptions. Moreover love is continually efficient; being like heat, +flame, and fire, which perish if their efficiency is checked. Hence the +inclination to unite the man to herself is constant and perpetual with +the wife: but a similar inclination does not operate with the man +towards the wife, because the man is not love, but only a recipient of +love; and as a state of reception is absent or present according to +intruding cares, and to the varying presence or absence of heat in the +mind, as derived from various causes, and also according to the increase +and decrease of the bodily powers, which do not return regularly and at +stated periods, it follows, that the inclination to conjunction is +inconstant and alternate with men. + +161. V. CONJUNCTION IS INSPIRED INTO THE MAN FROM THE WIFE ACCORDING TO +HER LOVE, AND IS RECEIVED BY THE MAN ACCORDING TO HIS WISDOM. That love +and consequent conjunction is inspired into the man by the wife, is at +this day concealed from the men; yea, it is universally denied by them; +because wives insinuate that the men alone love, and that they +themselves receive; or that the men are loves, and themselves +obediences: they rejoice also in heart when the men believe it to be so. +There are several reasons why they endeavour to persuade the men of +this, which are all grounded in their prudence and circumspection; +respecting which, something shall be said in a future part of this work, +particularly in the chapter ON THE CAUSES OF COLDNESS, SEPARATIONS, AND +DIVORCES BETWEEN MARRIED PARTNERS. The reason why men receive from their +wives the inspiration or insinuation of love, is, because nothing of +conjugial love, or even of the love of the sex, is with the men, but +only with wives and females. That this is the case, has been clearly +shewn me in the spiritual world. I was once engaged in conversation +there on this subject; and the men, in consequence of a persuasion +infused from their wives, insisted that they loved and not the wives; +but that the wives received love from them. In order to settle the +dispute respecting this arcanum, all the females, married and unmarried, +were withdrawn from the men, and at the same time the sphere of the love +of the sex was removed with them. On the removal of this sphere, the men +were reduced to a very unusual state, such as they had never before +perceived, at which they greatly complained. Then, while they were in +this state, the females were brought to them, and the wives to the +husbands; and both the wives and the other females addressed them in the +tenderest and most engaging manner; but they were cold to their +tenderness, and turned away, and said one to another, "What is all this? +what is a female?" And when some of the women said that they were their +wives, they replied, "What is a wife? we do not know you." But when the +wives began to be grieved at this absolutely cold indifference of the +men, and some of them to shed tears, the sphere of the love of the +female sex, and the conjugial sphere, which had for a time been +withdrawn from the men, was restored; and then the men instantly +returned into their former state, the lovers of marriage into their +state, and the lovers of the sex into theirs. Thus the men were +convinced, that nothing of conjugial love, or even of the love of the +sex, resides with them, but only with the wives and females. +Nevertheless, the wives afterwards from their prudence induced the men +to believe, that love resides with the men, and that some small spark of +it may pass from them into the wives. This experimental evidence is here +adduced, in order that it may be known, that wives are loves and men +recipients. That men are recipients according to their wisdom, +especially according to this wisdom grounded in religion, that the wife +only is to be loved, is evident from this consideration, that so long as +the wife only is loved, the love is concentrated; and because it is also +ennobled, it remains in its strength, and is fixed and permanent; and +that in any other case it would be as when wheat from the granary is +cast to the dogs, whereby there is scarcity at home. + +162. VI. THIS CONJUNCTION IS EFFECTED SUCCESSIVELY FROM THE FIRST DAYS +OF MARRIAGE; AND WITH THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL, +IT IS EFFECTED MORE AND MORE THOROUGHLY TO ETERNITY. The first heat of +marriage does not conjoin; for it partakes of the love of the sex, which +is the love of the body and thence of the spirit; and what is in the +spirit, as derived from the body, does not long continue; but the love +which is in the body, and is derived from the spirit, does continue. The +love of the spirit, and of the body from the spirit, is insinuated into +the souls and minds of married partners, together with friendship and +confidence. When these two (friendship and confidence) conjoin +themselves with the first love of marriage, there is effected conjugial +love, which opens the bosoms, and inspires the sweets of that love; and +this more and more thoroughly, in proportion as those two principles +adjoin themselves to the primitive love, and that love enters into them, +and _vice versa_. + +163. VII. THE CONJUNCTION OF THE WIFE WITH THE RATIONAL WISDOM OF THE +HUSBAND IS EFFECTED FROM WITHIN, BUT WITH HIS MORAL WISDOM FROM WITHOUT. +That wisdom with men is two-fold, rational and moral, and that their +rational wisdom is of the understanding alone, and their moral wisdom is +of the understanding and the life together, may be concluded and seen +from mere intuition and examination. But in order that it may be known +what we mean by the rational wisdom of men, and what by their moral +wisdom, we will enumerate some of the specific distinctions. The +principles constituent of their rational wisdom are called by various +names; in general they are called knowledge, intelligence, and wisdom; +but in particular they are called rationality, judgement, capacity, +erudition, and sagacity; but as every one has knowledge peculiar to his +office, therefore they are multifarious; for the clergy, magistrates, +public officers, judges, physicians and chemists, soldiers and sailors, +artificers and laborers, husbandmen, &c., have each their peculiar +knowledge. To rational wisdom also appertain all the knowledge into +which young men are initiated in the schools, and by which they are +afterwards initiated into intelligence, which also are called by various +names, as philosophy, physics, geometry, mechanics, chemistry, +astronomy, jurisprudence, politics, ethics, history, and several others, +by which, as by doors, an entrance is made into things rational, which +are the ground of rational wisdom. + +164. But the constituents of moral wisdom with men are all the moral +virtues, which have respect to life, and enter into it, and also all the +spiritual virtues, which flow from love to God and love towards our +neighbour, and centre in those loves. The virtues which appertain to the +moral wisdom of men are also of various kinds, and are called +temperance, sobriety, probity, benevolence, friendship, modesty, +sincerity, courtesy, civility, also carefulness, industry, quickness of +wit, alacrity, munificence, liberality, generosity, activity, +intrepidity, prudence and many others. Spiritual virtues with men are +the love of religion, charity, truth, conscience, innocence, and many +more. The latter virtues and also the former, may in general be referred +to love and zeal for religion, for the public good, for a man's country, +for his fellow-citizens, for his parents, for his married partner, and +for his children. In all these, justice and judgement have dominion; +justice having relation to moral, and judgement to rational wisdom. + +165. The reason why the conjunction of the wife with the man's rational +wisdom is from within, is, because this wisdom belongs to the man's +understanding, and ascends into the light in which women are not and +this is the reason why women do not speak from that wisdom; but, when +the conversation of the men turns on subjects proper thereto, they +remain silent and listen. That nevertheless such subjects have place +with the wives from within, is evident from their listening thereto, and +from their inwardly recollecting what had been said, and favoring those +things which they had heard from their husbands. But the reason why the +conjunction of the wife with the moral wisdom of the man is from +without, is, because the virtues of that wisdom for the most part are +akin to similar virtues with the women, and partake of the man's +intellectual will, with which the will of the wife unites and +constitutes a marriage; and since the wife knows those virtues +appertaining to the man more than the man himself does, it is said that +the conjunction of the wife with those virtues is from without. + +166. VIII. FOR THE SAKE OF THIS CONJUNCTION AS AN END, THE WIFE HAS A +PERCEPTION OF THE AFFECTIONS OF THE HUSBAND, AND ALSO THE UTMOST +PRUDENCE IN MODERATING THEM. That wives know the affections of their +husbands, and prudently moderate them, is among the arcana of conjugial +love which lie concealed with wives. They know those affections by three +senses, the sight, the hearing, and the touch, and moderate them while +their husbands are not at all aware of it. Now as the reasons of this +are among the arcana of wives, it does not become me to disclose them +circumstantially; but as it is becoming for the wives themselves to do +so, therefore four MEMORABLE RELATIONS are added to this chapter, in +which those reasons are disclosed by the wives: two of the RELATIONS are +taken from the three wives that dwelt in the hall, over which was seen +falling as it were a golden shower; and two from the seven wives that +were sitting in the garden of roses. A perusal of these RELATIONS will +unfold this arcanum. + +167. IX. WIVES CONCEAL THIS PERCEPTION WITH THEMSELVES AND HIDE IT FROM +THEIR HUSBANDS, FOR REASONS OF NECESSITY, IN ORDER THAT CONJUGIAL LOVE, +FRIENDSHIP, AND CONFIDENCE, AND THEREBY THE BLESSEDNESS OF DWELLING +TOGETHER AND THE HAPPINESS OF LIFE MAY BE SECURED. The concealing and +hiding of the perception of the affections of the husband by the wives, +are said to be of necessity; because if they should reveal them, they +would cause a complete alienation of their husbands, both in mind and +body. The reason of this is, because there resides deep in the minds of +many men a conjugial coldness, originating in several causes, which will +be enumerated in the chapter ON THE CAUSES OF COLDNESSES, SEPARATION, +AND DIVORCES BETWEEN MARRIED PARTNERS. This Coldness, in case the wives +should discover the affections and inclinations of their husbands, would +burst forth from its hiding places, and communicate its cold, first to +the interiors of the mind, afterwards to the breast, and thence to the +ultimates of love which are appropriated to generation; and these being +affected with cold, conjugial love would be banished to such a degree, +that there would not remain any hope of friendship, of confidence, of +the blessedness of dwelling together, and thence of the happiness of +life; when nevertheless wives are continually feeding on this hope. To +make this open declaration, that they know their husbands' affections +and inclinations of love, carries with it a declaration and publication +of their own love: and it is well known, that so far as wives make such +a declaration, so far the men grow cold and desire a separation. From +these considerations the truth of this proposition is manifest, that the +reasons why wives conceal their perception with themselves, and hide it +from their husbands, are reasons of necessity. + +168. X. THIS PERCEPTION IS THE WISDOM OF THE WIFE, AND IS NOT +COMMUNICABLE TO THE MAN; NEITHER IS THE RATIONAL WISDOM OF THE MAN +COMMUNICABLE TO THE WIFE. This follows from the distinction subsisting +between the male principle and the female. The male principle consists +in perceiving from the understanding, and the female in perceiving from +love: and the understanding perceives also those things which are above +the body and are out of the world; for the rational and spiritual sight +reaches to such objects; whereas love reaches no further than to what it +feels; when it reaches further, it is in consequence of conjunction with +the understanding of the man established from creation: for the +understanding has relation to light, and love to heat; and those things +which have relation to light, are seen, and those which have relation to +heat, are felt. From these considerations it is evident, that from the +universal distinction subsisting between the male principle and the +female, the wisdom of the wife is not communicable to the man, neither +is the wisdom of the man communicable to the wife: nor, further, is the +moral wisdom of the man communicable to women, so far as it partakes of +his rational wisdom. + +169. XI. THE WIFE FROM A PRINCIPLE OF LOVE IN CONTINUALLY THINKING ABOUT +THE MAN'S INCLINATION TO HER, WITH THE PURPOSE OF JOINING HIM TO +HERSELF: IT IS OTHERWISE WITH THE MAN. This agrees with what was +explained above; namely, that the inclination to unite the man to +herself is constant and perpetual with the wife, but inconstant and +alternate with the man; see n. 160: hence it follows, that the wife's +thoughts are continually employed about her husband's inclination to +her, with the purpose of joining him to herself. Her thoughts concerning +her husband are interrupted indeed by domestic concerns; but still they +remain in the affection of her love; and this affection does not +separate itself from the thoughts with women, as it does with men: these +things, however, I relate from hearsay; see the two MEMORABLE RELATIONS +from the seven wives sitting in the rose-garden, which are annexed to +some of the following chapters. + +170. XII. THE WIFE CONJOINS HERSELF TO THE MAN BY APPLICATIONS TO THE +DESIRES OF HIS WILL. This being generally known and admitted, it is +needless to explain it. + +171. XIII. THE WIFE IS CONJOINED TO HER HUSBAND BY THE SPHERE OF HER +LIFE FLOWING FROM THE LOVE OF HIM. There flows, yea there overflows, +from every man (_homo_) a spiritual sphere, derived from the affections +of his love, which encompasses him, and infuses itself into the natural +sphere derived from the body, so that the two spheres are conjoined. +That a natural sphere is continually flowing, not only from men, but +also from beasts, yea from trees, fruits, flowers, and also from metals, +is generally known. The case is the same in the spiritual world; but the +spheres flowing from subjects in that world are spiritual, and those +which emanate from spirits and angels are altogether spiritual; because +there appertain thereto affections of love, and thence interior +perceptions and thoughts. This is the origin of all sympathy and +antipathy, and likewise of all conjunction and disjunction, and, +according thereto, of presence and absence in the spiritual world: for +what is of a similar nature or concordant causes conjunction and +presence, and what is of a dissimilar nature and discordant causes +disjunction and absence; therefore those spheres cause distances in that +world. What effects those spiritual spheres produce in the natural +world, is also known to some. The inclinations of married partners +towards each other are from no other origin. They are united by +unanimous and concordant spheres, and disunited by adverse and +discordant spheres; for concordant spheres are delightful and grateful, +whereas discordant spheres are undelightful and ungrateful. I have been +informed by the angels, who are in a clear perception of those spheres, +that every part of a man, both interior and exterior, renews itself; +which is effected by solutions and reparations; and that hence arises +the sphere which continually issues forth. I have also been informed +that this sphere encompasses a man on the back and on the breast, +lightly on the back, but more densely on the breast, and that the sphere +issuing from the breast conjoins itself with the respiration; and that +this is the reason why two married partners, who are of different minds +and discordant affections, lie in bed back to back, and, on the other +hand, why those who agree in minds and affections, mutually turn towards +each other. I have been further informed by the angels, that these +spheres, because they flow from every part of a man (_homo_), and are +abundantly continued around him, conjoin and disjoin two married +partners not only externally, but also internally; and that hence come +all the differences and varieties of conjugial love. Lastly, I have been +informed, that the sphere of love, flowing from a wife who is tenderly +loved, is perceived in heaven as sweetly fragrant, by far more pleasant +than it is perceived in the world by a newly married man during the +first days after marriage. From these considerations is manifested the +truth of the assertion, that a wife is conjoined to a man by the sphere +of her life flowing from the love of him. + +172. XIV. THE WIFE IS CONJOINED TO THE HUSBAND BY THE APPROPRIATION OF +THE POWERS OF HIS VIRTUE; WHICH HOWEVER IS EFFECTED ACCORDING TO THEIR +MUTUAL SPIRITUAL LOVE. That this is the case, I have also gathered from +the mouth of angels. They have declared that the prolific principles +imparted from the husbands are received universally by the wives and add +themselves to their life; and that thus the wives lead a life unanimous, +and successively more unanimous with their husbands; and that hence is +effectively produced a union of souls and a conjunction of minds. They +declared the reason of this was, because in the prolific principle of +the husband is his soul, and also his mind as to its interiors, which +are conjoined to the soul. They added, that this was provided from +creation, in order that the wisdom of the man, which constitutes his +soul, may be appropriated to the wife, and that thus they may become, +according to the Lord's words, one flesh: and further, that this was +provided, lest the husband (_homovir_) from some caprice should leave +the wife after conception. But they added further, that applications and +appropriations of the life of the husband with the wife are effected +according to conjugial love, because love which is spiritual union, +conjoins; and that this also is provided for several reasons. + +173. XV. THUS THE WIFE RECEIVES IN HERSELF THE IMAGE OF HER HUSBAND, AND +THENCE PERCEIVES, SEES, AND IS SENSIBLE OF, HIS AFFECTIONS. From the +reasons above adduced it follows as an established fact, that wives +receive in themselves those things which appertain to the wisdom of +their husbands, thus which are proper to the souls and minds of their +husbands, and thereby from virgins make themselves wives. The reasons +from which this follows, are, 1. That the woman was created out of the +man. 2. That hence she has an inclination to unite, and as it were to +reunite herself with the man. 3. That by virtue of this union with her +partner, and for the sake of it, the woman is born the love of the man, +and becomes more and more the love of him by marriage; because in this +case the love is continually employing its thoughts to conjoin the man +to itself. 4. That the woman is conjoined to her only one (_unico suo_) +by application to the desires of his life. 5. That they are conjoined by +the spheres which encompass them, and which unite themselves universally +and particularly according to the quality of the conjugial love with the +wives, and at the same time according to the quality of the wisdom +recipient thereof with the husbands. 6. That they are also conjoined by +appropriations of the powers of the husbands by the wives. 7. From which +reasons it is evident, that there is continually somewhat of the husband +being transferred to the wife, and inscribed on her as her own. From all +these considerations it follows, that the image of the husband is formed +in the wife; by virtue of which image the wife perceives, sees, and is +sensible of, the things which are in her husband, in herself, and thence +as it were herself in him. She perceives from communication, she sees +from aspect, and she is made sensible from the touch. That she is made +sensible of the reception of her love by the husband from the touch in +the palms of the hands, on the cheeks, the shoulders, the hands, and the +breasts, I learnt from the three wives in the hall, and the seven wives +in the rose garden, spoken of in the MEMORABLE RELATIONS which follow. + +174. XVI. THERE ARE DUTIES PROPER TO THE HUSBAND AND OTHERS PROPER TO +THE WIFE; AND THE WIFE CANNOT ENTER INTO THE DUTIES PROPER TO THE +HUSBAND, NOR THE HUSBAND INTO THE DUTIES PROPER TO THE WIFE, SO AS TO +PERFORM THEM ARIGHT. That there are duties proper to the husband, and +others proper to the wife, needs not to be illustrated by an enumeration +of them; for they are many and various: and every one that chooses to do +so can arrange them numerically according to their genera and species. +The duties by which wives principally conjoin themselves with their +husbands, are those which relate to the education of the children of +each sex, and of the girls till they are marriageable. + +175. The wife cannot enter into the duties proper to the husband, nor on +the other hand the husband into the duties proper to the wife, because +they differ like wisdom and the love thereof, or like thought and the +affection thereof, or like understanding and the will thereof. In the +duties proper to husbands, the primary agent is understanding, thought, +and wisdom; whereas in the duties proper to wives, the primary agent is +will, affection, and love; and the wife from the latter performs her +duties, and the husband from the former performs his; wherefore their +duties are naturally different, but still conjunctive in a successive +series. Many believe that women can perform the duties of men, if they +are initiated therein at an early age, as boys are. They may indeed be +initiated into the practice of such duties, but not into the judgement +on which the propriety of duties interiorly depends; wherefore such +women as have been initiated into the duties of men, are bound in +matters of judgement to consult men, and then, if they are left to their +own disposal, they select from the counsels of men that which suits +their own inclination. Some also suppose that women are equally capable +with men of elevating their intellectual vision, and into the same +sphere of light, and of viewing things with the same depth; and they +have been led into this opinion by the writings of certain learned +authoresses: but these writings, when examined in the spiritual world in +the presence of the authoresses, were found to be the productions, not +of judgement and wisdom, but of ingenuity and wit; and what proceeds +from these on account of the elegance and neatness of the style in which +it is written, has the appearance of sublimity and erudition; yet only +in the eyes of those who dignify all ingenuity by the name of wisdom. In +like manner men cannot enter into the duties proper to women, and +perform them aright, because they are not in the affections of women, +which are altogether distinct from the affections of men. As the +affections and perceptions of the male (and of the female) sex are thus +distinct by creation and consequently by nature, therefore among the +statutes given to the sons of Israel this also was ordained, "_A woman +shall not put on the garment of a man, neither shall a man put on the +garment of a woman; because this is an abomination_." Deut. xxii. 5. +This was, because, all in the spiritual world are clothed according to +their affections; and the two affections, of the woman and of the man, +cannot be united except (as subsisting) between two, and in no case (as +subsisting) in one. + +176. XVII. THESE DUTIES ALSO, ACCORDING TO MUTUAL AID, CONJOIN THE TWO +INTO A ONE, AND AT THE SAME TIME CONSTITUTE ONE HOUSE. It is well known +in the world that the duties of the husband in some way conjoin +themselves with the duties of the wife, and that the duties of the wife +adjoin themselves to the duties of the husband, and that these +conjunctions and adjunctions are a mutual aid, and according thereto: +but the primary duties, which confederate, consociate, and gather into +one the souls and lives of two married partners, relate to the common +care of educating their children; in relation to which care, the duties +of the husband and of the wife are distinct, and yet join themselves +together. They are distinct; for the care of suckling and nursing the +infants of each sex, and also the care of instructing the girls till +they become marriageable, is properly the duty of the wife; whereas the +care of instructing the boys, from childhood to youth, and from youth +till they become capable of governing themselves, is properly the duty +of the husband: nevertheless the duties, of both the husband and the +wife, are blended by means of counsel and support, and several other +mutual aids. That these duties, both conjoined and distinct, or both +common and peculiar, combine the minds of conjugial partners into one; +and that this is effected by the love called _storge_, is well known. It +is also well known, that these duties, regarded in their distinction and +conjunction, constitute one house. + +177. XVIII. MARRIED PARTNERS, ACCORDING TO THESE CONJUNCTIONS, BECOME +ONE MAN (homo) MORE AND MORE. This coincides with what is contained in +article VI.; where it was observed, that conjunction is effected +successively from the first days of marriage and that with those who are +principled in love truly conjugial, it is effected more and more +thoroughly to eternity; see above. They become one man in proportion as +conjugial love increases; and as this love in the heavens is genuine by +virtue of the celestial and spiritual life of the angels, therefore two +married partners are there called two, when they are regarded as husband +and wife, but one, when they are regarded as angels. + +178. XIX. THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL, ARE SENSIBLE +OF THEIR BEING A UNITED MAN, AND AS IT WERE ONE FLESH. That this is the +case, must be confirmed not from the testimony of any inhabitant of the +earth, but from the testimony of the inhabitants of heaven; for there is +no love truly conjugial at this day with men on earth; and moreover, men +on earth are encompassed with a gross body, which deadens and absorbs +the sensation that two married partners are a united man, and as it were +one flesh; and besides, those in the world who love their married +partners only exteriorly, and not interiorly, do not wish to hear of +such a thing: they think also on the subject lasciviously under the +influence of the flesh. It is otherwise with the angels of heaven, who +are principled in spiritual and celestial conjugial love, and are not +encompassed with so gross a body as men on earth. From those among them +who have lived for ages with their conjugial partners in heaven, I have +heard it testified, that they are sensible of their being so united, the +husband with the wife, and the wife with the husband, and each in the +other mutually and interchangeably, as also in the flesh, although they +are separate. The reason why this phenomenon is so rare on earth, they +have declared to be this; because the union of the souls and minds of +married partners on earth is made sensible in their flesh; for the soul +constitutes the inmost principles not only of the head, but also of the +body: in like manner the mind, which is intermediate between the soul +and the body, and which, although it appears to be in the head, is yet +also actually in the whole body: and they have declared, that this is +the reason why the acts, which the soul and mind intend, flow forth +instantly from the body; and that hence also it is, that they +themselves, after the rejection of the body in the former world, are +perfect men. Now, since the soul and the mind join themselves closely to +the flesh of the body, in order that they may operate and produce their +effects, it follows that the union of soul and mind with a married +partner is made sensible also in the body as one flesh. As the angels +made these declarations, I heard it asserted by the spirits who were +present, that such subjects belong to angelic wisdom, being above +ordinary apprehension; but these spirits were rational-natural, and not +rational-spiritual. + +179. XX. LOVE TRULY CONJUGIAL, CONSIDERED IN ITSELF, IS A UNION OF +SOULS, A CONJUNCTION OF MINDS, AND AN ENDEAVOUR TOWARDS CONJUNCTION IN +THE BOSOMS AND THENCE IN THE BODY. That it is a union of souls and a +conjunction of minds, may be seen above, n. 158. The reason why it is an +endeavour towards conjunction in the bosoms is, because the bosom (or +breast) is as it were a place of public assembly, and a royal +council-chamber, while the body is as a populous city around it. The +reason why the bosom is as it were a place of public assembly, is, +because all things, which by derivation from the soul and mind have +their determination in the body, first flow into the bosom; and the +reason why it is as it were a royal council chamber, is, because in the +bosom there is dominion over all things of the body; for in the bosom +are contained the heart and lungs; and the heart rules by the blood, and +the lungs by the respiration, in every part. That the body is as a +populous city around it, is evident. When therefore the souls and minds +of married partners are united, and love truly conjugial unites them, it +follows that this lovely union flows into their bosoms, and through +their bosoms into their bodies, and causes an endeavour towards +conjunction; and so much the more, because conjugial love determines the +endeavour to its ultimates, in order to complete its satisfactions; and +as the bosom is intermediate between the body and the mind, it is +evident on what account conjugial love has fixed therein the seat of its +delicate sensation. + +180. XXI. THE STATES OF THIS LOVE ARE INNOCENCE, PEACE, TRANQUILLITY, +INMOST FRIENDSHIP, FULL CONFIDENCE, AND A MUTUAL DESIRE OF MIND AND +HEART TO DO EVERY GOOD TO EACH OTHER; AND THE STATES DERIVED FROM THESE +ARE BLESSEDNESS, SATISFACTION, DELIGHT AND PLEASURE; AND FROM THE +ETERNAL ENJOYMENT OF THESE IS DERIVED HEAVENLY FELICITY. All these +things are in conjugial love, and thence are derived from it, because +its origin is from the marriage of good and truth, and this marriage is +from the Lord; and because love is of such a nature, that it desires to +communicate with another, whom it loves from the heart, yea, confer joys +upon him, and thence to derive its own joys. This therefore is the case +in an infinitely high degree with the divine love, which is in the Lord, +in regard to man, whom he created a receptacle of both love and wisdom +proceeding from himself; and as he created man (_homo_) for the +reception of those principles, the man (_vir_) for the reception of +wisdom, and the woman for the reception of the love of the man's wisdom, +therefore from inmost principles he infused into men (_homines_) +conjugial love into which love he might insinuate all things blessed, +satisfactory, delightful, and pleasant, which proceed solely from his +divine love through his divine wisdom, together with life, and flow into +their recipients; consequently, which flow into those who are principled +in love truly conjugial; for these alone are recipients. Mention is made +of innocence, peace, tranquillity, inmost friendship, full confidence, +and the mutual desire of doing every good to each other; for innocence +and peace relate to the soul, tranquillity to the mind, inmost +friendship to the breast, full confidence to the heart, and the mutual +desire of doing every good to each other, to the body as derived from +the former principles. + +181. XXII. THESE THINGS CAN ONLY EXIST IN THE MARRIAGE OF ONE MAN WITH +ONE WIFE. This is a conclusion from all that has been said above, and +also from all that remains to be said; therefore there is no need of any +particular comment for its confirmation. + + * * * * * + +182. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some +weeks, I heard a voice from heaven, saying, "Lo! there is again an +assembly on Parnassus: come hither, and we will shew you the way." I +accordingly came; and as I drew near, I saw a certain person on Helicon +with a trumpet, with which he announced and proclaimed the assembly. And +I saw the inhabitants of Athens and its suburbs ascending as before; and +in the midst of them three novitiates from the world. They were of a +Christian community; one a priest, another a politician, and the third a +philosopher. These they entertained on the way with conversation on +various subjects, especially concerning the wise ancients, whom they +named. They inquired whether they should see them, and were answered in +the affirmative, and were told, that if they were desirous, they might +pay their respects to them, as they were courteous and affable. The +novitiates then inquired after Demosthenes, Diogenes, and Epicurus; and +were answered, "Demosthenes is not here, but with Plato; Diogenes, with +his scholars, resides under Helicon, because of his little attention to +worldly things, and his being engaged in heavenly contemplations; +Epicurus dwells in a border to the west, and has no intercourse with us; +because we distinguish between good and evil affections, and say, that +good affections are one with wisdom, and evil affections are contrary to +it." When they had ascended the hill Parnassus, some guards there +brought water in crystal cups from a fountain in the mount, and said, +"This is water from the fountain which, according to ancient fable, was +broken open by the hoof of the horse Pegasus, and was afterwards +consecrated to nine virgins: but by the winged horse Pegasus they meant +the understanding of truth, by which comes wisdom; by the hoofs of his +feet they understood experiences whereby comes natural intelligence; and +by the nine virgins they understood knowledges and sciences of every +kind. These things are now called fables; but they were correspondences, +agreeable to the primeval method of speaking." Then those who attended +the three strangers said, "Be not surprised; the guards are told thus to +speak; but we know that to drink water from the fountain, means to be +instructed concerning truths, and by truths concerning goods, and +thereby to grow wise." After this, they entered the Palladium, and with +them the three novitiates, the priest, the politician, and the +philosopher; and immediately the laureled sophi who were seated at the +tables, asked, "WHAT NEWS FROM THE EARTH?" They replied, "This is news; +that a certain person declares that he converses with angels, and has +his sight opened into the spiritual world, equally as into the natural +world; and he brings thence much new information, and, among other +particulars, asserts, that a man lives a man after death, as he lived +before in the world; that he sees, hears, speaks, as before in the +world; that he is clothed and decked with ornaments, as before in the +world; that he hungers and thirsts, eats and drinks, as before in the +world; that he enjoys conjugial delights, as before in the world; that +he sleeps and wakes, as before in the world; that in the spiritual world +there are land and water, mountains and hills, plains and valleys, +fountains and rivers, paradises and groves; also that there are palaces +and houses, cities and villages, as in the natural world; and further, +that there are writings and books, employments and trades; also precious +stones, gold and silver; in a word, that there are all such things there +as there are on earth, and that those things in the heavens are +infinitely more perfect; with this difference only, that all things in +the spiritual world are from a spiritual origin, and therefore are +spiritual, because they are from the sun of that world, which is pure +love; whereas all things in the natural world are from a natural origin, +and therefore are natural and material, because they are from the sun of +that world, which is pure fire; in short, that a man after death is +perfectly a man, yea more perfectly than before in the world; for before +in the world he was in a material body, but in the spiritual world he is +in a spiritual body." Hereupon the ancient sages asked, "What do the +people on the earth think of such information?" The three strangers +replied, "We know that it is true, because we are here, and have viewed +and examined everything; wherefore we will tell you what has been said +and reasoned about it on earth." Then the PRIEST said, "Those of our +order, when they first heard such relations, called them visions, then +fictions; afterwards they insisted that the man had seen spectres, and +lastly they hesitated, and said, 'Believe them who will; we have +hitherto taught that a man will not be in a body after death until the +day of the last judgement.'" Then the sages asked, "Are there no +intelligent persons among those of your order, who can prove and evince +the truth, that a man lives a man after death?" The priest said, "There +are indeed some who prove it, but not to the conviction of others. Those +who prove it say, that it is contrary to sound reason to believe, that a +man does not live a man till the day of the last judgement, and that in +the mean while he is a soul without a body. What is the soul, or where +is it in the interim? Is it a vapor, or some wind floating in the +atmosphere, or some thing hidden in the bowels of the earth? Have the +souls of Adam and Eve, and of all their posterity, now for six thousand +years, or sixty ages, been flying about in the universe, or been shut up +in the bowels of the earth, waiting for the last judgement? What can be +more anxious and miserable than such an expectation? May not their lot +in such a case be compared with that of prisoners bound hand and foot, +and lying in a dungeon? If such be a man's lot after death, would it not +be better to be born an ass than a man? Is it not also contrary to +reason to believe, that the soul can be re-clothed with its body? Is not +the body eaten up by worms, mice, and fish? And can a bony skeleton that +has been parched in the sun, or mouldered into dust, be introduced into +a new body? And how could the cadaverous and putrid materials be +collected, and reunited to the souls? When such questions as these are +urged, those of our order do not offer any answers grounded in reason, +but adhere to their creed, saying, 'We keep reason under obedience to +faith.' With respect to collecting all the parts of the human body from +the grave at the last day, they say, 'This is a work of omnipotence;' +and when they name omnipotence and faith, reason is banished; and I am +free to assert, that in such case sound reason is not appreciated, and +by some is regarded as a spectre; yea, they can say to sound reason, +'Thou art unsound.'" On hearing these things, the Grecian sages said, +"Surely such paradoxes vanish and disperse of themselves, as being full +of contradiction; and yet in the world at this day they cannot be +dispersed by sound reason. What can be believed more paradoxical than +what is told respecting the last judgement; that the universe will then +be destroyed, and that the stars of heaven will then fall down upon the +earth, which is less than the stars; and that then the bodies of men, +whether they be mouldering carcases, or mummies eaten by men, or reduced +to mere dust, will meet and be united again with their souls? We, during +our abode in the world, from the inductions of reason, believed the +immortality of the souls of men; and we also assigned regions for the +blessed, which we call the elysian fields; and we believed that the soul +was a human image or appearance, but of a fine and delicate nature, +because spiritual." After this, the assembly turned to the other +stranger, who in the world had been a POLITICIAN. He confessed that he +did not believe in a life after death, and that respecting the new +information which he had heard about it, he thought it all fable and +fiction. "In my meditations on the subject," said he, "I used to say to +myself, 'How can souls be bodies?--does not the whole man lie dead in +the grave?--is not the eye there; how can he see?--is not the ear there, +how can he hear?--whence must he have a mouth wherewith to speak? +Supposing anything of a man to live after death, must it not resemble a +spectre? and how can a spectre eat and drink, or how can it enjoy +conjugial delights? whence can it have clothes, houses, meats, &c.? +Besides, spectres, which are mere aerial images, appear as if they +really existed; and yet they do not. These and similar sentiments I used +to entertain in the world concerning the life of men after death; but +now, since I have seen all things, and touched them with my hands, I am +convinced by my very senses that I am a man as I was in the world; so +that I know no other than that I live now as I lived formerly; with only +this difference, that my reason now is sounder. At times I have been +ashamed of my former thoughts." The PHILOSOPHER gave much the same +account of himself as the politician had done; only differing in this +respect, that he considered the new relations which he had heard +concerning a life after death, as having reference to opinions and +hypotheses which he had collected from the ancients and moderns. When +the three strangers had done speaking, the sophi were all in amazement; +and those who were of the Socratic school, said, that from the news they +had heard from the earth, it was quite evident, that the interiors of +human minds had been successively closed; and that in the world at this +time a belief in what is false shines as truth, and an infatuated +ingenuity as wisdom; and that the light of wisdom, since their times, +has descended from the interiors of the brain into the mouth beneath the +nose, where it appears to the eyes as a shining of the lip, while the +speech of the mouth thence proceeding appears as wisdom. Hereupon one of +the young scholars said, "How stupid are the minds of the inhabitants of +the earth at this day! I wish we had here the disciples of Heraclitus, +who weep at every thing, and of Democritus, who laugh at every thing; +for then we should hear much lamentation and much laughter." When the +assembly broke up, they gave the three novitiates the insignia of their +authority, which were copper plates, on which were engraved some +hieroglyphic characters; with which they took their leave and departed. + +183. THE SECOND MEMORABLE RELATION. I saw in the eastern quarter a grove +of palm-trees and laurels, set in winding rows, which I approached and +entered; and walking in the winding paths I saw at the end a garden, +which formed the centre of the grove. There was a little bridge dividing +the grove from the garden, and at the bridge two gates, one on the side +next the grove, and the other on the side next the garden. And as I drew +near, the keeper opened the gates, and I asked him the name of the +garden. He said, "ADRAMANDONI; which is the delight of conjugial love." +I entered, and lo! there were olive-trees; and among them ran pendulous +vines, and underneath and among them were shrubs in flower. In the midst +of the garden was a grassy circus, on which were seated husbands and +wives, and youths and maidens, in pairs; and in the midst of the circus, +on an elevated piece of ground, there was a little fountain, which, from +the strength of its spring, threw its water to a considerable height. On +approaching the circus I saw two angels clad in purple and scarlet, in +conversation with those who were seated on the grass. They were +conversing respecting the origin of conjugial love, and respecting its +delights; and this being the object of their discourse, the attention +was eager, and the reception full; and hence there was an exaltation in +the speech of the angels as from the fire of love. I collected the +following summary of what was said. They began with the difficulty of +investigating and perceiving the origin of conjugial love; because its +origin is divinely celestial, it being divine love, divine wisdom, and +divine use, which three proceed as a one from the Lord, and hence flow +as a one into the souls of men, and through their souls into their +minds, and there into the interior affections and thoughts, and through +these into the desires next to the body, and from these through the +breast into the genital region, where all principles derived from their +first origin exist together, and, in union with successive principles, +constitute conjugial love. After this the angels said, "Let us +communicate together by questions and answers; since the perception of a +thing, imbibed by hearing only, flows in indeed, but does not remain +unless the bearer also thinks of it from himself, and asks questions +concerning it." Then some of that conjugial assembly said to the angels, +"We have heard that the origin of conjugial love is divinely celestial; +because it is by virtue of influx from the Lord into the souls of men; +and, as it is from the Lord, that it is love, wisdom, and use, which are +three essentials, together constituting one divine essence, and that +nothing but what is of the divine essence can proceed from him, and flow +into the inmost principle of man (_homo_), which is called his soul; and +that these three essentials are changed into analogous and corresponding +principles in their descent into the body. We ask therefore now in the +first place, What is meant by the third proceeding divine essential, +which is called use?" The angels replied, "Love and wisdom, without use, +are only abstract ideas of thought; which also after some continuance in +the mind pass away like the winds; but in use they are collected +together, and therein become one principle, which is called real. Love +cannot rest unless it is as work; for love is the essential active +principle of life; neither can wisdom exist and subsist unless when it +is at work from and with love; and to work is use; therefore we define +use to be the doing good from love by wisdom; use being essential good. +As these three essentials, love, wisdom, and use, flow into the souls of +men, it may appear from what ground it is said, that all good is from +God; for every thing done from love by wisdom, is called good; and use +also is something done. What is love without wisdom but a mere +infatuation? and what is love with wisdom without use, but a puff of the +mind? Whereas love and wisdom with use not only constitute man (_homo_), +but also are man; yea, what possibly you will be surprised at, they +propagate man; for in the seed of a man (_vir_) is his soul in a perfect +human form, covered with substances from the purest principles of +nature; whereof a body is formed in the womb of the mother. This is the +supreme and ultimate use of the divine love by the divine wisdom." +Finally the angels said, "We will hence come to this conclusion, that +all fructification, propagation, and prolification, is originally +derived from the influx of love, wisdom, and use from the Lord, from an +immediate influx into the souls of men, from a mediate influx into the +souls of animals, and from an influx still more mediate into the inmost +principles of vegetables; and all these effects are wrought in ultimates +from first principles. That fructifications, propagations, and +prolifications, are continuations of creation, is evident; for creation +cannot be from any other source, than from divine love by divine wisdom +in divine use; wherefore all things in the universe are procreated and +formed from use, in use, and for use." Afterwards those who were seated +on the grassy couches, asked the angels "Whence are the innumerable and +ineffable delights of conjugial love?" The angels replied, "They are +from the uses of love and wisdom, as may be plain from this +consideration, that so far as any one loves to grow wise, for the sake +of genuine use, so far he is in the vein and potency of conjugial love; +and so far as he is in these two, so far he is in the delights thereof. +Use effects this; because love and wisdom are delighted with each other, +and as it were sport together like little children; and as they grow up, +they enter into genial conjunction, which is effected by a kind of +betrothing, nuptial solemnity, marriage, and propagation, and this with +continual variety to eternity. These operations take place between love +and wisdom inwardly in use. Those delights in their first principles are +imperceptible; but they become more and more perceptible as they descend +thence by degrees and enter the body. They enter by degrees from the +soul into the interiors of a man's mind, from these into its exteriors, +from these into the bosom, and from the bosom into the genital region. +Those celestial nuptial sports in the soul are not at all perceived by +man; but they thence insinuate themselves into the interiors of the mind +under a species of peace and innocence, and into the exteriors of the +mind under a species of blessedness, satisfaction, and delight; in the +bosom under a species of the delights of inmost friendship; and in the +genital region, from continual influx even from the soul with the +essential sense of conjugial love, as the delight of delights. These +nuptial sports of love and wisdom in use in the soul, in proceeding +towards the bosom, become permanent, and present themselves sensible +therein under an infinite variety of delights; and from the wonderful +communication of the bosom with the genital region, the delights therein +become the delights of conjugial love, which are superior to all other +delights in heaven and in the world; because the use of conjugial love +is the most excellent of all uses, the procreation of the human race +being thence derived, and from the human race the angelic heaven." To +this the angels added, that those who are not principled in the love of +wisdom for the sake of use from the Lord, do not know anything +concerning the variety of the innumerable delights of love truly +conjugial; for with those who do not love to grow wise from genuine +truths, but love to be insane from false principles, and by this +insanity perform evil uses from some particular love, the way to the +soul is closed: hence the heavenly nuptial sports of love and wisdom in +the soul, being more and more intercepted, cease, and together with them +conjugial love ceases with its vein, its potency, and its delights. On +hearing these statements the audience said, "We now perceive that +conjugial love is according to the love of growing wise for the sake of +uses from the Lord." The angels replied that it was so. And instantly +upon the heads of some of the audience there appeared wreaths of +flowers; and on their asking, "Why is this?" the angels said, "Because +they have understood more profoundly:" and immediately they departed +from the garden, and the latter in the midst of them. + + * * * * * + +ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN +BY MARRIAGE. + +184. What is meant by states of life, and their changes, is very well +known to the learned and the wise, but unknown to the unlearned and the +simple; wherefore it may be expedient to premise somewhat on the +subject. The state of a man's life is its quality; and as there are in +every man two faculties which constitute his life, and which are called +the understanding and the will, the state of a man's life is its quality +as to the understanding and the will. Hence it is evident, that changes +of the state of life mean changes of quality as to the things +appertaining to the understanding and the will. That every man is +continually changing as to those two principles, but with a distinction +of variations before marriage and after it, is the point proposed to be +proved in this section; which shall be done in the following +propositions:--I. _The state of a man's (homo) life from infancy even to +the end of his life, and afterwards to eternity, is continually +changing._ II. _In like manner a man's internal form which is that of +his spirit, is continually changing._ III. _These changes differ in the +case of men and of women; since men from creation are forms of +knowledge, intelligence, and wisdom, and women are forms of the love of +those principles as existing with men._ IV. _With men there is an +elevation of the mind into superior light, and with women an elevation +of the mind into superior heat: and that the woman is made sensible of +the delights of her heat in the man's light._ V. _With both men and +women, the states of life before marriage are different from what they +are afterwards._ VI. _With married partners the states of life after +marriage are changed and succeed each other according to the +conjunctions of their minds by conjugial love._ VII. _Marriage also +induces other forms in the souls and minds of married partners._ VIII. +_The woman is actually formed into a wife according to the description +in the book of creation._ IX. _This formation is effected on the part of +the wife by secret means; and this is meant by the woman's being created +while the man slept._ X. _This formation on the part of the wife is +affected by the conjunction of her own will with the internal will of +the man._ XI. _The end herein is, that the will of both became one, and +that thus both may become one man (homo)._ XII. _This formation on the +part of the wife is affected by an appropriation of the affections of +the husband._ XIII. _This formation on the part of the wife is effected +by a reception of the propagations of the soul of the husband, with the +delight arising from her desire to be the love of her husband's wisdom._ +XIV. _Thus a maiden is formed into a wife, and a youth into a husband._ +XV. _In the marriage of one man with one wife, between whom there exists +love truly conjugial, the wife becomes more and more a wife and the +husband more and more a husband._ XVI. _Thus also their forms are +successively perfected and ennobled from within._ XVII. _Children born +of parents who are principled in love truly conjugial, derive from them +the conjugial principle of good and truth; whence they have an +inclination and faculty, if sons, to perceive the things relating to +wisdom, and if daughters, to love those things which wisdom teaches._ +XVIII. _The reason of this is because the soul of the offspring is from +the father and its clothing from the mother._ We proceed to the +explanation of each article. + +185. I. THE STATE OF A MAN'S (_homo_) LIFE, FROM INFANCY EVEN TO THE END +OF HIS LIFE, AND AFTERWARDS TO ETERNITY, IS CONTINUALLY CHANGING. The +common states of a man's life are called infancy, childhood, youth, +manhood, and old age. That every man, whose life is continued in the +world, successively passes from one state into another, thus from the +first to the last, is well known. The transitions into those ages only +become evident by the intervening spaces of time: that nevertheless they +are progressive from one moment to another, thus continual, is obvious +to reason; for the case is similar with a man as with a tree, which +grows and increases every instant of time, even the most minute, from +the casting of the seed into the earth. These momentaneous progressions +are also changes of state; for the subsequent adds something to the +antecedent, which perfects the state. The changes which take place in a +man's internals, are more perfectly continuous than those which take +place in his externals; because a man's internals, by which we mean the +things appertaining to his mind or spirit, are elevated into a superior +degree above his externals; and in those principles which are in a +superior degree, a thousand effects take place in the same instant in +which one effect is wrought in externals. The changes which take place +in internals, are changes of the state of the will as to affections, and +of the state of the understanding as to thoughts. The successive changes +of state of the latter and of the former are specifically meant in the +proposition. The changes of these two lives or faculties are perpetual +with every man from infancy even to the end of his life, and afterwards +to eternity; because there is no end to knowledge, still less to +intelligence, and least of all to wisdom; for there is infinity and +eternity in the extent of these principles, by virtue of the Infinite +and Eternal One, from whom they are derived. Hence comes the +philosophical tenet of the ancients, that everything is divisible _in +infinitum_; to which may be added, that it is multiplicable in like +manner. The angels assert, that by wisdom from the Lord they are being +perfected to eternity; which also means to infinity; because eternity is +the infinity of time. + +186. II. IN LIKE MANNER A MAN'S (_homo_) INTERNAL FORM WHICH IS THAT OF +HIS SPIRIT, IS CONTINUALLY CHANGING. The reason why this form is +continually changing as the state of the man's life is changed, is, +because there is nothing that exists but in a form, and state induces +that form; wherefore it is the same whether we say that the state of a +man's life is changed, or that its form is changed. All a man's +affections and thoughts are in forms, and thence from forms; for forms +are their subjects. If affections and thoughts were not in subjects, +which are formed, they might exist also in skulls without a brain; which +would be the same thing as to suppose sight without an eye, hearing +without an ear, and taste without a tongue. It is well known that there +are subjects of these senses, and that these subjects are forms. The +state of life, and thence the form, with a man, is continually changing; +because it is a truth which the wise have taught and still teach, that +there does not exist a sameness, or absolute identity of two things, +still less of several; as there are not two human faces the same, and +still less several: the case is similar in things successive, in that no +subsequent state of life is the same as a preceding one; whence it +follows, that there is a perpetual change of the state of life with +every man, consequently also a perpetual change of form, especially of +his internals. But as these considerations do not teach anything +respecting marriages, but only prepare the way for knowledges concerning +them, and since also they are mere philosophical inquiries of the +understanding, which, with some persons, are difficult of apprehension, +we will pass them without further discussion. + +187. III. THESE CHANGES DIFFER IN THE CASE OF MEN AND OF WOMEN; SINCE +MEN FROM CREATION ARE FORMS OF KNOWLEDGE, INTELLIGENCE, AND WISDOM; AND +WOMEN ARE FORMS OF THE LOVE OF THOSE PRINCIPLES AS EXISTING WITH MEN. +That men were created forms of the understanding, and that women were +created forms of the love of the understanding of men, may be explained +above, n. 90. That the changes of state, which succeed both with men and +women from infancy to mature age, are for the perfecting of forms, the +intellectual form with men, and the voluntary with women, follows as a +consequence: hence it is clear, that the changes with men differ from +those with women; nevertheless with both, the external form which is of +the body is perfected according to the perfecting of the internal form +which is of the mind; for the mind acts upon the body, and not _vice +versa_. This is the reason why infants in heaven become men of stature +and comeliness according as they increase in intelligence; it is +otherwise with infants on earth, because they are encompassed with a +material body like the animals; nevertheless they agree in this, that +they first grow in inclination to such things as allure their bodily +senses, and afterwards by little and little to such things as affect the +internal thinking sense, and by degrees to such things as tincture the +will with affection; and when they arrive at an age which is midway +between mature and immature, the conjugial inclination begins, which is +that of a maiden to a youth, and of a youth to a maiden; and as maidens +in the heavens, like those on earth from an innate prudence conceal +their inclination to marriage, the youths there know no other than that +they affect the maidens with love; and this also appears to them in +consequence of their masculine eagerness; which they also derive from an +influx of love from the fair sex; concerning which influx we shall speak +particularly elsewhere. From these considerations the truth of the +proposition is evident, that the changes of state with men differ from +those with women; since men from creation are forms of knowledge, +intelligence and wisdom, and women are forms of the love of those +principles as existing with men. + +188. IV. WITH MEN THERE IS AN ELEVATION OF THE MIND INTO SUPERIOR LIGHT, +AND WITH WOMEN AN ELEVATION OF THE MIND INTO SUPERIOR HEAT; AND THE +WOMAN IS MADE SENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAN'S LIGHT. +By the light into which men are elevated, we mean intelligence and +wisdom; because spiritual light, which proceeds from the sun of the +spiritual world, which sun in its essence is love, acts in equality or +unity with those two principles; and by the heat into which women are +elevated, we mean conjugial love because spiritual heat, which proceeds +from the sun of that world, in its essence is love, and with women it is +love conjoining itself with intelligence and wisdom in men; which love +in its complex is called conjugial love, and by determination becomes +that love. It is called elevation into superior light and heat, because +it is elevation into the light and heat which the angels of the superior +heavens enjoy: it is also an actual elevation, as from a thick mist into +pure air, and from an inferior region of the air into a superior, and +from thence into ether; therefore elevation into superior light with men +is elevation into superior intelligence, and thence into wisdom; in +which also there are ascending degrees of elevation; but elevation into +superior heat with women is an elevation into chaster and purer +conjugial love, and continually towards the conjugial principle, which +from creation lies concealed in their inmost principles. These +elevations, considered in themselves, are openings of the mind; for the +human mind is distinguished into regions, as the world is distinguished +into regions as to the atmosphere; the lowest of which is the watery, +the next above is the aerial, and still higher is the ethereal, above +which there is also the highest: into similar regions the mind of man is +elevated as it is opened, with men by wisdom, and with women by love +truly conjugial. + +189. We have said, that the woman is made sensible of the delights of +her heat in the man's light; by which we mean that the woman is made +sensible of the delights of her love in the man's wisdom, because wisdom +is the receptacle; and wherever love finds such a receptacle +corresponding to itself, it is in the enjoyment of its delights: but we +do not mean, that heat with its light is delighted out of forms, but +within them; and spiritual heat is delighted with spiritual light in +their forms to a greater degree, because those forms by virtue of wisdom +and love are vital, and thereby susceptible. This may be illustrated by +what are called the sports of heat with light in the vegetable kingdom: +out of the vegetable there is only a simple conjunction of heat and +light, but within it there is a kind of sport of the one with the other; +because there they are in forms or receptacles; for they pass through +astonishing meandering ducts, and in the inmost principles therein they +tend to use in bearing fruit, and also breathe forth their satisfactions +far and wide into the atmosphere, which they fill with fragrance. The +delight of spiritual heat with spiritual light is more vividly +perceivable in human forms, in which spiritual heat is conjugial love, +and spiritual light is wisdom. + +190. V. WITH BOTH MEN AND WOMEN, THE STATES OF LIFE BEFORE MARRIAGE ARE +DIFFERENT FROM WHAT THEY ARE AFTERWARDS. Before marriage, each sex +passes through two states, one previous and the other subsequent to the +inclination for marriage. The changes of both these states, and the +consequent formations of minds, proceed in successive order according to +their continual increase; but we have not leisure now to describe these +changes, which are various and different in their several subjects. The +inclination to marriage, previous to marriage, are only imaginary in the +mind, and become more and more sensible in the body; but the states +thereof after marriage are states of conjunction and also of +prolification, which, it is evident, differ from the forgoing states as +effects differ from intentions. + +191. VI. WITH MARRIED PARTNERS THE STATES OF LIFE AFTER MARRIAGE ARE +CHANGED AND SUCCEED EACH OTHER ACCORDING TO THE CONJUNCTIONS OF THEIR +MINDS BY CONJUGIAL LOVE. The reason why changes of the state and the +successions thereof after marriage, with both the man and the wife, are +according to conjugial love with each, and thus are either conjunctive +or disjunctive of their minds, is, because conjugial love is not only +various but also different with conjugial pairs: various, with those who +love each other interiorly; for with such it has its intermissions, +notwithstanding its being inwardly in its heat regular and permanent; +but it is different with those who love each other only exteriorly; for +with such its intermissions do not proceed from similar causes, but from +alternate cold and heat. The true ground of these differences is, that +with the latter the body is the principal agent, the ardour of which +spreads itself around, and forcibly draws into communion with it the +inferior principles of the mind; whereas, with the former, who love each +other interiorly, the mind is the principal agent, and brings the body +into communion with it. It appears as if love ascended from the body +into the soul; because as soon as the body catches the allurement, it +enters through the eyes, as through doors, into the mind, and thus +through the sight, as through an outer court, into the thoughts, and +instantly into the love: nevertheless it descends from the mind, and +acts upon the inferior principles according to their orderly +arrangement; therefore the lascivious mind acts lasciviously, and the +chaste mind chastely; and the latter arranges the body, whereas the +former is arranged by the body. + +192. VII. MARRIAGE ALSO INDUCES OTHER FORMS IN THE SOULS AND MINDS OF +MARRIED PARTNERS. That marriage has this effect cannot be observed in +the natural world; because in this world souls and minds are encompassed +with a material body, through which the mind rarely shines: the men +(_homines_) also of modern times, more than the ancients, are taught +from their infancy to assume feigned countenances, whereby they deeply +conceal the affections of their minds; and this is the reason why the +forms of minds are not known and distinguished according to their +different quality, as existing before marriage and after it: +nevertheless that the forms of souls and minds differ after marriage +from what they were before, is very manifest from their appearance in +the spiritual world; for they are then spirits and angels, who are minds +and souls in a human form, stripped of their outward coverings, which +had been composed of watery and earthy elements, and of aerial vapors +thence arising; and when these are cast off, the forms of the minds are +plainly seen, such as they had been inwardly in their bodies; and then +it is clearly perceived, that there is a difference in regard to those +forms with those who live in marriage, and with those who do not. In +general, married partners have an interior beauty of countenance, the +man deriving from the wife the ruddy bloom of her love, and the wife +from the man the fair splendor of his wisdom; for two married partners +in the spiritual world are united as to their souls; and moreover there +appears in each a human fulness. This is the case in heaven, because +there are no marriages (_conjugia_) in any other place; beneath heaven +there are only nuptial connections (_connubia_), which are alternately +tied and loosed. + +193. VIII. THE WOMAN IS ACTUALLY FORMED INTO A WIFE, ACCORDING TO THE +DESCRIPTION IN THE BOOK OF CREATION. In this book it is said, that the +woman was created out of the man's rib, and that the man said, when she +was brought to him, "This is bone of my bones, and flesh of my flesh; +and she shall be called Eve (_Ischah_), because she was taken out of man +(_Isch_):" Gen. chap. ii. 21-23. A rib of the breast, in the Word, +signifies, in the spiritual sense, natural truth. This is signified by +the ribs which the bear carried between his teeth, Dan. vii. 5; for +bears signify those who read the Word in the natural sense, and see +truths therein without understanding: the man's breast signifies that +essential and peculiar principle, which is distinguished from the breast +of the woman: that this is wisdom, may be seen above, n. 187; for truth +supports wisdom as the ribs do the breast. These things are signified, +because the breast is that part of a man in which all his principles are +as in their centre. From these considerations, it is evident, that the +woman was created out of the man by a transfer of his peculiar wisdom, +which is the same thing as to be created out of natural truth; and that +the love thereof was transferred from the man into the woman, to the end +that conjugial love might exist; and that this was done in order that +the love of the wife and not self-love might be in the man: for the +wife, in consequence of her innate disposition, cannot do otherwise than +convert self-love, as existing with the man, into his love to herself; +and I have been informed, that this is effected by virtue of the wife's +love itself, neither the man nor the wife being conscious of it: hence, +no man can possibly love his wife with true conjugial love, who from a +principle of self-love is vain and conceited of his own intelligence. +When this arcanum relating to the creation of the woman from the man, is +understood, it may then be seen, that the woman in like manner is as it +were created or formed from the man in marriage; and that this is +effected by the wife, or rather through her by the Lord, who imparts +inclinations to women whereby they produce such an effect: for the wife +receives into herself the image of a man, and thereby appropriates to +herself his affections, as may be seen above, n. 183; and conjoins the +man's internal will with her own, of which we shall treat presently; and +also claims to herself the propagated forms (_propagines_) of his soul, +of which also we shall speak elsewhere. From these considerations it is +evident, that, according to the description in the book of Genesis, +interiorly understood, a woman is formed into a wife by such things as +she takes out of the husband and his breast, and implants in herself. + +194. IX. THIS FORMATION IS EFFECTED ON THE PART OF THE WIFE BY SECRET +MEANS; AND THIS IS MEANT BY THE WOMAN'S BEING CREATED WHILE THE MAN +SLEPT. It is written in the book of Genesis, that Jehovah God caused a +deep sleep to fall upon Adam, so that he slept; and that then he took +one of his ribs, and builded it into a woman: chap. ii. 21, 22. That by +the man's sleep and sleeping is signified his entire ignorance that the +wife is formed and as it were created from him, appears from what was +shewn in the preceding chapter, and also from the innate prudence and +circumspection of wives, not to divulge anything concerning their love, +or their assumption of the affections of the man's life, and thereby of +the transfer of his wisdom into themselves. That this is effected on the +part of the wife without the husband's knowledge, and while he is as it +were sleeping, thus by secret means, is evident from what was explained +above, n. 166-168; where also it is clearly shewn, that the prudence +with which women are influenced herein, was implanted in them from +creation, and consequently from their birth, for reasons of necessity, +so that conjugial love, friendship, and confidence, and thereby the +blessedness of dwelling together and a happy life, may be secured: +wherefore for the right accomplishing of this, the man is enjoined to +_leave his father and mother and to cleave to his wife_, Gen. ii. 24; +Matt. xix. 4, 5. The father and mother, whom the man is to leave, in a +spiritual sense signify his _proprium_ of will and _proprium_ of +understanding; and the _proprium_ of a man's (_homo_) will is to love +himself, and the _proprium_ of his understanding is to love his own +wisdom; and to cleave to his wife signifies to devote himself to the +love of his wife. Those two _propriums_ are deadly evils to man, if they +remain with him, and the love of those two _propriums_ is changed into +conjugial love, so far as a man cleaves to his wife, that is, so far as +he receives her love; see above, n. 193, and elsewhere. To sleep +signifies to be in ignorance and unconcern; a father and a mother +signify the two _propriums_ of a man (_homo_), the one of the will and +the other of the understanding; and to cleave to, signifies to devote +one's self to the love of any one, as might be abundantly confirmed from +passages in other parts of the Word; but this would be foreign to our +present subject. + +195. X. THIS FORMATION ON THE PART OF THE WIFE IS EFFECTED BY THE +CONJUNCTION OF HER OWN WILL WITH THE INTERNAL WILL OF THE MAN. That the +man possesses rational and moral wisdom, and that the wife conjoins +herself with those things which relate to his moral wisdom, may be seen +above, n. 163-165. The things which relate to rational wisdom constitute +the man's understanding, and those which relate to moral wisdom +constitute his will. The wife conjoins herself with those things which +constitute the man's will. It is the same, whether we say that the wife +conjoins herself, or that she conjoins her will to the man's will; +because she is born under the influence of the will, and consequently in +all her actions acts from the will. The reason why it is said _with the +man's internal will_, is, because the man's will resides in his +understanding, and the man's intellectual principle is the inmost +principle of the woman, according to what was observed above concerning +the formation of the woman from the man, n. 32, and in other places. The +man has also an external will; but this frequently takes its tincture +from simulation and dissimulation. This will the wife notices; but she +does not conjoin herself with it, except pretendedly or in the way of +sport. + +196. XI. THE END HEREIN IS, THAT THE WILL OF BOTH MAY BECOME ONE, AND +THAT THUS BOTH MAY BECOME ONE MAN (_homo_): for whoever conjoins to +himself the will of another, also conjoins to himself his understanding; +for the understanding regarded in itself is merely the minister and +servant of the will. That this is the case, appears evidently from the +affection of love, which moves the understanding to think as it directs. +Every affection of love belongs to the will; for what a man loves that +he also wills. From these considerations it follows, that whoever +conjoins to himself the will of a man conjoins to himself the whole man: +hence it is implanted as a principle in the wife's love to unite the +will of her husband to her own will; for hereby the wife becomes the +husband's, and the husband the wife's; thus both become one man +(_homo_). + +197. XII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY AN +APPROPRIATION OF THE AFFECTIONS OF THE HUSBAND. This article agrees with +the two preceding, because affections are of the will; for affections +which are merely derivations of the love, form the will, and make and +compose it; but these affections with men are in the understanding, +whereas with women they are in the will. + +198. XIII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY A +RECEPTION OF THE PROPAGATIONS OF THE SOUL OF THE HUSBAND, WITH THE +DELIGHT ARISING FROM HER DESIRE TO BE THE LOVE OF HER HUSBAND'S WISDOM. +This coincides with what was explained above, n. 172, 173, therefore any +further explanation is needless. Conjugial delights with wives arise +solely from their desire to be one with their husbands, as good is one +with truth in the spiritual marriage. That conjugial love descends from +this spiritual marriage, has been proved above in the chapter which +treats particularly on that subject; hence it may be seen, as in an +image, that the wife conjoins the man to herself, as good conjoins truth +to itself; and that the man reciprocally conjoins himself to the wife, +according to the reception of her love in himself, as truth reciprocally +conjoins itself to good, according to the reception of good in itself; +and that thus the love of the wife forms itself by the wisdom of the +husband, as good forms itself by truth; for truth is the form of good. +From these considerations it is also evident, that conjugial delights +with the wife originate principally in her desiring to be one with the +husband, consequently to be the love of her husband's wisdom; for in +such case she is made sensible of the delights of her own heat in the +man's light, according to what was explained in Article IV., n. 188. + +199. XIV. THUS A MAIDEN IS FORMED INTO A WIFE, AND A YOUTH INTO A +HUSBAND. This flows as a consequence, from what has been said above in +this and the foregoing chapter respecting the conjunction of married +partners into one flesh. A maiden becomes or is made a wife, because in +a wife there are principles taken out of the husband, and therefore +supplemental, which were not previously in her as a maiden: a youth also +becomes or is made a husband, because in a husband there are principles +taken out of the wife, which exalt his receptibility of love and wisdom, +and which were not previously in him as a youth: this is the case with +those who are principled in love truly conjugial. That it is these who +feel themselves a united man (_homo_), and as it were one flesh, may be +seen in the preceding chapter, n. 178. From these considerations it is +evident, that with females the maiden principle is changed into that of +a wife, and with men the youthful principle is changed into that of a +husband. That this is the case, was experimentally confirmed to me in +the spiritual world, as follows: Some men asserted, that conjunction +with a female before marriage is like conjunction with a wife after +marriage.--On hearing this, the wives were very indignant, and said: +"There is no likeness at all in the two cases. The difference between +them is like that between what is fancied and what is real." Hereupon +the men rejoined, "Are you not females as before?" To this the wives +replied more sharply, "We are not females, but wives; you are in fancied +and not in real love; you therefore talk fancifully." Then the men said, +"If you are not females (_feminae_) still you are women (_mulieres_):" +and they replied, "In the first states of marriage we were women +(_mulieres_); but now we are wives." + +200. XV. IN THE MARRIAGE OF ONE MAN WITH ONE WIFE, BETWEEN WHOM THERE +EXISTS LOVE TRULY CONJUGIAL, THE WIFE BECOMES MORE AND MORE A WIFE, AND +THE HUSBAND MORE AND MORE A HUSBAND. That love truly conjugial more and +more conjoins two into one man (_homo_), may be seen above n. 178, 179; +and as a wife becomes a wife from and according to conjunction with the +husband, and in like manner the husband with the wife; and as love truly +conjugial endures to eternity, it follows, that the wife becomes more +and more a wife, and the husband more and more a husband. The true +reason of this is, because in the marriage of love truly conjugial, each +married partner becomes continually a more interior man; for that love +opens the interiors of their minds; and as these are opened, a man +becomes more and more a man (_homo_): and to become more a man (_homo_) +in the case of the wife is to become more a wife, and in the case of the +husband to become more a husband. I have heard from the angels, that the +wife becomes more and more a wife as the husband becomes more and more a +husband, but not _vice versa_; because it rarely, if ever, happens, that +a chaste wife is wanting in love to her husband, but that the husband is +wanting in a return of love to his wife; and that this return of love is +wanting because he has no elevation of wisdom, which alone receives the +love of the wife: respecting this wisdom see above n. 130, 163-165. +These things however they said in regard to marriages on earth. + +201. XVI. THUS ALSO THEIR FORMS ARE SUCCESSIVELY PERFECTED AND ENNOBLED +FROM WITHIN. The most perfect and noble human form results from the +conjunction of two forms by marriage so as to become one form; thus from +two fleshes becoming one flesh, according to creation. That in such case +the man's mind is elevated into superior light, and the wife's into +superior heat, and that then they germinate, and bear flowers and +fruits, like trees in the spring, may be seen above, n. 188, 189. That +from the nobleness of this form are produced noble fruits, which in the +heavens are spiritual, and on earth natural, will be seen in the +following article. + +202. XVII. CHILDREN BORN OF PARENTS WHO ARE PRINCIPLED IN LOVE TRULY +CONJUGIAL, DERIVE FROM THEM THE CONJUGIAL PRINCIPLE OF GOOD AND TRUTH, +WHENCE THEY HAVE AN INCLINATION AND FACULTY, IF SONS, TO PERCEIVE THE +THINGS RELATING TO WISDOM, AND IF DAUGHTERS, TO LOVE THOSE THINGS WHICH +WISDOM TEACHES. That children derive from their parents inclination to +such things as had been objects of the love and life of the parents, is +a truth most perfectly agreeable to the testimony of history in general, +and of experience in particular; but that they do not derive or inherit +from their parents the affections themselves, and thence the lives of +those affections, but only inclinations and faculties thereto, has been +shewn me by the wise in the spiritual world; concerning whom, see the +two MEMORABLE RELATIONS above adduced. That children to the latest +posterity, from innate inclinations, if they are not modified, are led +into affections, thoughts, speech, and life, similar to those of their +parents, is clearly manifest from the Jews, who at this day are like +their fathers in Egypt, in the wilderness, in the land of Canaan, and in +the Lord's time; and this likeness is not confined to their minds only, +but extends to their countenances; for who does not know a Jew by his +look? The case is the same with the descendants of others: from which +considerations it may infallibly be concluded, that children are born +with inclinations to such things as their parents were inclined to. But +it is of the divine providence, lest thought and act should follow +inclination, that perverse inclinations may be corrected; and also that +a faculty has been implanted for this purpose, by virtue whereof parents +and masters have the power of amending the morals of children, and +children may afterwards, when they come to years of discretion, amend +their own morals. + +203. We have said that children derive from their parents the conjugial +principle of good and truth, because this is implanted from creation in +the soul of every one; for it is that which flows into every man from +the Lord, and constitutes his human life. But this conjugial principle +passes into derivatives from the soul even to the ultimates of the body. +In its passage through these ultimates and those derivatives, it is +changed by the man himself in various ways, and sometimes into the +opposite, which is called the conjugial or connubial principle of what +is evil and false. When this is the case, the mind is closed from +beneath, and is sometimes twisted as a spire into the contrary; but with +some that principle is not closed, but remains half-open above, and with +some open. The latter and the former conjugial principle is the source +of those inclinations which children inherit from their parents, a son +after one manner, and a daughter after another. The reason why such +inclinations are derived from the conjugial principle, is, because, as +was proved above, n. 65, conjugial love is the foundation of all loves. + +204. The reason why children born of parents who are principled in love +truly conjugial, derive inclinations and faculties, if a son, to +perceive the things relating to wisdom, and if a daughter, to love the +things which wisdom teaches, is, because the conjugial principle of good +and truth is implanted from creation in every soul, and also in the +principles derived from the soul; for it was shewn above, that this +conjugial principle fills the universe from first principles to last, +and from a man even to a worm; and also that the faculty to open the +inferior principles of the mind even to conjunction with its superior +principles, which are in the light and heat of heaven, is also implanted +in every man from creation: hence it is evident, that a superior +suitableness and facility to conjoin good to truth, and truth to good, +and thus to grow wise, is inherited by those who are born from such a +marriage; consequently they have a superior suitableness and facility +also to embrace the things relating to the church and heaven; for that +conjugial love is conjoined with these things, has been frequently shewn +above. From these considerations, reason may clearly discover the end +for which the Lord the Creator has provided, and still provides, +marriages of love truly conjugial. + +205. I have been informed by the angels, that those who lived in the +most ancient times, live at this day in the heavens, in separate houses, +families, and nations, as they had lived on earth, and that scarce any +one of a house is wanting; and this because they were principled in love +truly conjugial; and that hence their children inherited inclinations to +the conjugial principle of good and truth, and were easily initiated +into it more and more interiorly by education received from their +parents, and afterwards as from themselves, when they become capable of +judging for themselves, were introduced into it by the Lord. + +206. XVIII. THE REASON OF THIS IS BECAUSE THE SOUL OF THE OFFSPRING IS +FROM THE FATHER AND ITS CLOTHING FROM THE MOTHER. No wise man entertains +a doubt that the soul is from the father; it is also manifestly +conspicuous from minds, and likewise from faces which are the types of +minds, in descendants from fathers of families in a regular series; for +the father returns as in an image, if not in his sons, yet in his +grandsons and great grandsons; and this because the soul constitutes a +man's (_homo_) inmost principle, which may be covered and concealed by +the offspring nearest in descent, but nevertheless it comes forth and +manifests itself in the more remote issue. That the soul is from the +father, and its clothing from the mother, may be illustrated by +analogies in the vegetable kingdom. In this kingdom the earth or ground +is the common mother, which in itself, as in a womb, receives and +clothes seeds; yea, as it were conceives, bears, brings forth, and +educates them, as a mother her offspring from the father. + +207. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some +time I was looking towards the city Athens, of which mention was made in +a former memorable relation, and I heard thence an unusual clamor. There +was in it something of laughter, and in the laughter something of +indignation, and in the indignation something of sadness: still however +the clamor was not thereby dissonant, but consonant: because one tone +was not together with the other, but one was within another. In the +spiritual world a variety and commixture of affections is distinctly +perceived in sound. I inquired from afar what was the matter. They said, +"A messenger is arrived from the place where the new comers from the +Christian world first appear, bringing information of what he has heard +there from three persons, that in the world whence they came they had +believed with the generality, that the blessed and happy after death +enjoy absolute rest from labor; and since administrations, offices, and +employments, are labor, they enjoy rest from these: and as those three +persons are now conducted hither by our emissary, and are at the gate +waiting for admission, a clamor was made, and it was deliberately +resolved they should not be introduced into the Palladium on Parnassus, +as the former were, but into the great auditory, to communicate the news +they brought from the Christian world: accordingly some deputies have +been sent to introduce them in form." Being at that time myself in the +spirit, and distances with spirits being according to the states of +their affections, and having at that time a desire to see and hear them, +I seemed to myself to be present there, and saw them introduced, and +heard what they said. The seniors or wiser part of the audience sat at +the sides of the auditory, and the rest in the midst; and before these +was an elevated piece of ground. Hither the three strangers, with the +messenger, were formally conducted by attendants, through the middle of +the auditory. When silence was obtained, they were addressed by a kind +of president of the assembly, and asked, "WHAT NEWS FROM THE EARTH?" +They replied, "There is a variety of news: but pray tell us what +information you want." The president answered, "WHAT NEWS IS THERE FROM +THE EARTH CONCERNING OUR WORLD AND HEAVEN?" They replied, "When we first +came into this world, we were informed, that here and in heaven there +are administrations, offices, employments, trades, studies, relating to +all sciences and professions, together with wonderful mechanical arts; +and yet we believed that after our removal or translation from the +natural world into the spiritual, we should enter upon an eternal rest +from labor; and what are employments but labor?" To this the president +replied, "By eternal rest from labor did you understand eternal +inactivity, in which you should be continually sitting and laying down, +with your bosoms and mouths open, attracting and inhaling delights and +joys?" "We conceived something of this sort," said the three strangers +smiling courteously. Then they were asked, "What connection have joys +and delights and the happiness thence resulting, with a state of +inactivity? By inactivity the mind is enfeebled and contracted, instead +of being strengthened and expanded; or in other words, the man is +reduced to a state of death, instead of being quickened into life. +Suppose a person to sit still in the most complete inactivity, with his +hands hanging down, his eyes fixed on the ground, and withdrawn from all +other objects, and suppose him at the same time to be encompassed by an +atmosphere of gladness, would not a lethargy seize both his head and +body, and the vital expansion of his countenance would be contracted, +and at length with relaxed fibres he would nod and totter, till he fell +to the earth? What is it that keeps the whole bodily system in its due +expansion and tension, but the tension of the mind? and whence comes the +tension of the mind but from administrations and employments, while the +discharge of them is attended with delight? I will therefore tell you +some news from heaven: in that world there are administrations, offices, +judicial proceedings both in greater and lesser cases, also mechanical +arts and employments." The strangers on hearing of judicial proceedings +in heaven, said, "To what purpose are such proceedings? are not all in +heaven inspired and led by God, and in consequence thereof taught what +is just and right? what need then is there of judges?" The president +replied, "In this world we are instructed and learn what is good and +true, also what is just and equitable, as in the natural world; and +these things we learn, not immediately from God, but mediately through +others; and every angel, like every man, thinks what is true, and does +what is good, as from himself; and this, according to the state of the +angel, is mixed and not pure: and moreover, there are among the angels +some of a simple and some of a wise character; and it is the part of the +wise to judge, when the simple, from their simplicity and ignorance, are +doubtful about what is just, or through mistake wander from it. But as +you are as yet strangers in this world, if it be agreeable to you to +accompany me into our city, we will shew you all that is contained +therein." Then they quitted the auditory, and some of the elders also +accompanied them. They were introduced into a large library, which was +divided into classes arranged according to the sciences. The three +strangers, on seeing so many books, were astonished, and said, "There +are books also in this world! whence do you procure parchment and paper, +pens and ink?" The elders replied, "We perceive that in the former world +you believed that this world is empty and void, because it is spiritual; +and you believed so because you had conceived an idea of what is +spiritual abstracted from what is material; and that which is so +abstracted appeared to you as nothingness, thus as empty and void; when +nevertheless in this world there is a fulness of all things. Here all +things are SUBSTANTIAL and not material: and material things derive +their origin from things substantial. We who live here are spiritual +men, because we are substantial and not material; hence in this world we +have all things that are in the natural world, in their perfection, even +books and writings, and many other things which are not in the natural +world." The three strangers, when they heard talk of things SUBSTANTIAL, +conceived that it must be so, as well because they saw written books, as +because they heard it asserted that material things originate in +substantial. For their further confirmation in these particulars, they +were conducted to the houses of the scribes, who were copying the +writings of the wise ones of the city; and they inspected the writings, +and wondered to see them so beautiful and elegant. After this they were +conducted to the museums, schools, and colleges, and to the places where +they had their literary sports. Some of these were called the sports of +the Heliconides, some of the Parnassides, some of the Athæides, and some +the sports of the maidens of the fountain. They were told that the +latter were so called, because maidens signify affections of the +sciences, and every one has intelligence according to his affection for +the sciences: the sports so called were spiritual exercises and trials +of skill. Afterwards they were led about the city to see the rulers, +administrators, and their officers, by whom they were conducted to see +several wonderful works executed in a spiritual manner by the +artificers. When they had taken a view of all these things, the +president again conversed with them about the eternal rest from labor, +into which the blessed and happy enter after death, and said, "Eternal +rest is not inactivity; for inactivity occasions a thorough languor, +dulness, stupor, and drowsiness of the mind and thence of the body; and +these things are death and not life, still less eternal life which the +angels of heaven enjoy; therefore eternal rest is that which dispels +such mischiefs, and causes a man to live; and it is this which elevates +the mind; consequently it is by some employment and work that the mind +is excited, vivified, and delighted; which is affected according to the +use, from which, in which, and to which the mind is actuated. Hence the +universal heaven is regarded by the Lord as containing uses; and every +angel is an angel according to use; the delight of use carries him +along, as a prosperous gale a ship, and causes him to be in eternal +peace, and the rest of peace. This is the meaning of eternal rest from +labor. That an angel is alive according as his mind is directed to use, +is evident from the consideration, that every one has conjugial love +with its energy, ability and delights, according as he devotes himself +to the genuine use in which he is." When the three strangers were +convinced that eternal rest is not inactivity, but the delight of some +useful employment, there came some maidens with pieces of embroidery and +net-work, wrought with their own hands, which they presented to them. +When the novitiate spirits were gone, the maidens sang an ode, wherein +they expressed with angelic melody the affection of useful works with +the pleasures attending it. + +208. THE SECOND MEMORABLE RELATION. While I was meditating on the arcana +of conjugial love stored up with wives, there again appeared the GOLDEN +SHOWER described above; and I recollected that it fell over a hall in +the east where there lived three conjugial loves, that is, three married +pairs, who loved each other tenderly. On seeing it, and as if invited by +the sweetness of meditating on that love, I hastened towards it, and as +I approached, the shower from golden became purple, afterwards scarlet, +and when I came near, it was sparkling like dew. I knocked at the door, +and when it was opened, I said to the attendant, "Tell the husbands that +the person who before came with an angel, is come again, and begs the +favor of being admitted into their company." Presently the attendant +returned with a message of assent from the husbands, and I entered. The +three husbands with their wives were together in an open gallery, and as +I paid my respects to them, they returned the compliment. I then asked +the wives, Whether the white dove in the window afterwards appeared? +They said, "Yes; and to-day also; and it likewise expanded its wings; +from which we concluded that you were near at hand, and were desirous of +information respecting one other arcanum concerning conjugial love." I +inquired, "Why do you say _one_ arcanum; when I came here to learn +several?" They replied, "They are arcana, and some of them transcend +your wisdom to such a degree, that the understanding of your thought +cannot comprehend them. You glory over us on account of your wisdom; but +we do not glory over you on account of ours; and yet ours is eminently +distinguished above yours, because it enters your inclinations and +affections, and sees, perceives, and is sensible of them. You know +nothing at all of the inclinations and affections of your own love; and +yet these are the principles from and according to which your +understanding thinks, consequently from and according to which you are +wise; and yet wives are so well acquainted with those principles in +their husbands, that they see them in their faces, and hear them from +the tone of their voices in conversation, yea, they feel them on their +breasts, arms, and cheeks: but we, from the zeal of our love for your +happiness, and at the same time for our own, pretend not to know them; +and yet we govern them so prudently, that wherever the fancy, good +pleasure, and will of our husbands lead, we follow by permitting and +suffering it; only bending its direction when it is possible, but in no +case forcing it." I asked, "Whence have you this wisdom?" They replied, +"It is implanted in us from creation and consequently from birth. Our +husbands compare it to instinct; but we say that it is of the divine +providence, in order that the men may be rendered happy by their wives. +We have heard from our husbands, that the Lord wills that the husband +(_homo masculus_) should act freely according to reason; and that on +this account the Lord himself from within governs his freedom, so far as +respects the inclinations and affections, and governs it from without by +means of his wife; and that thus he forms a man with his wife into an +angel of heaven; and moreover love changes its essence, and does not +become conjugial love, if it be compelled. But we will be more explicit +on this subject: we are moved thereto, that is, to prudence in governing +the inclinations and affections of our husbands, so that they may seem +to themselves to act freely according to their reason, from this motive, +because we are delighted with their love; and we love nothing more than +that they should be delighted with our delights, which, in case of their +being lightly esteemed by our husbands, become insipid also to us." +Having said this, one of the wives entered her chamber, and on her +return said, "My dove still flutters its wings, which is a sign that we +may make further disclosures." They then said, "We have observed various +changes of the inclinations and affections of the men; as that they grow +cold towards their wives, while the husbands entertain vain thoughts +against the Lord and the church; that they grow cold while they are +conceited of their own intelligence; that they grow cold while they +regard with desire the wives of others; that they grow cold while their +love is adverted to by their wives; not to mention other occasions; and +that there are various degrees of their coldness: this we discover from +a withdrawal of the sense from their eyes, ears, and bodies, on the +presence of our senses. From these few observations you may see, that we +know better than the men whether it be well or ill with them; if they +are cold towards their wives, it is ill with them, but if they are warm +towards them, it is well; therefore wives are continually devising means +whereby the men may become warm and not cold towards them; and these +means they devise with a sagacity inscrutable to the men." As they said +this, the dove was heard to make a sort of moaning; and immediately the +wives said, "This is a token to us that we have a wish to communicate +greater arcana, but that it is not allowable: probably you will reveal +to the men what you have heard." I replied, "I intend to do so: what +harm can come from it?" Hereupon the wives talked together on the +subject, and then said, "Reveal it, if you like. We are well aware of +the power of persuasion which wives possess. They will say to their +husbands, 'The man is not in earnest; he tells idle tales: he is but +joking from appearances, and from strange fancies usual with men. Do not +believe him, but believe us: we know that you are loves, and we +obediences.' Therefore you may reveal it if you like; but still the +husbands will place no dependence on what comes from your lips, but on +that which comes from the lips of their wives which they kiss." + + * * * * * + +UNIVERSALS RESPECTING MARRIAGES. + +209. There are so many things relating to marriages that, if +particularly treated of, they would swell this little work into a large +volume: for we might treat particularly of the similitude and +dissimilitude subsisting among married partners; of the elevation of +natural conjugial love into spiritual, and of their conjunction; of the +increase of the one and the decrease of the other; of the varieties and +diversities of each; of the intelligence of wives; of the universal +conjugial sphere proceeding from heaven, and of its opposite from hell, +and of their influx and reception; with many other particulars, which, +if individually enlarged upon, would render this work so bulky as to +tire the reader. For this reason, and to avoid useless prolixity, we +will condense these particulars into UNIVERSAL RESPECTING MARRIAGES. But +these, like the foregoing subjects, must be considered distinctly as +arranged under the following articles: I. _The sense proper to conjugial +love is the sense of touch._ II. _With those who are in love truly +conjugial, the faculty of growing wise gradually increases; but with +those who are not it decreases._ III. _With those who are in love truly +conjugial the happiness of dwelling together increases; but with those +who are not it decreases._ IV. _With those who are in love truly +conjugial, conjunction of minds increases, and therewith friendship; but +with those who are not they both decrease._ V. _Those who are in love +truly conjugial continually desire to be one man (homo); but those who +are not desire to be two._ VI. _Those who are in love truly conjugial, +in marriage have respect to what is eternal; but with those who are not +the case is reversed._ VII. _Conjugial love resides with chaste wives; +but still their love depends on the husbands._ VIII. _Wives love the +bonds of marriage if the men do._ IX. _The intelligence of women is in +itself modest, elegant, pacific, yielding, soft, tender; but the +intelligence of men is in itself grave, harsh, hard, daring, fond of +licentiousness_. X. _Wives are in no excitation as men are; but they +have a state of preparation for reception._ XI. _Men have abundant store +according to the love of propagating the truths of their wisdom, and to +the love of doing uses._ XII. _Determination is in the good pleasure of +the husband._ XIII. _The conjugial sphere flows from the Lord through +heaven into everything in the universe, even to its ultimates._ XIV. +_This sphere is received by the female sex, and through that is +transferred into the male sex; and not_ vice versa. XV. _Where there is +love truly conjugial, this sphere is received by the wife, and only +through her by the husband._ XVI. _Where there is love not conjugial, +this sphere is received indeed by the wife, but not by the husband +through her._ XVII. _Love truly conjugial may exist with one of the +married partners and not at the same time with the other._ XVIII. _There +are various similitudes and dissimilitudes, both internal and external, +with married partners._ XIX. _Various similitudes can be conjoined, but +not with dissimilitudes._ XX. _The Lord provides similitudes for those +who desire love truly conjugial; and if not on earth, he yet provides +them in heaven._ XXI. _A man (homo) according to the deficiency and loss +of conjugial love, approaches to the nature of a beast._ We proceed to +the explanation of each article. + +210. I. THE SENSE PROPER TO CONJUGIAL LOVE IS THE SENSE OF TOUCH. Every +love has its own proper sense. The love of seeing, grounded in the love +of understanding, has the sense of seeing; and the gratifications proper +to it are the various kinds of symmetry and beauty. The love of hearing +grounded in the love of hearkening to and obeying, has the sense of +hearing; and the gratifications proper to it are the various kinds of +harmony. The love of knowing these things which float about in the air, +grounded in the love of perceiving, is the sense of smelling; and the +gratifications proper to it are the various kinds of fragrance. The love +of self-nourishment, grounded in the love of imbibing goods, is the +sense of tasting; and the delights proper to it are the various kinds of +delicate foods. The love of knowing objects, grounded in the love of +circumspection and self-preservation, is the sense of touching, and the +gratifications proper to it are the various kinds of titillation. The +reason why the love of conjunction with a partner, grounded in the love +of uniting good and truth, has the sense of touch proper to it, is, +because this sense is common to all the senses, and hence borrows from +them somewhat of support and nourishment. That this love brings all the +above-mentioned senses into communion with it, and appropriates their +gratification, is well known. That the sense of touch is devoted to +conjugial love, and is proper to it, is evident from all its sports, and +from the exaltation of its subtleties to the highest degree of what is +exquisite. But the further consideration of this subject we leave to +lovers. + +211. II. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE FACULTY OF +GROWING WISE INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES. The +faculty of growing wise increases with those who are in love truly +conjugial, because this love appertains to married partners on account +of wisdom, and according to it, as has been fully proved in the +preceding sections; also, because the sense of that love is the touch, +which is common to all the senses, and also is full of delights; in +consequence of which it opens the interiors of the mind, as it opens the +interiors of the senses, and therewith the organical principles of the +whole body. Hence it follows, that those who are principled in that +love, prefer nothing to growing wise; for a man grows wise in proportion +as the interiors of his mind are opened; because by such opening, the +thoughts of the understanding are elevated into superior light, and the +affections of the will into superior heat; and superior light is wisdom, +and superior heat is the love thereof. Spiritual delights conjoined to +natural delights, which are the portion of those who are in love truly +conjugial, constitute loveliness, and thence the faculty of growing +wise. Hence it is that the angels have conjugial love according to +wisdom; and the increase of that love and at the same time of its +delights is according to the increase of wisdom; and spiritual +offspring, which are produced from their marriages, are such things as +are of wisdom from the father, and of love from the mother, which they +love from a spiritual _storge_; which love unites with their conjugial +love, and continually elevates it, and joins them together. + +212. The contrary happens with those who are not in any conjugial love, +from not having any love of wisdom. These enter the marriage state with +no other end in view than lasciviousness, in which is also the love of +growing insane; for every end considered in itself is a love, and +lasciviousness in its spiritual origin is insanity. By insanity we mean +a delirium in the mind occasioned by false principles; and an eminent +degree of delirium is occasioned by truths which are falsified until +they are believed to be wisdom. That such persons are opposed to +conjugial love, is confirmed or evinced by manifest proof in the +spiritual world; where, on perceiving the first scent of conjugial love, +they fly into caverns, and shut the doors; and if these are opened, they +rave like madmen in the world. + +213. III. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE HAPPINESS OF +DWELLING TOGETHER INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES. +The happiness of dwelling together increases with those who are in love +truly conjugial, because they mutually love each other with every sense. +The wife sees nothing more lovely than the husband, and the husband +nothing more lovely than the wife; neither do they hear, smell, or touch +any thing more lovely; hence the happiness they enjoy of living together +in the same house, chamber, and bed. That this is the case, you that are +husbands can assure yourselves from the first delights of marriage, +which are in their fulness; because at that time the wife is the only +one of the sex that is loved. That the reverse is the case with those +who are not in conjugial love, is well known. + +214. IV. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL CONJUNCTION OF MINDS +INCREASES, AND THEREWITH FRIENDSHIP; BUT WITH THOSE WHO ARE NOT, THEY +BOTH DECREASE. That conjunction of minds increases with those who are in +love truly conjugial, was proved in the chapter ON THE CONJUNCTION OF +SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE LORD'S WORDS, THAT +THEY ARE NO LONGER TWO BUT ONE FLESH, see n. 156*-191. But that +conjunction increases as friendship unites with love; because friendship +is as it were the face and also the raiment of that love; for it not +only joins itself to love as raiment, but also conjoins itself thereto +as a face. Love preceding friendship is like the love of the sex, which, +after the marriage vow, takes its leave and departs; whereas love +conjoined to friendship after the marriage vow, remains and is +strengthened; it likewise outers more interiorly into the breast, +friendship introducing it, and making it truly conjugial. In this case +the love makes its friendship also conjugial, which differs greatly from +the friendship of every other love; for it is full. That the case is +reversed with those who are not principled in conjugial love, is well +known. With these, the first friendship, which was insinuated during the +time of courtship, and afterwards during the period immediately +succeeding marriage, recedes more and more from the interiors of the +mind, and thence successively at length retires to the cuticles; and +with those who think of separation it entirely departs; but with those +who do not think of separation, love remains in the externals, yet it is +cold in the internals. + +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 love essentially consists in the desire of two to become one; +that is, in their desire that two lives may become one life. This desire +is the perpetual _conatus_ of that love, from which flow all its +effects. That _conatus_ is the very essence of motion, and that desire +is the living _conatus_ appertaining to man, is confirmed by the +researches of philosophers, and is also evident to such as take a view +of the subject from refined reason. Hence it follows, that 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. + +216. VI. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, IN MARRIAGE HAVE RESPECT +TO WHAT IS ETERNAL; BUT WITH THOSE WHO ARE NOT THE CASE IS REVERSED. +Those who are in love truly conjugial have respect to what is eternal, +because in that love there is eternity; and its eternity is grounded in +this, that love with the wife, and wisdom with the husband, increases to +eternity; and in the increase or progression the married partners enter +more and more interiorly into the blessedness of heaven, which their +wisdom and its love have stored up together in themselves: if therefore +the idea of what is eternal were to be plucked away, or by any casualty +to escape from their minds, it would be as if they were cast down from +heaven. What is the state of conjugial partners in heaven, when the idea +of what is eternal falls out of their minds, and the idea of what is +temporal takes its place, was made evident to me from the following +case. On a certain time, permission having been granted for the purpose, +two married partners were present with me from heaven: and at that +instant the idea of what is eternal respecting marriage was taken away +from them by an idle disorderly spirit who was talking with craft and +subtlety. Hereupon they began to bewail themselves, saying, that they +could not live any longer, and that they felt such misery as they had +never felt before. When this was perceived by their co-angels in heaven, +the disorderly spirit was removed and cast down; whereupon the idea of +what is eternal instantly returned to them, and they were gladdened in +heart, and most tenderly embraced each other. Besides this, I have heard +two married partners, who at one instant entertained an idea of what is +eternal respecting their marriage, and the next an idea of what is +temporal. This arose from their being internally dissimilar. When they +were in the idea of what is eternal, they were mutually glad; but when +in the idea of what is temporal, they said, "There is no longer any +marriage between us;" and the wife, "I am no longer a wife, but a +concubine;" and the husband, "I am no longer a husband, but an +adulterer;" wherefore while their internal dissimilitude was open to +them, the man left the woman, and the woman the man: afterwards, +however, as each had an idea of what is eternal respecting marriage, +they were consociated with suitable partners. From these instances it +may be clearly seen, that those who are in love truly conjugial have +respect to what is eternal; and if this idea escapes from their inmost +thoughts, they are disunited as to conjugial love, though not at the +same time as to friendship; for friendship dwells in externals, but +conjugial love in internals. The case is similar with marriages on +earth, where married partners who tenderly love each other, think of +what is eternal respecting the marriage-covenant, and not at all of its +termination by death; and if this should enter their thoughts, they are +grieved; nevertheless they are cherished again by hope from the thought +of its continuance after their decease. + +[Transcriber's Note: The out-of-order section number which follows is in +the original text, as is the asterisk which does not seem to indicate a +footnote.] + +216.* VII. CONJUGIAL LOVE RESIDES WITH CHASTE WIVES; BUT STILL THEIR +LOVE DEPENDS ON THE HUSBANDS. The reason of this is, because wives are +born loves; and hence it is innate to them to desire to be one with +their husbands and from this thought of their will they continually feed +their love; wherefore to recede from the _conatus_ of uniting themselves +to their husbands, would be to recede from themselves: it is otherwise +with the husbands, who are not born loves, but recipients of that love +from their wives; and on this account, so far as they receive it, so far +the wives enter with their love; but so far as they do not receive it, +so far the wives stand aloof with their love, and wait in expectation. +This is the case with chaste wives; but it is otherwise with the +unchaste. From these considerations it is evident, that conjugial love +resides with the wives, but that their love depends on the husbands. + +217. VIII. WIVES LOVE THE BONDS OF MARRIAGE IF THE MEN DO. This follows +from what was said in the foregoing article: moreover, wives naturally +desire to be, and to be called wives; this being to them a name of +respect and honor; they therefore love the bonds of marriage. And as +chaste wives desire, not in name only, but in reality, to be wives, and +this is effected by a closer and closer binding with their husbands, +therefore they love the bonds of marriage as establishing the +marriage-covenant, and this so much the more as they are loved again by +their husbands, or what is tantamount, as the men love those bonds. + +218. IX. THE INTELLIGENCE OF WOMEN IS IN ITSELF MODEST, ELEGANT, +PACIFIC, YIELDING, SOFT, TENDER; BUT THE INTELLIGENCE OF MEN IN ITSELF +IS GRAVE, HARSH, HARD, DARING, FOND OF LICENTIOUSNESS. That such is the +characteristic distinction of the woman and the man, is very evident +from the body, the face, the tone of voice, the conversation, the +gesture, and the manners of each: from the BODY, in that there is more +hardness in the skin and flesh of men, and more softness in that of +women; from the FACE, in that it is harder, more fixed, harsher, of +darker complexion, also bearded, thus less beautiful in men; whereas in +women it is softer, more yielding, more tender, of fairer complexion, +and thence more beautiful; from the TONE OF VOICE, in that it is deeper +with men, and sweeter with women; from the CONVERSATION in that with men +it is given to licentiousness and daring, but with women it is modest +and pacific; from the GESTURE, in that with men it is stronger and +firmer, whereas with women it is more weak and feeble; from the MANNERS, +in that with men they are more unrestrained, but with women more +elegant. How far from the very cradle the genius of men differs from +that of women, was discovered to me clearly from seeing a number of boys +and girls met together. I saw them at times through a window in the +street of a great city, where more than twenty assembled every day. The +boys, agreeably to the disposition born with them, in their pastimes +were tumultuous, vociferous, apt to fight, to strike, and to throw +stones at each other; whereas the girls sat peaceably at the doors of +the houses, some playing with little children, some dressing dolls or +working on bits of linen, some kissing each other; and to my surprise, +they still looked with satisfaction at the boys whose pastimes were so +different from their own. Hence I could see plainly, that a man by birth +is understanding, and a woman, love; and also the quality of +understanding and of love in their principles; and thereby what would be +the quality of a man's understanding without conjunction with female +love, and afterwards with conjugial love. + +219. X. WIVES ARE IN NO EXCITATION AS MEN ARE; BUT THEY HAVE A STATE OF +PREPARATION FOR RECEPTION. That men have semination and consequent +excitation, and that women have not the latter because they have not the +former, is evident, but that women have a state of preparation for +reception, and thus for conception, I relate from what has been told me; +but what the nature and quality of this state with the women is, I am +not allowed to describe; besides, it is known to them alone: but whether +their love, while they are in that state, is in the enjoyment of its +delight, or in what is undelightful, as some say, they have not made +known. This only is generally known, that it is not allowed the husband +to say to the wife, that he is able and not willing: for thereby the +state of reception is greatly hurt, which is prepared according to the +state of the husband's ability. + +220. XI. MEN HAVE ABUNDANT STORE ACCORDING TO THE LOVE OF PROPAGATING +THE TRUTHS OF WISDOM, AND TO THE LOVE OF DOING USES. This position is +one of the arcana which were known to the ancients, and which are now +lost. The ancients knew that everything which was done in the body is +from a spiritual origin: as that from the will, which in itself is +spiritual, actions flow; that from the thought, which also is spiritual, +speech flows; also that natural sight is grounded in spiritual sight, +which is that of the understanding; natural hearing in spiritual +hearing, which is attention of the understanding and at the same time +accommodation of the will; and natural smelling in spiritual smelling, +which is perception; and so forth: in like manner they saw that +semination with men is from a spiritual origin. That it is from the +truths of which the understanding consists, they concluded from several +deductions both of reason and of experience; and they asserted, that +nothing is received by males from the spiritual marriage, which is that +of good and truth, and which flows into everything in the universe, but +truth, and whatever has relation to truth; and that this in its progress +into the body is formed into seed; and that hence it is, that seeds +spiritually understood are truths. As to formation, they asserted, that +the masculine soul, as being intellectual, is thus truth; for the +intellectual principle is nothing else; wherefore while the soul +descends, truth also descends: that this is effected by this +circumstance, that the soul, which is the inmost principle of every man +(_homo_) and every animal, and which in its essence is spiritual, from +an implanted tendency to self-propagation, follows in the descent, and +is desirous to procreate itself; and that when this is the case, the +entire soul forms itself, and clothes itself, and becomes seed: and that +this may be done thousands of times, because the soul is a spiritual +substance, which is not a subject of extension but of impletion, and +from which no part can be taken away, but the whole may be produced, +without any loss thereof: hence it is, that it is as fully present in +the smallest receptacles, which are seeds, as in its greatest +receptacle, the body. Since therefore the principle of truth in the soul +is the origin of seed, it follows, that men have abundant store +according to their love of propagating the truths of their wisdom: it is +also according to their love of doing uses; because uses are the goods +which truths produce. In the world also it is well known to some, that +the industrious have abundant store, but not the idle. I inquired, "How +is a feminine principle produced from a male soul?" and I received for +answer, that it was from intellectual good; because this in its essence +is truth: for the intellect can think that this is good, thus that it is +true that it is good. It is otherwise with the will: this does not think +what is good and true, but loves and does it. Therefore in the Word sons +signify truths, and daughters goods, as may be seen above, n. 120; and +seed signifies truth, as may be seen in the APOCALYPSE REVEALED, n. 565. + +221. XII. DETERMINATION IS IN THE GOOD PLEASURE OF THE HUSBAND. This is, +because with men there is the abundant store above mentioned; and this +varies with them according to the states of their minds and bodies: for +the understanding is not so constant in its thoughts as the will is in +its affections; since it is sometimes carried upwards, sometimes +downwards; at one time it is in a serene and clear state in another in a +turbulent and obscure one; sometimes it is employed on agreeable +objects, sometimes on disagreeable; and as the mind, while it acts, is +also in the body, it follows, that the body has similar states: hence +the husband at times recedes from conjugial love, and at times accedes +to it, and the abundant store is removed in the one state, and restored +in the other. These are the reasons why determination at all times is to +be left to the good pleasure of the husband: hence also it is that +wives, from a wisdom implanted in them, never offer any admonition on +such subjects. + +222. XIII. THE CONJUGIAL SPHERE FLOWS FROM THE LORD THROUGH HEAVEN INTO +EVERYTHING IN THE UNIVERSE, EVEN TO ITS ULTIMATES. That love and wisdom, +or, what is the same, good and truth, proceed from the Lord, was shewn +above in a chapter on the subject. Those two principles in a marriage +proceed continually from the Lord, because they are himself, and from +him are all things; and the things which proceed from him fill the +universe, for unless this were the case, nothing which exists would +subsist. There are several spheres which proceed from him; the sphere of +the conservation of the created universe; the sphere of the defence of +good and truth against evil and false, the sphere of reformation and +regeneration, the sphere of innocence and peace, the sphere of mercy and +grace, with several others; but the universal of all is the conjugial +sphere, because this also is the sphere of propagation, and thus the +supereminent sphere of the conservation of the created universe by +successive generations. That this conjugial sphere fills the universe, +and pervades all things from first to last, is evident from what has +been shewn above, that there are marriages in the heavens, and the most +perfect in the third or supreme heaven: and that besides taking place +with men it takes place also with all the subjects of the animal kingdom +in the earth, even down to worms; and moreover with all the subjects of +the vegetable kingdom, from olives and palms even to the smallest +grasses. That this sphere is more universal than the sphere of heat and +light, which proceeds from the sun of our world, may appear reasonable +from this consideration, that it operates also in the absence of the +sun's heat, as in winter, and in the absence of its light, as in the +night, especially with men (_homines_). The reason why it so operates +is, because it was from the sun of the angelic heaven, and thence there +is a constant equation of heat and light, that is, a conjunction of good +and truth; for it is in a continual spring. The changes of good and +truth, or of its heat and light, are not variations thereof, like the +variations on earth arising from changes of the heat and light +proceeding from the natural sun; but they arise from the recipient +subjects. + +223. XIV. THIS SPHERE IS RECEIVED BY THE FEMALE SEX, AND THROUGH THAT IS +TRANSFERRED TO THE MALE SEX. There is not any conjugial love +appertaining to the male sex, but it appertains solely to the female +sex, and from this sex is transferred to the male: this I have seen +evidenced by experience; concerning which see above, n. 161. A further +proof of it is supplied from this consideration, that the male form is +the intellectual form, and the female the voluntary; and the +intellectual form cannot grow warm with conjugial heat from itself, but +from the conjunctive heat of some one, in whom it was implanted from +creation; consequently it cannot receive that love except by the +voluntary form of the woman adjoined to itself; because this also is a +form of love. This same position might be further confirmed by the +marriage of good and truth; and, to the natural man, by the marriage of +the heart and lungs; for the heart corresponds to love, and the lungs to +understanding; but as the generality of mankind are deficient in the +knowledge of these subjects, confirmation thereby would tend rather to +obscure than to illustrate. It is in consequence of the transference of +this sphere from the female sex into the male, that the mind is also +inflamed solely from thinking about the sex; that hence also comes +propagative formation and thereby excitation, follows of course; for +unless heat is united to light on earth, nothing flourishes and is +excited to cause fructification there. + +224. XV. WHERE THERE IS LOVE TRULY CONJUGIAL, THIS SPHERE IS RECEIVED BY +THE WIFE, AND ONLY THROUGH HER BY THE HUSBAND. That this sphere, with +those who are in love truly conjugial, is received by the husband only +through the wife, is at this day an arcanum; and yet in itself it is not +an arcanum, because the bridegroom and new-married husband may know +this; is he not affected conjugially by whatever proceeds from the bride +and new-married wife, but not at that time by what proceeds from others +of the sex? The case is the same with those who live together in love +truly conjugial. And since everyone, both man and woman, is encompassed +by his own sphere of life, densely on the breast, and less densely on +the back, it is manifest whence it is that husbands who are very fond of +their wives, turn themselves to them, and in the day-time regard them +with complacency; and on the other hand, why those who do not love their +wives, turn themselves away from them, and in the day-time regard them +with aversion. By the reception of the conjugial sphere by the husband +only through the wife, love truly conjugial is known and distinguished +from that which is spurious, false, and cold. + +225. XVI. WHERE THERE IS LOVE NOT CONJUGIAL, THIS SPHERE IS RECEIVED +INDEED BY THE WIFE, BUT NOT BY THE HUSBAND THROUGH HER. This conjugial +sphere flowing into the universe is in its origin divine; in its +progress in heaven with the angels it is celestial and spiritual; with +men it is natural, with beasts and birds animal, with worms merely +corporeal, with vegetables it is void of life; and moreover in all its +subjects it is varied according to their forms. Now as this sphere is +received immediately by the female sex, and mediately by the male, and +as it is received according to forms, it follows, that this sphere, +which in its origin is holy, may in the subjects be turned into what is +not holy, yea may be even inverted into what is opposite. The sphere +opposite to it is called meretricious with such women, and adulterous +with such men; and as such men and women are in hell, this sphere is +from thence: but of this sphere there is also much variety, and hence +there are several species of it; and such a species is attracted and +appropriated by a man (_vir_) as is agreeable to him, and as is +conformable and correspondent with his peculiar temper and disposition. +From these considerations it may appear, that the man who does not love +his wife, receives that sphere from some other source than from his +wife; nevertheless it is a fact, that it is also inspired by the wife, +but without the husband's knowing it, and while he grows warm. + +226. XVII. LOVE TRULY CONJUGIAL MAY EXIST WITH ONE OF THE MARRIED +PARTNERS, AND NOT AT THE SAME TIME WITH THE OTHER. For one may from the +heart devote himself to chaste marriage, while the other knows not what +chaste marriage is; one may love the things which are of the church, but +the other those which are of the world alone: as to their minds, one may +be in heaven, the other in hell; hence there may be conjugial love with +the one, and not with the other. The minds of such, since they are +turned in a contrary direction, are inwardly in collision with each +other; and if not outwardly, still, he that is not in conjugial love, +regards his lawful consort as a tiresome old woman; and so in other +cases. + +227. XVIII. THERE ARE VARIOUS SIMILITUDES AND DISSIMILITUDES, BOTH +INTERNAL AND EXTERNAL, WITH MARRIED PARTNERS. It is well known, that +between married partners there are similitudes and dissimilitudes, and +that the external appear, but not the internal, except after some time +of living together, to the married partners themselves, and by +indications to others; but it would be useless to mention each so that +they might be known, since several pages might be filled with an account +and description of their varieties. Similitudes may in part be deduced +and concluded from the dissimilitudes on account of which conjugial love +is changed into cold; of which we shall speak in the following chapter. +Similitudes and dissimilitudes in general originate from connate +inclinations, varied by education, connections, and persuasions that +have been imbibed. + +228. XIX. VARIOUS SIMILITUDES CAN BE CONJOINED, BUT NOT WITH +DISSIMILITUDES. The varieties of similitudes are very numerous, and +differ more or less from each other; but still those which differ may in +time be conjoined by various things, especially by accommodations to +desires, by mutual offices and civilities, by abstaining from what is +unchaste, by the common love of infants and the care of children, but +particularly by conformity in things relating to the church; for things +relating to the church effect a conjunction of similitudes differing +interiorly, other things only exteriorly. But with dissimilitudes no +conjunction can be effected, because they are antipathetical. + +229. XX. THE LORD PROVIDES SIMILITUDES FOR THOSE WHO DESIRE LOVE TRULY +CONJUGIAL, AND IF NOT ON EARTH, HE YET PROVIDES THEM IN HEAVEN. The +reason of this is, because all marriages of love truly conjugial are +provided by the Lord. That they are from him, may be seen above, n. 130, +131; but in what manner they are provided in heaven, I have heard thus +described by the angels: The divine providence of the Lord extends to +everything, even to the minutest particulars, concerning marriages and +in marriages, because all the delights of heaven spring from the +delights of conjugial love, as sweet waters from the fountain-head; and +on this account it is provided that conjugial pairs be born; and that +they be continually educated to their several marriages under the Lord's +auspices, neither the boy nor the girl knowing anything of the matter; +and after a stated time, when they both become marriageable, they meet +in some place as by chance, and see each other, and in this case they +instantly know, as by a kind of instinct, that they are a pair, and by a +kind of inward dictate think within themselves, the youth, that she is +mine, and the maiden, that he is mine; and when this thought has existed +some time in the mind of each, they accost each other from a deliberate +purpose, and betroth themselves. It is said, as by chance, by instinct, +and by dictate; and the meaning is, by divine providence; since, while +the divine providence is unknown, it has such an appearance; for the +Lord opens internal similitudes, so that they may see themselves. + +230. XXI. A MAN (_homo_) ACCORDING TO THE DEFICIENCY AND LOSS OF +CONJUGIAL LOVE, APPROACHES TO THE NATURE OF A BEAST. The reason of this +is, because so far as a man (_homo_) is in conjugial love, so far he is +spiritual, and so far as he is spiritual, so far he is a man (_homo_); +for a man is born to a life after death, and attains the possession +thereof in consequence of having in him a spiritual soul, and is capable +of being elevated thereto by the faculty of his understanding; if in +this case his will, from the faculty also granted to it, is elevated at +the same time, he lives after death the life of heaven. The contrary +comes to pass, if he is in a love opposite to conjugial love; for so far +as he is in this opposite love, so far he is natural; and a merely +natural man is like a beast as to lusts and appetites, and to their +delights; with this difference only, that he has the faculty of +elevating his understanding into the light of wisdom, and also of +elevating his will into the heat of celestial love. These faculties are +never taken away from airy man (_homo_); therefore the merely natural +man, although as to concupiscences and appetites and their delights, he +is like a beast, still lives after death, but in a state corresponding +to his past life. From these considerations it may appear that a man, +according to the deficiency of conjugial love, approaches to the nature +of a beast. This position may seem to be contradicted by the +consideration, that there are a deficiency and loss of conjugial love +with some who yet are men (_homines_); but the position is meant to be +confined to those who make light of conjugial love from a principle of +adulterous love, and who therefore are in such deficiency and loss. + + * * * * * + +231. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. I once +heard loud exclamations, which issued from the hells, with a noise as if +they bubbled up through water: one to the left hand, in these words, "O +HOW JUST!" another to the right, "O HOW LEARNED!" and a third from +behind, "O HOW WISE!" and as I was in doubt whether there are also in +hell persons of justice, learning, and wisdom, I was impressed with a +strong desire of seeing what was the real case; and a voice from heaven +said to me, "You shall see and hear." I therefore in spirit went out of +the house, and saw before me an opening, which I approached; and looked +down; and lo! there was a ladder, by which I descended: and when I was +down, I observed a level country set thick with shrubs, intermixed with +thorns and nettles; and on my asking, whether this was hell, I was told +it was the lower earth next above hell. I then continued my course in a +direction according to the exclamations in order; first to those who +exclaimed, "O HOW JUST!" where I saw a company consisting of such as in +the world had been judges influenced by friendship and gifts; then to +the second exclamation, "O HOW LEARNED!" where I saw a company of such +as in the world had been reasoners; and lastly to the third exclamation, +"O HOW WISE!" where I saw a company such as in the world had been +confirmators. From these I returned to the first, where there were +judges influenced by friendship and gifts, and who were proclaimed +"Just." On one side I saw as it were an amphitheatre built of brick, and +covered with black slates; and I was told that they called it a +tribunal. There were three entrances to it on the north, and three on +the west, but none on the south and east; a proof that their decisions +were not those of justice, but were arbitrary determinations. In the +middle of the amphitheatre there was a fire, into which the servants who +attended threw torches of sulphur and pitch; the light whereof, by its +vibrations on the plastered walls, presented pictured images of birds of +the evening and night; but both the fire and the vibrations of light +thence issuing, together with the forms of the images thereby produced, +were representations that in their decisions they could adorn the matter +of any debate with colored dyes, and give it a form according to their +own interest. In about half an hour I saw some old men and youths in +robes and cloaks, enter the amphitheatre, who, laying aside their caps, +took their seats at the tables, in order to sit in judgement. I heard +and perceived with what cunning and ingenuity, under the impulse of +prejudice in favor of their friends, they warped and inverted judgement +so as to give it an appearance of justice, and this to such a degree, +that they themselves saw what was unjust as just, and on the other hand +what was just as unjust. Such persuasions respecting the points to be +decided upon, appeared from their countenances, and were heard from +their manner of speaking. I then received illustration from heaven, from +which I perceived how far each point was grounded in right or not; and I +saw how industriously they concealed what was unjust, and gave it a +semblance of what was just; and how they selected some particular +statute which favored their own side of the question, and by cunning +reasonings warped the rest to the same side. After judgement was given, +the decrees were conveyed to their clients, friends and favorers, who, +to recompense them for their services, continued to shout, "O HOW JUST, +O HOW JUST!" After this I conversed respecting them with the angels of +heaven, and related to them some of the things I had seen and heard. The +angels said to me, "Such judges appear to others to be endowed with a +most extraordinary acuteness of intellect; when yet they do not at all +see what is just and equitable. If you remove the prejudices of +friendship in favor of particular persons, they sit mute in judgement +like so many statues, and only say, 'I acquiesce, and am entirely of +your opinion on this point.' This happens because all their judgements +are prejudices; and prejudice with partiality influences the case in +question from beginning to end. Hence they see nothing but what is +connected with their friend's interest; and whatever is contrary +thereto, they set aside; or if they pay any attention to it, they +involve it in intricate reasonings, as a spider wraps up its prey in a +web, and make an end of it; hence, unless they follow the web of their +prejudice, they see nothing of what is right. They were examined whether +they were able to see it, and it was discovered that they were not. That +this is the case, will seem wonderful to the inhabitants of your world; +but tell them it is a truth that has been investigated by the angels of +heaven. As they see nothing of what is just, we in heaven regard them +not as men but as monsters, whose heads are constituted of things +relating to friendship, their breasts of those relating to injustice, +their feet of those which relate to confirmation, and the soles of the +feet of those things which relate to justice, which they supplant and +trample under foot, in case they are unfavorable to the interests of +their friend. But of what quality they appear to us from heaven, you +shall presently see; for their end is at hand." And lo! at that instant +the ground was cleft asunder, and the tables fell one upon another, and +they were swallowed up, together with the whole amphitheatre, and were +cast into caverns, and imprisoned. It was then said to me, "Do you wish +to see them where they now are?" And lo! their faces appeared as of +polished steel, their bodies from the neck to the loins as graven images +of stone clothed with leopards' skins, and their feet like snakes: the +law books too, which they had arranged in order on the tables, were +changed into packs of cards: and now, instead of sitting in judgement, +the office appointed to them is to prepare vermilion and mix it up into +a paint, to bedaub the faces of harlots and thereby turn them into +beauties. + +After seeing these things, I was desirous to visit the two other +assemblies, one of which consisted of mere reasoners, and the other of +mere confirmators; and it was said to me, "Stop awhile, and you shall +have attendant angels from the society next above them; by these you +will receive light from the Lord and will see what will surprise you." + +232. THE SECOND MEMORABLE RELATION. After some time I heard again from +the lower earth voices exclaiming as before, "O HOW LEARNED! O HOW +WISE!" I looked round to see what angels were present; and lo! they were +from the heaven immediately above those who cried out, "O HOW LEARNED!" +and I conversed with them respecting the cry, and they said, "Those +learned ones are such as only reason _whether a thing be so or not_, and +seldom think _that it is so_; therefore, they are like winds which blow +and pass away, like the bark about trees which are without sap, or like +shells about almonds without a kernel, or like the outward rind about +fruit without pulp; for their minds are void of interior judgement, and +are united only with the bodily senses; therefore unless the senses +themselves decide, they can conclude nothing; in a word, they are merely +sensual, and we call them REASONERS. We give them this name, because +they never conclude anything, and make whatever they hear a matter of +argument, and dispute whether it be so, with perpetual contradiction. +They love nothing better than to attack essential truths, and so to pull +them in pieces as to make them a subject of dispute. These are those who +believe themselves learned above the rest of the world." On hearing this +account, I entreated the angels to conduct me to them: so they led me to +a cave, from which there was a flight of steps leading to the earth +below. We descended and followed the shout, "O HOW LEARNED!" and lo! +there were some hundreds standing in one place, beating the ground with +their feet. Being at first surprised at this sight, I inquired the +reason of their standing in that manner and beating the ground with the +soles of their feet, and said, "They may thus by their feet make holes +in the floor." At this the angel smiled and said, "They appear to stand +in this manner, because they never think on any subject that it is so, +but only whether it is so, and dispute about it; and when the thinking +principle proceeds no further than this, they appear only to tread and +trample on a single clod, and not to advance." Upon this I approached +the assembly, and lo! they appeared to me to be good-looking men and +well dressed; but the angels said, "This is their appearance when viewed +in their own light; but if light from heaven flows in, their faces are +changed, and so is their dress;" and so it came to pass: they then +appeared with dark faces, and dressed in black sackcloth; but when this +light was withdrawn, they appeared as before. I presently entered into +conversation with some of them, and said, "I heard the shout of a crowd +about you, '_O how learned!_' may I be allowed therefore to have a +little conversation with you on subjects of the highest learning?" they +replied, "Mention any subject, and we will give you satisfaction." I +then asked, "What must be the nature of that religion by which a man is +saved?" They said, "We will divide this subject into several parts; and +we cannot answer it until we have concluded on its subdivisions. The +first inquiry shall be, Whether religion be anything? the second, +Whether there be such a thing as salvation or not? the third, Whether +one religion be more efficacious than another? the fourth, Whether there +be a heaven and a hell? the fifth, Whether there be eternal life after +death?" besides many more inquiries. Then I desired to know their +opinion concerning the first article of inquiry, Whether religion be +anything? They began to discuss the subject with abundance of arguments, +whether there be any such thing as religion, and whether what is called +religion be anything? I requested them to refer it to the assembly, and +they did so; and the general answer was, that the proposition required +so much investigation that it could not be finished within the evening. +I then asked. "Can you finish it within the year?" and one of them said, +"Not within a hundred years:" so I observed, "In the mean while you are +without religion;" and he replied, "Shall it not be first demonstrated +whether there be such a thing as religion, and whether what is called +religion be anything? if there be such a thing, it must be also for the +wise; if there be no such thing, it must he only for the vulgar. It is +well known that religion is called a bond; but it is asked, for whom? if +it be only for the vulgar, it is not anything in itself; if it be +likewise for the wise, it is something." On hearing these arguments, I +said to them, "There is no character you deserve less than that of being +learned; because all your thoughts are confined to the single inquiry, +whether a thing be, and to canvass each side of the question. Who can +become learned, unless he know something for certain, and progressively +advance into it, as a man in walking progressively advances from step to +step, and thereby successively arrives at wisdom! If you follow any +other rule, you make no approach to truths, but remove them more and +more out of sight. To reason only whether a thing be, is it not like +reasoning about a cap or a shoe, whether they fit or not, before they +are put on? and what must be the consequence of such reasoning, but that +you will not know whether anything exist, yea, whether there be any such +thing as salvation, or eternal life after death; whether one religion be +more efficacious than another, and whether there be a heaven and a hell? +On these subjects you cannot possibly think at all, so long as you halt +at the first step, and beat the sand at setting out, instead of setting +one foot before another and going forward. Take heed to yourselves, lest +your minds, standing thus without in a state of indetermination, should +inwardly harden and become statues of salt, and yourselves friends of +Lot's wife." With these words I took my leave, and they being indignant +threw stones after me; and then they appeared to me like graven images +of stone, without any human reason in them. On my asking the angels +concerning their lot, they said, "Their lot is, that they are cast down +into the deep, into a wilderness, where they are forced to carry +burdens; and in this case, as they are no longer capable of rational +conversation, they give themselves up to idle prattle and talk, and +appear at a distance like asses that are heavily laden." + +233. THE THIRD MEMORABLE RELATION. After this one of the angels said, +"Follow me to the place where they exclaim, 'O HOW WISE!' and you shall +see prodigies of men; you shall see faces and bodies, which are the +faces and bodies of a man, and yet they are not men." I said, "Are they +beasts then?" he replied, "They are not beasts, but beast-men; for they +are such as cannot at all see whether truth be truth or not, and yet +they can make whatever they will to be truth. Such persons with us are +called CONFIRMATORS." We followed the vociferation, and came to the +place; and lo! there was a company of men, and around them a crowd, and +in the crowd some of noble blood, who, on hearing that they confirmed +whatever they said, and favored themselves with such manifest consent, +turned, and said, "O HOW WISE!" But the angel said to me, "Let us not go +to them, but call one out of the company." We called him and went aside +with him, and conversed on various subjects; and he confirmed every one +of them, so that they appeared altogether as true; and we asked him, +whether he could also confirm the contrary? he said, "As well as the +former." Then he spoke openly and from the heart, and said, "What is +truth? Is there anything true in the nature of things, but what a man +makes true? Advance any proposition you please, and I will make it to be +true." Hereupon I said, "Make this true; That faith is the all of the +church." This he did so dexterously and cunningly, that the learned who +were standing by admired and applauded him. I afterwards requested him +to make it true, That charity is the all of the church; and he did so: +and afterwards, That charity is nothing of the church: and he dressed up +each side of the question, and adorned it so with appearances, that the +bystanders looked at each other, and said, "Is not this a wise man?" But +I said, "Do not you know that to live well is charity, and that to +believe well is faith? does not he that lives well also believe well? +and consequently, is not faith of charity, and charity of faith? do you +not see that this is true?" He replied, "I will make it true, and will +then see." He did so, and said, "Now I see it;" but presently he made +the contrary to be true, and then said, "I also see that this is true." +At this we smiled and said, "Are they not contraries? how can two +contraries appear true?" To this he replied with indignation, "You are +mistaken; each is true; since truth is nothing but what a man makes +true." There was a certain person standing near, who in the world had +been a legate of the first rank. He was surprised at this assertion, and +said, "I acknowledge that in the world something like this method of +reasoning prevails; but still you are out of your senses. Try if you can +make it to be true, that light is darkness, and darkness light." He +replied, "I will easily do this. What are light and darkness but a state +of the eye? Is not light changed into shade when the eye comes out of +sunshine, and also when it is kept intensely fixed on the sun? Who does +not know, that the state of the eye in such a case is changed, and that +in consequence light appears as shade; and on the other hand, when the +state of the eye is restored, that shade appears as light? Does not +an owl see the darkness of night as the light of day, and the light of +day as the darkness of night, and also the sun itself as an opaque and +dusky globe? If any man had the eyes of an owl, which would he call +light and which darkness? What then is light but the state of the eye? +and if it be a state of the eye, is not light darkness, and darkness +light? therefore each of the propositions is true." Afterwards the +legate asked him to make this true, That a raven is white and not black; +and he replied, "I will do this also with ease;" and he said, "Take a +needle or razor, and lay open the feathers or quills of a raven; are +they not white within? Also remove the feathers and quills, and look at +its skin; is it not white? What is the blackness then which envelops it +but a shade, which ought not to determine the raven's color? That +blackness is merely a shade. I appeal to the skilful in the science of +optics, who will tell you, that if you pound a black stone or glass into +fine powder, you will see that the powder is white." But the legate +replied, "Does not the raven appear black to the sight?" The confirmator +answered, "Will you, who are a man, think in any case from appearance? +you may indeed say from appearance, that a crow is black, but you cannot +think so; as for example, you may speak from the appearance and say that +the sun rises, advances to its meridian altitude, and sets; but, as you +are a man, you cannot think so; because the sun stands unmoved and the +earth only changes its position. The case is the same with the raven; +appearance is appearance; and say what you will, a raven is altogether +and entirely white; it grows white also as it grows old; and this I have +seen." We next requested him to tell us from his heart, whether he was +in joke, or whether he really believed that nothing is true but what a +man makes true? and he replied, "I swear that I believe it." Afterwards +the legate asked him, whether he could make it true that he was out of +his senses; and he said, "I can; but I do not choose: who is not out of +his senses?" When the conversation was thus ended, this universal +confirmator was sent to the angels, to be examined as to his true +quality; and the report they afterwards made was, that he did not +possess even a single grain of understanding; because all that is above +the rational principle was closed in him, and that alone which is below +was open. Above the rational principle is heavenly light, and below it +is natural light; and this light is such that it can confirm whatever it +pleases; but if heavenly light does not flow into natural light, a man +does not see whether any thing true is true, and consequently neither +does he see that any thing false is false. To see in either case is by +virtue of heavenly light in natural light; and heavenly light is from +the God of heaven, who is the Lord; therefore this universal confirmator +is not a man or a beast, but a beast-man. I questioned the angel +concerning the lot of such persons, and whether they can be together +with those who are alive, since every one has life from heavenly light, +and from this light has understanding. He said, that such persons when +they are alone, can neither think nor express their thoughts, but stand +mute like machines, and as in a deep sleep; but that they awake as soon +as any sound strikes their ears: and he added, that those become such, +who are inmostly wicked; into these no heavenly light can flow from +above, but only somewhat spiritual through the world, whence they derive +the faculty of confirming. As he said this, I heard a voice from the +angels who had examined the confirmation, saying to me, "From what you +have now heard form a general conclusion." I accordingly formed the +following: "That intelligence does not consist in being able to confirm +whatever a man pleases, but in being able to see that what is true is +true, and what is false is false." After this I looked towards the +company where the confirmators stood, and where the crowd about them +shouted, "_O how wise!_" and lo! a dusky cloud covered them, and in the +cloud were owls and bats on the wing; and it was said to me, "The owls +and bats flying in the dusky cloud, are correspondences and consequent +appearances of their thoughts; because confirmations of falsities so as +to make them appear like truths, are represented in this world under the +forms of birds of night, whose eyes are inwardly illuminated by a false +light, from which they see objects in the dark as if in the light. By +such a false spiritual light are those influenced who confirm falses +until they seem as truths, and afterwards are said and believed to be +truths: all such see backwards, and not forwards." + + * * * * * * + +ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES. + +234. In treating here on the causes of coldness in marriages, we shall +treat also at the same time on the causes of separation, and likewise of +divorce, because they are connected; for separations come from no other +source than from coldnesses, which are successively inborn after +marriage, or from causes discovered after marriage, from which also +coldness springs; but divorces come from adulteries; for these are +altogether opposite to marriages; and opposites induce coldness, if not +in both parties, at least in one. This is the reason why the causes of +coldness, separations, and divorces, are brought together into one +chapter. But the coherence of the causes will be more clearly discerned +from viewing them in the following series:--I. _There are spiritual heat +and spiritual cold; and spiritual heat is love, and spiritual cold the +privation thereof._ II. _Spiritual cold in marriages is a disunion of +souls and a disjunction of minds, whence come indifference, discord, +contempt, disdain, and aversion; from which, in several cases, at length +comes separation as to bed, chamber, and house._ III. _There are several +successive causes of cold, some internal, some external, and some +accidental._ IV. _Internal causes of cold are from religion._ V. _The +first of these causes is the rejection of religion by each of the +parties._ VI. _The second is, that one has religion and not the other._ +VII. _The third is, that one is of one religion and the other of +another._ VIII. _The fourth is the falsity of the religion imbibed._ IX. +_With many, these are causes of internal cold, but not at the same time +of external._ X. _There are also several external causes of cold; the +first of which is dissimilitude of minds and manners._ XI. _The second +is, that conjugial love is believed to be the same as adulterous love, +only that the latter is not allowed by law, but the former is._ XII. +_The third is, a striving for pre-eminence between married partners._ +XIII. _The fourth is, a want of determination to any employment or +business, whence comes wandering passion._ XIV. _The fifth is, +inequality of external rank and condition._ XV. _There are also causes +of separation._ XVI. _The first of them is a vitiated state of mind._ +XVII. _The second is a vitiated state of body._ XVIII. _The third is +impotence before marriage._ XIX. _Adultery is the cause of divorce._ XX. +_There are also several accidental causes of cold; the first of which +is, that enjoyment is common (or cheap), because continually allowed._ +XXI. _The second is that living with a married partner, from a covenant +and compact, seems to be forced and not free._ XXII. _The third is, +affirmation on the part of the wife, and her talking incessantly about +love._ XXIII. _The fourth is, the man's continually thinking that his +wife is willing; and on the other hand, the wife's thinking that the man +is not willing._ XXIV. _As cold is in the mind it is also in the body; +and according to the increase of that cold, the externals also of the +body are closed._ We proceed to an explanation of each article. + +235. I. THERE ARE SPIRITUAL HEAT AND SPIRITUAL COLD; AND SPIRITUAL HEAT +IS LOVE, AND SPIRITUAL COLD IS THE PRIVATION THEREOF. Spiritual heat is +from no other source than the sun of the spiritual world; for there is +in that world a sun proceeding from the Lord, who is in the midst of it; +and as it is from the Lord, it is in its essence pure love. This sun +appears fiery before the angels, just as the sun of our world appears +before men. The reason of its appearing fiery is, because love is +spiritual fire. From that sun proceed both heat and light; but as that +sun is pure love, the heat thence derived in its essence is love, and +the light thence derived in its essence is wisdom; hence it is manifest +what is the source of spiritual heat, and that spiritual heat is love. +But we will also briefly explain the source of spiritual cold. It is +from the sun of the natural world, and its heat and light. The sun of +the natural world was created that its heat and light might receive in +them spiritual heat and light, and by means of the atmospheres might +convey spiritual heat and light even to ultimates in the earth, in order +to produce effects of ends, which are of the Lord in his sun, and also +to clothe spiritual principles with suitable garments, that is, with +materials, to operate ultimate ends in nature. These effects are +produced when spiritual heat is joined to natural heat; but the contrary +comes to pass when natural heat is separated from spiritual heat, as is +the case with those who love natural things, and reject spiritual: with +such, spiritual heat becomes cold. The reason why these two loves, which +from creation are in agreement, become thus opposite, is, because in +such case the dominant heat becomes the servant, and _vice versa_; and +to prevent this effect, spiritual heat, which from its lineage is lord, +then recedes; and in those subjects, spiritual heat grows cold, because +it becomes opposite. From these considerations it is manifest that +spiritual cold is the privation of spiritual heat. In what is here said, +by heat is meant love; because that heat living in subjects is felt as +love. I have heard in the spiritual world, that spirits merely natural +grow intensely cold while they apply themselves to the side of some +angel who is in a state of love; and that the case is similar in regard +to the infernal spirits, while heat flows into them out of heaven; and +that nevertheless among themselves, when the heat of heaven is removed +from them, they are inflamed with great heat. + +236. II. Spiritual cold in marriages is a disunion of souls and a +disjunction of minds, whence come indifference, discord, contempt, +disdain, and aversion; from which, in several cases, at length comes +separation as to bed, chamber, and house. That these effects take place +with married partners, while their primitive love is on the decline, and +becomes cold, is too well known to need any comment. The reason is, +because conjugial cold above all others resides in human minds; for the +essential conjugial principle is inscribed on the soul, to the end that +a soul may be propagated from a soul, and the soul of the father into +the offspring. Hence it is that this cold originates there, and +successively goes downward into the principles thence derived, and +infects them; and thus changes the joys and delights of the primitive +love into what is sad and undelightful. + +237. III. THERE ARE SEVERAL SUCCESSIVE CAUSES OF COLD, SOME INTERNAL, +SOME EXTERNAL, AND SOME ACCIDENTAL. That there are several causes of +cold in marriages, is known in the world; also that they arise from many +external causes; but it is not known that the origins of the causes lie +concealed in the inmost principles, and that from these they descend +into the principles thence derived, until they appear in externals; in +order therefore that it may be known that external causes are not causes +in themselves, but derived from causes in themselves, which, as was +said, are in inmost principles, we will first distribute the causes +generally into internal and external, and afterwards will particularly +examine them. + +238. IV. INTERNAL CAUSES OF COLD ARE FROM RELIGION. That the very origin +of conjugial love resides in the inmost principles of man, that is, in +his soul, is demonstrable to every one from the following considerations +alone; that the soul of the offspring is from the father, which is known +from the similitude of inclinations and affections, and also from the +general character of the countenance derived from the father and +remaining with very remote posterity; also from the propagative faculty +implanted in souls from creation; and moreover by what is analogous +thereto in the subjects of the vegetable kingdom, in that there lies hid +in the inmost principles of germination the propagation of the seed +itself, and thence of the whole, whether it be a tree, a shrub, or a +plant. This propagative or plastic force in seeds in the latter kingdom, +and in souls in the other, is from no other source than the conjugial +sphere, which is that of good and truth, and which perpetually emanates +and flows in from the Lord the Creator and Supporter of the universe; +concerning which sphere, see above, n. 222-225; and from the endeavour +of those two principles, good and truth, therein, to unite into a one. +This conjugial endeavour remains implanted in souls, and conjugial love +exists by derivation from it as its origin. That this same marriage, +from which the above universal sphere is derived, constitutes the church +with man, has been abundantly shewn above in the chapter ON THE MARRIAGE +OF GOOD AND TRUTH, and frequently elsewhere. Hence there is all the +evidence of rational demonstration, that the origin of the church and of +conjugial love are in one place of abode, and in a continual embrace; +but on this subject see further particulars above, n. 130, where it was +proved, that conjugial love is according to the state of the church with +man; thus that it is grounded in religion, because religion constitutes +this state. Man also was created with a capacity of becoming more and +more interior, and thereby of being introduced or elevated nearer and +nearer to that marriage, and thus into love truly conjugial, and this +even so far as to perceive a state of its blessedness. That religion is +the only means of introduction and elevation, appears clearly from what +was said above, namely, that the origin of the church and of conjugial +love are in the same place of abode, and in mutual embrace there, and +that hence they must needs be conjoined. + +239. From what has been said above it follows, that where there is no +religion, there is no conjugial love; and that where there is no +conjugial love, there is cold. That conjugial cold is the privation of +that love, maybe seen above, n. 235; consequently that conjugial cold is +also a privation of a state of the church, or of religion. Sufficient +evidence of the truth of this may be deduced from the general ignorance +that now prevails concerning love truly conjugial. In these times, who +knows, and who is willing to acknowledge, and who will not be surprised +to hear, that the origin of conjugial love is deduced hence? But the +only cause and source of this ignorance is, that, notwithstanding there +is religion, still there are not the truths of religion; and what is +religion without truths? That there is a want of the truths of religion, +is fully shown in the APOCALYPSE REVEALED; see also the MEMORABLE +RELATION, n. 566 of that work. + +240. V. OF INTERNAL CAUSES OF COLD THE FIRST IS THE REJECTION OF +RELIGION BY EACH OF THE PARTIES. Those who reject the holy things of the +church from the face to the hinder part of the head, or from the breast +to the back, have not any good love; if any proceeds apparently from the +body, still there is not any in the spirit. With such persons goods +place themselves on the outside of evils, and cover them, as raiment +glittering with gold covers a putrid body. The evils which reside +within, and are covered, are in general hatreds, and thence intestine +combats against everything spiritual; for all things of the church which +they reject, are in themselves spiritual; and as love truly conjugial is +the fundamental love of all spiritual loves, as was shewn above, it is +evident that interior hatred is contrary to it, and that the interior or +real love with such is in favor or the opposite, which is the love of +adultery; therefore such persons, more than others, will be disposed to +ridicule this truth, that every one has conjugial love according to the +state of the church; yea, they will possibly laugh at the very mention +of love truly conjugial; but be it so; nevertheless they are to be +pardoned, because it is as impossible for them to distinguish in thought +between the marriage embrace and the adulterous, as it is for a camel to +go through the eye of a needle. Such persons, as to conjugial love, are +starved with cold more than others. If they keep to their married +partners, it is only on account of some of the external causes mentioned +above, n. 153, which withhold and bind them. Their interiors of the soul +and thence of the mind are more and more closed, and in the body are +stopped up; and in this case even the love of the sex is thought little +of, or becomes insanely lascivious in the interiors of the body, and +thence in the lowest principles of their thought. It is these who are +meant in the MEMORABLE RELATION, n. 79, which they may read if they +please. + +241. VI. OF INTERNAL CAUSES OF COLD THE SECOND IS, THAT ONE OF THE +PARTIES HAS RELIGION AND NOT THE OTHER. The reason of this is, because +the souls must of course disagree; for the soul of one is open to the +reception of conjugial love, while the soul of the other is closed to +it. It is closed with the party that has not religion, and it is open +with the one that has; hence such persons cannot live together +harmoniously; and when once conjugial love is banished, there ensues +cold; but this is with the party that has no religion. This cold cannot +be dissipated except by the reception of a religion agreeing with that +of the other party, if it be true; otherwise, with the party that has no +religion, there ensues cold, which descends from the soul into the body, +even to the cuticles; in consequence of which he can no longer look his +married partner directly in the face, or accost her in a communion of +respirations, or speak to her except in a subdued tone of voice, or +touch her with the hand, and scarcely with the back; not to mention the +insanities which, proceeding from that cold, make their way into the +thoughts, which they do not make known; and this is the reason why such +marriages dissolve of themselves. Moreover, it is well known, that an +impious man thinks meanly of a married partner; and all who are without +religion are impious. + +242. VII. OF INTERNAL CAUSES OF COLD THE THIRD IS, THAT ONE OF THE +PARTIES IS OF ONE RELIGION AND THE OTHER OF ANOTHER. The reason of this +is, because with such persons good cannot be conjoined with its +corresponding truth; for as was shewn above, the wife is the good of the +husband's truth, and he is the truth of the wife's good. Hence of two +souls there cannot be made one soul; and hence the stream of that love +is closed: and consequently a conjugial principle is entered upon, which +has a lower place of abode, and which is that of good with another +truth, or of truth with another good than its own, between which there +cannot be any harmonious love: hence with the married partner that is in +a false religion, there commences a cold, which grows more intense in +proportion as he differs from the other party. On a certain time, as I +was wandering through the streets of a great city inquiring for a +lodging, I entered a house inhabited by married partners of a different +religion; being ignorant of this circumstance, the angels instantly +accosted me, and said, "We cannot remain with you in that house; for the +married partners who dwell there differ in religion." This they +perceived from the internal disunion of their souls. + +243. VIII. OF INTERNAL CAUSES OF COLD THE FOURTH IS, THE FALSITY OF THE +RELIGION. This is, because falsity in spiritual things either takes away +religion or defiles it. It takes it from those with whom genuine truths +are falsified; it defiles it, where there are indeed falsities, but not +genuine truths, which therefore could not be falsified. In the latter +case there may be imputed goods with which those falses may be conjoined +by applications from the Lord; for these falses are like various +discordant tones, which by artful arrangements and combinations are +brought into harmony, and communicate to harmony its agreeableness: in +this case some conjugial love is communicable; but with those who have +falsified with themselves the genuine truths of the church, it is not +communicable. The prevailing ignorance concerning love truly conjugial, +or a negative doubting respecting the possibility of the existence of +such love, is from persons of the latter description; and from the same +source also comes the wild imagination, in the minds of the generality, +that adulteries are not evils in a religious point of view. + +244. IX. WITH MANY, THE ABOVE-MENTIONED ARE CAUSES OF INTERNAL COLD, BUT +NOT AT THE SAME TIME OF EXTERNAL. If the causes above pointed out and +confirmed, which are the causes of internal cold, produced similar +external cold, as many separations would ensue as there are cases of +internal cold, which are as many as there are marriages of those who are +in a false or a different religion, or in no religion; respecting whom +we have already treated; and yet it is well-known, that many such live +together as if they mutually loved and were friendly to each other: but +whence this originates, with those who are in internal cold, will be +shewn in the following chapter CONCERNING THE CAUSES OF APPARENT LOVE, +FRIENDSHIP, AND FAVOR IN MARRIAGES. There are several causes which +conjoin minds (_animos_) but still do not conjoin souls; among these are +some of those mentioned above, n. 183; but still cold lies interiorly +concealed, and makes itself continually observed and felt. With such +married partners the affections depart from each other; but the +thoughts, while they come forth into speech and behaviour, for the sake +of apparent friendship and favor, are present; therefore such persons +know nothing of the pleasantness and delight, and still less of the +satisfaction and blessedness of love truly conjugial, accounting them to +be little else than fables. These are of the number of those who deduce +the origin of conjugial love from the same causes with the nine +companies of wise ones assembled from the several kingdoms of Europe; +concerning whom see the MEMORABLE RELATION above, n. 103-114. + +245. It may be urged as an objection to what has been proved above, that +still the soul is propagated from the father although it is not +conjoined to the soul of the mother, yea, although cold residing therein +causes separation; but the reason why souls or offspring are +nevertheless propagated is, because the understanding of the man is not +closed, but is capable of being elevated into the light into which the +soul is; but the love of his will is not elevated into the heat +corresponding to the light there, except by the life, which makes him +from natural become spiritual; hence it is, that the soul is still +procreated, but, in the descent, while it becomes seed, it is veiled +over by such things as belong to his natural love; from this springs +hereditary evil. To these considerations I will add an arcanum from +heaven, namely, that between the disjoined souls of two persons, +especially of married partners, there is effected conjunction in a +middle love; otherwise there would be no conception with men +(_homines_). Besides what is here said of conjugial cold, and its place +of abode in the supreme region of the mind, see the LAST MEMORABLE +RELATION of this chapter, n. 270. + +246. X. THERE ARE ALSO SEVERAL EXTERNAL CAUSES OF COLD, THE FIRST OF +WHICH IS DISSIMILITUDE OF MINDS AND MANNERS. There are both internal and +external similitudes and dissimilitudes. The internal arise from no +other source than religion; for religion is implanted in souls, and by +them is transmitted from parents to their offspring as the supreme +inclination; for the soul of every man derives life from the marriage of +good and truth, and from this marriage is the church; and as the church +is various and different in the several parts of the world, therefore +also the souls of all men are various and different; wherefore internal +similitudes and dissimilitudes are from this source, and according to +them the conjugial conjunctions of which we have been treating; but +external similitudes and dissimilitudes are not of the souls but of +minds; by minds (_animos_) we mean the affections and thence the +external inclinations, which are principally insinuated after birth by +education, social intercourse, and consequent habits of life; for it is +usual to say, I have a mind to do this or that; which indicates an +affection and inclination to it. Persuasions conceived respecting this +or that kind of life also form those minds; hence come inclinations to +enter into marriage even with such as are unsuitable, and likewise to +refuse consent to marriage with such as are suitable; but still these +marriages, after a certain time of living together, vary according to +the similitudes and dissimilitudes contracted hereditarily and also by +education; and dissimilitudes induce cold. So likewise dissimilitudes of +manners; as for example, an ill-mannered man or woman, joined with a +well-bred one; a neat man or woman, joined with a slovenly one; a +litigious man or woman, joined with one that is peaceably disposed; in a +word, an immoral man or woman, joined with a moral one. Marriages of +such dissimilitudes are not unlike the conjunctions of different species +of animals with each other, as of sheep and goats, of stags and mules, +of turkeys and geese, of sparrows and the nobler kind of birds, yea, as +of dogs and cats, which from their dissimilitudes do not consociate with +each other, but in the human kind these dissimilitudes are indicated not +by faces, but by habits of life; wherefore external colds are from this +source. + +247. XI. OF EXTERNAL CAUSES OF COLD THE SECOND IS, THAT CONJUGIAL LOVE +IS BELIEVED TO BE THE SAME AS ADULTEROUS LOVE, ONLY THAT THE LATTER IS +NOT ALLOWED BY LAW, BUT THE FORMER IS. That this is a source of cold, is +obvious to reason, while it is considered that adulterous love is +diametrically opposite to conjugial love; wherefore when it is believed +that conjugial love is the same as adulterous, they both become alike in +idea; and in such case a wife is regarded as a harlot, and marriage as +uncleanness; the man himself also is an adulterer, if not in body, still +in spirit. That hence ensue contempt, disdain, and aversion, between the +man and his woman, and thereby intense cold, is an unavoidable +consequence; for nothing stores up in itself conjugial cold more than +adulterous love; and as adulterous love also passes into such cold, it +may not undeservedly be called essential conjugial cold. + +248. XII. OF EXTERNAL CAUSES OF COLD THE THIRD IS, A STRIVING FOR +PRE-EMINENCE BETWEEN MARRIED PARTNERS. This is, because conjugial love +principally respects the union of wills, and the freedom of decision +thence arising; both which are ejected from the married state by a +striving for pre-eminence or superiority; for this divides and tears +wills into pieces, and changes the freedom of decision into servitude. +During the influence of such striving, the spirit of one of the parties +meditates violence against the other; if in such case their minds were +laid open and viewed by spiritual sight, they would appear like two +boxers engaged in combat, and regarding each other with hatred and favor +alternately; with hatred while in the vehemence of striving, and with +favor while in the hope of dominion, and while under the influence of +lust. After one has obtained the victory over the other, this contention +is withdrawn from the externals, and betakes itself into the internals +of the mind, and there abides with its restlessness stored up and +concealed. Hence cold ensues both to the subdued party or servant, and +to the victor or dominant party. The reason why the latter also suffers +cold is, because conjugial love no longer exists with them, and the +privation of this love is cold; see n. 235. In the place of conjugial +love succeeds heat derived from pre-eminence; but this heat is utterly +discordant with conjugial heat, yet it can exteriorly resemble it by +means of lust. After a tacit agreement between the parties, it appears +as if conjugial love was made friendship; but the difference between +conjugial and servile friendship in marriages, is like that between +light and shade, between a living fire and an _ignis fatuus_, yea, like +that between a well-conditioned man and one consisting only of bone and +skin. + +249. XIII. OF EXTERNAL CAUSES OF COLD THE FOURTH IS, A WANT OF +DETERMINATION TO ANY EMPLOYMENT OR BUSINESS, WHENCE COMES WANDERING +PASSION. Man (_homo_) was created for use, because use is the continent +of good and truth, from the marriage of which proceeds creation, and +also conjugial love, as was shewn above. By employment and business we +mean every application to uses; while therefore a man is in any +employment and business, or in any use, in such case his mind is limited +and circumscribed as in a circle, within which it is successively +arranged into a form truly human, from which as from a house he sees +various concupiscences out of himself, and by sound reason within +exterminates them; consequently also he exterminates the wild insanities +of adulterous lust; hence it is that conjugial heat remains better and +longer with such than with others. The reverse happens with those who +give themselves up to sloth and ease; in such case the mind is unlimited +and undetermined, and hence the man (_homo_) admits into the whole of it +everything vain and ludicrous which flows in from the world and the +body, and leads to the love thereof; that in this case conjugial love +also is driven into banishment, is evident; for in consequence of sloth +and ease the mind grows stupid and the body torpid, and the whole man +becomes insensible to every vital love, especially to conjugial love, +from which as from a fountain issue the activities and alacrities of +life. Conjugial cold with such is different from what it is with others; +it is indeed the privation of conjugial love, but arising from defect. + +250. XIV. OF EXTERNAL CAUSES OF COLD THE FIFTH IS, INEQUALITY OF +EXTERNAL RANK AND CONDITION. There are several inequalities of rank and +condition, which while parties are living together put an end to the +conjugial love which commenced before marriage; but they may all be +referred to inequalities as to age, station, and wealth. That unequal +ages induce cold in marriage, as in the case of a lad with an old woman, +and of a young girl with a decrepit old man, needs no proof. That +inequality of station has a similar effect, as in the marriage of a +prince with a servant maid, or of an illustrious matron with a servant +man, is also acknowledged without further proof. That the case is the +same in regard to wealth, unless a similitude of minds and manners, and +an application of one party to the inclinations and native desires of +the other, consociate them, is evident. But in all such cases, the +compliance of one party on account of the pre-eminence of station and +condition of the other, effects only a servile and frigid conjunction; +for the conjugial principle is not of the spirit and heart, but only +nominal and of the countenance; in consequence of which the inferior +party is given to boasting, and the superior blushes with shame. But in +the heavens there is no inequality of age, station, or wealth; in regard +to age, all there are in the flower of their youth, and continue so into +eternity; in regard to station, they all respect others according to the +uses which they perform. The more eminent in condition respect inferiors +as brethren, neither do they prefer station to the excellence of use, +but the excellence of use to station; also when maidens are given in +marriage, they do not know from what ancestors they are descended; for +no one in heaven knows his earthly father, but the Lord is the Father of +all. The case is the same in regard to wealth, which in heaven is the +faculty of growing wise, according to which a sufficiency of wealth is +given. How marriages are there entered into, may be seen above, n. 229. + +251. XV. THERE ARE ALSO CAUSES OF SEPARATION. There are separations from +the bed and also from the house. There are several causes of such +separations; but we are here treating of legitimate causes. As the +causes of separation coincide with the causes of concubinage, which are +treated of in the latter part of this work in their own chapter, the +reader is referred thereto that he may see the causes in their order. +The legitimate causes of separation are the following. + +252. XVI. THE FIRST CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE +OF MIND. The reason of this is, because conjugial love is a conjunction +of minds; if therefore the mind of one of the parties takes a direction +different from that of the other, such conjunction is dissolved, and +with the conjunction the love vanishes. The states of vitiation of the +mind which cause separation, may appear from an enumeration of them; +they are for the most part, the following: madness, frenzy, furious +wildness, actual foolishness and idiocy, loss of memory, violent +hysterics, extreme silliness so as to admit of no perception of good and +truth, excessive stubbornness in refusing to obey what is just and +equitable; excessive pleasure in talkativeness and conversing only on +insignificant and trifling subjects; an unbridled desire to publish +family secrets, also to quarrel, to strike, to take revenge, to do evil, +to steal, to tell lies, to deceive, to blaspheme; carelessness about the +children, intemperance, luxury, excessive prodigality, drunkenness, +uncleanness, immodesty, application to magic and witchcraft, impiety, +with several other causes. By legitimate causes we do not here mean +judicial causes, but such as are legitimate in regard to the other +married partner; separation from the house also is seldom ordained in a +court of justice. + +253. XVII. THE SECOND CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE +OF BODY. By vitiated states of body we do not mean accidental diseases, +which happen to either of the married partners during their marriage, +and from which they recover; but we mean inherent diseases, which are +permanent. The science of pathology teaches what these are. They are +manifold, such as diseases whereby the whole body is so far infected +that the contagion may prove fatal; of this nature are malignant and +pestilential fevers, leprosies, the venereal disease, gangrenes, +cancers, and the like; also diseases whereby the whole body is so far +weighed down, as to admit of no consociability, and from which exhale +dangerous effluvia and noxious vapors, whether from the surface of the +body, or from its inward parts, in particular from the stomach and +lungs; from the surface of the body proceed malignant pocks, warts, +pustules, scorbutic phthisic, virulent scab, especially if the face be +defiled thereby: from the stomach proceed foul, stinking, rank and crude +eructations: from the lungs, filthy and putrid exhalations, arising from +imposthumes, ulcers, abcesses, or from vitiated blood or lymph therein. +Besides these there are also various other diseases, as lipothamia, +which is a total faintness of body and defect of strength; paralysis, +which is a loosing and relaxation of the membranes and ligaments which +serve for motion; certain chronic diseases, arising from a loss of the +sensibility and elasticity of the nerves, or from too great a thickness; +tenacity, and acrimony of the humors; epilepsy; fixed weakness arising +from apoplexy; certain phthisical complaints, whereby the body is +wasted; the cholic, cæliac affection, rupture, and other like diseases. + +254. XVIII. THE THIRD CAUSE OF LEGITIMATE SEPARATION IS IMPOTENCE BEFORE +MARRIAGE. The reason why this is a cause of separation is, because the +end of marriage is the procreation of children, which cannot take place +where this cause of separation operates; and as this is foreknown by the +parties, they are deliberately deprived of the hope of it, which hope +nevertheless nourishes and strengthens their conjugial love. + +255. XIX. ADULTERY IS THE CAUSE OF DIVORCE. There are several reasons +for this, which are discernible in rational light, and yet at this day +they are concealed. From rational light it may be seen that marriages +are holy and adulteries profane; and thus that marriages and adulteries +are diametrically opposite to each other; and that when opposites act +upon each other, one destroys the other even to the last spark of its +life. This is the case with conjugial love, when a married person +commits adultery from a confirmed principle, and thus from a deliberate +purpose. With those who know anything of heaven and hell, these things +are more clearly discernible by the light of reason: for they know that +marriages are in and from heaven, and that adulteries are in and from +hell, and that these two cannot be conjoined, as heaven cannot be +conjoined with hell, and that instantly, if they are conjoined with man +(_homo_), heaven recedes, and hell enters. Hence then it is, that +adultery is the cause of divorce; wherefore the Lord saith, that +"_whosoever shall put away his wife, except for whoredom, and shall +marry another, committeth adultery_," Matt. xix. 9. He saith, if, except +for whoredom, he shall put away his wife, and marry another, he +committeth adultery; because putting away for this cause is a plenary +separation of minds, which is called divorce; whereas other kinds of +putting away, grounded in their particular causes are separations, of +which we have just treated; after these, if another wife is married, +adultery is committed; but not so after a divorce. + +256. XX. THERE ARE ALSO SEVERAL ACCIDENTAL CAUSES OF COLD; THE FIRST OF +WHICH IS, THAT ENJOYMENT IS COMMON (OR CHEAP), BECAUSE CONTINUALLY +ALLOWED. The reason why this consideration is an accidental cause of +cold is, because it exists with those who think lasciviously respecting +marriage and a wife, but not with those who think holily respecting +marriage, and securely respecting a wife. That from being common (or +cheap) in consequence of being continually allowed, even joys become +indifferent, and also tiresome, is evident from the case of pastimes and +public shows, musical entertainments, dancing, feasting, and the like, +which in themselves are agreeable, because vivifying. The case is the +same with the intimacy and connection between married partners, +especially between those who have not removed the unchaste love of the +sex from the love which they bear to each other; and when they think of +enjoyment's being common (or cheap) in consequence of being continually +allowed, they think vainly in the absence of the faculty of enjoyment. +That this consideration is to such persons a cause of cold is +self-evident. It is called accidental, because it joins inward cold as a +cause, and ranks on its side as a reason. To remove the cold arising +from this circumstance, it is usual with wives, from the prudence +implanted in them, to offer resistance to what is allowable. But the +case is altogether otherwise with those who think chastely respecting +wives; wherefore with the angels the consideration of enjoyment's being +common in consequence of being continually allowed, is the very delight +of their souls, and contains their conjugial love; for they are +continually in the delight of that love, and in its ultimates according +to the presence of their minds uninterrupted by cares, thus from the +decisions of the judgement of the husbands. + +257. XXI. OF ACCIDENTAL CAUSES OF COLD THE SECOND IS, THAT LIVING WITH A +MARRIED PARTNER, FROM A COVENANT AND CONTRACT, SEEMS FORCED AND NOT +FREE. This cause operates only with those with whom conjugial love in +the inmost principles is cold; and since it unites with internal cold, +it becomes an additional or accidental cause. With such persons, +extra-conjugial love, arising from consent and the favor thereof, is +interiorly in heat; for the cold of the one is the heat of the other; +which, if it is not sensibly felt, is still within, yea, in the midst of +cold; and unless it was thus also within, there would be no reparation. +This heat is what constitutes the force or compulsion, which is +increased in proportion as, by one of the parties, the covenant grounded +in agreement and the contract grounded in what is just, are regarded as +bonds not to be violated; it is otherwise if those bonds are loosed by +each of the parties. The case is reversed with those who have rejected +extra-conjugial love as detestable, and think of conjugial love as of +what is heavenly and heaven; and the more so if they perceive it to be +so: with such that covenant with its articles of agreement, and that +contract with its sanctions, are inscribed on their hearts, and are +continually being inscribed thereon more and more. In this case the bond +of that love is neither secured by a covenant agreed upon, nor by a law +enacted; but both covenant and law are from creation implanted in the +love itself, which influences the parties; from the latter (namely, the +covenant and the law implanted from creation in the love itself) are +derived the former (namely, the covenant and law) in the world, but not +_vice versa_. Hence, whatever relates to that love is felt as free; +neither is there any freedom but what is of love: and I have heard from +the angels, that love truly conjugial is most free, because it is the +love of loves. + +258. XXII. OF ACCIDENTAL CAUSES OF COLD THE THIRD IS, AFFIRMATION ON THE +PART OF THE WIFE, AND HER TALKING INCESSANTLY ABOUT LOVE. With the +angels in heaven there is no refusal and repugnance on the part of the +wives, as there is with some wives on earth: with the angels in heaven +also the wives converse about love, and are not silent as some wives on +earth; but the causes of these differences I am not allowed to declare, +because it would be unbecoming; nevertheless they are declared in four +MEMORABLE RELATIONS at the close of the chapters, by the angels' wives, +who freely speak of them to their husbands, by the three in the hall +over which there was a golden shower, and by the seven who were sitting +in a rosary. These memorable relations are adduced, to the end that +every thing may be explained that relates to conjugial love, which is +the subject here treated of both in general and in particular. + +259. XXIII. OF ACCIDENTAL CAUSES OF COLD THE FOURTH IS, THE MAN'S +CONTINUALLY THINKING THAT HIS WIFE IS WILLING; AND ON THE OTHER HAND THE +WIFE'S THINKING THAT THE MAN IS NOT WILLING. That the latter +circumstance is a cause of love's ceasing with wives, and the former a +cause of cold with men, is too obvious to need any comment. For that the +man who thinks that his wife, when in his sight by day, and when lying +at his side by night, is desirous or willing, should grow cold to the +extremities, and on the other hand that the wife, who thinks that the +man is able and not willing, should lose her love, are circumstances +among many others well known to husbands who have considered the arcana +relating to conjugial love. These circumstances are adduced also, to the +end that this work may be perfected, and THE CONJUGIAL LOVE AND ITS +CHASTE DELIGHTS may be completed. + +260. XXIV. AS COLD IS IN THE MIND IT IS ALSO IN THE BODY; AND ACCORDING +TO THE INCREASE OF THAT COLD, THE EXTERNALS ALSO OF THE BODY ARE CLOSED. +It is believed at the present day that the mind of man (_homo_) is in +the head, and nothing of it in the body, when yet the soul and the mind +are both in the head and in the body; for the soul and the mind are the +man (_homo_), since both constitute the spirit which lives after death; +and that this spirit is in a perfect human form, has been fully shewn in +the treatises we have published. Hence, as soon as a man thinks +anything, he can in an instant utter it by means of his bodily mouth, +and at the same time represent it by gesture; and as soon as he wills +anything, he can in an instant bring it into act and effect by his +bodily members: which could not be the case unless the soul and the mind +were together in the body, and constituted his spiritual man. From these +considerations it may be seen, that while conjugial love is in the mind, +it is similar to itself in the body; and since love is heat, that it +opens the externals of the body from the interiors; but on the other +hand, that the privation thereof, which is cold, closes the externals of +the body from the interiors: hence it is manifest what is the cause of +the faculty (of conjugial love) with the angels enduring for ever, and +what is the cause of its failing with men who are cold. + + * * * * * + +261. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. In the +superior northern quarter near the east in the spiritual world, there +are places of instruction for boys, for youths, for men, and also for +old men: into these places all who die infants are sent and are educated +in heaven; so also all who arrive fresh from the world, and desire +information about heaven and hell, are sent to the same places. This +tract is near the east, that all may be instructed by influx from the +Lord; for the Lord is the east, because he is in the sun there, which +from him is pure love; hence the heat from that sun in its essence is +love, and the light from it in its essence is wisdom. These are inspired +into them from the Lord out of that sun; and they are inspired according +to reception, and reception is according to the love of growing wise. +After periods of instruction, those who are made intelligent are sent +forth thence, and are called disciples of the Lord. They are sent forth +first into the west, and those who do not remain there, into the south, +and some through the south into the east, and are introduced into the +societies where they are to reside. On a time, while I was meditating +respecting heaven and hell, I began to desire a universal knowledge of +the state of each, being aware, that whoever knows universals, may +afterwards comprehend particulars, because the latter are contained in +the former, as parts in a whole. In this desire I looked to the above +tract in the northern quarter near the east, where were the places of +instruction, and went there by a way then open to me. I entered one of +the colleges, where there were some young men, and addressed the chief +teachers there who gave instruction, and asked them whether they were +acquainted with the universals respecting heaven and hell. They replied, +that they knew some little; "but if we look," said they, "towards the +east to the Lord, we shall receive illustration and knowledge." They did +so, and said, "There are three universals of hell, which are +diametrically opposite to the universals of heaven. The universals of +hell are these three loves; the love of dominion grounded in self-love, +the love of possessing the goods of others grounded in the love of the +world, and adulterous love. The universals of heaven opposite to these +are the three following loves; the love of dominion grounded in the love +of use, the love of possessing worldly goods grounded in the love of +performing uses therewith, and love truly conjugial." Hereupon, after +expressing my good wishes towards them, I took my leave, and returned +home. When I was come home, it was said to me from heaven, "Examine +those three universals above and beneath, and afterwards we shall see +them in your hand." It was said _in the hand_, because whatever a man +examines intellectually, appears to the angels as if inscribed on his +hands. + +262. After this I examined the first universal love of hell, which is +the love of dominion grounded in self-love, and afterwards the universal +love of heaven corresponding to it, which is the love of dominion +grounded in the love of uses; for I was not allowed to examine one love +without the other, because, being opposites, the understanding does not +perceive the one without the other; wherefore that each may be +perceived, they must be set in opposition to each other; for a beautiful +and handsome face is rendered conspicuous by contrasting it with an ugly +and deformed one. While I was considering the love of dominion grounded +in self-love, I perceived that this love was in the highest degree +infernal, and consequently prevailed with those who are in the deepest +hell; and that the love of dominion grounded in the love of uses was in +the highest degree heavenly, and consequently prevailed with those who +are in the highest heaven. The love of dominion grounded in self-love is +in the highest degree infernal, because to exercise dominion from +self-love, is to exercise it from _proprium_, and a man's _proprium_ +from his birth is essential evil, which is diametrically opposite to the +Lord; wherefore the more persons who are under the influence of such +evil, advance therein, the more they deny God and the holy things of the +church, and worship themselves and nature. Let such persons, I entreat +them, examine that evil in themselves, and they will see this to be the +case. This love also is of such a nature, that in proportion as it is +left unrestrained, which is the case so long as it is not checked by +impossibilities, in the same proportion it rushes impetuously from step +to step, even to the highest, and there also finds no bounds, but is sad +and sorrowful because there is no higher step for it to ascend. This +love with statesmen is so intense that they wish to be kings and +emperors, and if it were possible, to have dominion over all things of +the world, and to be called kings of kings and emperors of emperors; +while the same love with the clergy is so intense that they wish to be +gods and, as far as is possible, to have dominion over all things of +heaven, and to be called gods of gods. That neither of these acknowledge +any God, will be seen in what follows. On the other hand, those who +desire to exercise dominion from the love of uses, do not desire it from +themselves, but from the Lord; since the love of uses is from the Lord, +and is the Lord himself: these regard dignities only as means to the +performance of uses, setting uses far above dignities; whereas the +former set dignities far above uses. + +263. While I was meditating on these things, an angel from the Lord said +to me, "You shall presently see, and be convinced by ocular +demonstration, what is the nature and quality of that infernal love." +Then suddenly the earth opened on the left, and I saw a devil ascending +from hell, with a square cap on his head let down over his forehead even +to his eyes: his face was full of pimples as of a burning fever, his +eyes fierce and firy, his breast swelling immensely; from his mouth he +belched smoke like a furnace, his loins seemed all in a blaze, instead +of feet he had bony ankles without flesh, and from his body exhaled a +stinking and filthy heat. On seeing him I was alarmed, and cried out, +"Approach no nearer; tell me, whence are you?" He replied in a hoarse +tone of voice, "I am from below, where I am with two hundred in the most +supereminent of all societies. We are all emperors of emperors, king of +kings, dukes of dukes, and princes of princes; no one in our society is +barely an emperor, a king, a duke, or a prince. We sit there on thrones +of thrones, and despatch thence mandates through the whole world and +beyond it." I then said to him, "Do you not see that you are insane from +the phantasy of super-eminence?" and he replied, "How can you say so, +when we absolutely seem to ourselves, and are also acknowledged by each +other, to have such distinction?" On hearing this, I was unwilling to +repeat my charge of insanity, as he was insane from phantasy; and I was +informed that this devil, during his abode in the world, had been only a +house-steward, and at that time he was so lifted up in spirit, that he +despised all mankind in comparison with himself, and indulged in the +phantasy that he was more worthy than a king, and even than an emperor; +in consequence of which proud conceit, he had denied God, and had +regarded all the holy things of the church as of no concern to himself, +but of some to the stupid multitude. At length I asked him, "How long do +you two hundred thus glory among yourselves?" He replied "to eternity; +but such of us as torture others for denying our super-eminence, sink +under ground; for we are allowed to glory, but not to do mischief to any +one." I asked him again, "Do you know what befalls those who sink under +ground?" He said, "They sink down into a certain prison, where they are +called viler than the vile, or the vilest, and are set to work." I then +said to him. "Take heed therefore, lest you also should sink down." + +264. After this the earth again opened, but now on the right; and I saw +another devil rising thence, who had on his head a kind of turban, +wrapped about with spires as of a snake, the head of which stood out +from the crown; his face was leprous from the forehead to the chin, and +so were his hands; his loins were naked and as black as soot, through +which was discernible in dusky transparence the fire as of a furnace; +and the ankles of his feet were like two vipers. The former devil, on +seeing him, fell on his knees, and adored him. On my asking why he did +so, he said, "He is the God of heaven and earth, and is omnipotent." I +then asked the other, "What do you say to this?" he replied, "What shall +I say? I have all power over heaven and hell; the lot of all souls is in +my hand." Again I enquired, "How can he, who is emperor of emperors, so +submit himself, and how can you receive adoration?" he answered, "He is +still my servant; what is an emperor before God? the thunder of +excommunication is in my right hand." I then said to him, "How can you +be so insane? In the world you were only a canon; and because you were +infected with the phantasy that you also had the keys of heaven, and +thence the power of binding and loosing, you have inflamed your spirit +to such a degree of madness, that you now believe yourself to be very +God." Upon this he swore with indignation that it was so, and said, "The +Lord has not any power in heaven, because he has transferred it all to +us. We have only to give the word of command, and heaven and hell +reverently obey us. If we send any one to hell, the devils immediately +receive him; and so do the angels receive those whom we send to heaven." +I asked further, "How many are there in your society?" he said, "Three +hundred; and we are all gods there; but I am god of gods." After this +the earth opened beneath the feet of each, and they sank down into their +respective hells; and I saw that beneath their hells were workhouses, +into which those who injure others would fall; for every one in hell is +left to his phantasy, and is also permitted to glory in it; but he is +not allowed to injure another. The reason why such are there, is, +because a man is then in his spirit; and the spirit, after it is +separated from the body, comes into the full liberty of acting according +to its affections and consequent thoughts. I was afterwards permitted to +look into their hells: that which contained the emperors of emperors and +kings of kings, was full of all uncleanness; and the inhabitants +appeared like various kinds of wild beasts, with fierce eyes; and so it +was in the other, which contained the gods and the god of gods: in it +there appeared the direful birds of night, which are called _ochim_ and +_ijim_, flying about them. The images of their phantasies were presented +to me under this appearance. From these circumstances it was manifest, +what is the nature and quality of political and ecclesiastical +self-love; that the latter would make its votaries desirous of being +gods, while the former would make them desirous of being emperors; and +that under the influence of such loves men wish and strive to attain the +objects of their desires, so far as they are left without restraint. + +265. Afterwards a hell was opened, where I saw two men, one sitting on a +bench, holding his feet in a basket full of serpents which seemed to be +creeping upwards by his breast even to his neck; and the other sitting +on a blazing ass, at whose sides red serpents were creeping, raising +their heads and necks, and pursuing the rider. I was told that they had +been popes who had compelled emperors to resign their dominions, and had +ill-treated them both in word and deed at Rome, whither they went to +supplicate and adore them; and that the basket in which were the +serpents, and the blazing ass with snakes at his sides, were +representations of their love of dominion grounded on self-love, and +that such appearances are seen only by those who look at them from a +distance. There were some canons present, whom I asked whether those had +really been popes? They said, that they were acquainted with them, and +knew that they had been such. + +266. After beholding these sad and hideous spectacles, I looked around, +and saw two angels in conversation standing near me. One wore a woollen +robe that shone bright with flaming purple, and under it a vest of fine +bright linen; the other had on similar garments of scarlet, together +with a turban studded on the right side with carbuncles. I approached +them, and, greeting them with a salutation of peace, respectfully asked +them, "For what purpose are you here below?" They replied, "We have let +ourselves down from heaven by the Lord's command, to speak with you +respecting the blessed lot of those who are desirous to have dominion +from the love of uses. We are worshipers of the Lord. I am prince of a +society; my companion is chief priest of the same." The prince moreover +said, "I am the servant of my society, because I serve it by doing +uses:" the other said, "I am minister of the church there, because in +serving them I minister holy things to the uses of their souls. We both +are in perpetual joys grounded in the eternal happiness which is in them +from the Lord. All things in our society are splendid and magnificent; +they are splendid from gold and precious stones, and magnificent from +palaces and paradises. The reason of this is, because our love of +dominion is not grounded in self-love, but in the love of uses: and as +the love of uses is from the Lord, therefore all good uses in the +heavens are splendid and refulgent; and as all in our society are in +this love, therefore the atmosphere appears golden from the light which +partakes of the sun's flame-principle, and the sun's flame-principle +corresponds to that love." As they said this, they appeared to me to be +encompassed with such a sphere, from which an aromatic odor issued that +was perceivable by the senses. I mentioned this circumstance to them, +and intreated them to continue their discourse respecting the love of +uses; and they proceeded thus: "The dignities which we enjoy, we indeed +sought after and solicited for no other end than that we might be +enabled more fully to perform uses, and to extend them more widely. We +are also encompassed with honor, and we accept it, not for ourselves, +but for the good of the society; for the brethren and consociates, who +form the commonalty of the society, scarcely know but that the honors of +our dignities are in ourselves, and consequently that the uses which we +perform are from ourselves; but we feel otherwise, being sensible that +the honors of the dignities are out of ourselves, and that they are as +the garments with which we are clothed; but that the uses which we +perform, from the love of them, are within us from the Lord: and this +love receives its blessedness from communication by uses with others; +and we know from experience, that so far as we do uses from the love +thereof, so far that love increases, and with it wisdom, whereby +communication is effected; but so far as we retain uses in ourselves, +and do not communicate them, so far blessedness perishes: and in such +case use becomes like food stored up in the stomach, which, not being +dispersed, affords no nourishment to the body and its parts, but remains +undigested, and thereby causes loathing: in a word, the whole heaven is +nothing but a continent of use, from first principles to last. What is +use but the actual love of our neighbor? and what holds the heavens +together with this love?" On hearing this I asked, "How can any one know +whether he performs uses from self-love, or from the love of uses? every +man, both good and bad, performs uses, and that from some love. Suppose +that in the world there be a society composed of mere devils, and +another composed of mere angels; I am of opinion that the devils in +their society, from the fire of self-love, and the splendor of their own +glory, would do as many uses as the angels in their society; who then +can know from what love, and from what origin uses flow?" To this the +two angels replied, "Devils do uses for the sake of themselves and of +reputation, that they may be raised to honors or may gain wealth; but +angels do not do uses from such motives, but for the sake of uses from +the love thereof. A man cannot discern the true quality of those uses; +but the Lord discerns it. Every one who believes in the Lord, and shuns +evils as sins, performs uses from the Lord; but every one who neither +believes in the Lord, nor shuns evils as sins, does uses from self and +for the sake of self. This is the difference between the uses done by +devils and those done by angels." Having said this, the two angels +departed; and I saw them from afar carried in a firy chariot like Elias, +and conveyed into their respective heavens. + +267. THE SECOND MEMORABLE RELATION. Not long after this interview with +the angels, I entered a certain grove, and while I was walking there, I +meditated on those who are in the concupiscence and consequent phantasy +of possessing the things of the world; and then at some distance from me +I saw two angels in conversation, and by turns looking at me; I +therefore went nearer to them, and as I approached they thus accosted +me: "We have perceived in ourselves that you are meditating on what we +are conversing about, or that we are conversing on what you are +meditating about, which is a consequence of the reciprocal communication +of affections." I asked therefore what they were conversing about? they +replied, "About phantasy, concupiscence, and intelligence; and just now +about those who delight themselves in the vision and imagination of +possessing whatever the world contains." I then entreated them to favor +me with their sentiments on those three subjects,--concupiscence, +phantasy, and intelligence. They began by saying, "Every one is by birth +interiorly in concupiscence, but by education exteriorly in +intelligence; and no one is in intelligence, still less in wisdom, +interiorly, thus as to his spirit, but from the Lord: for every one is +withheld from the concupiscence of evil, and held in intelligence, +according as he looks to the Lord, and is at the same time in +conjunction with him; without this, a man is mere concupiscence; yet +still in externals, or as to the body, he is in intelligence arising +from education; for a man lusts after honors and wealth, or eminence and +opulence, and in order to attain them, it is necessary that he appear +moral and spiritual, thus intelligent and wise; and he learns so to +appear from infancy. This the reason why, as soon as he comes among men, +or into company, he inverts his spirit, and removes it from +concupiscence, and speaks and acts from the fair and honorable maxims +which he has learnt from infancy, and retains in the bodily memory: and +he is particularly cautious, lest anything of the wild concupiscence +prevalent in his spirit should discover itself. Hence every man who is +not interiorly led by the Lord, is a pretender, a sycophant, a +hypocrite, and thereby an apparent man, and yet not a man; of whom it +may be said, that his shell or body is wise, and his kernel or spirit +insane; also that his external is human, and his internal bestial. Such +persons, with the hinder part of the head look upwards, and with the +fore part downwards; thus they walk as if oppressed with heaviness, with +the head hanging down and the countenance prone to the earth; and when +they put off the body, and become spirits, and are thereby set at +liberty from external restraints, they become the madnesses of their +respective concupiscences. Those who are in self-love desire to domineer +over the universe, yea, to extend its limits in order to enlarge their +dominion, of which they see no end: those who are in the love of the +world desire to possess whatever the world contains, and are full of +grief and envy in case any of its treasures are hid and concealed from +them by others: therefore to prevent such persons from becoming mere +concupiscences, and thereby no longer men, they are permitted in the +spiritual world to think from a fear of the loss of reputation, and +thereby of honor and gain, and also from a fear of the law and its +penalties, and also to give their mind to some study or work whereby +they are kept in externals and thus in a state of intelligence, however +wild and insane they may be interiorly." After this I asked them, +whether all who are in any concupiscence, are also in the phantasy +thereof; they replied, that those are in the phantasy of their +respective concupiscences, who think interiorly in themselves, and too +much indulge their imagination by talking with themselves; for these +almost separate their spirit from connection with the body, and by +vision overflow the understanding, and take a foolish delight as if they +were possessed of the universe and all that it contains: into this +delirium every man comes after death, who has abstracted his spirit from +the body, and has not wished to recede from the delight of the delirium +by thinking at all religiously respecting evils and falses, and least of +all respecting the inordinate love of self as being destructive of love +to the Lord, and respecting the inordinate love of the world, as being +destructive of neighborly love. + +268. After this the two angels and also myself were seized with a desire +of seeing those who from worldly love are in the visionary concupiscence +or phantasy of possessing all wealth; and we perceived that we were +inspired with this desire to the end that such visionaries might be +known. Their dwellings were under the earth of our feet, but above hell: +we therefore looked at each other and said, "Let us go." There was an +opening, and in it a ladder by which we descended; and we were told that +we must approach them from the east, lest we should enter into the mist +of their phantasy, whereby our understanding and at the same time our +sight would be obscured; and lo! there appeared a house built of reeds, +and consequently full of chinks, standing in a mist, which continually +issued like smoke through the chinks of three of the walls. We entered, +and saw perhaps fifty here and fifty there sitting on benches, with +their faces turned from the east and south, and looking towards the west +and north. Before each person there was a table, on which were large +purses, and by the purses a great quantity of gold coin: so we asked +them, "Is that the wealth of all the persons in the world?" they +replied, "Not of all in the world, but of all in the kingdom." The sound +of their voice was hissing; and they had round faces, which glistened +like the shell of a snail, and the pupils of their eyes in a green plane +as it were shot forth lightning, which was an effect of the light of +phantasy. We stood in the midst of them, and said, "You believe that you +possess all the wealth of the kingdom;" they replied, "We do possess +it." We then asked, "Which of you?" they said, "Every one;" and we +asked, "How every one? there are many of you:" they said, "Every one of +us knows that all which another has is his own. No one is allowed to +think, and still less to say, 'Mine are not thine;' but every one may +think and say, 'Thine are mine.'" The coin on the tables appeared, even +to us, to be pure gold; but when we let in light from the east, we saw +that they were little grains of gold, which they had magnified to such a +degree by a union of their common phantasy. They said, that every one +that enters ought to bring with him some gold, which they cut into small +pieces, and these again into little grains, and by the unanimous force +of their phantasy they increase them into larger coin. We then said, +"Were you not born men of reason; whence then have you this visionary +infatuation?" they said, "We know that it is an imaginary vanity; but as +it delights the interiors of our minds, we enter here and are delighted +as with the possession of all things: we continue in this place, +however, only a few hours, at the end of which we depart; and as often +as we do so we again become of sound mind; yet still our visionary +delight alternately succeeds and occasions our alternate entrance into +and departure from these habitations: thus we are alternately wise and +foolish; we also know that a hard lot awaits those who by cunning rob +others of their goods." We inquired, "What lot?" they said, "They are +swallowed up and are thrust naked into some infernal prison, where they +are kept to hard labor for clothes and food, and afterwards for some +pieces of coin of trifling value, which they collect, and in which they +place the joy of their hearts; but if they do any harm to their +companions, they are fined a part of their coin." + +269. Afterwards we ascended from these hells to the south, where we had +been before, and the angels related there several interesting +particulars respecting concupiscence not visionary or phantastic, in +which all men are born; namely, that while they are in it, they are like +persons infatuated, and yet seem to themselves to be most eminently +wise; and that from this infatuation they are alternately let into the +rational principle which is in their externals; in which state they see, +acknowledge, and confess their insanity; but still they are very +desirous to quit their rational and enter their insane state; and also +do let themselves into it, as into a free and delightful state +succeeding a forced and undelightful one; thus it is concupiscence and +not intelligence that interiorly pleases them. There are three universal +loves which form the constituent principles of every man by creation: +neighbourly love, which also is the love of doing uses; the love of the +world, which also is the love of possessing wealth; and the love of +self, which also is the love of bearing rule over others. Neighbourly +love, or the love of doing uses, is a spiritual love; but the love of +the world, or the love of possessing wealth, is a material love; whereas +the love of self, or the love of bearing rule over others, is a +corporeal love. A man is a man while neighbourly love, or the love of +doing uses, constitutes the head, the love of the world the body, and +the love of self the feet; whereas if the love of the world constitutes +the head, the man is as it were hunched-backed; but when the love of +self constitutes the head, he is like a man standing not on his feet, +but on the palms of his hands with his head downwards and his haunches +upwards. When neighbourly love constitutes the head, and the two other +loves in order constitute the body and feet, the man appears from heaven +of an angelic countenance, with a beautiful rainbow about his head; +whereas if the love of the world constitutes the head, he appears from +heaven of a pale countenance like a corpse, with a yellow circle about +his head; but if the love of self constitutes the head, he appears from +heaven of a dusky countenance, with a white circle about his head. +Hereupon I asked, "What do the circles about the head represent?" they +replied, "They represent intelligence; the white circle about the head +of the dusky countenance represents, that his intelligence is in +externals, or about him, but insanity is in his internals, or in him. A +man also who is of such a quality and character, is wise while in the +body, but insane while in the spirit; and no man is wise in spirit but +from the Lord, as is the case when he is regenerated and created again +or anew by him." As they said this, the earth opened to the left, and +through the opening I saw a devil rising with a white lucid circle +around his head, and I asked him, Who he was? He said, "I am Lucifer, +the son of the morning: and because I made myself like the Most High, I +was cast down." Nevertheless he was not Lucifer, but believed himself to +be so. I then said, "Since you were cast down, how can you rise again +out of hell?" he replied, "There I am a devil, but here I am an angel of +light: do you not see that my head is surrounded by a lucid sphere? you +shall also see, if you wish, that I am super-moral among the moral, +super-rational among the rational, yea, super-spiritual among the +spiritual: I can also preach; yea, I have preached." I asked him, "What +have you preached?" he said, "Against fraudulent dealers and adulterers, +and against all infernal loves; on this occasion too I, Lucifer, called +myself a devil, and denounced vengeance against myself as a devil; and +therefore I was extolled to the skies with praises. Hence it is that I +am called the son of the morning; and, what I myself was surprised at, +while I was in the pulpit, I thought no other than that I was speaking +rightly and properly; but I discovered that this arose from my being in +externals, which at that time were separated from my internals: but +although I discovered this, still I could not change myself, because +through my haughtiness I did not look to God." I next asked him, "How +could you so speak, when you are yourself a fraudulent dealer, an +adulterer, and a devil?" He answered, "I am one character when I am in +externals or in the body, and another when in internals or in the +spirit; in the body I am an angel, but in the spirit a devil; for in the +body I am in the understanding, but in the spirit I am in the will; and +the understanding carries me upwards, whereas the will carries me +downwards. When I am in the understanding my head is surrounded by a +white belt, but when the understanding submits itself entirely to the +will, and becomes subservient to it, which is our last lot, the belt +grows black and disappears; and when this is the case, we cannot again +ascend into this light." Afterwards he spoke of his twofold state, the +external and the internal, more rationally than any other person; but on +a sudden when he saw the angels attendant on me, his face and voice were +inflamed, and he became black, even as to the belt round his head, and +he sunk down into hell through the opening from which he arose. The +bystanders, from what they had seen, came to this conclusion, that a man +is such as his love, and not such as his understanding is; since the +love easily draws over the understanding to its side, and enslaves it. I +then asked the angels, "Whence have devils such rationality?" They said, +"It is from the glory of self-love; for self-love is surrounded by +glory, and glory elevates the understanding even into the light of +heaven; for with every man the understanding is capable of being +elevated according to knowledges, but the will only by a life according +to the truths of the church and of reason: hence even atheists, who are +in the glory of reputation arising from self-love, and thence in a high +conceit of their own intelligence, enjoy a more sublime rationality than +many others; this, however, is only when they are in the thought of the +understanding, and not when they are in the affection of the will. The +affection of the will possesses a man's internal, whereas the thought of +the understanding possesses his external." The angel further declared +the reason why every man is constituted of the three loves above +mentioned; namely, the love of use, the love of the world, and the love +of self; which is, that he may think from God, although as from himself. +He also said, that the supreme principles in a man are turned upwards to +God, the middle outwards to the world, and the lowest downwards to self; +and since the latter are turned downwards, a man thinks as from himself, +when yet it is from God. + +270. THE THIRD MEMORABLE RELATION. One morning on awaking from sleep my +thoughts were deeply engaged on some arcana of conjugial love, and at +length on this, "_In what region of the human mind does love truly +conjugial reside, and thence in what region does conjugial cold +reside_?" I knew that there are three regions of the human mind, one +above the other, and that in the lowest region dwells natural love; in +the superior, spiritual love; and in the supreme, celestial love; and +that in each region there is a marriage of good and truth; and good is +of love, and truth is of wisdom; that in each region there is a marriage +of love and wisdom; and that this marriage is the same as the marriage +of the will and the understanding, since the will is the receptacle of +love, and the understanding the receptacle of wisdom. While I was thus +deeply engaged in thought, lo! I saw two swans flying towards the north, +and presently two birds of paradise flying towards the south, and also +two turtle doves flying in the east: as I was watching their flight, I +saw that the two swans bent their course from the north to the east, and +the two birds of paradise from the south, also that they united with the +two doves in the east, and flew together to a certain lofty palace +there, about which there were olives, palms, and beeches. The palace had +three rows of windows, one above the other; and while I was making my +observations, I saw the swans fly into the palace through open windows +in the lowest row, the birds of paradise through others in the middle +row, and the doves through others in the highest. When I had observed +this, an angel presented himself, and said, "Do you understand what you +have seen?" I replied, "In a small degree." He said, "That palace +represents the habitations of conjugial love, such as are in human +minds. Its highest part, into which the doves flew, represents the +highest region of the mind, where conjugial love dwells in the love of +good with its wisdom; the middle part, into which the birds of paradise +flew, represents the middle region, where conjugial love dwells in the +love of truth with its intelligence: and the lowest part, into which the +swans flew, represents the lowest region of the mind, where conjugial +love dwells in the love of what is just and right with its knowledge. +The three pairs of birds also signify these things; the pair of turtle +doves signifies conjugial love of the highest region, the pair of birds +of paradise conjugial love of the middle region, and the pair of swans +conjugial love of the lowest region. Similar things are signified by the +three kinds of trees about the palace, the olives, palms, and beeches. +We in heaven call the highest region of the mind celestial, the middle +spiritual, and the lowest natural; and we perceive them as stories in a +house, one above another, and an ascent from one to the other by steps +as by stairs; and in each part as it were two apartments, one for love, +the other for wisdom, and in front as it were a chamber, where love with +its wisdom, or good with its truth, or, what is the same, the will with +its understanding, consociate in bed. In that palace are presented as in +an image all the arcana of conjugial love." On hearing this, being +inflamed with a desire of seeing it, I asked whether anyone was +permitted to enter and see it, as it was a representative palace? He +replied, "None but those who are in the third heaven, because to them +every representative of love and wisdom becomes real: from them I have +heard what I have related to you, and also this particular, that love +truly conjugial dwells in the highest region in the midst of mutual +love, in the marriage-chamber or apartment of the will, and also in the +midst of the perceptions of wisdom in the marriage-chamber or apartment +of the understanding, and that they consociate in bed in the chamber +which is in front, in the east." I also asked, "Why are there two +marriage-chambers?" He said, "The husband is in the marriage-chamber of +the understanding, and the wife in that of the will." I then asked, +"Since conjugial love dwells there, where then does conjugial cold +dwell?" He replied, "It dwells also in the supreme region, but only in +the marriage-chamber of the understanding, that of the will being closed +there: for the understanding with its truths, as often as it pleases, +can ascend by a winding staircase into the highest region into its +marriage-chamber; but if the will with the good of its love does not +ascend at the same time into the consociate marriage-chamber, the latter +is closed, and cold ensues in the other: this is _conjugial cold_. The +understanding, while such cold prevails towards the wife, looks +downwards to the lowest region, and also, if not prevented by fear, +descends to warm itself there at an illicit fire." Having thus spoken, +he was about to recount further particulars respecting conjugial love +from its images in that palace; but he said, "Enough at this time; +inquire first whether what has been already said is above the level of +ordinary understandings; if it is, what need of saying more? but if not, +more will be discovered." + + * * * * * + +ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES. + +271. Having treated of the causes of cold and separation, it follows +from order that the causes of apparent love, friendship, and favor in +marriages, should also be treated of; for it is well known, that +although cold separates the minds (_animos_) of married partners at the +present day, still they live together, and have children; which would +not be the case, unless there were also apparent loves, alternately +similar to or emulous of the warmth of genuine love. That these +appearances are necessary and useful, and that without them there would +be no houses, and consequently no societies, will be seen in what +follows. Moreover, some conscientious persons may be distressed with the +idea, that the disagreement of mind subsisting between them and their +married partners, and the internal alienation thence arising, may be +their own fault, and may be imputed to them as such, and on this account +they are grieved at the heart; but as it is out of their power to +prevent internal disagreements, it is enough for them, by apparent love +and favor, from conscientious motives to subdue the inconveniences which +might arise: hence also friendship may possibly return, in which +conjugial love lies concealed on the part of such, although not on the +part of the other. But this subject, like the foregoing, from the great +variety of its matter, shall be treated of in the following distinct +articles: I. _In the natural world almost all are capable of being +joined together as to external, but not as to internal affections, if +these disagree and are apparent._ II. _In the spiritual world all are +joined together according to internal, but not according to external +affections, unless these act in unity with the internal._ III. _It is +the external affections, according to which matrimony is generally +contracted in the world._ IV. _But in case they are not influenced by +internal affections, which conjoin minds, the bonds of matrimony are +loosed in the house._ V. _Nevertheless those bonds must continue in the +world till the decease of one of the parties._ VI. _In cases of +matrimony, in which the internal affections do not conjoin, there are +external affections, which assume a semblance of the internal and tend +to consociate._ VII. _Hence come apparent love, friendship, and favor +between married partners._ VIII. _These appearances are assumed +conjugial semblances, and they are commendable, because useful and +necessary._ IX. _These assumed conjugial semblances, in the case of a +spiritual man (homo) conjoined to a natural, are founded in justice and +judgement._ X. _For various reasons these assumed conjugial semblances +with natural men are founded in prudence._ XI. _They are for the sake of +amendment and accommodation._ XII. _They are for the sake of preserving +order in domestic affairs, and for the sake of mutual aid._ XIII. _They +are for the sake of unanimity in the care of infants and the education +of children._ XIV. _They are for the sake of peace in the house._ XV. +_They are for the sake of reputation out of the house._ XVI. _They are +for the sake of various favors expected from the married partner, or +from his or her relations; and thus from the fear of losing such +favors._ XVII. _They are for the sake of having blemishes excused, and +thereby of avoiding disgrace._ XVIII. _They are for the sake of +reconciliation._ XIX. _In case favor does not cease with the wife, when +faculty ceases with the man, there may exist a friendship resembling +conjugial friendship, when the parties grow old._ XX. _There are various +kinds of apparent love and friendship between married partners, one of +whom is brought under the yoke, and therefore is subject to the other._ +XXI. _In the world there are infernal marriages between persons who +interiorly are the most inveterate enemies, and exteriorly are as the +closest friends._ We proceed to an explanation of each article. + +272. I. IN THE NATURAL WORLD ALMOST ALL ARE CAPABLE OF BEING JOINED +TOGETHER AS TO EXTERNAL, BUT NOT AS TO INTERNAL AFFECTIONS, IF THESE +DISAGREE AND ARE APPARENT. The reason of this is, because in the world +every one is clothed with a material body, and this is overcharged with +lusts, which are in it as dregs that fall to the bottom, when the must +of the wine is clarified. Such are the constituent substances of which +the bodies of men in the world are composed. Hence it is that the +internal affections, which are of the mind, do not appear; and in many +cases, scarce a grain of them transpires; for the body either absorbs +them, and involves them in its dregs, or by simulation which has been +learned from infancy conceals them deeply from the sight of others; and +by these means the man puts himself into the state of every affection +which he observes in another, and allures his affection to himself, and +thus they unite. The reason why they unite is, because every affection +has its delight, and delights tie minds together. But it would be +otherwise if the internal affections, like the external, appeared +visibly in the face and gesture, and were made manifest to the hearing +by the tone of the speech; or if their delights were sensible to the +nostrils or smell, as they are in the spiritual world: in such case, if +they disagreed so as to be discordant, they would separate minds from +each other, and according to the perception of antipathy, the minds +would remove to a distance. From these considerations it is evident, +that in the natural world almost all are capable of being joined +together as to external, but not as to internal affections, if these +disagree and are apparent. + +273. II. IN THE SPIRITUAL WORLD ALL ARE CONJOINED ACCORDING TO INTERNAL, +BUT NOT ACCORDING TO EXTERNAL AFFECTIONS, UNLESS THESE ACT IN UNITY WITH +THE INTERNAL. This is, because in the spiritual world the material body +is rejected, which could receive and bring forth the forms of all +affections, as we have said just above; and a man (_homo_) when stripped +of that body is in his internal affections, which his body had before +concealed: hence it is, that in the spiritual world similarities and +dissimilarities, or sympathies and antipathies, are not only felt, but +also appear in the face, the speech, and the gesture; wherefore in that +world similitudes are conjoined, and dissimilitudes separated. This is +the reason why the universal heaven is arranged by the Lord according to +all the varieties of the affections of the love of good and truth, and, +on the contrary, hell according to all the varieties of the love of what +is evil and false. As angels and spirits, like men in the world, have +internal and external affections, and as, in the spiritual world, the +internal affections cannot be concealed by the external, they therefore +transpire and manifest themselves: hence with angels and spirits both +the internal and external affections are reduced to similitude and +correspondence; after which their internal affections are, by the +external, imaged in their faces, and perceived in the tone of their +speech; they also appear in their behaviour and manners. Angels and +spirits have internal and external affections, because they have minds +and bodies; and affections with the thoughts thence derived belong to +the mind, and sensations with the pleasures thence derived to the body. +It frequently happens in the world of spirits, that friends meet after +death, and recollect their friendships in the former world, and on such +occasions believe that they shall live on terms of friendship as +formerly; but when their consociation, which is only of the external +affections, is perceived in heaven, a separation ensues according to +their internal; and in this case some are removed from the place of +their meeting into the north, some into the west, and each to such a +distance from the other, that they can no longer see or know each other; +for in the places appointed for them to remain at, their faces are +changed so as to become the image of their internal affections. From +these considerations it is manifest, that in the spiritual world all are +conjoined according to internal affections, and not according to +external, unless these act in unity with the internal. + +274. III. IT IS THE EXTERNAL AFFECTIONS ACCORDING TO WHICH MATRIMONY IS +GENERALLY CONTRACTED IN THE WORLD. The reason of this is, because the +internal affections are seldom consulted; and even if they are, still +their similitude is not seen in the woman; for she, by a peculiar +property with which she is gifted from her birth, withdraws the internal +affections into the inner recesses of her mind. There are various +external affections which induce men to engage in matrimony. The first +affection of this age is an increase of property by wealth, as well with +a view to becoming rich as for a plentiful supply of the comforts of +life; the second is a thirst after honors, with a view either of being +held in high estimation or of an increase of fortune: besides these, +there are various allurements and concupiscences which do not afford an +opportunity of ascertaining the agreement of the internal affections. +From these few considerations it is manifest, that matrimony is +generally contracted in the world according to external affections. + +275. IV. BUT IN CASE THEY ARE NOT INFLUENCED BY INTERNAL AFFECTIONS, +WHICH CONJOIN MINDS, THE BONDS OF MATRIMONY ARE LOOSED IN THE HOUSE. It +is said _in the house_, because it is done privately between the +parties; as is the case when the first warmth, excited during courtship +and breaking out into a flame as the nuptials approach, successively +abates from the discordance of the internal affections, and at length +passes off into cold. It is well known that in this case the external +affections, which had induced and allured the parties to matrimony, +disappear, so that they no longer effect conjunction. That cold arises +from various causes, internal, external, and accidental, all which +originate in a dissimilitude of internal inclinations, was proved in the +foregoing chapter. From these considerations the truth of what was +asserted is manifest, that unless the external affections are influenced +by internal, which conjoin minds, the bonds of matrimony are loosed in +the house. + +276. V. NEVERTHELESS THOSE BONDS MUST CONTINUE IN THE WORLD TILL THE +DECEASE OF ONE OF THE PARTIES. This proposition is adduced to the intent +that to the eye of reason it may more evidently appear how necessary, +useful, and true it is, that where there is not genuine conjugial love, +it ought still to be assumed, that it may appear as if there were. The +case would be otherwise if the marriage contract was not to continue to +the end of life, but might be dissolved at pleasure as was the case with +the Israelitish nation, who claimed to themselves the liberty of putting +away their wives for every cause. This is evident from the following +passage in Matthew: "_The pharisees came, and said unto Jesus, Is it +lawful for a man to put away his wife for every cause? And when Jesus +answered, that it is not lawful to put away a wife and to marry another, +except on account of whoredom, they replied that nevertheless Moses +commanded to give a bill of divorce and to put her away; and the +disciples said, If the case of a man with his wife be so it is not +expedient to marry_," xix. 3-10. Since therefore the covenant of +marriage is for life, it follows that the appearances of love and +friendship between married partners are necessary. That matrimony, when +contracted, must continue till the decease of one of the parties, is +grounded in the divine law, consequently also in rational law, and +thence in civil law: in the divine law, because, as said above, it is +not lawful to put away a wife and marry another, except for whoredom; in +rational law, because it is founded upon spiritual, for divine law and +rational are one law; from both these together, or by the latter from +the former, it may be abundantly seen what enormities and destructions +of societies would result from the dissolving of marriage, or the +putting away of wives, at the good pleasure of the husbands, before +death. Those enormities and destructions of societies may in some +measure be seen in the MEMORABLE RELATION respecting the origin of +conjugial love, discussed by the spirits assembled from the nine +kingdoms, n. 103-115; to which there is no need of adding further +reasons. But these causes do not operate to prevent the permission of +separations grounded in their proper causes, respecting which see above, +n. 252-254; and also of concubinage, respecting which see the second +part of this work. + +277. VI. IN CASE OF MATRIMONY IN WHICH THE INTERNAL AFFECTIONS DO NOT +CONJOIN, THERE ARE EXTERNAL AFFECTIONS WHICH ASSUME A SEMBLANCE OF THE +INTERNAL AND TEND TO CONSOLIDATE. By internal affections we mean the +mutual inclinations which influence the mind of each of the parties from +heaven; whereas by external affections we mean the inclinations which +influence the mind of each of the parties from the world. The latter +affections or inclinations indeed equally belong to the mind, but they +occupy its inferior regions, whereas the former occupy the superior: but +since both have their allotted seat in the mind, it may possibly be +believed that they are alike and agree; yet although they are not alike, +still they can appear so: in some cases they exist as agreements, and in +some as insinuating semblances. There is a certain communion implanted +in each of the parties from the earliest time of the marriage-covenant, +which, notwithstanding their disagreement in minds (_animis_) still +remains implanted; as a communion of possessions, and in many cases a +communion of uses, and of the various necessities of the house, and +thence also a communion of thoughts and of certain secrets; there is +also a communion of bed, and of the love of children: not to mention +several others, which, as they are inscribed on the conjugial covenant, +are also inscribed on their minds. Hence originate especially those +external affections which resemble the internal; whereas those which +only counterfeit them are partly from the same origin and partly from +another; but on the subject of each more will be said in what follows. + +278. VII. HENCE COME APPARENT LOVE, FRIENDSHIP, AND FAVOR BETWEEN +MARRIED PARTNERS. Apparent loves, friendships, and favors between +married partners, are a consequence of the conjugial covenant being +ratified for the term of life, and of the conjugial communion thence +inscribed on those who ratify it; whence spring external affections +resembling the internal, as was just now indicated: they are moreover a +consequence of their causes, which are usefulness and necessity: from +which in part exist conjunctive external affections, or their +counterfeit, whereby external love and friendship appear as internal. + +279. VIII. THESE APPEARANCES ARE ASSUMED CONJUGIAL SEMBLANCES; AND THEY +ARE COMMENDABLE, BECAUSE USEFUL AND NECESSARY. They are called assumed +semblances, because they exist with those who disagree in mind, and who +from such disagreement are interiorly in cold: in this case, when they +still appear to live united, as duty and decency require, their kind +offices to each other may be called assumed conjugial semblances; which, +as being commendable for the sake of uses, are altogether to be +distinguished from hypocritical semblances; for hereby all those good +things are provided for, which are commemorated in order below, from +article XI-XX. They are commendable for the sake of necessity, because +otherwise those good things would be unattained; and yet the parties are +enjoined by a covenant and compact to live together, and hence it +behoves each of them to consider it a duty to do so. + +280. IX. THESE ASSUMED CONJUGIAL SEMBLANCES, IN THE CASE OF A SPIRITUAL +MAN (_homo_) CONJOINED TO A NATURAL, ARE FOUNDED IN JUSTICE AND +JUDGEMENT. The reason of this is, because the spiritual man, in all he +does, acts from justice and judgement; wherefore he does not regard +these assumed semblances as alienated from their internal affections, +but as connected with them; for he is in earnest, and respects amendment +as an end; and if he does not obtain this, he respects accommodation for +the sake of domestic order, mutual aid, the care of children, and peace +and tranquillity. To these things he is led from a principle of justice; +and from a principle of judgement he gives them effect. The reason why a +spiritual man so lives with a natural one is, because a spiritual man +acts spiritually, even with a natural man. + +281. X. FOR VARIOUS REASONS, THESE ASSUMED CONJUGIAL SEMBLANCES WITH +NATURAL MEN ARE FOUNDED IN PRUDENCE. In the case of two married partners +of whom one is spiritual and the other natural, (by the spiritual we +mean the one that loves spiritual things, and thereby is wise from the +Lord, and by the natural, the one that loves only natural things, and +thereby is wise from himself,) when they are united in marriage, +conjugial love with the spiritual partner is heat, and with the natural +is cold. It is evident that heat and cold cannot remain together, also +that heat cannot inflame him that is in cold, unless the cold be first +dispersed, and that cold cannot flow into him that is in heat, unless +the heat be first removed: hence it is that inward love cannot exist +between married partners, one of whom is spiritual and the other +natural; but that a love resembling inward love may exist on the part of +the spiritual partner, as was said in the foregoing article; whereas +between two natural married partners no inward love can exist, since +each is cold; and if they have any heat, it is from something unchaste; +nevertheless such persons may live together in the same house, with +separate minds (_animis_), and also assume looks of love and friendship +towards each other, notwithstanding the disagreement of their minds +(_mentes_): in such case, the external affections, which for the most +part relate to wealth and possessions, or to honor and dignities, may as +it were be kindled into a flame; and as such enkindling induces fear for +their loss, therefore assumed conjugial semblances are in such cases +necessities, which are principally those adduced below in articles +XV.-XVII. The rest of the causes adduced with these may have somewhat in +common with those relating to the spiritual man; concerning which see +above, n. 280; but only in case the prudence with the natural man is +founded in intelligence. + +282. XI. THEY ARE FOR THE SAKE OF AMENDMENT AND ACCOMMODATION. The +reason why assumed conjugial semblances, which are appearances of love +and friendship subsisting between married partners who disagree in mind, +are for the sake of amendment, is because a spiritual man (_homo_) +connected with a natural one by the matrimonial covenant, intends +nothing else but amendment of life; which he effects by judicious and +elegant conversation, and by favors which soothe and flatter the temper +of the other; but in case these things prove ineffectual, he intends +accommodation, for the preservation of order in domestic affairs, for +mutual aid, and for the sake of the infants and children, and other +similar things; for, as was shown above, n. 280, whatever is said and +done by a spiritual man (_homo_) is founded in justice and judgement. +But with married partners, neither of whom is spiritual, but both +natural, similar conduct may exist, but for other ends; if for the sake +of amendment and accommodation, the end is, either that the other party +may be reduced to a similitude of manners, and be made subordinate to +his desires, or that some service may be made subservient to his own, or +for the sake of peace within the house, of reputation out of it, or of +favors hoped for by the married partner or his relations; not to mention +other ends: but with some these ends are grounded in the prudence of +their reason, with some in natural civility, with some in the delights +of certain cupidities which have been familiar from the cradle, the loss +of which is dreaded; besides several ends, which render the assumed +kindnesses as of conjugial love more or less counterfeit. There may also +be kindnesses as of conjugial love out of the house, and none within; +those however respect as an end the reputation of both parties; and if +they do not respect this, they are merely deceptive. + +283. XII. THEY ARE FOR THE SAKE OF PRESERVING ORDER IN DOMESTIC AFFAIRS, +AND FOR THE SAKE OF MUTUAL AID. Every house in which there are children, +their instructors, and other domestics, is a small society resembling a +large one. The latter also consists of the former, as a whole consists +of its parts, and thereby it exists; and further, as the security of a +large society depends on order, so does the security of this small +society; wherefore as it behoves public magistrates to see and provide +that order may exist and be preserved in a compound society, so it +concerns married partners in their single society. But there cannot be +this order if the husband and wife disagree in their minds (_animis_); +for thereby mutual counsels and aids are drawn different ways, and are +divided like their minds, and thus the form of the small society is rent +asunder; wherefore to preserve order, and thereby to take care of +themselves and at the same time of the house, or of the house and at the +same time of themselves, lest they should come to hurt and fall to ruin, +necessity requires that the master and mistress agree, and act in unity; +and if, from the difference of their minds (_mentium_) this cannot be +done so well as it might, both duty and propriety require that it be +done by representative conjugial friendship. That hereby concord is +established in houses for the sake of necessity and consequent utility, +is well known. + +284. XIII. THEY ARE FOR THE SAKE OF UNANIMITY IN THE CARE OF INFANTS AND +THE EDUCATION OF CHILDREN. It is very well known that assumed conjugial +semblances, which are appearances of love and friendship resembling such +as are truly conjugial, exist with married partners for the sake of +infants and children. The common love of the latter causes each married +partner to regard the other with kindness and favor. The love of infants +and children with the mother and the father unite as the heart and lungs +in the breast. The love of them with the mother is as the heart, and the +love towards them with the father is as the lungs. The reason of this +comparison is, because the heart corresponds to love, and the lungs to +the understanding; and love grounded in the will belongs to the mother, +and love grounded in the understanding to the father. With spiritual men +(_homines_) there is conjugial conjunction by means of that love +grounded in justice and judgement; in justice, because the mother had +carried them in her womb, had brought them forth with pain, and +afterwards with unwearied care suckles, nourishes, washes, dresses, and +educates them, (and in judgement, because the father provides for their +instruction in knowledge, intelligence, and wisdom). + +285. XIV. THEY ARE FOR THE SAKE OF PEACE IN THE HOUSE. Assumed conjugial +semblances, or external friendships for the sake of domestic peace and +tranquillity, relate principally to the men, who, from their natural +characteristic, act from the understanding in whatever they do; and the +understanding, being exercised in thought, is engaged in a variety of +objects which disquiet, disturb, and distract the mind; wherefore if +there were not tranquillity at home, it would come to pass that the +vital spirits of the parties would grow faint, and their interior life +would as it were expire, and thereby the health of both mind and body +would be destroyed. The dreadful apprehension of these and several other +dangers would possess the minds of the men, unless they had an asylum +with their wives at home for appeasing the disturbances arising in their +understandings. Moreover peace and tranquillity give serenity to their +minds, and dispose them to receive agreeably the kind attentions of +their wives, who spare no pains to disperse the mental clouds which they +are very quick-sighted to observe in their husbands: moreover, the same +peace and tranquillity make the presence of their wives agreeable. Hence +it is evident, that an assumed semblance of love, as if it was truly +conjugial, for the sake of peace and tranquillity at home, is both +necessary and useful. It is further to be observed, that with the wives +such semblances are not assumed as with the men; but if they appear to +resemble them, they are the effect of real love, because wives are born +loves of the understanding of the men; wherefore they accept kindly the +favors of their husbands, and if they do not confess it with their lips, +still they acknowledge it in heart. + +286. XV. THEY ARE FOR THE SAKE OF REPUTATION OUT OF THE HOUSE. The +fortunes of men in general depend on their reputation for justice, +sincerity, and uprightness; and this reputation also depends on the +wife, who is acquainted with the most familiar circumstances of her +husband's life; therefore if the disagreements of their minds should +break out into open enmity, quarrels, and threats of hatred, and these +should be noised abroad by the wife and her friends, and by the +domestics, they would easily be turned into tales of scandal, which +would bring disgrace and infamy upon the husband's name. To avoid such +mischiefs, he has no other alternative than either to counterfeit +affection for his wife, or that they be separated as to house. + +287. XVI. THEY ARE FOR THE SAKE OF VARIOUS FAVORS EXPECTED FROM THE +MARRIED PARTNER, OR FROM HIS OR HER RELATIONS, AND THUS FROM THE FEAR OF +LOSING SUCH FAVORS. This is the case more especially in marriages where +the rank and condition of the parties are dissimilar, concerning which, +see above, n. 250; as when a man marries a wealthy wife who stores up +her money in purses, or her treasures in coffers; and the more so if she +boldly insists that the husband is bound to support the house out of his +own estate and income: that hence come forced likenesses of conjugial +love, is generally known. The case is similar where a man marries a +wife, whose parents, relations, and friends, are in offices of dignity, +in lucrative business, and in employments with large salaries, who have +it in their power to better her condition: that this also is a ground of +counterfeit love, as if it were conjugial, is generally known. It is +evident that in both cases it is the fear of the loss of the above +favors that is operative. + +288. XVII. THEY ARE FOR THE SAKE OF HAVING BLEMISHES EXCUSED, AND +THEREBY OF AVOIDING DISGRACE. There are several blemishes for which +conjugial partners fear disgrace, some criminal, some not. There are +blemishes of the mind and of the body slighter than those mentioned in +the foregoing chapter n. 252 and 253, which are causes of separation; +wherefore those blemishes are here meant, which, to avoid disgrace, are +buried in silence by the other married partner. Besides these, in some +cases there are contingent crimes, which, if made public, are subject to +heavy penalties; not to mention a deficiency of that ability which the +men usually boast of. That excuses of such blemishes, in order to avoid +disgrace, are the causes of counterfeit love and friendship with a +married partner, is too evident to need farther confirmation. + +289. XVIII. THEY ARE FOR THE SAKE OF RECONCILIATION. That between +married partners who have mental disagreements from various causes, +there subsist alternate distrust and confidence, alienation and +conjunction, yea, dispute and compromise, thus reconciliation; and also +that apparent friendships promote reconciliation, is well known in the +world. There are also reconciliations which take place after partings, +which are not so alternate and transitory. + +290. XIX. IN CASE FAVOR DOES NOT CEASE WITH THE WIFE, WHEN FACULTY +CEASES WITH THE MAN, THERE MAY EXIST A FRIENDSHIP RESEMBLING CONJUGIAL +FRIENDSHIP WHEN THE PARTIES GROW OLD. The primary cause of the +separation of minds (_animorum_) between married partners is a falling +off of favor on the wife's part in consequence of the cessation of +ability on the husband's part, and thence a falling off of love; for +just as heats communicate with each other, so also do colds. That from a +falling off of love on the part of each, there ensues a cessation of +friendship, and also of favor, if not prevented by the fear of domestic +ruin, is evident both from reason and experience. In case therefore the +man tacitly imputes the causes to himself, and still the wife perseveres +in chaste favor towards him, there may thence result a friendship, +which, since it subsists between married partners, appears to resemble +conjugial love. That a friendship resembling the friendship of that +love, may subsist between married partners, when old, experience +testifies from the tranquillity, security, loveliness, and abundant +courtesy with which they live, communicate, and associate together. + +291. XX. THERE ARE VARIOUS KINDS OF APPARENT LOVE AND FRIENDSHIP BETWEEN +MARRIED PARTNERS, ONE OF WHOM IS BROUGHT UNDER THE YOKE, AND THEREFORE +IS SUBJECT TO THE OTHER. It is no secret in the world at this day, that +as the first fervor of marriage begins to abate, there arises a +rivalship between the parties respecting right and power; respecting +right, in that according to the statutes of the covenant entered into, +there is an equality, and each has dignity in the offices of his or her +function; and respecting power, in that it is insisted on by the men, +that in all things relating to the house, superiority belongs to them, +because they are men, and inferiority to the women because they are +women. Such rivalships, at this day familiar, arise from no other source +than a want of conscience respecting love truly conjugial, and of +sensible perception respecting the blessedness of that love; in +consequence of which want, lust takes the place of that love, and +counterfeits it; and, on the removal of genuine love, there flows from +this lust a grasping for power, in which some are influenced by the +delight of the love of domineering, which in some is implanted by artful +women before marriage, and which to some is unknown. Where such grasping +prevails with the men, and the various turns of rivalship terminate in +the establishment of their sway, they reduce their wives either to +become their rightful property, or to comply with their arbitrary will, +or into a state of slavery, every one according to the degree and +qualified state of that grasping implanted and concealed in himself; but +where such grasping prevails with the wives, and the various turns of +rivalship terminate in establishing their sway, they reduce their +husbands either into a state of equality of right with themselves, or of +compliance with their arbitrary will, or into a state of slavery: but as +when the wives have obtained the sceptre of sway, there remains with +them a desire which is a counterfeit of conjugial love, and is +restrained both by law and by the fear of legitimate separation, in case +they extend their power beyond the rule of right into what is contrary +thereto, therefore they lead a life in consociation with their husbands. +But what is the nature and quality of the love and friendship between a +ruling wife and a serving husband, and also between a ruling husband and +a serving wife, cannot be briefly described; indeed, if their +differences were to be specifically pointed out and enumerated, it would +occupy several pages; for they are various and diverse--various +according to the nature of the grasping for power prevalent with the +men, and in like manner with the wives; and diverse in regard to the +differences subsisting in the men and the women; for such men have no +friendship of love but what is infatuated, and such wives are in the +friendship of spurious love grounded in lust. But by what arts wives +procure to themselves power over the men, will be shewn in the following +article. + +292. XXI. IN THE WORLD THERE ARE INFERNAL MARRIAGES BETWEEN PERSONS WHO +INTERIORLY ARE THE MOST INVETERATE ENEMIES, AND EXTERIORLY ARE AS THE +CLOSEST FRIENDS. I am indeed forbidden by the wives of this sort, in the +spiritual world, to present such marriages to public view; for they are +afraid lest their art of obtaining power over the men should at the same +time be divulged, which yet they are exceedingly desirous to have +concealed: but as I am urged by the men in that world to expose the +causes of the intestine hatred and as it were fury excited in their +hearts against their wives, in consequence of their clandestine arts, I +shall be content with adducing the following particulars. The men said, +that unwittingly they contracted a terrible dread of their wives, in +consequence of which they were constrained to obey their decisions in +the most abject manner, and be at their beck more than the vilest +servants, so that they lost all life and spirit; and that this was the +case not only with those who were in inferior stations of life, but also +with those who were advanced in high dignities, yea with brave and +famous generals: they also said, that after they had contracted this +dread, they could not help on every occasion expressing themselves to +their wives in a friendly manner, and doing what was agreeable to their +humors, although they cherished in their hearts a deadly hatred against +them; and further, that their wives still behaved courteously to them +both in word and deed, and complaisantly attended to some of their +requests. Now as the men themselves greatly wondered, whence such an +antipathy could arise in their internals, and such an apparent sympathy +in their externals, they examined into the causes thereof from some +women who were acquainted with the above secret art. From this source of +information they learned, that women (_mulieres_) are skilled in a +knowledge which they conceal deeply in their own minds, whereby, if they +be so disposed, they can subject the men to the yoke of their authority; +and that this is effected in the case of ignorant wives, sometimes by +alternate quarrel and kindness, sometimes by harsh and unpleasant looks, +and sometimes by other means; but in the case of polite wives, by urgent +and persevering petitions, and by obstinate resistance to their husbands +in case they suffer hardships from them, insisting on their right of +equality by law, in consequence of which they are firm and resolute in +their purpose; yea, insisting that if they should be turned out of the +house, they would return at their pleasure, and would be urgent as +before; for they know that the men by their nature cannot resist the +positive tempers of their wives but that after compliance they submit +themselves to their disposal; and that in this case the wives make a +show of all kinds of civility and tenderness to their husbands subjected +to their sway. The genuine cause of the dominion which the wives obtain +by this cunning is, that the man acts from the understanding and the +woman from the will, and that the will can persist, but not so the +understanding. I have been told, that the worst of this sort of women, +who are altogether a prey to the desire of dominion, can remain firm in +their positive humors even to the last struggle for life. I have also +heard the excuses pleaded by such women (_mulieres_) for entering upon +the exercise of this art; in which they urged that they would not have +done so unless they had foreseen supreme contempt and future rejection, +and consequent ruin on their part, if they should be subdued by their +husbands: and that thus they had taken up these their arms from +necessity. To this excuse they add this admonition for the men; to leave +their wives their own rights, and while they are in alternations of +cold, not to consider them as beneath their maid-servants: they said +also that several of their sex, from their natural timidity, are not in +a state of exercising the above art; but I added, from their natural +modesty. From the above considerations it may now be known what is meant +by infernal marriages in the world between persons who interiorly are +the most inveterate enemies, and exteriorly are like the most attached +friends. + + * * * * * + +293. To the above I will add TWO MEMORABLE RELATIONS. FIRST. Some time +ago as I was looking through a window to the east, I saw seven women +sitting in a garden of roses at a certain fountain, and drinking the +water. I strained my eye-sight greatly to see what they were doing, and +this effort of mine affected them; wherefore one of them beckoned me, +and I immediately quitted the house and came to them. When I joined +them, I courteously inquired whence they were. They said, "We are wives, +and are here conversing respecting the delights of conjugial love, and +from much consideration we conclude, that they are also the delights of +wisdom." This answer so delighted my mind (_animum_), that I seemed to +be in the spirit, and thence in perception more interior and more +enlightened than on any former occasion; wherefore I said to them, "Give +me leave to propose a few questions respecting those satisfactions." On +their consenting, I asked, "How do you wives know that the delights of +conjugial love are the same as the delights of wisdom?" They replied, +"We know it from the correspondence of our husbands' wisdom with our own +delights of conjugial love; for the delights of this love with ourselves +are exalted and diminished and altogether qualified, according to the +wisdom of our husbands." On hearing this, I said, "I know that you are +affected by the agreeable conversation of your husbands and their +cheerfulness of mind, and that you derive thence a bosom delight; but I +am surprised to hear you say, that their wisdom produces this effect; +but tell me what is wisdom, and what wisdom (produces this effect)?" To +this the wives indignantly replied, "Do you suppose that we do not know +what wisdom is, and what wisdom (produces that effect), when yet we are +continually reflecting upon it as in our husbands, and learn it daily +from their mouths? For we wives think of the state of our husbands from +morning to evening; there is scarcely an hour in the day, in which our +intuitive thought is altogether withdrawn from them, or is absent; on +the other hand, our husbands think very little in the day respecting our +state; hence we know what wisdom of theirs it is that gives us delight. +Our husbands call that wisdom spiritual rational, and spiritual moral. +Spiritual rational wisdom, they say, is of the understanding and +knowledges, and spiritual moral wisdom of the will and life; but these +they join together and make a one, and insist that the satisfactions of +this wisdom are transferred from their minds into the delights in our +bosoms, and from our bosoms into theirs, and thus return to wisdom their +origin." I then asked, "Do you know anything more respecting the wisdom +of your husbands which gives you delight?" They said, "We do. There is +spiritual wisdom, and thence rational and moral wisdom. Spiritual wisdom +is to acknowledge the Lord the Saviour as the God of heaven and earth, +and from Him to procure the truths of the church, which is effected by +means of the Word and of preachings derived therefrom, whence comes +spiritual rationality; and from Him to live according to those truths, +whence comes spiritual morality. These two our husbands call the wisdom +which in general operates to produce love truly conjugial. We have heard +from them also that the reason of this is, because, by means of that +wisdom, the interiors of their minds and thence of their bodies are +opened, whence there exists a free passage from first principles even to +last for the stream of love; on the flow, sufficiency, and virtue of +which conjugial love depends and lives. The spiritual rational and moral +wisdom of our husbands, specifically in regard to marriage, has for its +end and object to love the wife alone, and to put away all concupiscence +for other women; and so far as this is effected, so far that love is +exalted as to degree, and perfected as to quality; and also so far we +feel more distinctly and exquisitely the delights in ourselves +corresponding to the delights of the affections and the satisfactions of +the thoughts of our husbands." I inquired afterwards, whether they knew +how communication is effected. They said, "In all conjunction by love +there must be action, reception, and reaction. The delicious state of +our love is acting or action, the state of the wisdom of our husbands is +recipient or reception, and also is reacting or reaction according to +perception; and this reaction we perceive with delights in the breast +according to the state continually expanded and prepared to receive +those things which in any manner agree with the virtue belonging to our +husbands, thus also with the extreme state of love belonging to +ourselves, and which thence proceed." They said further, "Take heed lest +by the delights which we have mentioned, you understand the ultimated +delights of that love: of these we never speak, but of our bosom +delights, which always correspond with the state of the wisdom of our +husbands." After this there appeared at a distance as it were a dove +flying with the leaf of a tree in its mouth: but as it approached, +instead of a dove I saw it was a little boy with a paper in his hand: on +coming to us he held it out to me, and said, "Read it before these +Maidens of the fountain." I then read as follows, "Tell the inhabitants +of your earth, that there is a love truly conjugial having myriads of +delights, scarce any of which are as yet known to the world; but they +will be known, when the church betroths herself to her Lord, and is +married." I then asked, "Why did the little boy call you Maidens of the +fountain?" They replied, "We are called maidens when we sit at this +fountain; because we are affections of the truths of the wisdom of our +husbands, and the affection of truth is called a maiden; a fountain also +signifies the true of wisdom, and the bed of roses, on which we sir, the +delights thereof." Then one of the seven wove a garland of roses, and +sprinkled it with water of the fountain, and placed it on the boy's cap +round his little head, and said, "Receive the delights of intelligence; +know that a cap signifies intelligence; and a garland from this rose-bed +delights." The boy thus decorated then departed, and again appeared a +distance like a flying dove, but now with a coronet on his head. + +294. THE SECOND MEMORABLE RELATION. After some days I again saw the +seven wives in a garden of roses, but not in the same as before. Its +magnificence was such as I had never before seen: it was round, and the +roses in it formed as it were a rainbow. The roses or flowers of a +purple color formed its outermost circle, others of a yellow golden +color formed the next interior circle, within this were others of a +bright blue, and the inmost of a shining green; and within this rainbow +rose-bed was a small lake of limpid water. These seven wives, who were +called the Maidens of the fountain, as they were sitting there seeing me +again at the window, called me to them; and when I was come they said, +"Did you ever see anything more beautiful upon the earth?" I replied, +"Never." They then said, "Such scenery is created instantaneously by the +Lord, and represents something new on the earth; for every thing created +by the Lord is representative: but what is this? tell, if you can: we +say it is the delights of conjugial love." On hearing this, I said, +"What! the delights of conjugial love, respecting which you before +conversed with so much wisdom and eloquence! After I had left you, I +related your conversation to some wives in our country, and said, 'I now +know from instruction that you have bosom delights arising from your +conjugial love, which you can communicate to your husbands according to +their wisdom, and that on this account you look at your husbands with +the eyes of your spirit from morning to evening, and study to bend and +draw their minds (_animos_) to become wise, to the end that you may +secure those delights.' I mentioned also that by wisdom you understand +spiritual rational and moral wisdom, and in regard to marriage, the +wisdom to love the wife alone, and to put away all concupiscence for +other women: but to these things the wives of our country answered with +laughter, saying, 'What is all this but mere idle talk? We do not know +what conjugial love is. If our husbands possess any portion of it, still +we do not; whence then come its delights to us? yea, in regard to what +you call ultimate delights, we at times refuse them with violence, for +they are unpleasant to us, almost like violations: and you will see, if +you attend to it, no sign of such love in our faces: wherefore you are +trifling or jesting, if you also assert, with those seven wives, that we +think of our husbands from morning to evening, and continually attend to +their will and pleasure in order to catch from them such delights.' I +have retained thus much of what they said, that I might relate it to +you; since it is repugnant, and also in manifest contradiction, to what +I heard from you near the fountain, and which I so greedily imbibed and +believed." To this the wives sitting in the rose garden replied, +"Friend, you know not the wisdom and prudence of wives; for they totally +hide it from the men, and for no other end than that they may be loved: +for every man who is not spiritually but only naturally rational and +moral, is cold towards his wife; and the cold lies concealed in his +inmost principles. This is exquisitely and acutely observed by a wise +and prudent wife; who so far conceals her conjugial love, and withdraws +it into her bosom, and there hides it so deeply that it does not at all +appear in her face, in the tone of her voice, or in her behaviour. The +reason of this is, because so far as it appears, so far the conjugial +cold of the man diffuses itself from the inmost principles of his mind, +where it resides, into its ultimates, and occasions in the body a total +coldness, and a consequent endeavour to separate from bed and chamber." +I then asked, "Whence arises that which you call conjugial cold?" They +replied, "From the insanity of the men in regard to spiritual things; +and every one who is insane in regard to spiritual things; in his inmost +principles is cold towards his wife, and warm towards harlots; and since +conjugial love and adulterous love are opposite to each other, it +follows that conjugial love becomes cold when illicit love is warm; and +when cold prevails with the man, he cannot endure any sense of love, and +thus not any allusion thereto, from his wife; therefore the wife so +wisely and prudently conceals that love; and so far as she conceals it +by denying and refusing it, so far the man is cherished and recruited by +the influent meretricious sphere. Hence it is, that the wife of such a +man has no bosom delights such as we have, but only pleasures, which, on +the part of the man, ought to be called the pleasures of insanity, +because they are the pleasures of illicit love. Every chaste wife loves +her husband, even if he be unchaste; but since wisdom is alone recipient +of that love, therefore she exerts all her endeavours to turn his +insanity into wisdom, that is, to prevent his lusting after other women +besides herself. This she does by a thousand methods, being particularly +cautious lest any of them should be discovered by the man; for she is +well aware that love cannot be forced, but that it is insinuated in +freedom; wherefore it is given to women to know from the sight, the +hearing, and the touch, every state of the mind of their husbands; but +on the other hand it is not given to the men to know any state of the +mind of their wives. A chaste wife can look at her husband with an +austere countenance, accost him with a harsh voice, and also be angry +and quarrel, and yet in her heart cherish a soft and tender love towards +him; but such anger and dissimulation have for their end wisdom, and +thereby the reception of love with the husband: as is manifest from the +consideration, that she can be reconciled in an instant. Besides, wives +use such means of concealing the love implanted in their inmost heart, +with a view to prevent conjugial cold bursting forth with the man, and +extinguishing the fire of his adulterous heat, and thus converting him +from green wood into a dry stick." When the seven wives had expressed +these and many more similar sentiments, their husbands came with +clusters of grapes in their hands, some of which were of a delicate, and +some of a disagreeable flavor; upon which the wives said, "Why have you +also brought bad or wild grapes?" The husbands replied, "Because we +perceived in our souls, with which yours are united, that you were +conversing with that man respecting love truly conjugial, that its +delights are the delights of wisdom, and also respecting adulterous +love, that its delights are the pleasures of insanity. The latter are +the disagreeable or wild grapes; the former are those of delicate +flavor." They confirmed what their wives had said, and added that, "in +externals, the pleasures of insanity appear like the delights of wisdom, +but not so in internals; just like the good and bad grapes which we have +brought; for both the chaste and the unchaste have similar wisdom in +externals, but altogether dissimilar in internals." After this the +little boy came again with a piece of paper in his hand, and held it out +to me, saying, "Read this;" and I read as follows: "Know that the +delights of conjugial love ascend to the highest heaven, and both in the +way thither and also there, unite with the delights of all heavenly +loves, and thereby enter into their happiness, which endures for ever; +because the delights of that love are also the delights of wisdom: and +know also, that the pleasures of illicit love descend even to the lowest +hell, and, both in the way thither and also there, unite with the +pleasures of all infernal loves, and thereby enter into their +unhappiness, which consists in the wretchedness of all heart-delights; +because the pleasures of that love are the pleasures of insanity." After +this the husbands departed with their wives, and accompanied the little +boy as far as to the way of his ascent into heaven; and they knew that +the society from which he was sent was a society of the new heaven, with +which the new church in the world will be conjoined. + + * * * * * + +ON BETROTHINGS AND NUPTIALS. + +295. The subject of betrothings and nuptials, and also of the rites and +ceremonies attending them, is here treated of principally from the +reason of the understanding; for the object of this book is that the +reader may see truths rationally, and thereby give his consent, for thus +his spirit is convinced; and those things in which the spirit is +convinced, obtain a place above those which, without consulting reason, +enter from authority and the faith of authority; for the latter enter +the head no further than into the memory, and there mix themselves with +fallacies and falses; thus they are beneath the rational things of the +understanding. From these any one may seem to converse rationally, but +he will converse preposterously; for in such case he thinks as a crab +walks, the sight following the tail: it is otherwise if he thinks from +the understanding; for then the rational sight selects from the memory +whatever is suitable, whereby it confirms truth viewed in itself. This +is the reason why in this chapter several particulars are adduced which +are established customs, as that the right of choice belongs to the men, +that parents ought to be consulted, that pledges are to be given, that +the conjugial covenant is to be settled previous to the nuptials, that +it ought to be performed by a priest, also that the nuptials ought to be +celebrated; besides several other particulars, which are here mentioned +in order that every one may rationally see that such things are assigned +to conjugial love, as requisite to promote and complete it. The articles +into which this section is divided are the following; I. _The right of +choice belongs to the man, and not to the woman._ II. _The man ought to +court and intreat the woman respecting marriage with him, and not the +woman the man._ III. _The woman ought to consult her parents, or those +who are in the place of parents, and then deliberate with herself, +before she consents._ IV. _After a declaration of consent, pledges are +to be given._ V. _Consent is to be secure and established by solemn +betrothing._ VI. _By betrothing, each party is prepared for conjugial +love._ VII. _By betrothing, the mind of the one is united to the mind of +the other, so as to effect a marriage of the spirit previous to a +marriage of the body._ VIII. _This is the case with those who think +chastely of marriages: but it is otherwise with those who think +unchastely of them._ IX. _Within the time of betrothing, it is not +allowable to be connected corporeally._ X. _When the time of betrothing +is completed, the nuptials ought to take place._ XI. _Previous to the +celebration of the nuptials, the conjugial covenant is to be ratified in +the presence of witnesses._ XII. _The marriage is to be consecrated by a +priest._ XIII. _The nuptials are to be celebrated with festivity._ XIV. +_After the nuptials, the marriage of the spirit is made also the +marriage of the body, and thereby a full marriage._ XV. _Such is the +order of conjugial love with its modes from its first heat to its first +torch._ XVI. _Conjugial love precipitated without order and the modes +thereof, burns up the marrows and is consumed._ XVII. _The states of the +minds of each of the parties proceeding in successive order, flow into +the state of marriage; nevertheless in one manner with the spiritual and +in another with the natural._ XVIII. _There are successive and +simultaneous orders, and the latter is from the former and according to +it._ We proceed to an explanation of each article. + +296. I. THE RIGHT OF CHOICE BELONGS TO THE MAN, AND NOT TO THE WOMAN. +This is because the man is born to be understanding, but the woman to be +love; also because with the men there generally prevails a love of the +sex, but with the women a love of one of the sex; and likewise because +it is not unbecoming for men to speak openly about love, as it is for +women; nevertheless women have the right of selecting one of their +suitors. In regard to the first reason, that the right of choice belongs +to the men, because they are born to understanding, it is grounded in +the consideration that the understanding can examine agreements and +disagreements, and distinguish them, and from judgement choose that +which is suitable: it is otherwise with the women, because they are born +to love, and therefore have no such discrimination; and consequently +their determinations to marriage would proceed only from the +inclinations of their love; if they have the skill of distinguishing +between men and men, still their love is influenced by appearances. In +regard to the other reason, that the right of choice belongs to the men, +and not to the women, because with men there generally prevails a love +of the sex, and with women a love of one of the sex, it is grounded in +the consideration, that those in whom a love of the sex prevails, can +freely look around and also determine: it is otherwise with women, in +whom is implanted a love for one of the sex. If you wish for a proof of +this, ask, if you please, the men you meet, what their sentiments are +respecting monogamical and polygamical unions; and you will seldom meet +one who will not reply in favor of the polygamical; and this also is a +love of the sex: but ask the women their sentiments on the subject, and +almost all, except the vilest of the sex, will reject polygamical +unions; from which consideration it follows, that with the women there +prevails a love of one of the sex, thus conjugial love. In regard to the +third reason, that it is not unbecoming for men to speak openly about +love, whereas it is for women, it is self-evident; hence also it +follows, that declaration belongs to the men, and therefore so does +choice. That women have the right of selecting in regard to their +suitors, is well known; but this species of selection is confined and +limited, whereas that of the men is extended and unlimited. + +297. II. THE MAN OUGHT TO COURT AND INTREAT THE WOMAN RESPECTING +MARRIAGE WITH HIM, AND NOT THE WOMAN THE MAN. This naturally follows the +right of choice; and besides, to court and intreat women respecting +marriage is in itself honorable and becoming for men, but not for women. +If women were to court and entreat the men, they would not only be +blamed, but, after intreaty, they would be reputed as vile, or after +marriage as libidinous, with whom there would be no association but what +was cold and fastidious; wherefore marriages would thereby be converted +into tragic scenes. Wives also take it as a compliment to have it said +of them, that being conquered as it were, they yielded to the pressing +intreaties of the men. Who does not foresee, that if the women courted +the men, they would seldom be accepted? They would either be indignantly +rejected, or be enticed to lasciviousness, and also would dishonor their +modesty. Moreover, as was shewn above, the men have not any innate love +of the sex; and without love there is no interior pleasantness of life: +wherefore to exalt their life by that love, it is incumbent on the men +to compliment the women; courting and intreating them with civility, +courtesy, and humility, respecting this sweet addition to their life. +The superior comeliness of the female countenance, person, and manners, +above that of the men, adds itself as a proper object of desire. + +298. III. THE WOMAN OUGHT TO CONSULT HER PARENTS, OR THOSE WHO ARE IN +THE PLACE OF PARENTS, AND THEN DELIBERATE WITH HERSELF, BEFORE SHE +CONSENTS. The reason why parents are to be consulted is, because they +deliberate from judgement, knowledge, and love; from _judgement_, +because they are in an advanced age, which excels in judgement, and +discerns what is suitable and unsuitable: from _knowledge_, in respect +to both the suitor and their daughter; in respect to the suitor they +procure information, and in respect to their daughter they already know; +wherefore they conclude respecting both with united discernment: from +_love_, because to consult the good of their daughter, and to provide +for her establishment, is also to consult and provide for their own and +for themselves. + +299. The case would be altogether different, if the daughter consents of +herself to her urgent suitor, without consulting her parents, or those +who are in their place; for she cannot from judgement, knowledge, and +love, make a right estimate of the matter which so deeply concerns her +future welfare: she cannot from _judgement_, because she is as yet in +ignorance as to conjugial life, and not in a state of comparing reasons, +and discovering the morals of men from their particular tempers; nor +from _knowledge_, because she knows few things beyond the domestic +concerns of her parents and of some of her companions; and is +unqualified to examine into such things as relate to the family and +property of her suitor: nor from _love_, because with daughters in their +first marriageable age, and also afterwards, this is led by the +concupiscences originating in the senses, and not as yet by the desires +originating in a refined mind. The daughter ought nevertheless to +deliberate on the matter with herself, before she consents, lest she +should be led against her will to form a connection with a man whom she +does not love; for by so doing, consent on her part would be wanting; +and yet it is consent that constitutes marriage, and initiates the +spirit into conjugial love; and consent against the will, or extorted, +does not initiate the spirit, although it may the body; and thus it +converts chastity, which resides in the spirit, into lust; whereby +conjugial love in its first warmth is vitiated. + +300. IV. AFTER A DECLARATION OF CONSENT, PLEDGES ARE TO BE GIVEN. By +pledges we mean presents, which, after consent, are confirmations, +testifications, first favors, and gladnesses. Those presents are +_confirmations_, because they are certificates of consent on each side; +wherefore, when two parties consent to anything, it is customary to say, +"Give me a token;" and of two, who have entered into a marriage +engagement, and have secured it by presents, that they are +pledged, thus confirmed. They are _testifications_, because those +pledges are continual visible witnesses of mutual love; hence also they +are memorials thereof; especially if they be rings, perfume-bottles or +boxes, and ribbons, which are worn in sight. In such things there is a +sort of representative image of the minds (_animorum_) of the bridegroom +and the bride. Those pledges are _first favors_, because conjugial love +engages for itself everlasting favor; whereof those gifts are the first +fruits. That they are the _gladnesses_ of love, is well known, for the +mind is exhilarated at the sight of them; and because love is in them, +those favors are dearer and more precious than any other gifts, it being +as if their hearts were in them. As those pledges are securities of +conjugial love, therefore presents after consent were in use with the +ancients; and after accepting such presents the parties were declared to +be bridegroom and bride. But it is to be observed that it is at the +pleasure of the parties to bestow those presents either before or after +the act of betrothing; if before, they are confirmations and +testifications of consent to betrothing; if after it, they are also +confirmations and testifications of consent to the nuptial tie. + +301. V. CONSENT IS TO BE SECURED AND ESTABLISHED BY SOLEMN BETROTHING. +The reasons for betrothings are these: 1. That after betrothing the +souls of the two parties may mutually incline towards each other. 2. +That the universal love for the sex may be determined to one of the sex. +3. That the interior affections may be mutually known, and by +applications in the internal cheerfulness of love, may be conjoined. 4. +That the spirits of both parties may enter into marriage, and be more +and more consociated. 5. That thereby conjugial love may advance +regularly from its first warmth even to the nuptial flame. Consequently: +6. That conjugial love may advance and grow up in just order from its +spiritual origin. The state of betrothing may be compared to the state +of spring before summer; and the internal pleasantness of that state to +the flowering of trees before fructification. As the beginning and +progressions of conjugial love proceed in order for the sake of their +influx into the effective love, which commences at the nuptials, +therefore, there are also betrothings in the heavens. + +302. VI. BY BETROTHING EACH PARTY IS PREPARED FOR CONJUGIAL LOVE. That +the mind or spirit of one of the parties is by betrothing prepared for +union with the mind or spirit of the other, or what is the same, that +the love of the one is prepared for union with the love of the other, +appears from the arguments just adduced. Besides which it is to be +noted, that on love truly conjugial is inscribed this order, that it +ascends and descends; it ascends from its first heat progressively +upwards towards the souls of the parties, with an endeavour to effect +their conjunction, and this by continual interior openings of their +minds; and there is no love which strives more intensely to effect such +openings, or which is more powerful and expert in opening the interiors +of minds, than conjugial love; for the soul of each of the parties +intends this: but at the same moments in which that love ascends towards +the soul, it descends also towards the body, and thereby clothes itself. +It is however to be observed, that conjugial love is such in its descent +as it is in the height to which it ascends: if it ascends high, it +descends chaste; but if not, it descends unchaste: the reason of this +is, because the lower principles of the mind are unchaste, but its +higher are chaste; for the lower principles of the mind adhere to the +body, but the higher separate themselves from them: but on this subject +see further particulars below, n. 305. From these few considerations it +may appear, that, by betrothing, the mind of each of the parties is +prepared for conjugial love, although in a different manner according to +the affections. + +303. VII. BY BETROTHING THE MIND OF ONE IS UNITED TO THE MIND OF THE +OTHER, SO AS TO EFFECT A MARRIAGE OF THE SPIRIT, PREVIOUS TO A MARRIAGE +OF THE BODY. As this follows of consequence from what was said above, n. +301, 302, we shall pass it by, without adducing any further +confirmations from reason. + +304. VIII. THIS IS THE CASE WITH THOSE WHO THINK CHASTELY OF MARRIAGES; +BUT IT IS OTHERWISE WITH THOSE WHO THINK UNCHASTELY OF THEM. With the +chaste, that is, with those who think religiously of marriages, the +marriage of the spirit precedes, and that of the body is subsequent; and +these are those with whom love ascends towards the soul, and from its +height thence descends; concerning whom see above, n. 302. The souls of +such separate themselves from the unlimited love for the sex, and devote +themselves to one, with whom they look for an everlasting and eternal +union and its increasing blessednesses, as the cherishers of the hope +which continually recreates their mind; but it is quite otherwise with +the unchaste, that is, with those who do not think religiously of +marriages and their holiness. With these there is a marriage of the +body, but not of the spirit: if, during the state of betrothment, there +be any appearance of a marriage of the spirit, still, if it ascends by +an elevation of the thoughts concerning it, it nevertheless falls back +again to the concupiscences which arise from the flesh in the will; and +thus from the unchaste principles therein it precipitates itself into +the body, and defiles the ultimates of its love with an alluring ardor; +and as, in consequence of this ardor, it was in the beginning all on +fire, so its fire suddenly goes out, and passes off into the cold of +winter; whence the failing (of power) is accelerated. The state of +betrothing with such scarcely answers any other purpose, than that they +may fill their concupiscences with lasciviousness, and thereby +contaminate the conjugial principle of love. + +305. IX. WITHIN THE TIME OF BETROTHING IT IS NOT ALLOWABLE TO BE +CONNECTED CORPOREALLY. For thus the order which is inscribed on +conjugial love, perishes. For in human minds there are three regions, of +which the highest is called the celestial, the middle the spiritual, and +the lowest the natural. In this lowest man is born; but he ascends into +the next above it, the spiritual, by a life according to the truths of +religion, and into the highest by the marriage of love and wisdom. In +the lowest or natural region, reside all the concupiscences of evil and +lasciviousness; but in the superior or spiritual region, there are no +concupiscences of evil and lasciviousness; for man is introduced into +this region by the Lord, when he is re-born; but in the supreme or +celestial region, there is conjugial chastity in its love: into this +region a man is elevated by the love of uses; and as the most excellent +uses are from marriages, he is elevated into it by love truly conjugial. +From these few considerations, it may be seen that conjugial love, from +the first beginnings of its warmth, is to be elevated out of the lowest +region into a superior region, that it may become chaste, and that +thereby from a chaste principle it may be let down through the middle +and lowest regions into the body; and when this is the case, this lowest +region is purified from all that is unchaste by this descending chaste +principle: hence the ultimate of that love becomes also chaste. Now if +the successive order of this love is precipitated by connections of the +body before their time, it follows, that the man acts from the lowest +region, which is by birth unchaste; and it is well known, that hence +commences and arises cold in regard to marriage, and disdainful neglect +in regard to a married partner. Nevertheless events of various kinds +take place in consequence of hasty connections; also in consequence of +too long a delay, and too quick a hastening, of the time of betrothing; +but these, from their number and variety, can hardly be adduced. + +306. X. WHEN THE TIME OF BETROTHING IS COMPLETED, THE NUPTIALS OUGHT TO +TAKE PLACE. There are some customary rites which are merely formal, and +others which at the same time are also essential: among the latter are +nuptials; and that they are to be reckoned among essentials, which are +to be manifested in the customary way, and to be formally celebrated, is +confirmed by the following reasons: 1. That nuptials constitute the end +of the foregoing state, into which the parties were introduced by +betrothing, which principally was a state of the spirit, and the +beginning of the following state, into which they are to be introduced +by marriage, which is a state of the spirit and body together; for the +spirit then enters into the body, and there becomes active: wherefore on +that day the parties put off the state and also the name of bridegroom +and bride, and put on the state and name of married partners and +consorts. 2. That nuptials are an introduction and entrance into a new +state, which is that a maiden becomes a wife, and a young man a husband, +and both one flesh; and this is effected while love by ultimates unites +them. That marriage actually changes a maiden into a wife, and a young +man into a husband, was proved in the former part of this work; also +that marriage unites two into one human form, so that they are no longer +two but one flesh. 3. That nuptials are the commencement of an entire +separation of the love of the sex from conjugial love, which is effected +while, by a full liberty of connection, the knot is tied by which the +love of the one is devoted to the love of the other. 4. It appears as if +nuptials were merely an interval between those two states, and thus that +they are mere formalities which may be omitted: but still there is also +in them this essential, that the new state above-mentioned is then to be +entered upon from covenant, and that the consent of the parties is to be +declared in the presence of witnesses, and also to be consecrated by a +priest; besides other particulars which establish it. As nuptials +contain in them essentials, and as marriage is not legitimate till after +their celebration, therefore also nuptials are celebrated in the +heavens; see above, n. 21, and also, n. 27-41. + +307. XI. PREVIOUS TO THE CELEBRATION OF THE NUPTIALS, THE CONJUGIAL +COVENANT IS TO BE RATIFIED IN THE PRESENCE OF WITNESSES. It is expedient +that the conjugial covenant be ratified before the nuptials are +celebrated, in order that the statutes and laws of love truly conjugial +may be known, and that they may be remembered after the nuptials; also +that the minds of the parties may be bound to just marriage: for after +some introductory circumstances of marriage, the state which preceded +betrothing returns at times, in which state remembrance fails and +forgetfulness of the ratified covenant ensues; yea, it may be altogether +effaced by the allurements of the unchaste to criminality; and if it is +then recalled into the memory, it is reviled: but to prevent these +transgressions, society has taken upon itself the protection of that +covenant, and has denounced penalties on the breakers of it. In a word, +the ante-nuptial covenant manifests and establishes the sacred decrees +of love truly conjugial, and binds libertines to the observance of them. +Moreover, by this covenant, the right of propagating children, and also +the right of the children to inherit the goods of their parents, become +legitimate. + +308. XII. MARRIAGE IS TO BE CONSECRATED BY A PRIEST. The reason of this +is, because marriages, considered in themselves, are spiritual, and +thence holy; for they descend from the heavenly marriage of good and +truth, and things conjugial correspond to the divine marriage of the +Lord and the church; and hence they are from the Lord himself, and +according to the state of the church with the contracting parties. Now, +as the ecclesiastical order on the earth administer the things which +relate to the Lord's priestly character, that is, to his love, and thus +also those which relate to blessing, it is expedient that marriages be +consecrated by his ministers; and as they are then the chief witnesses, +it is expedient that the consent of the parties to the covenant be also +heard, accepted, confirmed, and thereby established by them. + +309. XIII. THE NUPTIALS ARE TO BE CELBRATED WITH FESTIVITY. The reasons +are, because ante-nuptial love, which was that of the bridegroom and the +bride, on this occasion descends into their hearts, and spreading itself +thence in every direction into all parts of the body, the delights of +marriage are made sensible, whereby the minds of the parties are led to +festive thoughts and also let loose to festivities so far as is +allowable and becoming; to favor which, it is expedient that the +festivities of their minds be indulged in company, and they themselves +be thereby introduced into the joys of conjugial love. + +310. XIV. AFTER THE NUPTIALS, THE MARRIAGE OF THE SPIRIT IS MADE ALSO +THE MARRIAGE OF THE BODY, AND THEREBY A FULL MARRIAGE. All things which +a man does in the body, flow in from his spirit; for it is well known +that the mouth does not speak of itself, but that it is the thinking +principle of the mind which speaks by it; also that the hands do not act +and the feet walk of themselves, but that it is the will of the mind +which performs those operations by them; consequently, that the mind +speaks and acts by its organs in the body: hence it is evident, that +such as the mind is, such are the speech of the mouth and the actions of +the body. From these premises it follows as a conclusion that the mind, +by a continual influx, arranges the body so that it may act similarly +and simultaneously with itself; wherefore the bodies of men viewed +interiorly are merely forms of their minds exteriorly organized to +effect the purposes of the soul. These things are premised, in order +that it may be perceived why the minds or spirits are first to be united +as by marriage, before they are also further united in the body; namely, +that while the marriages become of the body, they may also be marriages +of the spirit; consequently, that married partners may mutually love +each other from the spirit, and thence from the body. From this ground +let us now take a view of marriage. When conjugial love unites the minds +of two persons, and forms them into a marriage, in such case it also +unites and forms their bodies into a marriage; for, as we have said, the +form of the mind is also interiorly the form of the body; only with this +difference, that the latter form is outwardly organized to effect that +to which the interior form of the body is determined by the mind. But +the mind formed from conjugial love is not only interiorly in the whole +body, round about in every part, but moreover is interiorly in the +organs appropriated to generation, which in their region are situated +beneath the other regions of the body, and in which are terminated the +forms of the mind with those who are united in conjugial love: +consequently the affections and thoughts of their minds are determined +thither; and the activities of such minds differ in this respect from +the activities of minds arising from other loves, that the latter loves +do not reach thither. The conclusion resulting from these considerations +is, that such as conjugial love is in the minds or spirits of two +persons, such is it interiorly in those its organs. But it is +self-evident that a marriage of the spirit after the nuptials becomes +also a marriage of the body, thus a full marriage, consequently, if a +marriage in the spirit is chaste, and partakes of the sanctity of +marriage, it is chaste also, and partakes of its sanctity, when it is in +its fulness in the body; and the case is reversed if a marriage in the +spirit is unchaste. + +311. XV. SUCH IS THE ORDER OF CONJUGIAL LOVE WITH ITS MODES FROM ITS +FIRST HEAT TO ITS FIRST TORCH. It is said from its first heat to its +first torch, because vital heat is love, and conjugial heat or love +successively increases, and at length as it were into a flame or torch. +We have said "to its first torch," because we mean the first state after +the nuptials, when that love burns; but what its quality becomes after +this torch, in the marriage itself, has been described in the preceding +chapters; but in this part we are explaining its order from the +beginning of its career to this its first goal. That all order proceeds +from first principles to last, and that the last become the first of +some following order, also that all things of the middle order are the +last of a prior and the first of a following order, and that thus ends +proceed continually through causes into effects, may be sufficiently +confirmed and illustrated to the eye of reason from what is known and +visible in the world; but as at present we are treating only of the +order in which love proceeds from its first starting-place to its goal, +we shall pass by such confirmation and illustration, and only observe on +this subject, that such as the order of this love is from its first heat +to its first torch, such it is in general, and such is its influence in +its progression afterwards; for in this progression it unfolds itself, +according to the quality of its first heat: if this heat was chaste, its +chasteness is strengthened as it proceeds; but if it was unchaste, its +unchasteness increases as it advances, until it is deprived of all that +chasteness which, from the time of betrothing, belonged to it from +without, but not from within. + +312. XVI. CONJUGIAL LOVE PRECIPITATED WITHOUT ORDER AND THE MODES +THEREOF, BURNS UP THE MARROWS AND IS CONSUMED. So it is said by some in +the heavens; and by the marrows they mean the interiors of the mind and +body. The reason why these are burnt up, that is, consumed, by +precipitated conjugial love is, because that love in such case begins +from a flame which eats up and corrupts those interiors, in which as in +its principles conjugial love should reside, and from which it should +commence. This comes to pass if the man and woman without regard to +order precipitate marriage, and do not look to the Lord, and consult +their reason, but reject betrothing and comply merely with the flesh: +from the ardor of which, if that love commences, it becomes external and +not internal, thus not conjugial; and such love may be said to partake +of the shell, not of the kernel; or may be called fleshly, lean, and +dry, because emptied of its genuine essence. See more on this subject +above n. 305. + +313. XVII. THE STATES OF THE MINDS OF EACH OF THE PARTIES PROCEEDING IN +SUCCESSIVE ORDER, FLOW INTO THE STATE OF MARRIAGE; NEVERTHELESS IN ONE +MANNER WITH THE SPIRITUAL AND IN ANOTHER WITH THE NATURAL. That the last +state is such as that of the successive order from which it is formed +and exists, is a rule, which from its truth must be acknowledged by the +learned; for thereby we discover what influx is, and what it effects. By +influx we mean all that which precedes, and constitutes what follows, +and by things following in order constitutes what is last; as all that +which precedes with a man, and constitutes his wisdom; or all that which +precedes with a statesman, and constitutes his political skill; or all +that which precedes with a theologian, and constitutes his erudition; in +like manner all that which proceeds from infancy, and constitutes a man; +also what proceeds in order from a seed and a twig, and makes a tree, +and afterwards what proceeds from a blossom, and makes its fruit; in +like manner all that which precedes and proceeds with a bridegroom and +bride, and constitutes their marriage: this is the meaning of influx. +That all those things which precede in minds form series, which collect +together, one next to another, and one after another, and that these +together compose a last or ultimate, is as yet unknown in the world; but +as it is a truth from heaven, it is here adduced for it explains what +influx effects, and what is the quality of the last or ultimate, in +which the above-mentioned series successively formed co-exist. From +these considerations it may be seen that the states of the minds of each +of the parties proceeding in successive order flow into the state of +marriage. But married partners after marriage are altogether ignorant of +the successive things which are insinuated into, and exist in their +minds (_animis_) from things antecedent; nevertheless it is those things +which give form to conjugial love, and constitute the state of their +minds; from which state they act the one with the other. The reason why +one state is formed from one order with such as are spiritual, and from +another with such as are natural, is, because the spiritual proceed in a +just order, and the natural in an unjust order; for the spiritual look +to the Lord, and the Lord provides and leads the order; whereas the +natural look to themselves, and thence proceed in an inverted order; +wherefore with the latter the state of marriage is inwardly full of +unchasteness; and as that unchasteness abounds, so does cold; and as +cold abounds so do the obstructions of the inmost life, whereby its vein +is closed and its fountain dried. + +314. XVIII. THERE ARE SUCCESSIVE AND SIMULTANEOUS ORDER, AND THE LATTER +IS FROM THE FORMER AND ACCORDING TO IT. This is adduced as a reason +tending to confirm what goes before. It is well known that there exist +what is successive and what is simultaneous; but it is unknown that +simultaneous order is grounded in successive, and is according to it; +yet how things successive enter into things simultaneous, and what order +they form therein, it is very difficult to present to the perception, +since the learned are not in possession of any ideas that can elucidate +the subject; and as the first idea respecting this arcanum cannot be +suggested in few words, and to treat this subject at large would +withdraw the mind from a more comprehensive view of the subject of +conjugial love, it may suffice for illustration to quote what we have +adduced in a compendium respecting those two orders, the successive and +the simultaneous, and respecting the influx of the former into the +latter, in THE DOCTRINE OF THE NEW JERUSALEM RESPECTING THE SACRED +SCRIPTURE, where are these words: "There are in heaven and in the world +successive order and simultaneous order. In successive order one thing +follows after another from the highest to the lowest; but in +simultaneous order one thing is next to another from the inmost to the +outermost. Successive order is like a column with steps from the highest +to the lowest; but simultaneous order is like a work cohering from the +centre to the surface. Successive order becomes in the ultimate +simultaneous in this manner; the highest things of successive order +become the inmost of simultaneous, and the lowest things of successive +order become the outermost of simultaneous; comparatively as when a +column of steps subsides, it becomes a body cohering in a plane. Thus +what is simultaneous is formed from what is successive; and this in all +things both of the spiritual and of the natural world." See n. 38, 65, +of that work; and several further observations on this subject in the +ANGELIC WISDOM RESPECTING THE DIVINE LOVE AND DIVINE WISDOM, n. 205-229. +The case is similar with successive order leading to marriage, and with +simultaneous order in marriage; namely, that the latter is from the +former, and according to it. He that is acquainted with the influx of +successive order into simultaneous, may comprehend the reason why the +angels can see in a man's hand all the thoughts and intentions of his +mind, and also why wives, from their husbands' hands on their bosoms, +are made sensible of their affections; which circumstance has been +occasionally mentioned in the MEMORABLE RELATIONS. The reason of this +is, because the hands are the ultimates of man, wherein the +deliberations and conclusions of his mind terminate, and there +constitute what is simultaneous: therefore also in the Word, mention is +made of a thing's being inscribed on the hands. + + * * * * * + +315. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. On a +certain time I saw not far from me a meteor--a cloud divided into +smaller clouds, some of which were of an azure color, some opaque, and +as it were in collision together. They were streaked with translucent +irradiations of light, which at one time appeared sharp like the points +of swords, at another, blunt like broken swords. The streaks sometimes +darted out forwards, at others they drew themselves in again, exactly +like combatants; thus those different colored lesser clouds appeared to +be at war together; but it was only their manner of sporting with each +other. And as this meteor appeared at no great distance from me, I +raised my eyes, and looking attentively, I saw boys, youths, and old +men, entering a house which was built of marble, on a foundation of +porphyry; and it was over this house that the phenomenon appeared. Then +addressing myself to one that was entering, I asked, "What house is +this?" He answered, "It is a gymnasium, where young persons are +initiated into various things relating to wisdom." On hearing this, I +went in with them, being then in the spirit, that is, in a similar state +with men of the spiritual world, who are called spirits and angels; and +lo! in the gymnasium there were in front a desk, in the middle, benches, +at the sides round about, chairs, and over the entrance, an orchestra. +The desk was for the young men that were to give answers to the problem +at that time to be proposed, the benches were for the audience, the +chairs at the sides were for those who on former occasions had given +wise answers, and the orchestra was for the seniors, who were +arbitrators and judges: in the middle of the orchestra was a pulpit, +where there sat a wise man, whom they called the head master, who +proposed the problems to which the young men gave their answers from the +desk. When all were assembled, this man arose from the pulpit and said, +"Give an answer now to this problem, and solve it if you can, WHAT IS +THE SOUL, AND WHAT IS ITS QUALITY?" On hearing this problem all were +amazed, and made a muttering noise; and some of the company on the +benches exclaimed, "What mortal man, from the age of Saturn to the +present time, has been able by any rational thought to see and ascertain +what the soul is, still less what is its quality? Is not this subject +above the sphere of all human understanding?" But it was replied from +the orchestra, "It is not above the understanding, but within it and in +its view; only let the problem be answered." Then the young men, who +were chosen on that day to ascend the desk, and give an answer to the +problem, arose. They were five in number, who had been examined by the +seniors, and found to excel in sagacity, and were then sitting on +couches at the sides of the desk. They afterwards ascended in the order +in which they were seated; and every one, when he ascended, put on a +silken tunic of an opaline color, and over it a robe of soft wool +interwoven with flowers, and on his head a cap, on the crown of which +was a bunch of roses encircled with small sapphires. The first youth +thus clad ascended the desk, and thus began: "What the soul is, and what +is its quality, has never been revealed to any one since the day of +creation, being an arcanum in the treasuries of God alone; but this has +been discovered, that the soul resides in a man as a queen; yet where +her palace is, has been a matter of conjecture among the learned. Some +have supposed it to be in a small tubercle between the cerebrum and the +cerebellum, which is called the pineal gland: in this they have fixed +the soul's habitation, because the whole man is ruled from those two +brains, and they are regulated by that tubercle; therefore whatever +regulates the brains, regulates also the whole man from the head to the +heel." He also added, "Hence this conjecture appeared as true or +probable to many in the world; but in the succeeding age it was rejected +as groundless." When he had thus spoken, he put off the robe, the tunic, +and the cap, which the second of the selected speakers put on, and +ascended the desk. His sentiments concerning the soul are as follows: +"In the whole heaven and the whole world it is unknown what the soul is, +and what is its quality; it is however known that there is a soul, and +that it is in man; but in what part of him is a matter of conjecture. +This is certain, that it is in the head, since the head is the seat +where the understanding thinks, and the will intends; and in front in +the face of the head are man's five sensories, receiving life from the +soul alone which resides in the head; but in what particular part of the +head the soul has its more immediate residence, I dare not take upon me +to say; yet I agree with those who fix its abode in the three ventricles +of the brain, sometimes inclining to the opinion of those who fix it in +the _corpora striata_ therein, sometimes to theirs who fix it in the +medullary substance of each brain, sometimes to theirs who fix it in the +cortical substance, and sometimes to theirs who fix it in the _dura +mater_; for arguments, and those too of weight, have not been wanting in +the support of each of these opinions. The arguments in favor of the +three ventricles of the brain have been, that those ventricles are the +recipients of the animal spirits and of all the lymphs of the brain: the +arguments in favor of the _corpora striata_ have been, that these bodies +constitute the marrow, through which the nerves are emitted, and by +which each brain is continued into the spine; and from the spine and the +marrow there is an emanation of fibres serving for the contexture of the +whole body: the arguments in favor of the medullary substance of each +brain have been, that this substance is a collection and congeries of +all the fibres, which are the rudiments or beginnings of the whole man: +the arguments in favor of the cortical substance have been, that in that +substance are contained the prime and ultimate ends, and consequently +the principles of all the fibres, and thereby of all the senses and +motions: the arguments in favor of the _dura mater_ have been, that it +is the common covering of each brain, and hence by some kind of +continuous principle extends itself over the heart and the viscera of +the body. As to myself, I am undetermined which of these opinions is the +most probable, and therefore I leave the matter to your determination +and decision." Having thus concluded he descended from the desk, and +delivered the tunic, the robe, and the cap, to the third, who mounting +into the desk began as follows: "How little qualified is a youth like +myself for the investigation of so sublime a theorem! I appeal to the +learned who are here seated at the sides of the gymnasium; I appeal to +you wise ones in the orchestra; yea, I appeal to the angels of the +highest heaven, whether any person, from his own rational light, is able +to form any idea concerning the soul; nevertheless I, like others, can +guess about the place of its abode in man; and my conjecture is, that it +is in the heart and thence in the blood; and I ground my conjecture on +this circumstance, that the heart by its blood rules both the body and +the head; for it sends forth a large vessel called the _aorta_ into the +whole body, and vessels called the carotids into the whole head; hence +it is universally agreed, that the soul from the heart by means of the +blood supports, nourishes, and vivifies the universal organical system +both of the body and the head. As a further proof of this position it +may be urged, that in the Sacred Scripture frequent mention is made of +the soul and the heart; as where it is said, Thou shalt love God from +the whole soul and the whole heart; and that God creates in man a new +soul and a new heart, Deut. vi. 5; chap. x. 12; chap. xi. 13; chap. +xxvi. 16; Jerem. xxxii. 41; Matt, xxii. 37; Mark xii. 30, 33; Luke x. +27; and in other places: it is also expressly said, that the blood is +the soul of the flesh, Levit. xvii. 11, 14." At these words, the cry of +"Learned! learned!" was heard in the assembly, and was found to proceed +from some of the canons. After this a fourth, clad in the garments of +the former speaker, ascended the desk, and thus began: "I also am +inclined to suspect that not a single person can be found of so subtle +and refined a genius as to be able to discover what the soul is, and +what is its quality; therefore I am of opinion, that in attempting to +make the discovery, subtlety will be spent in fruitless labor; +nevertheless from my childhood I have continued firm in the opinion of +the ancients, that the soul of man is in the whole of him, and in every +part of the whole, and thus that it is in the head and in all its parts, +as well as in the body and in all its parts; and that it is an idle +conceit of the moderns to fix its habitation in any particular part, and +not in the body throughout; besides, the soul is a spiritual substance, +of which there cannot be predicated either extension or place, but +habitation and impletion; moreover, when mention is made of the soul, +who does not conceive life to be meant? and is not life in the whole and +in every part?" These sentiments were favorably received by a great part +of the audience. After him the fifth rose, and, being adorned with the +same insignia, thus delivered himself from the desk: "I will not waste +your time and my own in determining the place of the soul's residence, +whether it be in some particular part of the body, or in the whole; but +from my mind's storehouse I will communicate to you my sentiments on the +subject, What is the soul, and what is its quality? No one conceives of +the soul but as of a pure somewhat, which may be likened to ether, or +air, or wind, containing a vital principle, from the rationality which +man enjoys above the beasts. This opinion I conceive to be founded on +the circumstance, that when a man expires, he is said to breathe forth +or emit his soul or spirit; hence also the soul which lives after death +is believed to be such a breath or vapor animated by some principle of +thinking life, which is called the soul; and what else can the soul be? +But as I heard it declared from the orchestra, that this problem +concerning the soul, its nature and quality, is not above the +understanding, but is within it and in its view, I intreat and beseech +you, who have made this declaration, to unfold this eternal arcanum +yourselves." Then the elders in the orchestra turned their eyes towards +the head master, who had proposed the problem, and who understood by +their signs that they wished him to descend and teach the audience: so +he instantly quitted the pulpit, passed through the auditory, and +entered the desk, and there, stretching out his hand, he thus began: +"Let me bespeak your attention: who does not believe the soul to be the +inmost and most subtle essence of man? and what is an essence without a +form, but an imaginary entity? wherefore the soul is a form, and a form +whose qualities and properties I will now describe. It is a form of all +things relating to love, and of all things relating to wisdom. All +things relating to love are called affections, and those relating to +wisdom are called perceptions. The latter derived from the former and +thereby united with them constitute one form, in which are contained +innumerable things in such an order, series, and coherence, that they +may be called a one; and they may be called a one also for this reason, +because nothing can be taken away from it, or added to it, but the +quality of the form is changed. What is the human soul but such a form? +are not all things relating to love and all things relating to wisdom +essentials of that form? and are not these things appertaining to a man +in his soul, and by derivation from the soul in his head and body? You +are called spirits and angels; and in the world you believed that +spirits and angels are like mere wind or ether, and thus mere mind and +animation; and now you see clearly that you are truly, really, and +actually men, who, during your abode in the world, lived and thought in +a material body, and knew that a material body does not live and think, +but a spiritual substance in that body; and this substance you called +the soul, whose form you then were ignorant of, but now have seen and +continue to see. You all are souls, of whose immortality you have heard, +thought, said, and written so much; and because you are forms of love +and wisdom from God, you can never die. The soul therefore is a human +form, from which the smallest thing cannot be taken away, and to which +the smallest thing cannot be added; and it is the inmost of all the +forms of the whole body: and since the forms which are without receive +from the inmost both essence and form, therefore you are souls, as you +appear to yourselves and to us: in a word, the soul is the very man +himself, because it is the inmost man; therefore its form is fully and +perfectly the human form: nevertheless it is not life, but the proximate +receptacle of life from God, and thereby the habitation of God." When he +had thus spoken, many expressed their approbation; but some said, "We +will weigh the matter." I immediately went home, and lo! over the +gymnasium, instead of the foregoing meteor, there appeared a bright +cloud, without streaks or rays that seemed to combat with each other, +and which, penetrating through the roof, entered, and illuminated the +walls; and I was informed, that they saw some pieces of writing, and +among others this, "_Jehovah God breathed into the man's nostrils the +SOUL OF LIVES, and the man became a LIVING SOUL_," Gen. ii. 7. + +316. THE SECOND MEMORABLE RELATION. Some time ago, as I was walking with +my mind (_animus_) at rest, and in a state of delightful mental peace, I +saw at a distance a grove, in the midst of which was an avenue leading +to a small palace, into which maidens and youths, husbands and wives +were entering. I also went thither in spirit, and asked the keeper who +was standing at the entrance, whether I also might enter? He looked at +me; upon which I said, "Why do you look at me?" He replied, "I look at +you that I may see whether the delight of peace, which appears in your +face, partakes at all of the delight of conjugial love. Beyond this +avenue there is a little garden, and in the midst of it a house, where +there are two novitiate conjugial partners, who to-day are visited by +their friends of both sexes, coming to pay their congratulations. I do +not know those whom I admit; but I was told that I should know them by +their faces: those in whom I saw the delights of conjugial love, I was +to admit, and none else." All the angels can see from the faces of +others the delights of their hearts; and he saw the delight of that love +in my face, because I was then meditating on conjugial love. This +meditation beamed forth from my eyes, and thence entered into the +interiors of my face: he therefore told me that I might enter. The +avenue through which I entered was formed of fruit trees connected +together by their branches, which made on each side a continued +espalier. Through the avenue I entered the little garden, which breathed +a pleasant fragrance from its shrubs and flowers. The shrubs and flowers +were in pairs; and I was informed that such little gardens appear about +the houses where there are and have been nuptials, and hence they are +called nuptial gardens. I afterwards entered the house, where I saw the +two conjugial partners holding each other by the hands, and conversing +together from love truly conjugial; and as I looked, it was given me to +see from their faces the image of conjugial love, and from their +conversation the vital principle thereof. After I, with the rest of the +company, had paid them my respects, and wished them all happiness, I +went into the nuptial garden, and saw on the right side of it a company +of youths, to whom all who came out of the house resorted. The reason of +their resorting to them was, because they were conversing respecting +conjugial love, and conversation on this subject attracts to it the +minds (_animos_) of all by a certain occult power. I then listened to a +wise one who was speaking on the subject; and the sum of what I heard is +as follows: That the divine providence of the Lord is most particular +and thence most universal in respect to marriages in the heavens: +because all the felicities of heaven issue from the delights of +conjugial love, like sweet waters from the sweet source of a fountain; +and that on this account it is provided by the Lord that conjugial pairs +be born, and that these pairs be continually educated for marriage, +neither the maiden nor the youth knowing anything of the matter; and +after a stated time, when they both become marriageable, they meet as by +chance, and see each other; and that in this case they instantly know, +as by a kind of instinct, that they are pairs, and by a kind of inward +dictate think within themselves, the youth, that she is mine, and the +maiden, that he is mine; and when this thought has existed for some time +in the mind of each, they deliberately accost each other, and betroth +themselves. It is said, "as by chance," and "as by instinct," and the +meaning is, by the divine providence; since, while the divine providence +is unknown, it has such an appearance. That conjugial pairs are born and +educated to marriage, while each party is ignorant of it, he proved by +the conjugial likeness visible in the faces of each; also by the +intimate and eternal union of minds (_animorum_) and minds (_mentium_), +which could not possibly exist, as it does in heaven, without being +foreseen and provided by the Lord. When the wise one had proceeded thus +far with his discourse, and had received the applauses of the company, +he further added, that in the minutest things with man, both male and +female, there is a conjugial principle; but still the conjugial +principle with the male is different from what it is with the female; +also that in the male conjugial principle there is what is conjunctive +with the female conjugial principle, and _vice versa_, even in the +minutest things. This he confirmed by the marriage of the will and the +understanding in every individual, which two principles act together +upon the minutest things of the mind and of the body; from which +considerations it may be seen, that in every substance, even the +smallest, there is a conjugial principle; and that this is evident from +the compound substances which are made up of simple substances; as that +there are two eyes, two ears, two nostrils, two cheeks, two lips, two +arms with hands, two loins, two feet, and within in man two hemispheres +of the brain, two ventricles of the heart, two lobes of the lungs, two +kidneys, two testicles; and where there are not two, still they are +divided into two. The reason why there are two is, because the one is of +the will and the other of the understanding, which act wonderfully in +each other to present a one; wherefore the two eyes make one sight, the +two ears one hearing, the two nostrils one smell, the two lips one +speech, the two hands one labor, the two feet one pace, the two +hemispheres of the brain one habitation of the mind, the two chambers of +the heart one life of the body by the blood, the two lobes of the lungs +one respiration, and so forth; but the male and female principles, +united by love truly conjugial, constitute one life fully human. While +he was saying these things, there appeared red lightning on the right, +and white lightning on the left; each was mild, and they entered through +the eyes into the mind, and also enlightened it. After the lightning it +also thundered; which was a gentle murmur from the angelic heaven +flowing down and increasing. On hearing and seeing these things, the +wise one said, "These are to remind me to add the following +observations: that of the above pairs, the right one signifies their +good, and the left their truth; and that this is from the marriage of +good and truth, which is inscribed on man in general and in every one of +his principles; and good has reference to the will, and truth to the +understanding, and both together to a one. Hence, in heaven the right +eye is the good of vision, and the left the truth thereof; also the +right ear is the good of hearing, and the left the truth thereof; and +likewise the right hand is the good of a man's ability, and the left the +truth thereof; and in like manner in the rest of the above pairs; and +since the right and left have such significations, therefore the Lord +said, 'If thy right eye scandalize thee, pluck it out; and if thy right +hand scandalize thee, cut it off;' whereby he meant, if good becomes +evil, the evil must be cast out. This is the reason also why he said to +his disciples that they should cast the net on the right side of the +ship; and that when they did so, they took a great multitude of fishes; +whereby he meant that they should teach the good of charity, and that +thus they would collect men." When he had said these things, the two +lightnings again appeared, but milder than before; and then it was seen, +that the lightning on the left derived its whiteness from the +red-shining fire of the lightning on the right; on seeing which he said, +"This is a sign from heaven tending to confirm what I have said; because +what is firy in heaven is good, and what is white in heaven is truth; +and its being seen that the lightning on the left derived its whiteness +from the red-shining fire of the lightning on the right, is a +demonstrative sign that the whiteness of light, or light, is merely the +splendor of fire." On hearing this all went home, inflamed with the good +and truth of gladness, in consequence of the above lightnings, and of +the conversation respecting them. + + * * * * * + +ON REPEATED MARRIAGES. + +317. It may come to be a matter of question, whether conjugial love, +which is that of one man with one wife, after the death of one of the +parties, can be separated, or transferred, or superinduced; also whether +repeated marriages have any thing in common with polygamy, and thereby +whether they may be called successive polygamies; with several other +inquiries which often add scruples to scruples with men of a reasoning +spirit. In order therefore that those who are curious in such +researches, and who only grope in the shade respecting these marriages, +may see some light, I have conceived it would be worth while to present +for their consideration the following articles on the subject: I. _After +the death of a married partner, again to contract wedlock, depends on +the preceding conjugial love._ II. _It depends also on the state of +marriage, in which the parties had lived._ III. _With those who have not +been in love truly conjugial there is no obstacle or hindrance to their +again contracting wedlock._ IV. _Those who had lived together in love +truly conjugial are unwilling to marry again, except for reasons +separate from conjugial love._ V. _The state of the marriage of a youth +with a maiden differs from that of a youth with a widow._ VI. _The state +of the marriage of a widower with a maiden differs also from that of a +widower with a widow._ VII. _The varieties and diversities of these +marriages as to love and its attributes are innumerable._ VIII. _The +state of a widow is more grievous than that of a widower._ We proceed to +the explanation of each article. + +318. I. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TO CONTRACT WEDLOCK, +DEPENDS ON THE PRECEDING CONJUGIAL LOVE. Love truly conjugial is like a +balance, in which the inclinations for repeated marriages are weighed: +so far as the preceding conjugial love had been genuine, so far the +inclination for another marriage is weak; but so far as the preceding +love had not been genuine, so far the inclination to another marriage is +usually strong. The reason of this is obvious; because conjugial love is +in a similar degree a conjunction of minds, which remains in the life of +the body of the one party after the decease of the other; and this holds +the inclination as a scale in a balance, and causes a preponderance +according to the appropriation of true love. But since the approach to +this love is seldom made at this day except for a few paces, therefore +the scale of the preponderance of the inclination generally rises to a +state of equilibrium, and from thence inclines and tends to the other +side, that is, to marriage. The contrary is the case with those, whose +preceding-love in the former marriage has not been truly conjugial, +because in proportion as that love is not genuine, there is in a like +degree a disjunction of minds, which also remains in the life of the +body of the one party after the decease of the other; and this enters +the will disjoined from that of the other, and causes an inclination for +a new connection; in favor of which the thought arising from the +inclination of the will induces the hope of a more united, and thereby a +more delightful connection. That inclinations to repeated marriages +arise from the state of the preceding love, is well known, and is also +obvious to reason: for love truly conjugial is influenced by a fear of +loss, and loss is followed by grief; and this grief and fear reside in +the very inmost principles of the mind. Hence, so far as that love +prevails, so far the soul inclines both in will and in thought, that is, +in intention, to be in the subject with and in which it was: from these +considerations it follows, that the mind is kept balancing towards +another marriage according to the degree of love in which it was in the +former marriage. Hence it is that after death the same parties are +re-united, and mutually love each other as they did in the world: but as +we said above, such love at this day is rare, and there are few who make +the slightest approach to it; and those who do not approach it, and +still more those who keep at a distance from it, as they were desirous +of separation in the matrimonial life heretofore passed, so after death +they are desirous of being united to another. But respecting both these +sorts of persons more will be said in what follows. + +319. II. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TO CONTRACT +WEDLOOK, DEPENDS ALSO ON THE STATE OF MARRIAGE IN WHICH THE PARTIES HAD +LIVED. By the State of marriage here we do not mean the state of love +treated of in the foregoing article, because the latter causes an +internal inclination to marriage or from it; but we mean the state of +marriage which causes an external inclination to it or from it; and this +state with its inclinations is manifold: as, 1. If there are children in +the house, and a new mother is to be provided for them. 2. If there is a +wish for a further increase of children. 3. If the house is large and +full of servants of both sexes. 4. If the calls of business abroad +divert the mind from domestic concerns, and without a new mistress there +is reason to fear misery and misfortune. 5. If mutual aids and offices +require that married partners be engaged in various occupations and +employments. 6. Moreover it depends on the temper and disposition of the +separated partner, whether after the first marriage the other partner +can or cannot live alone, or without a consort. 7. The preceding +marriage also disposes the mind either to be afraid of married life, or +in favor of it. 8. I have been informed that polygamical love and the +love of the sex, also the lust of deflowering and the lust of variety, +have induced the minds (_animos_) of some to desire repeated marriages; +and that the minds of some have also been induced thereto by a fear of +the law and of the loss of reputation, in case they commit whoredom: +besides several other circumstances which promote external inclinations +to matrimony. + +320. III. WITH THOSE WHO HAVE NOT BEEN IN LOVE TRULY CONJUGIAL, THERE IS +NO OBSTACLE OR HINDRANCE TO THEIR AGAIN CONTRACTING WEDLOCK. With those +who have not been principled in conjugial love, there is no spiritual or +internal, but only a natural or external bond; and if an internal bond +does not keep the external in its order and tenor, the latter is but +like a bundle when the bandage is removed, which flows every way +according as it is tossed or driven by the wind. The reason of this is, +because what is natural derives its origin from what is spiritual, and +in its existence is merely a mass collected from spiritual principles; +wherefore if the natural be separated from the spiritual, which produced +and as it were begot it, it is no longer kept together interiorly, but +only exteriorly by the spiritual, which encompasses and binds it in +general, and does not tie it and keep it tied together in particular. +Hence it is, that the natural principle separated from the spiritual, in +the case of two married partners, does not cause any conjunction of +minds, and consequently of wills, but only a conjunction of some +external affections, which are connected with the bodily senses. The +reason why nothing opposes and hinders such persons from again +contracting wedlock, is, because they have not been the essentials of +marriage; and hence those essentials do not at all influence them after +separation by death: therefore they are then absolutely at their own +disposal, whether they be widowers or widows, to bind their sensual +affections with whomsoever they please, provided there be no legal +impediment. Neither do they themselves think of marriages in any other +than a natural view, and from a regard to convenience in supplying +various necessities and external advantages, which after the death of +one of the parties may again be supplied by another; and possibly, if +their interior thoughts were viewed, as in the spiritual world, there +would not be found in them any distinction between conjugial unions and +extra-conjugial connections. The reason why it is allowable for these to +contract repeated marriages, is, as above-mentioned, because merely +natural connections are after death of themselves dissolved and fall +asunder; for by death the external affections follow the body, and are +entombed with it; those only remaining which are connected with internal +principles. But it is to be observed, that marriages interiorly +conjunctive can scarcely be entered into in the world, because elections +of internal likenesses cannot there be provided by the Lord as in the +heavens; for they are limited in many ways, as to equals in rank and +condition, within the country, city, and village where they live; and in +the world for the most part married partners are held together merely by +externals, and thus not by internals, which internals do not shew +themselves till some time after marriage, and are only known when they +influence the externals. + +321. IV. THOSE WHO HAD LIVED TOGETHER IN LOVE TRULY CONJUGIAL ARE +UNWILLING TO MARRY AGAIN, EXCEPT FOR REASONS SEPARATE FROM CONJUGIAL +LOVE. The reasons why those who had lived in love truly conjugial, after +the death of their married partners are unwilling to marry again, are as +follow. 1. Because they were united as to their souls, and thence as to +their minds; and this union, being spiritual, is an actual junction of +the soul and mind of one of the parties to those of the other, which +cannot possibly be dissolved; that such is the nature of spiritual +conjunction, has been constantly shewn above. 2. Because they were also +united as to their bodies by the receptions of the propagation of the +soul of the husband by the wife, and thus by the insertion of his life +into hers, whereby a maiden becomes a wife; and on the other hand by the +reception of the conjugial love of the wife by the husband, which +disposes the interiors of his mind, and at the same time the interiors +and exteriors of his body, into a state receptible of love and +perceptible of wisdom, which makes him from a youth become a husband; +see above, n. 198. 3. Because a sphere of love from the wife, and a +sphere of understanding from the man, is continually flowing forth, and +because it perfects conjunctions, and encompasses them with its pleasant +influence, and unites them; see also above, n. 223. 4. Because married +partners thus united think of, and desire what is eternal, and because +on this idea their eternal happiness is founded; see n. 216. 5. From +these several considerations it is, that they are no longer two, but one +man, that is, one flesh. 6. That such a union cannot be destroyed by the +death of one of the parties, is manifest to the sight of a spirit. 7. To +the above considerations shall be added this new information, that two +such conjugial partners, after the death of one, are still not +separated; since the spirit of the deceased dwells continually with that +of the survivor, and this even to the death of the latter, when they +again meet and are reunited, and love each other more tenderly than +before, because they are then in the spiritual world. Hence flows this +undeniable consequence, that those who had lived in love truly +conjugial, are unwilling to marry again. But if they afterwards contract +something like marriage, it is for reasons separate from conjugial love, +which are all external; as in case there are young children in the +house, and the care of them requires attention; if the house is large +and full of servants of both sexes; if the calls of business abroad +divert the mind from domestic concerns; if mutual aids and offices are +necessary; with other cases of a like nature. + +322. V. THE STATE OF THE MARRIAGE OF A YOUTH WITH A MAIDEN DIFFERS FROM +THAT OF A YOUTH WITH A WIDOW. By states of marriage we mean the states +of the life of each party, the husband and the wife, after the nuptials, +thus in the marriage, as to the quality of the intercourse at that time, +whether it be internal, that is of souls and minds, which is intercourse +in the principle idea, or whether it be only external, that is of minds +(_animorum_), of the senses, and of the body. The state of marriage of a +youth with a maiden is essentially itself initiatory to genuine +marriage; for between these conjugial love can proceed in its just +order, which is from its first heat to its first torch, and afterwards +from its first seed with the youth-husband, and from its first flower +with the maiden-wife, and thus generate, grow, and fructify, and +introduce itself into those successive states with both parties +mutually; but if otherwise, the youth or the maiden was not really such, +but only in external form. But between a youth and a widow there is not +such an initiation to marriage from first principles, nor a like +progression in marriage, since a widow is more at her own disposal, and +under her own jurisdiction, than a maiden; wherefore a youth addresses +himself differently to his wife if she were a widow, from what he does +if she were a maiden. But herein there is much variety and diversity; +therefore the subject is here mentioned only in a general way. + +323. VI. THE STATE OF THE MARRIAGE OF A WIDOWER WITH A MAIDEN DIFFERS +ALSO FROM THAT OF A WIDOWER WITH A WIDOW. For a widower has already been +initiated into married life which a maiden has to be; and yet conjugial +love perceives and is sensible of its pleasantness and delight in mutual +initiation; a youth-husband and a maiden-wife perceive and are sensible +of things ever new in whatever occurs, whereby they are in a kind of +continual initiation and consequent amiable progression. The case is +otherwise in the state of the marriage of a widower with a maiden: the +maiden-wife has an internal inclination, whereas with the man that +inclination has passed away; but herein there is much variety and +diversity: the case is similar in a marriage between a widower and a +widow; however, except this general notion, it is not allowable to add +anything specifically. + +324. VII. THE VARIETIES AND DIVERSITIES OF THESE MARRIAGES AS TO LOVE +AND ITS ATTRIBUTES ARE INNUMERABLE. There is an infinite variety of all +things, and also an infinite diversity. By varieties we here mean the +varieties between those things which are of one genus or species, also +between the genera and species; but by diversities we here mean the +diversities between those things which are opposite. Our idea of the +distinction of varieties and diversities may be illustrated as follows: +The angelic heaven, which is connected as a one, in an infinite variety, +no one there being absolutely like another, either as to souls and +minds, or as to affections, perceptions, and consequent thoughts, or as +to inclinations and consequent intentions, or as to tone of voice, face, +body, gesture, and gait, and several other particulars, and yet, +notwithstanding there are myriads of myriads, they have been and are +arranged by the Lord into one form, in which there is full unanimity and +concord; and this could not possibly be, unless they were all, with +their innumerable varieties, universally and individually under the +guidance of one: these are what we here mean by varieties. But by +diversities we mean the opposites of those varieties, which exist in +hell; for the inhabitants there are diametrically opposite to those in +heaven; and hell, which consists of such, is kept together as a one by +varieties in themselves altogether contrary to the varieties in heaven, +thus by perpetual diversities. From these considerations it is evident +what is perceived by infinite variety and infinite diversity. The case +is the same in marriages, namely, that there are infinite varieties with +those who are in conjugial love, and infinite varieties with those who +are in adulterous love; and hence, that there are infinite diversities +between the latter and the former. From these premises it follows, that +the varieties and diversities in marriages of every genus and species, +whether of a youth with a maiden, or of a youth with a widow, or of a +widower with a maiden, or of a widower with a widow exceed all number: +who can divide infinity into numbers? + +325. VIII. THE STATE OF A WIDOW IS MORE GRIEVOUS THAN THAT OF A WIDOWER. +The reasons for this are both external and internal; the external are +such as all can comprehend; as: 1. That a widow cannot provide for +herself and her family the necessaries of life, nor dispose of them when +acquired, as a man can and as she previously did by and with her +husband. 2. That neither can she defend herself and her family as is +expedient; for, while she was a wife, her husband was her defence, and +as it were her arm; and while she herself was her own (defence and arm), +she still trusted to her husband. 3. That of herself she is deficient of +counsel in such things as relate to interior wisdom and the prudence +thence derived. 4. That a widow is without the reception of love, in +which as a woman she is principled; thus she is in a state contrary to +that which was innate and induced by marriage. These external reasons, +which are natural, have their origin from internal reasons also, which +are spiritual, like all other things in the world and in the body; +respecting which see above, n. 220. Those external natural reasons are +perceived from the internal spiritual reasons which proceed from the +marriage of good and truth, and principally from the following: that +good cannot provide or arrange anything but by truth; that neither can +good defend itself but by truth; consequently that truth is the defence +and as it were the arm of good; that good without truth is deficient of +counsel, because it has counsel, wisdom, and prudence by means of truth. +Now since by creation the husband is truth, and the wife the good +thereof; or, what is the same thing, since by creation the husband is +understanding, and the wife the love thereof, it is evident that the +external or natural reasons, which aggravate the widowhood of a woman, +have their origin from internal or spiritual reasons. These spiritual +reasons, together with natural, are meant by what is said of widows in +several passages in the Word; as may be seen in the APOCALYPSE REVEALED, +n. 764. + + * * * * * + +326. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. After the +problem concerning the soul had been discussed and solved in the +gymnasium, I saw them coming out in order: first came the chief teacher, +then the elders, in the midst of whom were the five youths who had given +the answers, and after these the rest. When they were come out they went +apart to the environs of the house, where there were piazzas surrounded +by shrubs; and being assembled, they divided themselves into small +companies, which were so many groups of youths conversing together on +subjects of wisdom, in each of which was one of the wise persons from +the orchestra. As I saw these from my apartment, I became in the spirit, +and in that state I went out to them, and approached the chief teacher, +who had lately proposed the problem concerning the soul. On seeing me, +he said. "Who are you? I was surprised as I saw you approaching in the +way, that at one instant you came into my sight, and the next instant +went out of it; or that at one time I saw you, and suddenly I did not +see you: assuredly you are not in the same state of life that we are." +To this I replied, smiling, "I am neither a player nor a _vertumnus_; +but I am alternate, at one time in your light, and at another in your +shade; thus both a foreigner and a native." Hereupon the chief teacher +looked at me, and said, "You speak things strange and wonderful: tell me +who you are." I said, "I am in the world in which you have been, and +from which you have departed, and which is called the natural world; and +I am also in the world into which you have come, and in which you are, +which is called the spiritual world. Hence I am in a natural state, and +at the same time in a spiritual state; in a natural state with men of +the earth and in a spiritual state with you; and when I am in the +natural state, you do not see me, but when I am in the spiritual state, +you do; that such should be my condition, has been granted me by the +Lord. It is known to you, illustrious sir, that a man of the natural +world does not see a man of the spiritual world, nor _vice versa_; +therefore when I let my spirit into the body, you did not see me; but +when I let it out of the body, you did see me. You have been teaching in +the gymnasium, that you are souls, and that souls see souls, because +they are human forms; and you know, that when you were in the natural +world, you did not see yourself or your souls in your bodies; and this +is a consequence of the difference between what is spiritual and what is +natural." When he heard of the difference between what is spiritual and +what is natural, he said, "What do you mean by that difference? is it +not like the difference between what is more or less pure? for what is +spiritual but that which is natural in a higher state of purity?" I +replied, "The difference is of another kind; it is like that between +prior and posterior, which bear no determinate proportion to each other: +for the prior is in the posterior as the cause is in the effect; and the +posterior is derived from the prior as the effect from its cause: hence, +the one does not appear to the other." To this the chief teacher +replied, "I have meditated and ruminated upon this difference, but +heretofore in vain; I wish I could perceive it." I said, "You shall not +only perceive the difference between what is spiritual and what is +natural, but shall also see it." I then proceeded as follows: "You +yourself are in a spiritual state with your associate spirits, but in a +natural state with me; for you converse with your associates in the +spiritual language, which is common to every spirit and angel, but with +me in my mother tongue; for every spirit and angel, when conversing with +a man, speaks his peculiar language; thus French with a Frenchman, +English with an Englishman, Greek with a Greek, Arabic with an Arabian, +and so forth. That you may know therefore the difference between what is +spiritual and what is natural in respect to languages, make this +experiment; withdraw to your associates, and say something there: then +retain the expressions, and return with them in your memory, and utter +them before me." He did so, and returned to me with those expressions in +his mouth, and uttered them; and they were altogether strange and +foreign, such as do not occur in any language of the natural world. By +this experiment several times repeated, it was made very evident that +all the spiritual world have the spiritual language, which has in it +nothing that is common to any natural language, and that every man comes +of himself into the use of that language after his decease. At the same +time also he experienced, that the sound of the spiritual language +differs so far from the sound of natural language, that a spiritual +sound, though loud, could not at all be heard by a natural man, nor a +natural sound by a spirit. Afterwards I requested the chief teacher and +the bystanders to withdraw to their associates, and write some sentence +or other on a piece of paper, and then return with it to me, and read +it. They did so, and returned with the paper in their hand; but when +they read it, they could not understand any part of it, as the writing +consisted only of some letters of the alphabet, with turns over them, +each of which was significative of some particular sense and meaning: +because each letter of the alphabet is thus significative, it is evident +why the Lord is called Alpha and Omega. On their repeatedly withdrawing, +and writing in the same manner, and returning to me, they found that +their writing involved and comprehended innumerable things which no +natural writing could possibly express; and they were given to +understand, that this was in consequence of the spiritual man's thoughts +being incomprehensible and ineffable to the natural man, and such as +cannot flow and be brought into any other writing or language. Then as +some present were unwilling to comprehend that spiritual thought so far +exceeds natural thought, as to be respectively ineffable, I said to +them, "Make the experiment; withdraw into your spiritual society, and +think on some subject, and retain your thoughts, and return, and express +them before me." They did so; but when they wanted to express the +subject thought of, they were unable; for they did not find any idea of +natural thought adequate to any idea of spiritual thought, consequently +no words expressive of it; for ideas of thought are constituent of the +words of language. This experiment they repeated again and again; +whereby they were convinced that spiritual ideas are supernatural, +inexpressible, ineffable, and incomprehensible to the natural man; and +on account of this their super-eminence, they said, that spiritual +ideas, or thoughts, as compared with natural, were ideas of ideas, and +thoughts of thoughts; and that therefore they were expressive of +qualities of qualities, and affections of affections; consequently that +spiritual thoughts were the beginnings and origins of natural thoughts: +hence also it was made evident that spiritual wisdom was the wisdom of +wisdom, consequently that it was imperceptible to any wise man in the +natural world. It was then told them from the third heaven, that there +is a wisdom still interior and superior, which is called celestial, +bearing a proportion to spiritual wisdom like that which spiritual +wisdom bears to natural, and that these descend by an orderly influx +according to the heavens from the divine wisdom of the Lord, which is +infinite. + +327. After this I said to the by-standers, "You have seen from these +three experimental proofs what is the difference between spiritual and +natural, and also the reason why the natural man does not appear to the +spiritual, nor the spiritual to the natural, although they are +consociated as to affections and thoughts, and thence as to presence. +Hence it is that, as I approached, at one time you, Sir, (addressing the +chief teacher), saw me, and at another you did not." After this, a voice +was heard from the superior heaven to the chief teacher, saying, "Come +up hither;" and he went up: and on his return, he said, that the angels, +as well as himself, did not before know the differences between +spiritual and natural, because there had never before been an +opportunity of comparing them together, by any person's existing at the +same time in both worlds; and without such comparison and reference +those differences were not ascertainable. + +328. After this we retired, and conversing again on this subject, I +said, "Those differences originate solely in this circumstance of your +existence in the spiritual world, that you are in substantials and not +in materials: and substantials are the beginning of materials. You are +in principles and thereby in singulars; but we are in principiates and +composites; you are in particulars, but we are in generals; and as +generals cannot enter into particulars, so neither can natural things, +which are material, enter into spiritual things which are substantial, +any more than a ship's cable can enter into, or be drawn though, the eye +of a fine needle; or than a nerve can enter or be let into one of the +fibres of which it is composed, or a fibre into one of the fibrils of +which it is composed: this also is known in the world: therefore herein +the learned are agreed, that there is no such thing as an influx of what +is natural into what is spiritual, but of what is spiritual into what is +natural. This now is the reason why the natural man cannot conceive that +which the spiritual man conceives, nor consequently express such +conceptions; wherefore Paul calls what he heard from the third heaven +ineffable. Moreover, to think spiritually is to think abstractedly from +space and time, and to think naturally is to think in conjunction with +space and time; for in every idea of natural thought there is something +derived from space and time, which is not the case with any spiritual +idea; because the spiritual world is not in space and time, like the +natural world, but in the appearances of space and time. In this respect +also spiritual thoughts and perceptions differ from natural; therefore +you can think of the essence and omnipresence of God from eternity, that +is, of God before the creation of the world, since you think of the +essence of God from eternity abstracted from time, and of his +omnipresence abstracted from space, and thus comprehend such things as +transcend the ideas of the natural man." I then related to them, how I +once thought of the essence and omnipresence of God from eternity, that +is of God before the creation of the world; and that because I could not +yet remove spaces and times from the ideas of my thought, I was brought +into anxiety; for the idea of nature entered instead of God: but it was +said to me, "Remove the ideas of space and time, and you will see." I +did so and then I saw; and from that time I was enabled to think of God +from eternity, and not of nature from eternity; because God is in all +time without time, and in all space without space, whereas nature in all +time is in time, and in all space in space; and nature with her time and +space, must of necessity have a beginning and a birth, but not God who +is without time, and space; therefore nature is from God, not from +eternity, but in time, that is, together with her time and space. + +329. After the chief teacher and the rest of the assembly had left me, +some boys who were also engaged in the gymnasian exercise, followed me +home, and stood near me for a little while as I was writing: and lo! at +that instant they saw a moth running upon my paper, and asked in +surprise what was the name of that nimble little creature? I said, "It +is called a moth; and I will tell you some wonderful things respecting +it. This little animal contains in itself as many members and viscera as +there are in a camel, such as brains, hearts, pulmonary pipes, organs of +sense, motion, and generation, a stomach, intestines, and several +others; and each of these organs consists of fibres, nerves, +blood-vessels, muscles, tendons, membranes; and each of these of still +purer parts, which escape the observation of the keenest eye." They then +said that this little animal appeared to them just like a simple +substance; upon which I said, "There are nevertheless innumerable things +within it. I mention these things that you may know, that the case is +similar in regard to every object which appears before you as one, +simple and least, as well in your actions as in your affections and +thoughts. I can assure you that every grain of thought, that every drop +of your affection, is divisible _ad infinitum_: and that in proportion +as your ideas are divisible, so you are wise. Know then, that every +thing divided is more and more multiple, and not more and more simple; +because what is continually divided approaches nearer and nearer to the +infinite, in which all things are infinitely. What I am now observing to +you is new and heretofore unheard of." When I concluded, the boys took +their leave of me, and went to the chief teacher, and intreated him to +take an opportunity to propose in the gymnasium somewhat new and unheard +of as a problem. He inquired, "What?" they said, "That every thing +divided is more and more multiple, and not more and more simple; because +it approaches nearer and nearer to the infinite, in which all things are +infinitely:" and he pledged himself to propose it, and said, "I see +this, because I have perceived that one natural idea contains +innumerable spiritual ideas; yea, that one spiritual idea contains +innumerable celestial ideas. Herein is grounded the difference between +the celestial wisdom of the angels of the third heaven, and the +spiritual wisdom of the angels of the second heaven, and also the +natural wisdom of the angels of the last heaven and likewise of men." + +330. THE SECOND MEMORABLE RELATION. I once heard a pleasant discussion +between some men respecting the female sex, whether it be possible for a +woman to love her husband, who constantly loves her own beauty, that is, +who loves herself from her form. They agreed among themselves first, +that women have two-fold beauty; one natural, which is that of the face +and body, and the other spiritual which is that of the love and manners; +they agreed also, that these two kinds of beauty are often divided in +the natural world, and are always united in the spiritual world; for in +the latter world beauty is the form of the love and manners; therefore +after death it frequently happens that deformed women become beauties, +and beautiful women become deformities. While the men were discussing +this point, there came some wives, and said, "Admit of our presence; +because what you are discussing, you have learned by science, but we are +taught it by experience; and you likewise know so little of the love of +wives, that it scarcely amounts to any knowledge. Do you know that the +prudence of the wives' wisdom consists in hiding their love from their +husbands in the inmost recess of their bosoms, or in the midst of their +hearts?" The discussion then proceeded; and the FIRST CONCLUSION made by +the men was, That every woman is willing to appear beautiful as to face +and manners, because she is born an affection of love, and the form of +this affection is beauty; therefore a woman that is not desirous to be +beautiful, is not desirous to love and to be loved, and consequently is +not truly a woman. Hereupon the wives observed, "The beauty of a woman +resides in soft tenderness, and consequently in exquisite sensibility; +hence comes the woman's love for the man, and the man's for the woman. +This possibly you do not understand." The SECOND CONCLUSION of the men +was, That a woman before marriage is desirous to be beautiful for the +men, but after marriage, if she be chaste, for one man only, and not for +the men. Hereupon the wives observed. "When the husband has sipped the +natural beauty of the wife, he sees it no longer, but sees her spiritual +beauty; and from this he re-loves, and recalls the natural beauty, but +under another aspect." The THIRD CONCLUSION of their discussion was, +That if a woman after marriage is desirous to appear beautiful in like +manner as before marriage, she loves the men, and not a man: because a +woman loving herself from her beauty is continually desirous that her +beauty should be sipped; and as this no longer appears to her husband, +as you observed, she is desirous that it may be sipped by the men to +whom it appears. It is evident that such a one has a love of the sex, +and not a love of one of the sex. Hereupon the wives were silent; yet +they murmured, "What woman is so void of vanity, as not to desire to +seem beautiful to the men also, at the same time that she seems +beautiful to one man only?" These things were heard by some wives from +heaven, who were beautiful, because they were heavenly affections. They +confirmed the conclusions of the men; but they added, "Let them only +love their beauty and its ornaments for the sake of their husbands, and +from them." + +331. Those three wives being indignant that the three conclusions of the +men were confirmed by the wives from heaven, said to the men, "You have +inquired whether a woman that loves herself from her beauty, loves her +husband; we in our turn will therefore inquire whether a man who loves +himself from his intelligence, can love his wife. Be present and hear." +This was their FIRST CONCLUSION; No wife loves her husband on account of +his face, but on account of his intelligence in his business and +manners: know therefore, that a wife unites herself with a man's +intelligence and thereby with the man: therefore if a man loves himself +on account of his intelligence, he withdraws it from the wife into +himself, whence comes disunion and not union: moreover to love his own +intelligence is to be wise from himself, and this is to be insane; +therefore it is to love his own insanity. Hereupon the men observed, +"Possibly the wife unites herself with the man's strength or ability." +At this the wives smiled, saying, "There is no deficiency of ability +while the man loves the wife from intelligence; but there is if he loves +her from insanity. Intelligence consists in loving the wife only: and in +this love there is no deficiency of ability; but insanity consists in +not loving the wife but the sex, and in this love there is a deficiency +of ability. You comprehend this." The SECOND CONCLUSION was; We women +are born into the love of the men's intelligence; therefore if the men +love their own intelligence, it cannot be united with its genuine love, +which belongs to the wife; and if the man's intelligence is not united +with its genuine love, which belongs to the wife, it becomes insanity +grounded in haughtiness, and conjugial love becomes cold. What woman in +such case can unite her love to what is cold; and what man can unite the +insanity of his haughtiness to the love of intelligence? But the men +said, "Whence has a man honor from his wife but by her magnifying his +intelligence?" The wives replied, "From love, because love honors; and +honor cannot be separated from love, but love maybe from honor." +Afterwards they came to this THIRD CONCLUSION; You seemed as if you +loved your wives; and you do not see that you are loved by them, and +thus that you re-love; and that your intelligence is a receptacle: if +therefore you love your intelligence in yourselves, it becomes the +receptacle of your love; and the love of _proprium_ (or self-hood), +since it cannot endure an equal, never becomes conjugial love; but so +long as it prevails, so long it remains adulterous. Hereupon the men +were silent; nevertheless they murmured, "What is conjugial love?" Some +husbands in heaven heard what passed, and confirmed thence the three +conclusions of the wives. + + * * * * * + +ON POLYGAMY. + +332. The reason why polygamical marriages are absolutely condemned by +the Christian world cannot be clearly seen by any one, whatever powers +of acute and ingenious investigation he may possess, unless he be +previously instructed, THAT THERE EXISTS A LOVE TRULY CONJUGIAL; THAT +THIS LOVE CAN ONLY EXIST BETWEEN TWO; NOR BETWEEN TWO, EXCEPT FROM THE +LORD ALONE; AND THAT INTO THIS LOVE IS INSERTED HEAVEN WITH ALL ITS +FELICITIES. Unless these knowledges precede, and as it were lay the +first stone, it is in vain for the mind to desire to draw from the +understanding any reasons for the condemnation of polygamy by the +Christian world, which should be satisfactory, and on which it may +firmly stand, as a house upon its stone or foundation. It is well known, +that the institution of monogamical marriage is founded on the Word of +the Lord, "_That whosoever putteth away his wife, except on account of +whoredom, and marrieth another, committeth adultery; and that from the +beginning, or from the first establishment of marriages, it was +(ordained), that two should become one flesh; and that man should not +separate what God hath joined together_," Matt. xix. 3-12. But although +the Lord spake these words from the divine law inscribed on marriages, +still if the understanding cannot support that law by some reason of its +own, it may so warp it by the turnings and windings to which it is +accustomed, and by sinister interpretations, as to render its principle +obscure and ambiguous, and at length affirmative negative;--affirmative, +because it is also grounded in the civil law; and negative, because it +is not grounded in a rational view of those words. Into this principle +the human mind will fall, unless it be previously instructed respecting +the above-mentioned knowledges, which may be serviceable to the +understanding as introductory to its reasons: these knowledges are, that +there exists a love truly conjugial; that this love can only possibly +exist between two; nor between two, except from the Lord alone; and that +into this love is inserted heaven with all its felicities. But these, +and several other particulars respecting the condemnation of polygamy by +the Christian world, we will demonstrate in the following order: I. +_Love truly conjugial can only exist with one wife, consequently neither +can friendship, confidence, ability truly conjugial, and such +conjunction of minds that two may be one flesh._ II. _Thus celestial +blessednesses, spiritual satisfactions, and natural delights, which from +the beginning were provided for those who are in love truly conjugial, +can only exist with one wife._ III. _All those things can only exist +from the Lord alone; and they do not exist with any but those who come +to him alone, and at the same time live according to his commandments._ +IV. _Consequently, love truly conjugial, with its felicities, can only +exist with those who are of the Christian church._ V. _Therefore a +Christian is not allowed to marry more than one wife._ VI. _If a +Christian marries several wives, he commits not only natural but also +spiritual adultery._ VII. _The Israelitish nation was permitted to marry +several wives, because they had not the Christian church, and +consequently love truly conjugial could not exist with them._ VIII. _At +this day the Mahometans are permitted to marry several wives, because +they do not acknowledge the Lord Jesus Christ to be one with Jehovah the +Father, and thereby to be the God of heaven and earth; and hence they +cannot receive love truly conjugial._ IX. _The Mahometan heaven is out +of the Christian heaven and is divided into two heavens, the inferior +and the superior; and only those are elevated into their superior heaven +who renounce concubines and live with one wife, and acknowledge our Lord +as equal to God the Father, to whom is given dominion over heaven and +earth._ X. _Polygamy is lasciviousness._ XI. _Conjugial chastity, +purity, and sanctity, cannot exist with polygamists._ XII. _Polygamists, +so long as they remain such, cannot become spiritual._ XIII. _Polygamy +is not sin with those who live in it from a religious notion._ XIV. +_That polygamy is not sin with those who are in ignorance respecting the +Lord._ XV. _That of these, although polygamists, such are saved as +acknowledge God, and from a religious notion live according to the civil +laws of justice._ XVI. _But none either of the latter or of the former +can be associated with the angels in the Christian heavens._ We proceed +to an explanation of each article. + +333. I. LOVE TRULY CONJUGIAL CAN ONLY EXIST WITH ONE WIFE, CONSISTENTLY +NEITHER CAN FRIENDSHIP, CONFIDENCE, ABILITY TRULY CONJUGIAL, AND SUCH A +CONJUNCTION OF MINDS THAT TWO MAY BE ONE FLESH. That love truly +conjugial is at this day so rare as to be generally unknown, is a +subject which has been occasionally inquired into above; that +nevertheless such love actually exists, was demonstrated in its proper +chapter, and occasionally in following chapters. But apart from such +demonstration, who does not know that there is such a love, which, for +excellency and satisfaction, is paramount to all other loves, so that +all other loves in respect to it are of little account? That it exceeds +self-love, the love of the world, and even the love of life, experience +testifies in a variety of cases. Have there not been, and are there not +still, instances of men, who for a woman, the dear and desired object of +their wishes, prostrate themselves on their knees, adore her as a +goddess, and submit themselves as the vilest slaves to her will and +pleasure? a plain proof that this love exceeds the love of self. Have +there not been, and are there not still instances of men, who for such a +woman, make light of wealth, yea of treasures presented in prospect, and +are also prodigal of those which they possess? a plain proof that this +love exceeds the love of the world. Have there not been, and are there +not still, instances of men who for such a woman, account life itself as +worthless, and desire to die rather than be disappointed in their +wishes, as is evidenced by the many fatal combats between rival lovers +on such occasions? a plain proof that this love exceeds the love of +life. Lastly, have there not been, and are there not still, instances of +men, who for such a woman, have gone raving mad in consequence of being +denied a place in her favor? From such a commencement of this love in +several cases, who cannot rationally conclude, that, from its essence, +it holds supreme dominion over every other love; and that the man's soul +in such case is in it, and promises itself eternal blessedness with the +dear and desired object of its wishes? And who can discover, let him +make what inquiry he pleases, any other cause of this than that he has +devoted his soul and heart to one woman? for if the lover, while he is +in that state, had the offer made him of choosing out of the whole sex +the worthiest, the richest, and the most beautiful, would he not despise +the offer, and adhere to her whom he had already chosen, his heart being +riveted to her alone? These observations are made in order that you may +acknowledge, that conjugial love of such super-eminence exists, while +one of the sex alone is loved. What understanding which with quick +discernment attends to a chain of connected reasonings, cannot hence +conclude, that if a lover from his inmost soul constantly persisted in +love to that one, he would attain those eternal blessednesses which he +promised himself before consent, and promises in consent? That he also +does attain them if he comes to the Lord, and from him lives a life of +true religion, was shewn above. Who but the Lord enters the life of man +from a superior principle, and implants therein internal celestial joys, +and transfers them to the derivative principles which follow in order; +and the more so, while at the same time he also bestows an enduring +strength or ability? It is no proof that such love does not exist, or +cannot exist, to urge that it is not experienced in one's self, and in +this or that person. + +334. Since love truly conjugial unites the souls and hearts of two +persons, therefore also it is united with friendship, and by friendship +with confidence, and makes each conjugial, and so exalts them above +other friendships and confidences, that as that love is the chief love, +so also that friendship and that confidence are the chief: that this is +the case also with ability, is plain from several reasons, some of which +are discovered in the SECOND MEMORABLE RELATION that follows this +chapter; and from this ability follows the endurance of that love. That +by love truly conjugial two consorts become one flesh, was shewn in a +separate chapter, from n. 156-183. + +335. II. THUS CELESTIAL BLESSEDNESS, SPIRITUAL SATISFACTIONS, AND +NATURAL DELIGHTS, WHICH FROM THE BEGINNING WERE PROVIDED FOR THOSE WHO +ARE IN LOVE TRULY CONJUGIAL, CAN ONLY EXIST WITH ONE WIFE. They are +called celestial blessednesses, spiritual satisfactions, and natural +delights, because the human mind is distinguished into three regions, of +which the highest is called celestial, the second spiritual, and the +third natural; and those three regions, with such as are principled in +love truly conjugial, are open, and influx follows in order according to +the openings. And as the pleasantnesses of that love are most eminent in +the highest regions, they are perceived as blessednesses, and as in the +middle region they are less eminent, they are perceived as +satisfactions, and lastly, in the lowest region, as delights: that there +are such blessednesses, satisfactions, and delights, and that they are +perceived and felt, appears from the MEMORABLE RELATIONS in which they +are described. The reason why all those happinesses were from the +beginning provided for those who are principled in love truly conjugial, +is, because there is an infinity of all blessednesses in the Lord, and +he is divine love; and it is the essence of love to desire to +communicate all its goods to another whom it loves; therefore together +with man he created that love, and inserted in it the faculty of +receiving and perceiving those blessednesses. Who is of so dull and +doting an apprehension as not to be able to see, that there is some +particular love into which the Lord has collected all possible +blessings, satisfactions, and delights? + +336. III. ALL THOSE THINGS CAN ONLY EXIST FROM THE LORD ALONE; AND THEY +DO NOT EXIST WITH ANY BUT THOSE WHO COME TO HIM ALONE, AND LIVE +ACCORDING TO HIS COMMANDMENTS. This has been proved above in many +places; to which proofs it may be expedient to add, that all those +blessings, satisfactions, and delights can only be given by the Lord, +and therefore no other is to be approached. What other can be +approached, when by him all things were made which are made, John i. 3; +when he is the God of heaven and earth, Matt, xxviii. 18: when no +appearance of God the father was ever seen, or his voice heard, except +through him, John i. 18; chap. v. 37; chap. xiv. 6-11? From these and +very many other passages in the Word, it is evident that the marriage of +love and wisdom, or of good and truth, from which alone all marriages +derive their origin, proceeds from him alone. Hence it follows, that the +above love with its felicities exists with none but those who come to +him; and the reason why it exists with those who live according to his +commandments, is, because he is conjoined with them by love, John xiv. +21-24. + +337. IV. CONSEQUENTLY, LOVE TRULY CONJUGIAL WITH ITS FELICITIES CAN ONLY +EXIST WITH THOSE WHO ARE OF THE CHRISTIAN CHURCH. The reason why +conjugial love, such as was described in its proper chapter, n. 57-73, +and in the following chapters, thus such as it is in its essence, exists +only with those who are of the Christian church, is, because that love +is from the Lord alone, and the Lord is not so known elsewhere as that +he can be approached as God; also because that love is according to the +state of the church with every one, n. 130, and the genuine state of the +church is from no other source than from the Lord, and thus is with none +but those who receive it from him. That these two principles are the +beginnings, introductions, and establishments of that love, has been +already confirmed by such abundance of evident and conclusive reasons, +that it is altogether needless to say any thing more on the subject. The +reason why conjugial love is nevertheless rare in the Christian world, +n. 58-59, is, because few in that world approach the Lord, and among +those there are some who indeed believe the church, but do not live +accordingly; besides other circumstances which are unfolded in the +APOCALYPSE REVEALED, where the present state of the Christian church is +fully described. But nevertheless it is an established truth, that love +truly conjugial can only exist with those who are of the Christian +church; therefore also from this ground polygamy is in that church +altogether rejected and condemned: that this also is of the divine +providence of the Lord, appears very manifest to those who think justly +concerning providence. + +338. V. THEREFORE A CHRISTIAN IS NOT ALLOWED TO MARRY MORE THAN ONE +WIFE. This follows as a conclusion from the confirmation of the +preceding articles; to which this is to be added, that the genuine +conjugial principle is more deeply inserted into the minds of +Christians, than of the Gentiles who have embraced polygamy; and that +hence the minds of Christians are more susceptible of that love than the +minds of polygamists; for that conjugial principle is inserted in the +interiors of the minds of Christians, because they acknowledge the Lord +and his divine principle, and in the exteriors of their minds by civil +laws. + +339. VI. IF A CHRISTIAN MARRIES SEVERAL WIVES, HE COMMITS NOT ONLY +NATURAL BUT ALSO SPIRITUAL ADULTERY. That a Christian who marries +several wives, commits natural adultery, is agreeable to the Lord's +words, "_That it is not lawful to put away a wife, because from the +beginning they were created to be one flesh; and that he who putteth +away a wife without just cause, and marrieth another, committeth +adultery_." Matt. xix. 3-12; thus still more does he commit adultery who +does not put away his wife, but, while retaining her, connects himself +with another. This law enacted by the Lord respecting marriages, has its +internal ground in spiritual marriage; for whatever the Lord spoke was +in itself spiritual; which is meant by this declaration, "_The words +that I speak unto you are spirit and are life_," John vi. 63. The +spiritual (sense) contained therein is this, that by polygamical +marriage in the Christian world, the marriage of the Lord and the Church +is profaned; in like manner the marriage of good and truth; and still +more the Word, and with the Word the church; and the profanation of +those things is spiritual adultery. That the profanation of the good and +truth of the church derived from the Word corresponds to adultery, and +hence is spiritual adultery; and that the falsification of good and +truth has alike correspondence, but in a less degree, may be seen +confirmed in the APOCALYPSE REVEALED, n. 134. The reason why by +polygamical marriages among Christians the marriage of the Lord and the +church is profaned, is, because there is a correspondence between that +divine marriage and the marriages of Christians; concerning which, see +above, n. 83-102; which correspondence entirely perishes, if one wife is +joined to another; and when it perishes, the married man is no longer a +Christian. The reason why by polygamical marriages among Christians the +marriage of good and truth is profaned, is because from this spiritual +marriage are derived marriages in the world; and the marriages of +Christians differ from those of other nations in this respect, that as +good loves truth, and truth good, and are a one, so it is with a wife +and a husband; therefore if a Christian should join one wife to another, +he would rend asunder in himself that spiritual marriage; consequently +he would profane the origin of his marriage, and would thereby commit +spiritual adultery. That marriages in the world are derived from the +marriage of good and truth, may be seen above, n. 116-131. The reason +why a Christian by polygamical marriage would profane the Word and the +church, is, because the Word considered in itself is the marriage of +good and truth, and the church in like manner, so far as this is derived +from the Word; see above, n. 128-131. Now since a Christian is +acquainted with the Lord, possesses the Word, and has also the church +from the Lord by the Word, it is evident that he, much more than one who +is not a Christian, has the faculty of being capable of being +regenerated, and thereby of becoming spiritual, and also of attaining to +love truly conjugial; for these things are connected together. Since +those Christians who marry several wives, commit not only natural but +also at the same time spiritual adultery, it follows that the +condemnation of Christian polygamists after death is more grievous than +that of those who commit only natural adultery. Upon inquiring into +their state after death, I received for answer, that heaven is +altogether closed in respect to them; that they appear in hell as lying +in warm water in the recess of a bath, and that they thus appear at a +distance, although they are standing on their feet, and walking, which +is in consequence of their intestine frenzy; and that some of them are +thrown into whirlpools in the borders of the worlds. + +340. VII. THE ISRAELITISH NATION WAS PERMITTED TO MARRY SEVERAL WIVES, +BECAUSE THEY HAD NOT THE CHRISTIAN CHURCH, AND CONSEQUENTLY LOVE TRULY +CONJUGIAL COULD NOT EXIST WITH THEM. There are some at this day who are +in doubt respecting the institution relative to monogamical marriages, +or those of one man with one wife, and who are distracted by opposite +reasonings on the subject; being led to suppose that because polygamical +marriages were openly permitted in the case of the Israelitish nation +and its kings, and in the case of David and Solomon, they are also in +themselves permissible to Christians; but such persons have no distinct +knowledge respecting the Israelitish nation and the Christian, or +respecting the externals and internals of the church, or respecting the +change of the church from external to internal by the Lord; consequently +they know nothing from interior judgment respecting marriages. In +general it is to be observed, that a man is born natural in order that +he may be made spiritual; and that so long as he remains natural, he is +in the night, and as it were asleep as to spiritual things; and that in +this case he does not even know the difference between the external +natural man and the internal spiritual. That the Christian church was +not with the Israelitish nation, is known from the Word; for they +expected the Messiah, as they still expect him, who was to exalt them +above all other nations and people in the world: if therefore they had +been told, and were still to be told, that the Messiah's kingdom is over +the heavens, and thence over all nations, they would have accounted it +an idle tale; hence they not only did not acknowledge Christ or the +Messiah, our Lord, when he came into the world, but also barbarously +took him away out of the world. From these considerations it is evident, +that the Christian church was not, with that nation, as neither is it at +this day; and those with whom the Christian church is not, are natural +men both externally and internally: to such persons polygamy is not +hurtful, since it is inherent in the natural man; for, in regard to love +in marriages, the natural man perceives nothing but what has relation to +lust. This is meant by these words of the Lord, "_That Moses, because of +the HARDNESS OF THEIR HEARTS, suffered them to put away their wives: but +that from the beginning it was not so_," Matt. xix. 8. He says that +Moses permitted it, in order that it may be known that it was not the +Lord (who permitted it). But that the Lord taught the internal spiritual +man, is known from his precepts, and from the abrogation of the rituals +which served only for the use of the natural man; from his precepts +respecting washing, as denoting the purification of the internal man, +Matt. xv. 1, 17-20; chap. xxiii. 25, 26; Mark vii. 14-23; respecting +adultery, as denoting cupidity of the will, Matt. v. 28; respecting the +putting away of wives, as being unlawful, and respecting polygamy, as +not being agreeable to the divine law, Matt. xix. 3-9. These and several +other things relating to the internal principle and the spiritual man, +the Lord taught, because he alone opens the internals of human minds, +and makes them spiritual, and implants these spiritual principles in the +natural, that these also may partake of a spiritual essence: and this +effect takes place if he is approached, and the life is formed according +to his command merits, which in a summary are, to believe on him, and to +shun evils because they are of and from the devil; also to do good +works, because they are of the Lord and from the Lord; and in each case +for the man to act as from himself, and at the same time to believe that +all is done by the Lord through him. The essential reason why the Lord +opens the internal spiritual man, and implants this in the external +natural man, is, because every man thinks and acts naturally, and +therefore could not perceive any thing spiritual, and receives it in his +natural principle, unless the Lord had assumed the human natural, and +had made this also divine. From these considerations now it appears a +truth that the Israelitish nation was permitted to marry several wives, +because the Christian church was not with them. + +341. VIII. AT THIS DAY THE MAHOMETANS ARE PERMITTED TO MARRY SEVERAL +WIVES, BECAUSE THEY DO NOT ACKNOWLEDGE THE LORD JESUS CHRIST TO BE ONE +WITH JEHOVAH THE FATHER, AND THEREBY TO BE THE GOD OF HEAVEN AND EARTH, +AND HENCE CANNOT RECEIVE LOVE TRULY CONJUGIAL. The Mahometans, in +conformity to the religion which Mahomet gave them, acknowledge Jesus +Christ to be the Son of God and a grand prophet, and that he was sent +into the world by God the Father to teach mankind; but not that God the +Father and he are one, and that his divine and human (principle) are one +person, united as soul and body, agreeably to the faith of all +Christians as grounded in the Athanasian Creed; therefore the followers +of Mahomet could not acknowledge our Lord to be any God from eternity, +but only to be a perfect natural man; and this being the opinion +entertained by Mahomet, and thence by his disciples, and they knowing +that God is one, and that that God is he who created the universe, +therefore they could do no other than pass by our Lord in their worship; +and the more so, because they declare Mahomet also to be a grand +prophet; neither do they know what the Lord taught. It is owing to this +cause, that the interiors of their minds, which in themselves are +spiritual, could not be opened: that the interiors of the mind are +opened by the Lord alone, may be seen just above, n. 340. The genuine +cause why they are opened by the Lord, when he is acknowledged to be the +God of heaven and earth, and is approached, and with those who live +according to his commandments, is, because otherwise there is no +conjunction, and without conjunction there is no reception. Man is +receptible of the Lord's presence and of conjunction with him. To come +to him causes presence, and to live according to his commandments causes +conjunction; his presence alone is without reception, but presence and +conjunction together are with reception. On this subject I will impart +the following new information from the spiritual world. Every one in +that world, when he is thought of, is brought into view as present; but +no one is conjoined to another except from the affection of love; and +this is insinuated by doing what he requires, and what is pleasing to +him. This circumstance, which is common in the spiritual world, derives +its origin from the Lord, who, in this same manner, is present and is +conjoined. The above observations are made in order to shew, that the +Mahometans are permitted to marry several wives, because love truly +conjugial, which subsists only between one man and one wife, was not +communicable to them; since from their religious tenets they did not +acknowledge the Lord to be equal to God the Father, and so to be the God +of heaven and earth. That conjugial love with every one is according to +the state of the church, may be seen above, at n. 130, and in several +other places. + +342. IX. THE MAHOMETAN HEAVEN IS OUT OF THE CHRISTIAN HEAVEN AND IS +DIVIDED INTO TWO HEAVENS, THE INFERIOR AND THE SUPERIOR; AND ONLY THOSE +ARE ELEVATED INTO THEIR SUPERIOR HEAVEN WHO RENOUNCE CONCUBINES AND LIVE +WITH ONE WIFE, AND ACKNOWLEDGE OUR LORD AS EQUAL TO GOD THE FATHER, TO +WHOM IS GIVEN DOMINION OVER HEAVEN AND EARTH. Before we speak +particularly to each of these points, it may be expedient to premise +somewhat concerning the divine providence of the Lord in regard to the +rise of Mahometanism. That this religion is received by more kingdoms +than the Christian religion, may possibly be a stumbling-block to those +who, while thinking of the divine providence, at the same time believe +that no one can be saved that is not born a Christian; whereas the +Mahometan religion is no stumbling-block to those who believe that all +things are of the divine providence. These inquire in what respect the +divine providence is manifested in the Mahometan religion; and they so +discover in it this, that the Mahometan religion acknowledges our Lord +to be the Son of God, the wisest of men, and a grand prophet, who came +into the world to instruct mankind; but since the Mahometans have made +the Koran the book of their religion, and consequently think much of +Mahomet who wrote it, and pay him a degree of worship, therefore they +think little respecting our Lord. In order to shew more fully that the +Mahometan religion was raised up by the Lord's divine providence to +destroy the idolatries of several nations, we will give a detail of the +subject, beginning with the origin of idolatries. Previous to the +Mahometan religion idolatrous worship prevailed throughout the whole +world; because the churches before the Lord's coming were all +representative; such also was the Israelitish church, in which the +tabernacle, the garments of Aaron, the sacrifices, all things belonging +to the temple at Jerusalem, and also the statutes, were representative. +The ancients likewise had the science of correspondences, which is also +the science of representations, the very essential science of the wise, +which was principally cultivated by the Egyptians, whence their +hieroglyphics were derived. From that science they knew what was +signified by animals and trees of every kind, likewise by mountains, +hills, rivers, fountains, and also by the sun, the moon, and the stars: +by means of this science also they had a knowledge of spiritual things; +since things represented, which were such as relate to the spiritual +wisdom of the angels, were the origins (of those which represent). Now +since all their worship was representative, consisting of mere +correspondences, therefore they celebrated it on mountains and hills, +and also in groves and gardens; and on this account they sanctified +fountains, and in their adorations turned their faces to the rising sun: +moreover they made graven horses, oxen, calves, and lambs; yea, birds, +fishes, and serpents; and these they set in their houses and other +places, in order, according to the spiritual things of the church to +which they corresponded, or which they represented. They also set +similar images in their temples, as a means of recalling to their +remembrance the holy things of worship which they signified. In process +of time, when the science of correspondences was forgotten, their +posterity began to worship the very graven images as holy in themselves, +not knowing that the ancients, their fathers, did not see anything holy +in them, but only that according to correspondences they represented and +thence signified holy things. Hence arose the idolatries which +overspread the whole globe, as well Asia with its islands, as Africa and +Europe. To the intent that all those idolatries might be eradicated, it +came to pass of the Lord's divine providence, that a new religion, +accommodated to the genius of the orientals, took its rise; in which +something from each testament of the Word was retained, and which taught +that the Lord had come into the world, and that he was a grand prophet, +the wisest of all, and the Son of God. This was effected by means of +Mahomet, from whom that religion took its name. From these +considerations it is manifest, that this religion was raised up of the +Lord's divine providence, and accommodated, as we have observed, to the +genius of the orientals, to the end that it might destroy the idolatries +of so many nations, and might give its professors some knowledge of the +Lord, before they came into the spiritual world, as is the case with +every one after death. This religion would not have been received by so +many nations, neither could it have eradicated their idolatries, unless +it had been made agreeable to their ideas; especially unless polygamy +had been permitted; since without such permission, the orientals would +have burned with the fire of filthy adultery more than the Europeans, +and would have perished. + +343. The Mahometans also have their heaven; for all in the universe, who +acknowledge a God, and from a religious notion shuns evils as sins +against him, are saved. That the Mahometan heaven is distinguished into +two, the inferior and the superior, I have heard from themselves: and +that in the inferior heaven they live with several wives and concubines +as in the world; but that those who renounce concubines and live with +one wife, are elevated into the superior heaven. I have heard also that +it is impossible for them to think of our Lord as one with the Father; +but that it is possible for them to think of him as his equal, and that +he has dominion over heaven and earth, because he is his Son; therefore +such of them as are elevated by the Lord into their superior heaven, +hold this belief. + +344. On a certain time I was led to perceive the quality of the heat of +conjugial love with polygamists. I was conversing with one who +personated Mahomet. Mahomet himself is never present, but some one is +substituted in his place, to the end that those who are lately deceased +may as it were see him. This substitute, after I had been talking with +him at a distance, sent me an ebony spoon and other things, which were +proofs that they came from him; at the same time a communication was +opened for the heat of their conjugial love in that place, which seemed +to me like the warm stench of a bath; whereupon I turned myself away, +and the communication was closed. + +345. X. POLYGAMY IS LASCIVIOUSNESS. The reason of this is, because its +love is divided among several, and is the love of the sex, and the love +of the external or natural man, and thus is not conjugial love, which +alone is chaste. It is well known that polygamical love is divided among +several, and divided love is not conjugial love, which cannot be divided +from one of the sex; hence the former love is lascivious, and polygamy +is lasciviousness. Polygamical love is the love of the sex, differing +from it only in this respect, that it is limited to a number, which the +polygamist may determine, and that it is bound to the observance of +certain laws enacted for the public good; also that it is allowed to +take concubines at the same time as wives; and thus, as it is the love +of the sex, it is the love of lasciviousness. The reason why polygamical +love is the love of the external or natural man is, because it is +inherent in that man; and whatever the natural man does from himself is +evil, from which he cannot be released except by elevation into the +internal spiritual man, which is effected solely by the Lord; and evil +respecting the sex, by which the natural man is influenced, is whoredom; +but since whoredom is destructive of society, instead thereof was +induced its likeness, which is called polygamy. Every evil into which a +man is born from his parents, is implanted in his natural man, but not +any in his spiritual man; because into this he is born from the Lord. +From what has now been adduced, and also from several other reasons, it +may evidently be seen, that polygamy is lasciviousness. + +346. XI. CONJUGIAL CHASTITY, PURITY, AND SANCTITY CANNOT EXIST WITH +POLYGAMISTS. This follows from what has been just now proved, and +evidently from what was demonstrated in the chapter ON THE CHASTE +PRINCIPLE AND THE NON-CHASTE; especially from these articles of that +chapter, namely, that a chaste, pure, and holy principle is predicated +only of monogamical marriages, or of the marriage of one man with one +wife, n. 141; also, that love truly conjugial is essential chastity, and +that hence all the delights of that love, even the ultimate, are chaste, +n. 143, 144; and moreover from what was adduced in the chapter ON LOVE +TRULY CONJUGIAL, namely, that love truly conjugial, which is that of one +man with one wife, from its origin and correspondence, is celestial, +spiritual, holy, and clean above every other love, n. 64. Now since +chastity, purity, and sanctity exist only in love truly conjugial, it +follows, that it neither does nor can exist in polygamical love. + +347. XII. A POLYGAMIST, SO LONG AS HE REMAINS SUCH, CANNOT BECOME +SPIRITUAL. To become spiritual is to be elevated out of the natural, +that is, out of the light and heat of the world, into the light and heat +of heaven. Respecting this elevation no one knows anything but he that +is elevated; nevertheless the natural man, although not elevated, +perceives no other than that he is; because he can elevate his +understanding into the light of heaven, and think and talk spiritually, +like the spiritual man; but if the will does not at the same time follow +the understanding to its altitude, he is still not elevated; for he does +not remain in that elevation, but in a short time lets himself down to +his will, and there fixes his station. It is said the will, but it is +the love that is meant at the same time; because the will is the +receptacle of the love; for what a man loves, that he wills. From these +few considerations it may appear, that a polygamist, so long as he +remains such, or what is the same, a natural man, so long as he remains +such, cannot be made spiritual. + +348. XIII. POLYGAMY IS NOT SIN WITH THOSE WHO LIVE IN IT FROM A +RELIGIOUS NOTION. All that which is contrary to religion is believed to +be sin, because it is contrary to God; and on the other hand, all that +which agrees with religion, is believed not to be sin, because it agrees +with God; and as polygamy existed with the sons of Israel from a +principle of religion, and exists at this day with the Mahometans, it +could not, and cannot, be imputed to them as sin. Moreover, to prevent +its being sin to them, they remain natural, and do not become spiritual; +and the natural man cannot see that there is any sin in such things as +belong to the received religion: this is seen only by the spiritual man. +It is on this account, that although the Mahometans are taught by the +Koran to acknowledge our Lord as the Son of God, still they do not come +to him, but to Mahomet; and so long they remain natural, and +consequently do not know that there is in polygamy any evil, or indeed +any lasciviousness. The Lord also saith, "_If ye were blind ye would not +have sin; but now ye say, We see, therefore your sin remaineth_," John +ix. 41. Since polygamy cannot convict them of sin, therefore after death +they have their heavens, n. 342, 343; and their joys there according to +life. + +349. XIV. POLYGAMY IS NOT SIN WITH THOSE WHO ARE IN IGNORANCE RESPECTING +THE LORD. This is, because love truly conjugial is from the Lord alone, +and cannot be imparted by the Lord to any but those who know him, +acknowledge him, believe on him, and live the life which is from him; +and those to whom that love cannot be imparted know no other than that +the love of the sex and conjugial love are the same thing; consequently +also polygamy. Moreover, polygamists, who know nothing of the Lord, +remain natural: for a man (_homo_) is made spiritual only from the Lord; +and that is not imputed to the natural man as sin, which is according to +the laws of religion and at the same time of society: he also acts +according to his reason; and the reason of the natural man is in mere +darkness respecting love truly conjugial; and this love in excellence is +spiritual. Nevertheless the reason of polygamists is taught from +experience, that both public and private peace require that promiscuous +lust in general should be restrained, and be left to every one within +his own house: hence comes polygamy. + +350. It is well known, that a man (_homo_) by birth is viler than the +beasts. All the beasts are born into the knowledges corresponding to the +love of their life; for as soon as they are born, or are hatched from +the egg, they see, hear, walk, know their food, their dam, their friends +and foes; and soon after this they show attention to the sex, and to the +affairs of love, and also to the rearing of their offspring. Man alone, +at his birth, knows nothing of this sort; for no knowledge is connate to +him; he has only the faculty and inclination of receiving those things +which relate to knowledge and love; and if he does not receive these +from others, he remains viler than a beast. That man is born in this +condition, to the end that he may attribute nothing to himself, but to +others, and at length every thing of wisdom and of the love thereof to +God alone, and may hence become an image of God, see the MEMORABLE +RELATION, n. 132-136. From these considerations it follows, that a man +who does not learn from others that the Lord has come into the world, +and that he is God, and has only acquired some knowledge respecting +religion and the laws of his country, is not in fault if he thinks no +more of conjugial love than of the love of the sex, and if he believes +polygamical love to be the only conjugial love. The Lord leads such +persons in their ignorance; and by his divine auspices providently +withdraws from the imputation of guilt those who, from a religious +notion, shun evils as sins, to the end that they may be saved; for every +man is born for heaven, and no one for hell; and every one comes into +heaven (by influence) from the Lord, and into hell (by influence) from +himself. + +351. XV. OF THESE, ALTHOUGH POLYGAMISTS, SUCH ARE SAVED AS ACKNOWLEDGE A +GOD, AND FROM A RELIGIOUS NOTION LIVE ACCORDING TO THE CIVIL LAWS OF +JUSTICE. All throughout the world who acknowledge a God and live +according to the civil laws of justice from a religious notion, are +saved. By the civil laws of justice we mean such precepts as are +contained in the Decalogue, which forbid murder, theft, adultery, and +false witness. These precepts are the civil laws of justice in all the +kingdoms of the earth; for without them no kingdom could subsist. But +some are influenced in the practice of them by fear of the penalties of +the law, some by civil obedience, and some also by religion; these last +are saved, because in such case God is in them; and every one, in whom +God is, is saved. Who does not see, that among the laws given to the +sons of Israel, after they had left Egypt, were those which forbid +murder, adultery, theft, and false witness, since without those laws +their communion or society could not subsist? and yet these laws were +promulgated by Jehovah God upon Mount Sinai with a stupendous miracle: +but the cause of their being so promulgated was, that they might be also +laws of religion, and thus that the people might practise them not only +for the sake of the good of society, but also for the sake of God, and +that when they practised them from a religious notion for the sake of +God, they might be saved. From these considerations it may appear, that +the pagans, who acknowledge a God, and live according to the civil laws +of justice, are saved; since it is not their fault that they know +nothing of the Lord, consequently nothing of the chastity of the +marriage with one wife. For it is contrary to the divine justice to +condemn those who acknowledge a God, and from their religion practise +the laws of justice, which consist in shunning evils because they are +contrary to God, and in doing what is good because it is agreeable to +God. + +352. XVI. BUT NONE EITHER OF THE LATTER OR OF THE FORMER CAN BE +ASSOCIATED WITH THE ANGELS IN THE CHRISTIAN HEAVENS. The reason of this +is, because in the Christian heavens there are celestial light, which is +divine truth, and celestial heat, which is divine love; and these two +discover the quality of goods and truths, and also of evils and falses; +hence, there is no communication between the Christian and the Mahometan +heavens, and in like manner between the heavens of the Gentiles. If +there were a communication, none could have been saved but those who +were in celestial light and at the same time in celestial heat from the +Lord; yea neither would these be saved if there was a conjunction of the +heavens: for in consequence of conjunction all the heavens would so far +fall to decay that the angels would not be able to subsist; for an +unchaste and lascivious principle would flow from the Mahometans into +the Christian heaven, which in that heaven could not be endured; and a +chaste and pure principle would flow from the Christians into the +Mahometan heaven, which again could not be there endured. In such case, +in consequence of communication and thence of conjunction, the Christian +angels would become natural and thereby adulterers; or if they remained +spiritual, they would be continually sensible of a lascivious principle +about them, which would intercept all the blessedness of their life. The +case would be somewhat similar with the Mahometan heaven: for the +spiritual principles of the Christian heaven would continually encompass +and torment them, and would take away all the delight of their life, and +would moreover insinuate that polygamy is sin, whereby they would be +continually eluded. This is the reason why all the heavens are +altogether distinct from each other, so that there is no connection +between them, except by an influx of light and heat from the Lord out of +the sun, in the midst of which he is: and this influx enlightens and +vivifies everyone according to his reception; and reception is according +to religion. This communication is granted, but not a communication of +the heavens with each other. + + * * * * * + +353. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was once +in the midst of the angels and heard their conversation. It was +respecting intelligence and wisdom; that a man perceives no other than +that each is in himself, and thus that whatever he thinks from his +understanding and intends from his will, is from himself; when +nevertheless not the least portion thereof is from the man, but only the +faculty of receiving the things of the understanding and the will from +God: and as every man (_homo_) is by birth inclined to love himself, it +was provided from creation, to prevent man's perishing by self-love and +the conceit of his own intelligence, that that love of the man (_vir_) +should be transferred into the wife, and that in her should be implanted +from her birth a love for the intelligence and wisdom of her husband, +and thereby a love for him; therefore the wife continually attracts to +herself her husband's conceit of his own intelligence, and extinguishes +it in him, and vivifies it in herself, and thus changes it into +conjugial love, and fills it with unbounded pleasantnesses. This is +provided by the Lord, lest the conceit of his own intelligence should so +far infatuate the man, as to lead him to believe that he has +understanding and wisdom from himself and not from the Lord, and thereby +make him willing to eat of the tree of the knowledge of good and evil, +and thence to believe himself like unto God, and also a god, as the +serpent, which was the love of his own intelligence, said and persuaded +him: wherefore the man (_homo_) after eating was cast out of paradise, +and the way to the tree of life was guarded by a cherub. Paradise, +spiritually understood, denotes intelligence; to eat of the tree of +life, in a spiritual sense, is to be intelligent and wise from the Lord; +and to eat of the tree of the knowledge of good and evil, in a spiritual +sense, is to be intelligent and wise from self. + +354. The angels having finished this conversation departed; and there +came two priests, together with a man who in the world had been an +ambassador of a kingdom, and to them I related what I had heard from the +angels. On hearing this they began to dispute with each other about +intelligence and wisdom, and the prudence thence derived, whether they +are from God or from man. The dispute grew warm. All three in heart +believed that they are from man because they are in man, and that the +perception and sensation of its being so confirm it; but the priests, +who on this occasion were influenced by theological zeal, said that +there is nothing of intelligence and wisdom, and thus nothing of +prudence from man; and when the ambassador retorted, that in such case +there is nothing of thought from man, they assented to it. But as it was +perceived in heaven, that all the three were in a similar belief, it was +said to the ambassador, "Put on the garments of a priest, and believe +that you are one, and then speak." He did so; and instantly he declared +aloud that nothing of intelligence and wisdom, and consequently nothing +of prudence, can possibly exist but from God; and he proved it with his +usual eloquence full of rational arguments. It is a peculiar +circumstance in the spiritual world, that a spirit thinks himself to be +such as is denoted by the garment he wears; because in that world the +understanding clothes every one. Afterwards, a voice from heaven said to +the two priests, "Put off your own garments, and put on those of +political ministers, and believe yourselves to be such." They did so; +and in this case they at the same time thought from their interior self, +and spoke from arguments which they had inwardly cherished in favor of +man's own intelligence. At that instant there appeared a tree near the +path; and it was said to them, "It is the tree of the knowledge of good +and evil; take heed to yourselves lest ye eat of it." Nevertheless all +the three, infatuated by their own intelligence, burned with a desire to +eat of it, and said to each other, "Why should not we? Is not the fruit +good?" And they went to it and eat of it. Immediately all the three, as +they were in a like faith, became bosom friends; and they entered +together into the way of self-intelligence, which led into hell: +nevertheless I saw them return thence, because they were not yet +prepared. + +355. THE SECOND MEMORABLE RELATION. On a time as I was looking into the +spiritual world, I saw in a certain green field some men, whose garments +were like those worn by men of this world; from which circumstance I +knew that they were lately deceased. I approached them and stood near +them, that I might hear what they were conversing about. Their +conversation was about heaven; and one of them who knew something +respecting it, said, "In heaven there are wonderful things, such as no +one can believe unless he has seen them: there are paradisiacal gardens, +magnificent palaces constructed according to the rules of architecture, +because the work of the art itself, resplendent with gold; in the front +of which are columns of silver; and on the columns heavenly forms made +of precious stones; also houses of jasper and sapphire, in the front of +which are stately porticos, through which the angels enter; and within +the houses handsome furniture, which no art or words can describe. The +angels themselves are of both sexes: there are youths and husbands, also +maidens and wives: maids so beautiful, that nothing in the world bears +any resemblance to their beauty; and wives still more beautiful, who are +genuine images of celestial love, and their husbands images of celestial +wisdom; and all these are ever approaching the full bloom of youth; and +what is more, they know no other love of the sex than conjugial love; +and, what you will be surprised to hear, the husbands there have a +perpetual faculty of enjoyment." When the novitiate spirits heard that +no other love of the sex prevailed in heaven than conjugial love, and +that they had a perpetual faculty of enjoyment, they smiled at each +other, and said, "What you tell us is incredible; there cannot be such a +faculty: possibly you are amusing us with idle tales." But at that +instant a certain angel from heaven unexpectedly stood in the midst of +them, and said, "Hear me, I beseech you; I am an angel of heaven, and +have lived now a thousand years with my wife, and during that time have +been in the same flower of my age in which you here see me. This is in +consequence of the conjugial love in which I have lived with my wife; +and I can affirm, that the above faculty has been and is perpetual with +me; and because I perceive that you believe this to be impossible, I +will talk with you on the subject from a ground of rational argument +according to the light of your understanding. You do not know anything +of the primeval state of man, which you call a state of integrity. In +that state all the interiors of the mind were open even to the Lord; and +hence they were in the marriage of love and wisdom, or of good and +truth; and as the good of love and the truth of wisdom perpetually love +each other, they also perpetually desire to be united; and when the +interiors of the mind are open, the conjugial spiritual love flows down +freely with its perpetual endeavour, and presents the above faculty. The +very soul of a man (_homo_), being in the marriage of good and truth, is +not only in the perpetual endeavour of that union, but also in the +perpetual endeavour of the fructification and production of its own +likeness; and since the interiors of a man even from the soul are open +by virtue of that marriage, and the interiors continually regard as an +end the effect in ultimates that they may exist, therefore that +perpetual endeavor for fructifying and producing its like, which is the +property of the soul, becomes also of the body: and since the ultimate +of the operation of the soul in the body with two conjugial partners is +into the ultimates of love therein, and these depend on the state of the +soul, it is evident whence they derive this perpetuality. Fructification +also is perpetual, because the universal sphere of generating and +propagating the celestial things which are of love, and the spiritual +things which are of wisdom, and thence the natural things which are of +offspring, proceeds from the Lord, and fills all heaven and all the +world; and that celestial sphere fills the souls of all men, and +descends through their minds into the body even to its ultimates, and +gives the power of generating. But this cannot be the case with any but +those with whom a passage is open from the soul through the superior and +inferior principles of the mind into the body to its ultimates, as is +the case with those who suffer themselves to be led back by the Lord +into the primeval state of creation. I can confirm that now for a +thousand years I have never wanted faculty, strength, or vigor, and that +I am altogether a stranger to any diminution of powers, which are +continually renewed by the influx of the above-mentioned sphere, and in +such case also cheer the mind (_animum_), and do not make it sad, as is +the case with those who suffer the loss of those powers. Moreover love +truly conjugial is just like the vernal heat, from the influx of which +all things tend to germination and fructification; nor is there any +other heat in our heaven: wherefore with conjugial partners in that +heaven there is spring in its perpetual _conatus_, and it is this +perpetual _conatus_ from which the above virtue is derived. But +fructifications with us in heaven are different from those with men on +earth. With us fructifications are spiritual, which are the +fructifications of love and wisdom, or of good and truth: the wife from +the husband's wisdom receives into herself the love thereof; and the +husband from the love thereof in the wife receives into himself wisdom; +yea the wife is actually formed into the love of the husband's wisdom, +which is effected by her receiving the propagations of his soul with the +delight arising therefrom, in that she desires to be the love of her +husband's wisdom: thus from a maiden she becomes a wife and a likeness. +Hence also love with its inmost friendship with the wife, and wisdom +with its happiness with the husband, are continually increasing, and +this to eternity. This is the state of the angels of heaven." When the +angel had thus spoken, he looked at those who had lately come from the +world, and said to them, "You know that, while you were in the vigor of +love, you loved your married partners; but when your appetite was +gratified, you regarded them with aversion; but you do not know that we +in heaven do not love our married partners in consequence of that vigor, +but that we have vigor in consequence of love and derived from it; and +that as we perpetually love our married partners, we have perpetual +vigor: if therefore you can invert the state, you may be able to +comprehend this. Does not he who perpetually loves a married partner, +love her with the whole mind and with the whole body? for love turns +every thing of the mind and of the body to that which it loves; and as +this is done reciprocally, it conjoins the objects so that they become a +one." He further said, "I will not speak to you of the conjugial love +implanted from the creation in males and females, and of their +inclination to legitimate conjunction, or of the faculty of +prolification in the males, which makes one with the faculty of +multiplying wisdom from the love of truth; and that so far as a man +loves wisdom from the love thereof, or truth from good, so far he is in +love truly conjugial and in its attendant vigor." + +356. When he had spoken these words, the angel was silent; and from the +spirit of his discourse the novitiates comprehended that a perpetual +faculty of enjoyment is communicable; and as this consideration rejoiced +their minds, they exclaimed, "O how happy is the state of angels! We +perceive that you in the heavens remain for ever in a state of youth, +and thence in the vigor of that age; but tell us how we also may enjoy +that vigor." The angel replied, "Shun adulteries as internal, and +approach the Lord, and you will possess it." They said, "We will do so." +But the angel replied, "You cannot shun adulteries as infernal evils, +unless you in like manner shun all other evils, because adulteries are +the complex of all; and unless you shun them, you cannot approach the +Lord; for the Lord receives no others." After this the angel took his +leave, and the novitiate spirits departed sorrowful. + + * * * * * + +ON JEALOUSY. + +357. The subject of jealousy is here treated of, because it also has +relation to conjugial love. There is a just jealousy and an unjust;--a +just jealousy with married partners who mutually love each other, with +whom it is a just and prudent zeal lest their conjugial love should be +violated, and thence a just grief if it is violated; and an unjust +jealousy with those who are naturally suspicious, and whose minds are +sickly in consequence of viscous and bilious blood. Moreover, all +jealousy is by some accounted a vice; which is particularly the case +with whoremongers, who censure even a just jealousy. The term JEALOUSY +(_zelotypia_) is derived from ZELI TYPUS (the type of zeal), and there +is a type or image of just and also of unjust zeal; but we will explain +these distinctions in the following series of articles: I. _Zeal, +considered in itself, is like the ardent fire, of love._ II. _The +burning or flame of that love, which is zeal, is a spiritual burning or +flame, arising from an infestation and assault of the love._ III. _The +quality of a man's (homo) zeal is according to the quality of his love; +thus it differs according as the love is good or evil._ IV. _The zeal of +a good love and the zeal of an evil love are alike in externals, but +altogether unlike in internals._ V. _The zeal of a good love in its +internals contains a hidden store of love and friendship; but the zeal +of an evil love in its internals contains a hidden store of hatred and +revenge._ VI. _The zeal of conjugial love is called jealousy._ VII. +_Jealousy is like an ardent fire against those who infest love exercised +towards a married partner, and like a terrible fear for the loss of that +love._ VIII. _There is spiritual jealousy with monogamists, and natural +with polygamists._ IX. _Jealousy with those married partners who +tenderly love each other, is a just grief grounded in sound reason lest +conjugial love should be divided, and should thereby perish._ X. +_Jealousy with married partners who do not love each other, is grounded +in several causes: arising in some instances from various mental +weaknesses._ XI. _In some instances there is not any jealousy; and this +also from various causes._ XII. _There is a jealousy also in regard to +concubines, but not such as in regard to wives._ XIII. _Jealousy +likewise exists among beasts and birds._ XIV. _The jealousy of men and +husbands is different from that of women and wives._ We proceed to an +explanation of the above articles. + +358. I. ZEAL, CONSIDERED IN ITSELF, IS LIKE THE ARDENT FIRE OF LOVE, +What jealousy is cannot be known, unless it be known what zeal is; for +jealousy is the zeal of conjugial love. The reason why zeal is like the +ardent fire of love is, because zeal is of love, which is spiritual +heat, and this in its origin is like fire. In regard to the first +position, it is well known that zeal is of love: nothing else is meant +by being zealous, and acting from zeal, than acting from the force of +love: but since when it exists, it appears not as love, but as +unfriendly and hostile, offended at and fighting against him who hurts +the love, therefore it may also be called the defender and protector of +love; for all love is of such a nature that it bursts into indignation +and anger, yea into fury, whenever it is disturbed in its delights: +therefore if a love, especially the ruling love, be touched, there +ensues an emotion of the mind; and if it be hurt, there ensues wrath. +From these considerations it may be seen, that zeal is not the highest +degree of the love, but that it is ardent love. The love of one, and the +correspondent love of another, are like two confederates; but when the +love of one rises up against the love of another, they become like +enemies; because love is the _esse_ of a man's life; therefore he that +assaults the love, assaults the life itself; and in such case there +ensues a state of wrath against the assailant, like the state of every +man whose life is attempted by another. Such wrath is attendant on every +love, even that which is most pacific, as is very manifest in the case +of hens, geese, and birds of every kind; which, without any fear, rise +against and fly at those who injure their young, or rob them of their +meat. That some beasts are seized with anger, and wild beasts with fury, +if their young are attacked, or their prey taken from them, is well +known. The reason why love is said to burn like fire is, because love is +spiritual heat, originating in the fire of the angelic sun, which is +pure love. That love is heat as it were from fire, evidently appears +from the heat of living bodies, which is from no other source than from +their love; also from the circumstance that men grow warm and are +inflamed according to the exaltation of their love. From these +considerations it is manifest, that zeal is like the ardent fire of +love. + +359. II. THE BURNING OR FLAME OF THAT LOVE, WHICH IS ZEAL, IS A +SPIRITUAL BURNING OR FLAME, ARISING FROM AN INFESTATION AND ASSAULT OF +THE LOVE. That zeal is a spiritual burning or flame, is evident from +what has been said above. As love in the spiritual world is heat arising +from the sun of that world, therefore also love at a distance appears +there as flame: it is thus that celestial love appears with the angels +of heaven; and thus also infernal love appears with the spirits of hell: +but it is to be observed, that that flame does not burn like the flame +of the natural world. The reason why zeal arises from an assault of the +love is, because love is the heat of every one's life; wherefore when +the life's love is assaulted, the life's heat kindles itself, resists, +and bursts forth against the assailant, and acts as an enemy by virtue +of its own strength and ability, which is like flame bursting from a +fire upon him who stirs it: that it is like fire, appears from the +sparkling of the eyes from the face being inflamed, also from the tone +of the voice and the gestures. This is the effect of love, as being the +heat of life, to prevent its extinction, and with it the extinction of +all cheerfulness, vivacity, and perceptibility of delight, grounded in +its own love. + +360. It may be expedient here to show how the love by being assaulted is +inflamed and kindled into zeal, like fire into flame. Love resides in a +man's will; nevertheless it is not inflamed in the will itself, but in +the understanding; for in the will it is like fire, and in the +understanding like flame. Love in the will knows nothing about itself, +because there it is not sensible of anything relating to itself, neither +does it there act from itself; but this is done in the understanding and +its thought: when therefore the will is assaulted, it provokes itself to +anger in the understanding, which is effected by various reasonings. +These reasonings are like pieces of wood, which the fire inflames, and +which thence burn: they are therefore like so much fuel, or so many +combustible matters which give occasion to that spiritual flame, which +is very variable. + +361. We will here unfold the true reason why a man becomes inflamed in +consequence of an assault of his love. The human form in its inmost +principles is from creation a form of love and wisdom. In man there are +all the affections of love, and thence all the perceptions of wisdom, +compounded in the most perfect order, so as to make together what is +unanimous, and thereby a one. Those affections and perceptions are +rendered substantial; for substances are their subjects. Since therefore +the human form is compounded of these, it is evident that, if the love +is assaulted, this universal form also, with everything therein, is +assaulted at the same instant, or together with it. And as the desire to +continue in its form is implanted from creation in all living things, +therefore this principle operates in every general compound by +derivation from the singulars of which it is compounded, and in the +singulars by derivation from the general compound: hence when the love +is assaulted, it defends itself by its understanding, and the +understanding (defends itself) by rational and imaginative principles, +whereby it represents to itself the event; especially by such as act in +unity with the love which is assaulted: and unless this was the case the +above form would wholly fall to pieces, in consequence of the privation +of that love. Hence then it is that love, in order to resist assaults, +hardens the substance of its form, and sets them erect, as it were in +crests, like so many sharp prickles, that is, crisps itself; such is the +provoking of love which is called zeal: wherefore if there is no +opportunity of resistance, there arise anxiety and grief, because it +foresees the extinction of interior life with its delights. But on the +other hand, if the love is favored and cherished, the above form +unbends, softens, and dilates itself; and the substances of the form +become gentle, mild, meek, and alluring. + +362. III. THE QUALITY OF A MAN'S ZEAL IS ACCORDING TO THE QUALITY OF HIS +LOVE; THUS IT DIFFERS ACCORDING AS THE LOVE IS GOOD OR EVIL. Since zeal +is of love, it follows that its quality is such as the quality of the +love is; and as there are in general two loves, the love of what is good +and thence of what is true, and the love of what is evil and thence of +what is false, hence in general there is a zeal in favor of what is good +and thence of what is true, and in favor of what is evil and thence of +what is false. But it is to be noted, that of each love there is an +infinite variety. This is very manifest from the angels of heaven and +the spirits of hell; both of whom in the spiritual world are the forms +of their respective love; and yet there is not one angel of heaven +absolutely like another as to face, speech, gait, gesture, and manner; +nor any spirit of hell; yea neither can there be to eternity, howsoever +they be multiplied into myriads of myriads. Hence it is evident, that +there is an infinite variety of loves, because there is of their forms. +The case is the same with zeal, as being of the love; the zeal of one +cannot be absolutely like or the same with the zeal of another. In +general there are the zeal of a good and the zeal of an evil love. + +363. IV. THE ZEAL OF A GOOD LOVE AND THE ZEAL OF AN EVIL LOVE ARE ALIKE +IN EXTERNALS, BUT ALTOGETHER DIFFERENT IN INTERNALS. Zeal in externals, +with every one, appears like anger and wrath; for it is love enkindled +and inflamed to defend itself against a violator, and to remove him. The +reason why the zeal of a good love and the zeal of an evil love appear +alike in externals is, because in both cases love while it is in zeal, +burns; but with a good man only in externals, whereas with an evil man +it burns in both externals and internals; and when internals are not +regarded, the zeals appear alike in externals; but that they are +altogether different in internals will be seen in the next article. That +zeal appears in externals like anger and wrath, may be seen and heard +from all those who speak and act from zeal; as for example, from a +priest while he is preaching from zeal, the tone of whose voice is high, +vehement, sharp, and harsh; his face is heated and perspires; he exerts +himself, beats the pulpit, and calls forth fire from hell against those +who do evil: and so in many other cases. + +364. In order that a distinct idea may be formed of zeal as influencing +the good, and of zeal as influencing the wicked, and of their +dissimilitude, it is necessary that some idea be previously formed of +men's internals and externals. For this purpose, let us take a common +idea on the subject, as being adapted to general apprehension, and let +it be exhibited by the case of a nut or an almond, and their kernels. +With the good, the internals are like the kernels within as to their +soundness and goodness, encompassed with their usual and natural husk; +with the wicked, the case is altogether different, their internals are +like kernels which are either not eatable from their bitterness, or +rotten, or worm-eaten; whereas their externals are like the shells or +husks of those kernels, either like the natural shells or husks, or +shining bright like shell-fish, or speckled like the stones called +irises, Such is the appearance of their externals, within which the +above-mentioned internals lie concealed. The case is the same with their +zeal. + +365. V. THE ZEAL OF A GOOD LOVE IN ITS INTERNALS CONTAINS A HIDDEN STORE +OF LOVE AND FRIENDSHIP; BUT THIS ZEAL OF AN EVIL LOVE IN ITS INTERNALS +CONTAINS A HIDDEN STORE OF HATRED AND REVENGE. It was said just above, +that zeal in externals appears like anger and wrath, as well with those +who are in a good love, as with those who are in an evil love: but +whereas the internals are different, the anger and wrath in each case +differs from that of the other, and the difference is as follows: 1. The +zeal of a good love is like a heavenly flame, which in one case bursts +out upon another, but only defends itself, and that against a wicked +person, as when he rushes into the fire and is burnt: but the zeal of an +evil love is like an infernal flame, which of itself bursts forth and +rushes on, and is desirous to consume another. 2. The zeal of a good +love instantly burns away and is allayed when the assailant ceases to +assault; but the zeal of an evil love continues and is not extinguished. +3. This is because the internal of him who is in the love of good is in +itself mild, soft, friendly, and benevolent; wherefore when his +external, with a view of defending itself, is fierce, harsh, and +haughty, and thereby acts with rigor, still it is tempered by the good +in which he is internally: it is otherwise with the wicked; with such +the internal is unfriendly, without pity, harsh, breathing hatred and +revenge, and feeding itself with their delights; and although it is +reconciled, still those evils lie concealed as fires in wood underneath +the embers; and these fires burst forth after death, if not in this +world. + +366. Since zeal in externals appears alike both in the good and the +wicked, and since the ultimate sense of the Word consists of +correspondence and appearances, therefore in the Word, it is very often +said of Jehovah that he is angry and wrathful, that he revenges, +punishes, casts into hell, with many other things which are appearances +of zeal in externals; hence also it is that he is called zealous: +whereas there is not the least of anger, wrath, and revenge in him; for +he is essential mercy, grace and clemency, thus essential good, in whom +it is impossible such evil passions can exist. But on this subject see +more particulars in the treatise on HEAVEN AND HELL, n. 545-550; and in +the APOCALYPSE REVEALED, n. 494, 498, 525, 714, 806. + +367. VI. THE ZEAL OF CONJUGIAL LOVE IS CALLED JEALOUSY. Zeal in favor of +truly conjugial love is the chief of zeals; because that love is the +chief of loves, and its delights, in favor of which also zeal operates, +are the chief delights; for, as was shewn above, that love is the head +of all loves. The reason of this is, because that love induces in a wife +the form of love, and in a husband the form of wisdom; and from these +forms united into one, nothing can proceed but what savors of wisdom and +at the same time of love. As the zeal of conjugial love is the chief of +zeals, therefore it is called by a new name, JEALOUSY, which is the very +type of zeal. + +368. VII. JEALOUSY IS LIKE AN ARDENT FIRE AGAINST THOSE WHO INFEST LOVE +EXERCISED TOWARDS A MARRIED PARTNER, AND LIKE A TERRIBLE FEAR FOR THE +LOSS OF THAT LOVE. The subject here treated of is jealousy of those who +are in spiritual love with a married partner; in the following article +we shall treat of the jealousy of those who are in natural love; and +afterwards of the jealousy of those who are in love truly conjugial. +With those who are in spiritual love the jealousy is various, because +their love is various; for one love, whether spiritual or natural, is +never altogether alike with two persons, still less with several. The +reason why spiritual jealousy, or jealousy with the spiritual, is like +an ardent fire raging against those who infest their conjugial love, is, +because with them the first principle of love is in the internals of +each party, and their love from its first principle follows its +principiates, even to its ultimates, by virtue of which ultimates and at +the same time of first principles, the intermediates which are of the +mind and body, are kept in lovely connection. These, being spiritual, in +their marriage regard union as an end, and in union spiritual rest and +the pleasantness thereof: now, as they have rejected disunion from their +minds, therefore their jealousy is like a fire stirred up and darting +forth against those who infest them. The reason why it is also like a +terrible fear is, because their spiritual love intends that they be one; +if therefore there exists a chance, or happens an appearance of +separation, a fear ensues as terrible as when two united parts are torn +asunder. This description of jealousy was given me from heaven by those +who are in spiritual conjugial love; for there are a natural, a +spiritual, and a celestial conjugial love; concerning the natural and +the celestial conjugial love, and their jealousy, we shall take occasion +to speak in the two following articles. + +369. VIII. THERE IS SPIRITUAL JEALOUSY WITH MONOGAMISTS, AND NATURAL +WITH POLYGAMISTS. The reason why spiritual jealousy exists with +monogamists is, because they alone can receive spiritual conjugial love, +as has been abundantly shewn above. It is said that it exists; but the +meaning is that it is capable of existing. That it exists only with a +very few in the Christian world, where there are monogamical marriages, +but that still it is capable of existing there, has also been confirmed +above. That with polygamists conjugial love is natural, may be seen in +the chapter on Polygamy, n. 345, 347; in like manner jealousy is natural +in the same case, because this follows love. What the quality of +jealousy is among polygamists, we are taught from the relations of those +who have been eyewitnesses of its effects among the orientals: these +effects are, that wives and concubines are guarded as prisoners in +work-houses, and are withheld from and prohibited all communication with +men; that into the women's apartments, or the closets of their +confinement, no man is allowed to enter unless attended by a eunuch; and +that the strictest watch it set to observe whether any of the women look +with a lascivious eye or countenance at a man as he passes; and that if +this be observed, the woman is sentenced to the whip; and in case she +indulges her lasciviousness with any man, whether introduced secretly +into her apartment, or from home, she is punished with death. + +370. From these considerations it is plainly seen what is the quality of +the fire of jealousy into which polygamical conjugial love enkindles +itself,--that it is into anger and revenge; into anger with the meek, +and into revenge with the fierce. The reason of this effect is, because +their love is natural, and does not partake of anything spiritual. This +is a consequence of what is demonstrated in the chapter on +Polygamy,--that polygamy is lasciviousness, n. 345; and that a +polygamist, so long as he remains such, is natural, and cannot become +spiritual, n. 347. But the fire of jealousy is different with natural +monogamists, whose love is inflamed not so much against the women as +against those who do violence, becoming anger against the latter, and +cold against the former: it is otherwise with polygamists, whose fire of +jealousy burns also with the rage of revenge: this likewise is one of +the reasons why, after the death of polygamists, their concubines and +wives are for the most part set free, and are sent to seraglios not +guarded, to employ themselves in the various elegant arts proper to +women. + +371. IX. JEALOUSY WITH THOSE MARRIED PARTNERS WHO TENDERLY LOVE EACH +OTHER, IS A JUST GRIEF GROUNDED IN SOUND REASON LEST CONJUGIAL LOVE +SHOULD BE DIVIDED, AND SHOULD THEREBY PERISH. All love is attended with +fear and grief; fear lest it should perish, and grief in case it +perishes: it is the same with conjugial love; but the fear and grief +attending this love is called zeal or jealousy. The reason why this +zeal, with married partners who tenderly love each other, is just and +grounded in sound reason, is, because it is at the same time a fear for +the loss of eternal happiness, not only of its own but also of its +married partner's, and because also it is a defence against adultery. In +respect to the first consideration,--that it is a just fear for the loss +of its own eternal happiness and of that of its married partner, it +follows from every thing which has been heretofore adduced concerning +love truly conjugial; and also from this consideration, that married +partners derive from that love the blessedness of their souls, the +satisfaction of their minds, the delight of their bosoms, and the +pleasure of their bodies; and since these remain with them to eternity, +each party has a fear for eternal happiness. That the above zeal is a +just defence against adulteries, is evident: hence it is like a fire +raging against violation, and defending itself against it. From these +considerations it is evident, that whoever loves a married partner +tenderly, is also jealous, but is just and discreet according to the +man's wisdom. + +372. It was said, that in conjugial love there is implanted a fear lest +it should be divided, and a grief lest it should perish, and that its +zeal is like a fire raging against violation. Some time ago, when +meditating on this subject, I asked the zealous angels concerning the +seat of jealousy? They said, that it is in the understanding of the man +who receives the love of a married partner and returns it; and that its +quality there is according to his wisdom: they said further, that +jealousy has in it somewhat in common with honor, which also resides in +conjugial love; for he that loves his wife, also honors her. In regard +to zeal's residing with a man in his understanding, they assigned this +reason; because conjugial love defends itself by the understanding, as +good does by truth; so the wife defends those things which are common +with the man, by her husband; and that on this account zeal is implanted +in the men, and by them, and for their sake, in the women. To the +question as to the region of the mind in which jealousy resides with the +men, they replied, in their souls, because it is also a defence against +adulteries; and because adulteries principally destroy conjugial love, +that when there is danger of the violation of that love, the man's +understanding grows hard, and becomes like a horn, with which he strikes +the adulterer. + +373. X. JEALOUSY WITH MARRIED PARTNERS WHO DO NOT LOVE EACH OTHER, IS +GROUNDED IN SEVERAL CAUSES; ARISING IN SOME INSTANCES FROM VARIOUS +MENTAL WEAKNESSES. The causes why married partners who do not mutually +love each other, are yet jealous, are principally the honor resulting +from power, the fear of defamation with respect both to the man himself +and also to his wife, and the dread lest domestic affairs should fall +into confusion. It is well known that the men have honor resulting from +power, that is, that they are desirous of being respected in consequence +thereof; for so long as they have this honor, they are as it were of an +elevated mind, and not dejected when in the company of men and women: to +this honor also is attached the name of bravery; wherefore military +officers have it more than others. That the fear of defamation, with +respect both to the man himself and also to his wife, is a cause of +jealousy that agrees with the foregoing: to which may be added, that +living with a harlot, and debauched practices in a house, are accounted +infamous. The reason why some are jealous through a dread lest their +domestic affairs should fall into confusion, is because, so far as this +is the case, the husband is made light of, and mutual services and aids +are withdrawn; but with some in process of time this jealousy ceases and +is annihilated, and with some it is changed into the mere semblance of +love. + +374. That jealousy in certain cases arises from various mental +weaknesses, is not unknown in the world; for there are jealous persons, +who are continually thinking that their wives are unfaithful, and +believe them to be harlots, merely because they hear or see them talk in +a friendly manner with or about men. There are several vitiated +affections of the mind which induce this weakness; the principal of +which is a suspicious fancy, which if it be long cherished, introduces +the mind into societies of similar spirits, from whence it cannot +without difficulty be rescued; it also confirms itself in the body, by +rendering the serum, and consequently the blood, viscous, tenacious, +thick, slow, and acrid, a defect of strength also increases it; for the +consequence of such defect is, that the mind cannot be elevated from its +suspicious fancies; for the presence of strength elevates, and its +absence depresses, the latter causing the mind to sink, give way, and +become feeble; in which case it immerses itself more and more in the +above fancy, till it grows delirious, and thence takes delight in +quarrelling, and, so far as is allowable, in abuse. + +375. There are also several countries, which more than others labor +under this weakness of jealousy: in these the wives are imprisoned, are +tyrannically shut out from conversation with men, are prevented from +even looking at them through the windows, by blinds drawn down, and are +terrified by threats of death if the cherished suspicion shall appear +well grounded; not to mention other hardships which the wives in those +countries suffer from their jealous husbands. There are two causes of +this jealousy; one is, an imprisonment and suffocation of the thoughts +in the spiritual things of the church; the other is, an inward desire of +revenge. As to the first cause,--the imprisonment and suffocation of the +thoughts in the spiritual things of the church, its operation and effect +may be concluded from what has been proved above,--that everyone has +conjugial love according to the state of the church with him, and as the +church is from the Lord, that that love is solely from the Lord, n. 130, +131; when therefore, instead of the Lord, living and deceased men are +approached and invoked, it follows, that the state of the church is such +that conjugial love cannot act in unity with it; and the less so while +the mind is terrified into that worship by the threats of a dreadful +prison: hence it comes to pass, that the thoughts, together with the +expressions of them in conversation, are violently seized and +suffocated; and when they are suffocated, there is an influx of such +things as are either contrary to the church, or imaginary in favor of +it; the consequence of which is, heat in favor of harlots and cold +towards a married partner; from which two principles prevailing together +in one subject, such an unconquerable fire of jealousy flows forth. As +to the second cause,--the inward desire of revenge, this altogether +checks the influx of conjugial love, and swallows it up, and changes the +delight thereof, which is celestial, into the delight of revenge, which +is infernal; and the proximate determination of this latter is to the +wife. There is also an appearance, that the unhealthiness of the +atmosphere, which in those regions is impregnated with the poisonous +exhalations of the surrounding country, is an additional cause. + +376. XI. IN SOME INSTANCES THERE IS NOT ANY JEALOUSY; AND THIS ALSO FROM +VARIOUS CAUSES. There are several causes of there being no jealousy, and +of its ceasing. The absence of jealousy is principally with those who +make no more account of conjugial than of adulterous love, and at the +same time are so void of honorable feeling as to slight the reputation +of a name: they are not unlike married pimps. There is no jealousy +likewise with those who have rejected it from a confirmed persuasion +that it infests the mind, and that it is useless to watch a wife, and +that to do so serves only to incite her, and that therefore it is better +to shut the eyes, and not even to look through the key-hole, lest any +thing should be discovered. Some have rejected jealousy on account of +the reproach attached to the name, and under the idea that any one who +is a real man, is afraid of nothing: some have been driven to reject it +lest their domestic affairs should suffer, and also lest they should +incur public censure in case the wife was convicted of the disorderly +passion of which she is accused. Moreover jealousy passes off into no +jealousy with those who grant license to their wives, either from a want +of ability, or with a view to the procreation of children for the sake +of inheritance, also in some cases with a view to gain, and so forth. +There are also disorderly marriages, in which, by mutual consent, the +licence of unlimited amour is allowed to each party, and yet they are +civil and complaisant to each other when they meet. + +377. XII. THERE IS A JEALOUSY ALSO IN REGARD TO CONCUBINES, BUT NOT SUCH +AS IN REGARD TO WIVES. Jealousy in regard to wives originates in a man's +inmost principles; but jealousy in regard to concubines originates in +external principles; they therefore differ in kind. The reason why +jealousy in regard to wives originates in inmost principles is, because +conjugial love resides in them: the reason why it resides there is, +because marriage from the eternity of its compact established by +covenant, and also from an equality of right, the right of each party +being transferred to the other, unites souls, and lays a superior +obligation on minds: this obligation and that union, once impressed, +remain inseparable, whatever be the quality of the love afterwards, +whether it be warm or cold. Hence it is that an invitation to love +coming from a wife chills the whole man from the inmost principles to +the outermost; whereas an invitation to love coining from a concubine +has not the same effect upon the object of her love. To jealousy in +regard to a wife is added the earnest desire of reputation with a view +to honor; and there is no such addition to jealousy in regard to a +concubine. Nevertheless both kinds of jealousy vary according to the +seat of the love received by the wife and by the concubine; and at the +same time according to the state of the judgment of the man receiving +it. + +378. XIII. JEALOUSY LIKEWISE EXISTS AMONG BEASTS AND BIRDS. That it +exists among wild beasts, as lions, tigers, bears, and several others, +while they have whelps, is well known; and also among bulls, although +they have not calves: it is most conspicuous among dung-hill cocks, who +in favor of their hens fight with their rivals even to death: the reason +why the latter have such jealousy is, because they are vain-glorious +lovers, and the glory of that love cannot endure an equal; that they are +vain-glorious lovers, above every genus and species of birds, is +manifest from their gestures, nods, gait, and tone of voice. That the +glory of honor with men, whether lovers or not, excites, increases, and +sharpens jealousy, has been confirmed above. + +379. XIV. THE JEALOUSY OF MEN AND HUSBANDS IS DIFFERENT FROM THAT OF +WOMEN AND WIVES. The differences cannot however be distinctly pointed +out, since the jealousy of married partners who love each other +spiritually, differs from that of married partners who love each other +merely naturally, and differs again with those who disagree in minds, +and also with those who have subjected their consorts to the yoke of +obedience. The jealousies of men and of women considered in themselves +are different, because from different origins: the origin of the +jealousies of men is in the understanding, whereas of women it is in the +will applied to the understanding of the husband: the jealousy of a man +therefore, is like a flame of wrath and anger; whereas that of a woman +is like a fire variously restrained, by fear, by regard to the husband, +by respect to her own love, and by her prudence in not revealing this +love to her husband by jealousy: they differ also because wives are +loves, and men recipients thereof; and wives are unwilling to squander +their love upon the men, but the case is not so with the recipients +towards the wives. With the spiritual, however, it is otherwise; with +these the jealousy of the man is transferred into the wife, as the love +of the wife is transferred into the husband; therefore with each party +it appears like itself against the attempts of a violator; but the +jealousy of the wife is inspired into the husband against the attempts +of the violating harlot, which is like grief weeping, and moving the +conscience. + + * * * * * + +380. To the above I shall add two MEMORABLE RELATIONS. I was once in +much amazement at the great multitude of men who ascribe creation, and +consequently whatever is under the sun and above it, to nature; +expressing the real sentiments of their hearts as to the visible things +of the world, by this question, "What are these but the works of +nature?" And when they are asked why they ascribe them to nature and not +to God, when nevertheless they occasionally join in the general +confession, that God has created nature, and therefore they might as +well ascribe creation to God as to nature, they return for answer, with +an internal tone of voice, which is scarcely audible, "What is God but +nature?" From this persuasion concerning nature as the creator of the +universe, and from this folly which has to them the semblance of wisdom, +all such persons appear so full of their own importance, that they +regard all those who acknowledge the creation of the universe to be from +God, as so many ants which creep along the ground and tread in a beaten +path, and in some cases as butterflies which fly in the air; ridiculing +their opinions as dreams because they see what they do not see, and +deciding all by the question, "Who has seen God, and who has not seen +nature?" While I was thus amazed at the great multitude of such persons, +there stood near me an angel, who asked me, "What is the subject of your +meditation?" I replied, "It is concerning the great multitude of such as +believe that nature created the universe." The angel then said to me, +"All hell consists of such persons, who are there called satans and +devils; satans, if they have confirmed themselves in favor of nature to +the denial of God, and devils, if they have lived wickedly, and thereby +rejected all acknowledgement of God from their hearts; but I will lead +you to the _gymnasia_, which are in the south-west, where such persons +dwell, having not yet departed to their infernal abodes." He took me by +the hand and led me there. I saw some small houses, in which were +apartments for the studious, and in the midst of them one which served +as a principal hall to the rest. It was constructed of a pitchy kind of +stone, covered with a sort of glazed plates, that seemed to sparkle with +gold and silver, like the stones called _Glades Mariæ_; and here and +there were interspersed shells which glittered in like manner. We +approached and knocked at the door, which was presently opened by one +who bade us welcome. He then went to the table, and fetched four books, +and said, "These books are the wisdom which is at this day the +admiration of many kingdoms: this book or wisdom is the admiration of +many in France, this of many in Germany, this of some in Holland, and +this of some in England:" He further said, "If you wish to see it, I +will cause these four books to shine brightly before your eyes:" he then +poured forth and spread around them the glory of his own reputation, and +the books presently shone as with light; but this light instantly +vanished from our sight. We then asked him what he was now writing? He +replied, that he was now about to bring forth from his treasures, and +publish to the world, things of inmost wisdom, which would be comprised +under these general heads: I. Whether nature be derived from life, or +life from nature. II. Whether the centre be derived from the expanse, or +the expanse from the centre. III. On the centre and the expanse of +nature and of life. Having said this, he reclined on a couch at the +table; but we walked about in his spacious study. He had a candle on the +table, because the light of the sun never shone in that room, but only +the nocturnal light of the moon; and what surprised me, the candle +seemed to be carried all round the room, and to illuminate it; but, for +want of being snuffed, it gave but little light. While he was writing, +we saw images in various forms flying from the table towards the walls, +which in that nocturnal moon-light appeared like beautiful Indian birds; +but on opening the door, lo! in the light of the sun they appeared like +birds of the evening, with wings like network; for they were semblances +of truth made fallacies by being confirmed, which he had ingeniously +connected together into series. After attending some time to this sight, +we approached the table, and asked him what he was then writing? He +replied, "On the first general head, WHETHER NATURE BE DERIVED FROM +LIFE, OR LIFE FROM NATURE;" and on this question he said, that he could +confirm either side, and cause it to be true; but as something lay +concealed within which excited his fears, therefore he durst only +confirm this side, that nature is of life, that is, from life, but not +that life is of nature, that is, from it. We then civilly requested him +to tell us, what lay concealed within, which excited his fears? He +replied, he was afraid lest he should be called a naturalist, and so an +atheist, by the clergy, and a man of unsound reason by the laity; as +they both either believe from a blind credulity, or see from the sight +of those who confirm that credulity. But just then, being impelled by a +kind of indignant zeal for the truth, we addressed him in saying, +"Friend, you are much deceived; your wisdom, which is only an ingenious +talent for writing, has seduced you, and the glory of reputation has led +you to confirm what you do not believe. Do you know that the human mind +is capable of being elevated above sensual things, which are derived +into the thoughts from the bodily senses, and that when it is so +elevated, it sees the things that are of life above, and those that are +of nature beneath? What is life but love and wisdom? and what is nature +but their recipient, whereby they may produce their effects or uses? Can +these possibly be one in any other sense than as principal and +instrumental are one? Can light be one with the eye, or sound with the +ear? Whence are the senses of these organs but from life, and their +forms but from nature? What is the human body but an organ of life? Are +not all things therein organically formed to produce the things which +the love wills and the understanding thinks? Are not the organs of the +body from nature, and love and thought from life? And are not those +things entirely distinct from each other? Raise the penetration of your +ingenuity a little, and you will see that it is the property of life to +be affected and to think, and that to be affected is from love, and to +think is from wisdom, and each is from life; for, as we have said, love +and wisdom are life: if you elevate your faculty of understanding a +little higher, you will see that no love and wisdom exists, unless its +origin be somewhere or other, and that its origin is wisdom itself, and +thence life itself, and these are God from whom is nature." Afterwards +we conversed with him about his second question, WHETHER THE CENTRE BE +OF THE EXPANSE, OR THE EXPANSE OF THE CENTRE; and asked him why he +discussed this question? He replied, "With a view to conclude concerning +the centre and the expanse of nature and of life, thus concerning the +origin of each." And when we asked him what were his sentiments on the +subject, he answered, as in the former case, that he could confirm +either side, but for fear of suffering in his reputation, he would +confirm that the expanse is of the centre, that is, from the centre; +although I know, said he, that something existed before the sun, and +this in the universe throughout, and that these things flowed together +of themselves into order, thus into centres. But here again we addressed +him from the overflowing of an indignant zeal, and said, "Friend, you +are insane." On hearing these words, he drew his couch aside from the +table, and looked timidly at us, and then listened to our conversation, +but with a smile upon his countenance, while we thus proceeded: "What is +a surer proof of insanity, than to say that the centre is from the +expanse? By your centre we understand the sun, and by your expanse the +universe; and thus, according to you, the universe existed without the +sun: but does not the sun make nature, and all its properties, which +depend solely on the heat and light proceeding from the sun by the +atmospheres? Where were those things previous to the sun's existence? +But whence they originated we will shew presently. Are not the +atmospheres and all things which exist on the earth, as surfaces, and +the sun their centre? What are they all without the sun; or how could +they subsist a single moment in the sun's absence? Consequently what +were they all before the sun, or how could they subsist? Is not +subsistence perpetual existence? Since therefore all the parts of nature +derive their subsistence from the sun, they must of consequence derive +also their existence from the same origin: every one sees and is +convinced of this truth by the testimony of his own eyes. Does not that +which is posterior subsist from what is prior, as it exists from what is +prior? Supposing the surface to be the prior and the centre the +posterior, would not the prior in such case subsist from the posterior, +which yet is contrary to the laws of order? How can posterior things +produce prior, or exterior things produce interior, or grosser things +produce purer? consequently, how can surfaces, which constitute the +expanse, produce centres? Who does not see that this is contrary to the +laws of nature? We have adduced these arguments from a rational +analysis, to prove that the expanse exists from the centre, and not the +centre from the expanse; nevertheless every one who sees aright, sees it +to be so without the help of such arguments. You have asserted, that the +expanse flowed together of itself into a centre; did it thus flow by +chance into so wonderful and stupendous an order, where one thing exists +for the sake of another, and everything for the sake of man, and with a +view to his eternal life? Is it possible that nature from any principle +of love, by any principle of wisdom, should provide such things? And can +nature make angels of men, and heaven of angels? Ponder and consider +these things: and your idea of nature existing from nature will fall to +the ground." Afterwards we questioned him as to his former and present +sentiments concerning his third inquiry, relating to the CENTRE AND +EXPANSE OF NATURE AND OF LIKE; whether he was of opinion that the centre +and expanse of life are the same with the centre and expanse of nature? +He replied, that he was in doubt about it, and that he formerly thought +that the interior activity of nature is life; and that love and wisdom, +which essentially constitute the life of man, are thence derived; and +that the sun's fire, by the instrumentality of heat and light, through +the mediums of the atmospheres, produce those principles; but that now, +from what he had heard concerning the eternal life of men, he began to +waver in his sentiments, and that in consequence of such wavering, his +mind was sometimes carried upwards, sometimes downwards; and that when +it was carried upwards, he acknowledged a centre of which he had before +no idea; but when downwards, he saw a centre which he believed to be the +only one that existed; and that life is from the centre which before was +unknown to him; and nature is from the centre which he before believed +to be the only one existing; and that each centre has an expanse around +it. To this we said, Well, if he would only respect the centre and +expanse of nature from the centre and expanse of life, and not +contrariwise; and we informed him, that above the angelic heaven there +is a sun which is pure love, in appearance very like the sun of the +world; and that from the heat which proceeds from that sun, angels and +men derive will and love, and from its light they derive understanding +and wisdom; and that the things which are of life, are called spiritual +and that those which proceed from the sun of the world, are what contain +life, and are called natural; also that the expanse of the centre of +life is called the SPIRITUAL WORLD, which subsists from its sun, and +that the expanse of nature is called the NATURAL WORLD, which subsists +from its sun. Now, since of love and wisdom there cannot be predicated +spaces and times, but instead thereof states, it follows, that the +expanse around the sun of the angelic heaven is not extended, but still +is in the extense of the natural sun, and present with all living +subjects therein according to their receptions, which are according to +forms. But he then asked, "Whence comes the fire of the sun of the +world, or of nature?" We replied, that it is derived from the sun of the +angelic heaven, which is not fire, but divine love proximately +proceeding from God, who is love itself. As he was surprised at this, we +thus proved it: "Love in its essence is spiritual fire; hence fire in +the Word, in its spiritual sense, signifies love: it is on this account +that priests, when officiating in the temple, pray that heavenly fire +may fill their hearts, by which they mean heavenly love: the fire of the +altar and of the candlestick in the tabernacle amongst the Israelites, +represented divine love: the heat of the blood, or the vital heat of men +and animals in general is from no other source than love, which +constitutes their life: hence it is that a man is enkindled, grows warm, +and becomes on fire, while his love is exalted into zeal, anger, and +wrath; wherefore from the circumstance, that spiritual heat, which is +love, produces natural heat with men, even to the kindling and inflaming +of their faces and limbs, it may appear, that the fire of the natural +sun has existed from no other source than the fire of the spiritual sun, +which is divine love. Now, since the expanse originates from the centre, +and not the centre from the expanse, as we said above, and the centre of +life, which is the sun of the angelic heaven, is divine love proximately +proceeding from God, who is in the midst of that sun; and since the +expanse of that centre, which is called the spiritual world, is hence +derived; and since from that sun existed the sun of the world, and from +the latter its expanse, which is called the natural world; it is +evident, that the universe was created by one God." With these words we +took our leave, and he attended us out of the court of his study, and +conversed with us respecting heaven and hell, and the divine government, +from a new acuteness of genius. + +381. THE SECOND MEMORABLE RELATION. On a time as I was looking around +into the world of spirits, I saw at a distance a palace surrounded and +as it were besieged by a crowd; I also saw many running towards it. +Wondering what this could mean, I speedily left the house, and asked one +of those who were running, what was the matter at the palace? He +replied, that three new comers from the world had been taken up into +heaven, and had there seen magnificent things, also maidens and wives of +astonishing beauty; and that being let down from heaven they had entered +into that palace, and were relating what they had seen; especially that +they had beheld such beauties as their eyes had never before seen, or +can see, unless illustrated by the light of heavenly _aura_. Respecting +themselves they said, that in the world they had been orators, from the +kingdom of France, and had applied themselves to the study of eloquence, +and that now they were seized with a desire of making an oration on the +origin of beauty. When this was made known in the neighbourhood, the +multitude flocked together to hear them. Upon receiving this +information, I hastened also myself, and entered the palace, and saw the +three men standing in the midst, dressed in long robes of a sapphire +color, which, having threads of gold in their texture at every change of +posture shone as if they had been golden. They stood ready to speak +behind a kind of stage; and presently one of them rose on a step behind +the stage, and delivered his sentiments concerning the origin of the +beauty of the female sex, in the following words. + +382. "What is the origin of beauty but love, which, when it flows into +the eyes of youths, and sets them on becomes beauty? therefore love and +beauty are the same thing; for love, from an inmost principle, tinges +the face of a marriageable maiden with a kind of flame, from the +transparence of which is derived the dawn and bloom of her life. Who +does not know that the flame emits rays into her eyes, and spreads from +these as centres into the countenance, and also descends into the +breast, and sets the heart on fire, and thereby affects (a youth), just +as a fire with its heat and light affects a person standing near it? +That heat is love, and that light is the beauty of love. The whole world +is agreed, and firm in the opinion, that every one is lovely and +beautiful according to his love: nevertheless the love of the male sex +differs from that of the female. Male love is the love of growing wise, +and female love is that of loving the love of growing wise in the male; +so far therefore as a youth is the love of growing wise, so far he is +lovely and beautiful to a maiden; and so far as a maiden is the love of +a youth's wisdom, so far she is lovely and beautiful to a youth; +wherefore as love meets and kisses the love of another, so also do +beauties. I conclude therefore, that love forms beauty into a +resemblance of itself." + +383. After him arose a second, with a view of discovering, in a neat and +elegant speech, the origin of beauty. He expressed himself thus: "I have +heard that love is the origin of beauty; but I cannot agree with this +opinion. What human being knows what love is? Who has ever contemplated +it with any idea of thought? Who has ever seen it with the eye? Let such +a one tell me where it is to be found. But I assert that wisdom is the +origin of beauty; in women a wisdom which lies concealed and stored up +in the inmost principles of the mind, in men a wisdom which manifests +itself, and is apparent. Whence is a man (_homo_) a man but from wisdom? +Were it not so, a man would be a statue or a picture. What does a maiden +attend to in a youth, but the quality of his wisdom; and what does a +youth attend to in a maiden, but the quality of her affection of his +wisdom? By wisdom I mean genuine morality; because this is the wisdom of +life. Hence it is, that when wisdom which lies concealed, approaches and +embraces wisdom which is manifest, as is the case interiorly in the +spirit of each, they mutually kiss and unite, and this is called love; +and in such case each of the parties appears beautiful to the other. In +a word, wisdom is like the light or brightness of fire, which impresses +itself on the eyes, and thereby forms beauty." + +384. After him the third arose, and spoke to this effect: "It is neither +love alone nor wisdom alone, which is the origin of beauty; but it is +the union of love and wisdom; the union of love with wisdom in a youth, +and the union of wisdom with its love in a maiden: for a maiden does not +love wisdom in herself but in a youth, and hence sees him as beauty, and +when a youth sees this in a maiden, he then sees her as beauty; +therefore love by wisdom forms beauty, and wisdom grounded in love +receives it. That this is the case, appears manifestly in Heaven. I have +there seen maidens and wives, and have attentively considered their +beauties, and have observed, that beauty in maidens differs from beauty +in wives; in maidens being only the brightness, but in wives the +splendor of beauty. The difference appeared like that of a diamond +sparkling from light, and of a ruby shining from fire together with +light. What is beauty but the delight of the sight? and in what does +this delight originate but in the sport of love and wisdom? This sport +gives brilliancy to the sight, and this brilliancy vibrates from eye to +eye, and presents an exhibition of beauty. What constitutes beauty of +countenance, but red and white, and the lovely mixture thereof with each +other? and is not the red derived from love, and the white from wisdom? +love being red from its fire, and wisdom, white from its light. Both +these I have clearly seen in the faces of two married partners in +heaven; the redness of white in the wife, and the whiteness of red in +the husband; and I observed that they shone in consequence of mutually +looking at each other." When the third had thus concluded, the assembly +applauded and cried out, "He has gained the victory." Then on a sudden, +a flaming light, which is the light of conjugial love, filled the house +with its splendor, and the hearts of the company with satisfaction. + + * * * * * + +ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS. + +385. There are evident signs that conjugial love and the love of +infants, which is called _storge_, are connected; and there are also +signs which may induce a belief that they are not connected; for there +is the love of infants with married partners who tenderly love each +other, and also with married partners who disagree entirely, and +likewise with those who are separated from each other, and in some cases +it is more tender and stronger with the latter than the former; but that +still the love of infants is always connected with conjugial love, may +appear from the origin from which it flows in; for although this origin +varies with the recipients, still those loves remain inseparable, just +as the first end in the last, which is the effect. The first end of +conjugial love is the procreation of offspring, and the last, or the +effect, is the offspring procreated. That the first end enters into the +effect, and is therein as in its origin, and does not withdraw from it, +may be seen from a rational view of the orderly progression of ends and +causes to effects. But as the reasonings of the generality commence +merely from effects, and from them proceed to some consequences thence +resulting, and do not commence from causes, and from them proceed +analytically to effects, and so forth; therefore the rational principles +of light must needs become the obscure principles of cloud; whence come +derivations from truth, arising from appearances and fallacies. But that +it may be seen that conjugial love and the love of infants are +interiorly connected, although exteriorly disjointed, we will proceed to +demonstrate it in the following order. I. _Two universal spheres proceed +from the Lord to preserve the universe in its created State; of which +the one is the sphere of procreating, and the other the sphere of +protecting the things procreated._ II. _These two universal spheres make +a one with the sphere of conjugial love and the sphere of the love of +infants._ III. _These two spheres universally and singularly flow into +all things of heaven, and all things of the world from first to last._ +IV. _The sphere of the love of infants is a sphere of protection and +support of those who cannot protect and support themselves._ V. _This +sphere affects both the evil and the good, and disposes every one to +love, protect, and support his offspring from his own love._ VI. _This +sphere principally affects the female sex, thus mothers, and the male +sex, or fathers, by derivation from them._ VII. _This sphere is also a +sphere of innocence and peace from the Lord._ VIII. _The sphere of +innocence flows into infants, and through them into the parents, and +affects them._ IX, _It also flows into the souls of the parents, and +unites with the same sphere (as operative) with the infants; and it is +principally insinuated by means of the touch._ X. _In the degree in +which innocence retires from infants, affection and conjunction also +abate, and this successively even to separation._ XI. _A state of +rational innocence and peace with parents towards infants is grounded on +the circumstance, that they know nothing and can do nothing from +themselves, but from others, especially from the father and mother; and +that this state also successively retires, in proportion as they know +and have ability from themselves, and not from others._ XII. _The above +sphere advances in order from the end through causes into effects and +makes periods; whereby creation is preserved in the state foreseen and +provided for._ XIII. _The love of infants descends and does not ascend._ +XIV. _Wives have one state of love before conception and another after, +even to the birth._ XV. _With parents conjugial love is conjoined with +the love of infants by spiritual causes, and thence by natural._ XVI. +_The love of infants and children is different with spiritual married +partners from what it is with natural._ XVII. _With spiritual married +partners that love is from what is interior or prior, but with natural +from what is exterior or posterior._ XVIII. _In consequence hereof that +love prevails with married partners who mutually love each other, and +also with those who do not at all love each other._ XIX. _The love of +infants remains after death, especially with women._ XX. _Infants are +educated under the Lord's auspices by such women, and grow in stature +and intelligence as in the world._ XXI. _It is there provided by the +Lord, that with those infants the innocence of infancy becomes the +innocence of wisdom, and thus the infants become angels._ We now proceed +to an explanation of each article. + +386. I. TWO UNIVERSAL SPHERES PROCEED FROM THE LORD TO PRESERVE THE +UNIVERSE IN ITS CREATED STATE; OF WHICH THE ONE IS THE SPHERE OF +PROCREATING AND THE OTHER THE SPHERE OF PROTECTING THE THINGS +PROCREATED. The divine which proceeds from the Lord is called a sphere, +because it goes forth from him, surrounds him, fills both the spiritual +and the natural world, and produces the effects of the ends which the +Lord predestinated in creation, and provides since creation. All that +which flows from a subject, and surrounds and environs it, is named a +sphere; as in the case of the sphere of light from the sun around it, of +the sphere of life from man around him, of the sphere of odor from a +plant around it, of the sphere of attraction from the magnet around it, +and so forth: but the universal spheres of which we are here treating, +are from the Lord around him; and they proceed from the sun of the +spiritual world, in the midst of which he is. From the Lord by means of +that sun, proceeds a sphere of heat and light, or what is the same, a +sphere of love and wisdom, to produce ends, which are uses; but that +sphere according to uses, is distinguished by various names: the divine +sphere which looks to the preservation of the universe in its created +state by successive generations, is called the sphere of procreating; +and the divine sphere which looks to the preservation of generations in +their beginnings, and afterwards in their progressions, is called the +sphere of protecting the things procreated: besides these two, there are +several other divine spheres which are named according to their uses, +consequently variously, as may be seen above, n. 222. The operations of +uses by these spheres are the divine providence. + +387. II. THESE TWO UNIVERSAL SPHERES MAKE A ONE WITH THE SPHERE OF +CONJUGIAL LOVE AND THE SPHERE OF THE LOVE OF INFANTS. That the sphere of +conjugial love makes a one with the sphere of procreating, is evident; +for procreation is the end, and conjugial love the mediate cause by +which (the end is promoted), and the end and the cause in what is to be +effected and in effects, act in unity, because they act together. That +the sphere of the love of infants makes a one with the sphere of +protecting the things procreated, is also evident, because it is the end +proceeding from the foregoing end, which was procreation, and the love +of infants is its mediate cause by which it is promoted: for ends +advance in a series, one after another, and in their progress the last +end becomes the first, and thereby advances further, even to the +boundary, in which they subsist or cease. But on this subject more will +be seen in the explanation of article XII. + +388. III. THESE TWO SPHERES UNIVERSALLY AND SINGULARLY FLOW INTO ALL +THINGS OF HEAVEN AND ALL THINGS OF THE WORLD, FROM FIRST TO LAST. It is +said universally and singularly, because when mention is made of a +universal, the singulars of which it is composed are meant at the same +time; for a universal exists from and consists of singulars; thus it +takes its name from them, as a whole exists from, consists of, and takes +its name from its parts; therefore, if you take away singulars, a +universal is only a name, and is like a mere surface which contains +nothing: consequently to attribute to God universal government, and to +take away singulars, is vain talk and empty preaching: nor is it to the +purpose, in this case, to urge a comparison with the universal +government of the kings of the earth. From this ground then it is said, +that those two spheres flow in universally and singularly. + +389. The reason why the spheres of procreating and of protecting the +things procreated, or the spheres of conjugial love and the love of +infants, flow into all thing of heaven and all things of the world, from +first (principles) to last, is because all things which proceed from the +Lord, or from the sun which is from him and in which he is, pervade the +created universe even to the last of all its principles: the reason of +this is, because divine things, which in progression are called +celestial and spiritual, have no relation to space and time. That +extension cannot be predicated of things spiritual, in consequence of +their not having any relation to space and time, is well known: hence +whatever proceeds from the Lord, is in an instant from first +(principles) in last. That the sphere of conjugial love is thus +universal may be seen above, n. 222-225. That in like manner the sphere +of the love of infants is universal, is evident from that love's +prevailing in heaven, where there are infants from the earths; and from +that love's prevailing in the world with men, beasts and birds, serpents +and insects. Something resembling this love prevails also in the +vegetable and mineral kingdoms; in the vegetable, in that seeds are +guarded by shells or husks as by swaddling clothes, and moreover are in +the fruit as in a house, and are nourished with juice as with milk; that +there is something similar in minerals, is plain from the matrixes and +external covering, in which noble gems and metals are concealed and +guarded. + +390. The reason why the sphere of procreating, and the sphere of +protecting the things procreated, make a one in a continual series, is, +because the love of procreating is continued into the love of what is +procreated. The quality of the love of procreating is known from its +delight, which is supereminent and transcendent. This love influences +the state of procreating with men, and in a remarkable manner the state +of reception with women; and this very exalted delight with its love +continues even to the birth, and there attains its fulness. + +391. IV. THE SPHERE OF THE LOVE OF INFANTS IS A SPHERE OF PROTECTION AND +SUPPORT OF THOSE WHO CANNOT PROTECT AND SUPPORT THEMSELVES. That the +operations of uses from the Lord by spheres proceeding from him, are the +divine providence, was said above, n. 386; this divine providence +therefore is meant by the sphere of protection and support of those who +cannot protect and support themselves: for it is a law of creation that +the things created are to be preserved, guarded, protected, and +supported; otherwise the universe would fall to decay: but as this +cannot be done immediately from the Lord with living creatures, who are +left to their own choice, it is done mediately by his love implanted in +fathers, mothers, and nurses. That their love is from the Lord +influencing them, is not known to themselves, because they do not +perceive the influx, and still less the Lord's omnipresence: but who +does not see, that this principle is not of nature, but of the divine +providence operating in and by nature; and that such a universal +principle cannot exist except from God, by a certain spiritual sun, +which is in the centre of the universe, and whose operation, being +without space and time, is instant and present from first principles in +last? But in what manner that divine operation, which is the Lord's +divine providence, is received by animate subjects, will be shewn in +what follows. That mothers and fathers protect and support infants, +because they cannot protect and support themselves, is not the cause of +that love, but is a rational cause derived from that love's falling into +the understanding; for a man, from this cause alone, without love +inspired and inspiring it, or without law and punishment compelling him, +would no more than a statue provide for infants. + +392. V. THIS SPHERE AFFECTS BOTH THE EVIL AND THE GOOD, AND DISPOSES +EVERY ONE TO LOVE, PROTECT, AND SUPPORT HIS OFFSPRING FROM HIS OWN LOVE. +Experience testifies that the love of infants prevails equally with the +evil and the good, and in like manner with tame and wild beasts; yea, +that in some cases it is stronger and more ardent in its influence on +evil men, and also on wild beasts. The reason of this is, because all +love proceeding from the Lord and flowing into subjects, is changed in +the subject into the love of its life; for every animate subject has no +other sensation than that its love originates in itself, as it does not +perceive the influx; and while also it actually loves itself, it makes +the love of infants proper to itself; for it sees as it were itself in +them, and them in itself, and itself thus united with them. Hence also +this love is fiercer with wild beasts, as with lions and lionesses, he +and she bears, leopards and leopardesses, he and she wolves, and others +of a like nature, than with horses, deer, goats, and sheep; because +those wild beasts have dominion over the tame, and hence self-love is +predominant, and this loves itself in its offspring; therefore as we +said, the influent love is turned into self-love. Such an inversion of +the influent love into self-love, and the consequent protection and +support of the young offspring by evil parents, is of the Lord's divine +providence; for otherwise there would remain but few of the human race, +and none of the savage beasts, which, nevertheless, are of use. From +these considerations it is evident, that every one is disposed to love, +protect, and support his offspring, from his own love. + +393. VI. THIS SPHERE PRINCIPALLY AFFECTS THE FEMALE SEX, THUS MOTHERS +AND THE MALE SEX, OR FATHERS, BY DERIVATION FROM THEM. This follows from +what was said above, in regard to the origin of conjugial love,--that +the sphere of conjugial love is received by the women, and through them +is transferred to the men: because women are born loves of the +understanding of the men, and the understanding is a recipient. The case +is the same with the love of infants, because this originates in +conjugial love. It is well known that mothers are influenced by a most +tender love of infants, and fathers by a love less tender. That the love +of infants is inherent in conjugial love, into which women are born, is +evident from the amiable and endearing love of girls towards infants, +and towards their dolls, which they carry, dress, kiss, and press to +their bosoms: boys are not influenced by any such affection. It appears +as if mothers derived the love of infants from nourishing them in the +womb out of their own blood, and from the consequent appropriation of +their life, and thus from sympathetic union: but still this is not the +origin of that love; for if another infant, without the mother's +knowledge, were to be put after the birth in the place of the genuine +infant, the mother would love it with equal tenderness as if it were her +own: moreover infants are sometimes loved by their nurses more than by +their mothers. From these considerations it follows, that this love is +from no other source than from the conjugial love implanted in every +woman, to which is joined the love of conceiving; from the delight of +which the wife is prepared for reception. This is the first of the above +love, which with its delight after the birth passes fully to the +offspring. + +394. VII. THIS SPHERE IS ALSO A SPHERE OF INNOCENCE AND PEACE (FROM THE +LORD). Innocence and peace are the two inmost principles of heaven; they +are called inmost principles, because they proceed immediately from the +Lord: for the Lord is innocence itself and peace itself. From innocence +the Lord is called a Lamb, and from peace he saith, "_Peace I leave you; +my peace I give you_," John xiv. 27; and he is also meant by the peace +with which the disciples were to salute a city or house which they +entered; and of which it is said, that if it was worthy, peace would +come upon it, and if not worthy, peace would return, Matt. x. 11-15. +Hence also the Lord is called the Prince of peace, Isaiah ix. 5, 6. A +further reason why innocence and peace are the inmost principles of +heaven, is, because innocence is the _esse_ of every good, and peace is +the blessed principle of every delight which is of good. See the work on +HEAVEN AND HELL, as to the state of innocence of the angels of heaven, +n. 276-283; and as to peace in heaven, n. 284-290. + +395. VIII. THE SPHERE OF INNOCENCE FLOWS INTO INFANTS, AND THROUGH THEM +INTO THE PARENTS, AND AFFECTS THEM. It is well known that infants are +innocences; but it is not known that their innocence flows in from the +Lord. It flows in from the Lord, because, as was said just above, he is +innocence itself; neither can any thing flow in, since it cannot exist +except from its first principle, which is IT itself. But we will briefly +describe the nature and quality of the innocence of infants, which +affects parents: it shines forth from their face, from some of their +gestures, and from their first speech, and affects them. They have +innocence, because they do not think from any interior principle; for +they do not as yet know what is good and evil, and what is true and +false, as the ground of their thoughts; in consequence of which they +have not a prudence originating in selfhood, nor any deliberate purpose; +of course they do not regard any evil as an end. They are free from +selfhood acquired from self-love and the love of the world; they do not +attribute any thing to themselves; they refer to their parents whatever +they receive; content with the trifles which are given them as presents, +they have no care about food and raiment, or about the future; they do +not look to the world, and immerse themselves thereby in the desire of +many things; they love their parents, their nurses, and their infant +companions, with whom they play in innocence; they suffer themselves to +be guided, they harken and obey. This is the innocence of infancy, which +is the cause of the love called _storge_. + +396. IX. IT ALSO FLOWS IN TO THE SOULS OF THE PARENTS, AND UNITES WITH +THE SAME SPHERE (AS OPERATIVE) WITH THE INFANTS, AND IT IS PRINCIPALLY +INSINUATED BY MEANS OF THE TOUCH. The Lord's innocence flows into the +angels of the third heaven, where all are in the innocence of wisdom, +and passes through the inferior heavens, but only through the innocences +of the angels therein, and thus immediately and mediately flows into +infants. These differ but little from graven forms; but still they are +receptible of life from the Lord through the heavens. Yet, unless the +parents also received that influx in their souls, and in the inmost +principles of their minds, they would in vain be affected by the +innocence of the infants. There must be something adequate and similar +in another, whereby communication may be effected, and which may cause +reception, affection, and thence conjunction; otherwise it would be like +soft seed falling upon a stone, or a lamb exposed to a wolf. From this +ground then it is, that innocence flowing into the souls of the parents, +unites with the innocence of the infants. Experience may shew that, with +the parents, this conjunction is effected by the mediation of the bodily +senses, but especially by the touch: as that the sight is intimately +delighted by seeing them, the hearing by their speech, the smelling by +their odor. That the communication and therefore the conjunction of +innocence is principally effected by the touch, is evident from the +satisfaction of carrying them in the arms, from fondling and kissing +them, especially in the case of mothers, who are delighted in laying +their mouth and face upon their bosoms, and at the same time in touching +the same with the palms of their hands, in general, in giving them milk +by suckling them at the breasts, moreover, in stroking their naked body, +and the unwearied pains they take in washing and dressing them on their +laps. That the communications of love and its delights between married +partners are effected by the sense of the touch has been occasionally +proved above. The reason why communications of the mind are also +effected by the same sense is, because the hands are a man's ultimates, +and his first principles are together in the ultimates, whereby also all +things of the body and of the mind are kept together in an inseparable +connection. Hence it is, that Jesus touched infants, Matt, xviii. 2-6; +Mark x. 13-16; and that he healed the sick by the touch: and that those +who touched him were healed: hence also it is, that inaugurations into +the priesthood are at this day effected by the laying on of hands. From +these considerations it is evident, that the innocence of parents and +the innocence of infants meet each other by the touch, especially of the +hands, and thereby join themselves together as by kisses. + +397. That innocence produces similar effects with beasts and birds as +with men, and that by contact, is well known: the reason of this is, +because all that proceeds from the Lord, in an instant pervades the +universe, as may be seen above, n. 388-390; and as it proceeds by +degrees, and by continual mediations, therefore it passes not only to +animals, but also to vegetables and minerals; see n. 389; it also passes +into the earth itself, which is the mother of all vegetables and +minerals; for the earth, in the spring, is in a prepared state for the +reception of seeds, as it were in the womb; and when it receives them, +it, as it were, conceives, cherishes them, bears, excludes, suckles, +nourishes, clothes, educates, guards, and, as it were, loves the +offspring derived from them, and so forth. Since the sphere of +procreation proceeds thus far, how much more must it proceed to animals +of every kind, even to worms! That as the earth is the common mother of +vegetables, so there is also a common mother of bees in every hive, is a +well known tact, confirmed by observation. + +398. X. IN THE DEGREE IN WHICH INNOCENCE RETIRES FROM INFANTS, AFFECTION +AND CONJUNCTION ALSO ABATE, AND THIS SUCCESSIVELY EVEN TO SEPARATION. It +is well known that the love of infants, or _storge_, retires from +parents according as innocence retires from them; and that, in the case +of men, it retires even to the separation of children from home, and in +the case of beasts and birds, to a rejection from their presence, and a +total forgetfulness of relationship. From this circumstance, as an +established fact, it may further appear, that innocence flowing in on +each side produces the love called _storge_. + +399. XI. A STATE OF RATIONAL INNOCENCE AND PEACE WITH PARENTS TOWARDS +INFANTS, IS GROUNDED IN THE CIRCUMSTANCE, THAT THEY KNOW NOTHING AND CAN +DO NOTHING FROM THEMSELVES, BUT FROM OTHERS, ESPECIALLY FROM THE FATHER +AND MOTHER; AND THIS STATE SUCCESSIVELY RETIRES, IN PROPORTION AS THEY +KNOW AND HAVE ABILITY FROM THEMSELVES, AND NOT FROM OTHERS. That the +sphere of the love of infants is a sphere of protection and support of +those who cannot protect and support themselves, was shewn above in its +proper article, n. 391: that this is only a rational cause with men, but +not the very essential cause of that love prevailing with them, was also +mentioned in the same article. The real original cause of that love is +innocence from the Lord, which flows in while the man is ignorant of it, +and produces the above rational cause; therefore as the first cause +produces a retiring from that love, so also does the second cause at the +same time; or what is the same, as the communication of innocence +retires, so also the persuading reason accompanies it; but this is the +case only with man to the intent that he may do what he does from +freedom according to reason, and from this, as from a rational and at +the same time a moral law, may support his adult offspring according to +the requirements of necessity and usefulness. This second cause does not +influence animals who are without reason, they being affected only by +the prior cause, which to them is instinct. + +400. XII. THE SPHERE OF THE LOVE OF PROCREATING ADVANCES IN ORDER FROM +THE END THROUGH CAUSES INTO EFFECTS, AND MAKES PERIODS; WHEREBY CREATION +IS PRESERVED IN THE STATE FORESEEN AND PROVIDED FOR. All operations in +the universe have a progression from ends through causes into effects. +These three are in themselves indivisible, although in idea they appear +divided; but still the end, unless the intended effect is seen together +with it, is not any thing; nor does either become any thing, unless the +cause supports, contrives, and conjoins it. Such a progression is +inherent in every man in general, and in every particular, altogether as +will, understanding, and action: every end in regard to man relates to +the will, every cause to the understanding, and every effect to the +action; in like manner, every end relates to love, every efficient cause +to wisdom, and every effect thence derived to use. The reason of this +is, because the receptacle of love is the will, the receptacle of wisdom +is the understanding, and the receptacle of use is action: since +therefore operations in general and in particular with man advance from +the will through the understanding into act, so also do they advance +from love through wisdom into use. By wisdom here we mean all that which +belongs to judgement and thought. That these three are a one in the +effect, is evident. That they also make a one in ideas before the +effect, is perceived from the consideration, that determination only +intervenes; for in the mind an end goes forth from the will and produces +for itself a cause in the understanding, and presents to itself an +intention; and intention is as an act before determination; hence it is, +that by a wise man, and also by the Lord, intention is accepted as an +act. What rational person cannot see, or, when he hears, acknowledge, +that those three principles flow from some first cause, and that that +cause is, that from the Lord, the Creator and Conservator of the +universe, there continually proceed love, wisdom, and use, and these +three are one? Tell, if you can, in what other source they originate. + +401. A similar progression from end through cause into effect belongs +also to the sphere of procreating and of protecting the things +procreated. The end in this case is the will or love of procreating; the +middle cause, by which the end is effected and into which it infuses +itself, is conjugial love; the progressive series of efficient causes is +the loving, conception, gestation of the embryo or offspring to be +procreated; and the effect is the offspring itself procreated. But +although end, cause, and effect successively advance as three things, +still in the love of procreating, and inwardly in all the causes, and in +the effect itself, they make a one. They are the efficient causes only, +which advance through times, because in nature; while the end or will, +or love, remains continually the same: for ends advance in nature +through times without time; but they cannot come forth and manifest +themselves, until the effect or use exists and becomes a subject; before +this, the love could love only the advance, but could not secure and fix +itself. That there are periods of such progressions, and that creation +is thereby preserved in the state foreseen and provided for, is well +known. But the series of the love of infants from its greatest to its +least, thus to the boundary in which it subsists or ceases, is +retrograde; since it is according to the decrease of innocence in the +subject, and also on account of the periods. + +402. XIII. THE LOVE OF INFANTS DESCENDS, AND DOES NOT ASCEND. That it +descends from generation to generation, or from sons and daughters to +grandsons and granddaughters, and does not ascend from these to fathers +and mothers of families, is well known. The cause of its increase in +descent is the love of fructifying, or of producing uses, and in respect +to the human race, it is the love of multiplying it; but this derives +its origin solely from the Lord, who, in the multiplication of the human +race, regards the conservation of creation, and as the ultimate end +thereof, the angelic heaven, which is solely from the human race; and +since the angelic heaven is the end of ends, and thence the love of +loves with the Lord, therefore there is implanted in the souls of men, +not only the love of procreating, but also of loving the things +procreated in successions: hence also this love exists only with man and +not with any beast or bird. That this love with man descends increasing, +is in consequence of the glory of honor, which in like manner increases +with him according to amplifications. That the love of honor and glory +receives into itself the love of infants flowing from the Lord, and +makes it as it were its own, will be seen in article XVI. + +403. XIV. WIVES HAVE ONE STATE OF LOVE BEFORE CONCEPTION AND ANOTHER +AFTER, EVEN TO THE BIRTH. This is adduced to the end that it may be +known, that the love of procreating, and the consequent love of what is +procreated, is implanted in conjugial love with women, and that with +them those two loves are divided, while the end, which is the love of +procreating, begins its progression. That the love called _storge_ is +then transferred from the wife to the husband; and also that the love of +procreating, which, as we said, with a woman makes one with her +conjugial love, is then not alike, is evident from several indications. + +404. XV. WITH PARENTS CONJUGIAL LOVE IS CONJOINED WITH THE LOVE OF +INFANTS BY SPIRITUAL CAUSES, AND THENCE BY NATURAL. The spiritual causes +are, that the human race may be multiplied, and from this the angelic +heaven enlarged, and that thereby such may be born as will become +angels, serving the Lord to promote uses in heaven, and by consociation +with men also in the earths: for every man has angels associated with +him from the Lord; and such is his conjunction with them, that if they +were taken away, he would instantly die. The natural causes of the +conjunction of those two loves are, to effect the birth of those who may +promote uses in human societies, and may be incorporated therein as +members. That the latter are the natural and the former the spiritual +causes of the love of infants and of conjugial love, even married +partners themselves think and sometimes declare, saying they have +enriched heaven with as many angels as they have had descendants, and +have furnished society with as many servants as they have had children. + +405. XVI. THE LOVE OF CHILDREN AND INFANTS IS DIFFERENT WITH SPIRITUAL +MARRIED PARTNERS FROM WHAT IT IS WITH NATURAL. With spiritual married +partners the love of infants as to appearance, is like the love of +infants with natural married partners; but it is more inward, and thence +more tender, because that love exists from innocence, and from a nearer +reception of innocence, and thereby a more present preception of it in +man's self: for the spiritual are such so far as they partake of +innocence. But spiritual fathers and mothers, after they have sipped the +sweet of innocence with their infants, love their children very +differently from what natural fathers and mothers do. The spiritual love +their children from their spiritual intelligence and moral life; thus +they love them from the fear of God and actual piety, or the piety of +life, and at the same time from affection and application to uses +serviceable to society, consequently from the virtues and good morals +which they possessed. From the love of these things they are principally +led to provide for, and minister to, the necessities of their children; +therefore if they do not observe such things in them, they alienate +their minds from them and do nothing for them but so far as they think +themselves bound in duty. With natural fathers and mothers the love of +infants is indeed grounded also in innocence; but when the innocence is +received by them, it is entwined around their own love, and consequently +the love of their infants from the latter, and at the same time from the +former, kissing, embracing, and dangling them, hugging them to their +bosoms, and fawning upon and flattering them beyond all bounds, +regarding them as one heart and soul with themselves; and afterwards, +when they have passed the state of infancy even to boyhood and beyond +it, in which state innocence is no longer operative, they love them not +from any fear of God and actual piety, or the piety of life, nor from +any rational and moral intelligence they may have; neither do they +regard, or only very slightly, if at all, their internal affections, and +thence their virtues and good morals, but only their externals, which +they favor and indulge. To these externals their love is directed and +determined: hence also they close their eyes to their vices, excusing, +and favoring them. The reason of this is, because with such parents the +love of their offspring is also the love of themselves; and this love +adheres to the subject outwardly, without entering into it, as self does +not enter into itself. + +406. The quality of the love of infants and of the love of children with +the spiritual and with the natural, is evidently discerned from them +after death; for most fathers, when they come into another life, +recollect their children who have died before them; they are also +presented to and mutually acknowledge each other. Spiritual fathers only +look at them, and inquire as to their present state, and rejoice if it +is well with them, and grieve if it is ill; and after some conversation, +instruction, and admonition respecting moral celestial life, they +separate from them, telling them, that they are no longer to be +remembered as fathers because the Lord is the only Father to all in +heaven, according to his words, Matt. xxiii. 9: and that they do not at +all remember them as children. But natural fathers, when they first +become conscious that they are living after death, and recall to mind +their children who have died before them, and also when, agreeably to +their wishes, they are presented to each other, they instantly embrace, +and become united like bundles of rods; and in this case the father is +continually delighted with beholding and conversing with them. If the +father is told that some of his children are satans, and that they have +done injuries to the good, he nevertheless keeps them in a group around +him, if he himself sees that they are the occasion of hurt and do +mischief, he still pays no attention to it, nor does he separate any of +them from association with himself; in order, therefore, to prevent the +continuance of such a mischievous company, they are of necessity +committed forthwith to hell; and there the father, before the children, +is shut up in confinement, and the children are separated, and each is +removed to the place of his life. + +407. To the above I will add this wonderful relation:--in the spiritual +world I have seen fathers who, from hatred, and as it were rage, had +looked at infants presented before their eyes, with a mind so savage, +that, if they could, they would have murdered them; but on its being +hinted to them, though without truth, that they were their own infants, +their rage and savageness instantly subsided, and they loved them to +excess. This love and hatred prevail together with those who in the +world had been inwardly deceitful, and had set their minds in enmity +against the Lord. + +408. XVII. WITH THE SPIRITUAL THAT LOVE IS FROM WHAT IS INTERIOR OR +PRIOR, BUT WITH THE NATURAL FROM WHAT IS EXTERIOR OR POSTERIOR. To think +and conclude from what is interior or prior, is to think and conclude +from ends and causes to effects; but to think and conclude from what is +exterior or posterior, is to think and conclude from effects to causes +and ends. The latter progression is contrary to order, but the former +according to it; for to think and conclude from ends and causes, is to +think and conclude from goods and truths, viewed in a superior region of +the mind, to effects in an inferior region. Real human rationality from +creation is of this quality. But to think and conclude from effects, is +to think and conclude from an inferior region of the mind, where the +sensual things of the body reside with their appearances and fallacies, +to guess at causes and effects, which in itself is merely to confirm +falsities and concupiscences, and afterwards to see and believe them to +be truths of wisdom and goodnesses of the love of wisdom. The case is +similar in regard to the love of infants and children with the spiritual +and the natural; the spiritual love them from what is prior, thus +according to order: but the natural love them from what is posterior, +thus contrary to order. These observations are adduced only for the +confirmation of the preceding article. + +409. XVIII. IN CONSEQUENCE HEREOF THAT LOVE PREVAILS WITH MARRIED +PARTNERS WHO MUTUALLY LOVE EACH OTHER, AND ALSO WITH THOSE WHO DO NOT AT +ALL LOVE EACH OTHER; consequently it prevails with the natural as well +as with the spiritual; but the latter are influenced by conjugial love, +whereas the former are influenced by no such love but what is apparent +and pretended. The reason why the love of infants and conjugial love +still act in unity, is, because, as we have said, conjugial love is +implanted in every woman from creation, and together with it the love of +procreating, which is determined to and flows into the procreated +offspring, and from the women is communicated to the men. Hence in +houses, in which there is no conjugial love between the man and his +wife, it nevertheless is with the wife, and thereby some external +conjunction is effected with the man. From this same ground it is, that +even harlots love their offspring; for that which from creation is +implanted in souls, and respects propagation, is indelible, and cannot +be extirpated. + +410. XIX. THE LOVE OF INFANTS REMAINS AFTER DEATH, ESPECIALLY WITH +WOMEN. Infants, as soon as they are raised up, which happens immediately +after their decease, are elevated into heaven, and delivered to angels +of the female sex, who in the life of the body in the world loved +infants, and at the same time feared God. These, having loved all +infants with maternal tenderness, receive them as their own; and the +infants in this case, as from an innate feeling, love them as their +mothers: as many infants are consigned to them, as they desire from a +spiritual _storge_. The heaven in which infants are appears in front in +the region of the forehead, in the line in which the angels look +directly at the Lord. That heaven is so situated, because all infants +are educated under the immediate auspices of the Lord. There is an +influx also into this heaven from the heaven of innocence, which is the +third heaven. When they have passed through this first period, they are +transferred to another heaven, where they are instructed. + +411. XX. INFANTS ARE EDUCATED UNDER THE LORD'S AUSPICES BY SUCH WOMEN, +AND GROW IN STATURE AND INTELLIGENCE AS IN THE WORLD. Infants in heaven +are educated in the following manner; they learn to speak from the +female angel who has the charge of their education; their first speech +is merely the sound of affection, in which however there is some +beginning of thought, whereby what is human in the sound is +distinguished from the sound of an animal; this speech gradually becomes +more distinct, as ideas derived from affection enter the thought: all +their affections, which also increase, proceed from innocence. At first, +such things are insinuated into them as appear before their eyes, and +are delightful; and as these are from a spiritual origin, heavenly +things flow into them at the same time, whereby the interiors of their +minds are opened. Afterwards, as the infants are perfected in +intelligence, so they grow in stature, and viewed in this respect, they +appear also more adult, because intelligence and wisdom are essential +spiritual nourishment; therefore those things which nourish their minds, +also nourish their bodies. Infants in heaven, however, do not grow up +beyond their first age, where they stop, and remain in it to eternity. +And when they are in that age, they are given in marriage, which is +provided by the Lord, and is celebrated in the heaven of the youth, who +presently follows the wife into her heaven, or into her house, if they +are of the same society. That I might know of a certainty, that infants +grow in stature, and arrive at maturity as they grow in intelligence, I +was permitted to speak with some while they were infants, and afterwards +when they were grown up; and they appeared as full-grown youths, in a +stature, like that of young men full grown in the world. + +412. Infants are instructed especially by representatives adequate and +suitable to their genius; the great beauty and interior wisdom of which +can scarcely be credited in the world. I am permitted to adduce here two +representations, from which a judgement may be formed in regard to the +rest. On a certain time they represented the Lord ascending from the +sepulchre, and at the same time the unition of his human with the +divine. At first they presented the idea of a sepulchre, but not at the +same time the idea of the Lord, except so remotely, that it was +scarcely, and as it were at a distance, perceived that it was the Lord; +because in the idea of a sepulchre there is somewhat funereal, which +they hereby removed. Afterwards they cautiously admitted into the +sepulchre a sort of atmosphere, appearing nevertheless as a thin vapor, +by which they signified, and this with a suitable degree of remoteness, +spiritual life in baptism. They afterwards represented the Lord's +descent to those who were bound, and his ascent with them into heaven; +and in order to accommodate the representation to their infant minds, +they let down small cords that were scarcely discernible, exceedingly +soft and yielding, to aid the Lord in the ascent, being always +influenced by a holy fear lest any thing in the representation should +affect something that was not under heavenly influence: not to mention +other representations, whereby infants are introduced into the +knowledges of truth and the affections of good, as by games adapted to +their capacities. To these and similar things infants are led by the +Lord by means of innocence passing through the third heaven; and thus +spiritual things are insinuated into their affections, and thence into +their tender thoughts, so that they know no other than that they do and +think such things from themselves, by which their understanding +commences. + +413. XXI. IT IS THERE PROVIDED BY THE LORD, THAT WITH THOSE INFANTS THE +INNOCENCE OF INFANCY BECOMES THE INNOCENCE OF WISDOM (AND THUS THEY +BECOME ANGELS). Many may conjecture that infants remain infants, and +become angels immediately after death: but it is intelligence and wisdom +that make an angel: therefore so long as infants are without +intelligence and wisdom, they are indeed associated with angels, yet are +not angels: but they then first become so when they are made intelligent +and wise. Infants therefore are led from the innocence of infancy to the +innocence of wisdom, that is, from external innocence to internal: the +latter innocence is the end of all their instruction and progression: +therefore when they attain to the innocence of wisdom, the innocence of +infancy is adjoined to them, which in the mean time had served them as a +plane. I saw a representation of the quality of the innocence of +infancy; it was of wood almost without life, and was vivified in +proportion as the knowledges of truth and the affections of good were +imbibed: and afterwards there was represented the quality of the +innocence of wisdom, by a living infant. The angels of the third heaven, +who are in a state of innocence from the Lord above other angels, appear +like naked infants before the eyes of spirits who are beneath the +heavens; and as they are wiser than all others, so are they also more +truly alive: the reason of this is, because innocence corresponds to +infancy, and also to nakedness, therefore it is said of Adam and his +wife, when they were in a state of innocence, that they were naked and +were not ashamed, but that when they had lost their state of innocence, +they were ashamed of their nakedness, and hid themselves, Gen. ii. 25; +chap. iii. 7, 10, 11. In a word, the wiser the angels are the more +innocent they are. The quality of the innocence of wisdom may in some +measure be seen from the innocence of infancy above described, n. 395, +if only instead of parents, the Lord be assumed as the Father by whom +they are led, and to whom they ascribe what they have received. + +414. On the subject of innocence I have often conversed with the angels +who have told me that innocence is the _esse_ of every good, and that +good is only so far good as it has innocence in it: and, since wisdom is +of life and thence of good, that wisdom is only so far wisdom as it +partakes of innocence: the like is true of love, charity, and faith; and +hence it is that no one can enter heaven unless he has innocence; which +is meant by these words of the Lord, "_Suffer infants to come to me, and +forbid them not; for of such is the kingdom of the heavens; verily I say +unto you, Whosoever shall not receive the kingdom of the heavens as an +infant, he will not enter therein_," Mark x. 14, 15; Luke xviii. 16, 17. +In this passage, as well as in other parts of the Word, infants denote +those who are in innocence. The reason why good is good, so far as it +has innocence in it, is, because all good is from the Lord, and +innocence consists in being led by the Lord. + + * * * * * + +415. To the above I shall add this MEMORABLE RELATION. One morning, as I +awoke out of sleep, the light beginning to dawn and it being very +serene, while I was meditating and not yet quite awake, I saw through +the window as it were a flash of lightning, and presently I heard as it +were a clap of thunder; and while I was wondering whence this could be, +I heard from heaven words to this effect, "There are some not far from +you, who are reasoning sharply about God and nature. The vibration of +light like lightning, and the clapping of the air like thunder, are +correspondences and consequent appearances of the conflict and collision +of arguments, on one side in favor of God, and on the other in favor of +nature." The cause of this spiritual combat was as follows: there were +some satans in hell who expressed a wish to be allowed to converse with +the angels of heaven; "for," said they, "we will clearly and fully +demonstrate, that what they call God, the Creator of all things, is +nothing but nature; and thus that God is a mere unmeaning expression, +unless nature be meant by it." And as those satans believed this with +all their heart and soul, and also were desirous to converse with the +angels of heaven, they were permitted to ascend out of the mire and +darkness of hell, and to converse with two angels at that time +descending from heaven. They were in the world of spirits, which is +intermediate between heaven and hell. The satans on seeing the angels +there, hastily ran to them, and cried out with a furious voice, "Are you +the angels of heaven with whom we are allowed to engage in debate, +respecting God and nature? You are called wise because you acknowledge a +God; but, alas! how simple you are! Who sees God? who understands what +God is? who conceives that God governs, and can govern the universe, +with everything belonging thereto? and who but the vulgar and common +herd of mankind acknowledges what he does not see and understand? What +is more obvious than that nature is all in all? Is it not nature alone +that we see with our eyes, hear with our ears, smell with our nostrils, +taste with our tongues, and touch and feel with our hands and bodies? +And are not our bodily senses the only evidences of truth? Who would not +swear from them that it is so? Are not your heads in nature, and is +there any influx into the thoughts of your heads but from nature? Take +away nature, and can you think at all? Not to mention several other +considerations of a like kind." On hearing these words the angels +replied, "You speak in this manner because you are merely sensual. All +in the hells have the ideas of their thoughts immersed in the bodily +senses, neither are they able to elevate their minds above them; +therefore we excuse you. The life of evil and the consequent belief of +what is false have closed the interiors of your minds, so that you are +incapable of any elevation above the things of sense, except in a state +removed from evils of life, and from false principles of faith: for a +satan, as well as an angel, can understand truth when he hears it; but +he does not retain it, because evil obliterates truth and induces what +is false: but we perceive that you are now in a state of removal from +evil, and thus that you can understand the truth which we speak; attend +therefore to what we shall say:" and they proceeded thus: "You have been +in the natural world, and have departed thence, and are now in the +spiritual world. Have you known anything till now concerning a life +after death? Have you not till now denied such a life, and degraded +yourselves to the beasts? Have you known any thing heretofore about +heaven and hell, or the light and heat of this world? or of this +circumstance, that you are no longer within the sphere of nature, but +above it; since this world and all things belonging to it are spiritual, +and spiritual things are above natural, so that not the least of nature +can flow into this world? But, in consequence of believing nature to be +a God or a goddess, you believe also the light and heat of this world to +be the light and heat of the natural world, when yet it is not at all +so; for natural light here is darkness, and natural heat is cold. Have +you known anything about the sun of this world from which our light and +heat proceed? Have you known that this sun is pure love, and the sun of +the natural world pure fire; and the sun of the world, which is pure +fire, is that from which nature exists and subsists; and that the sun of +heaven, which is pure love, is that from which life itself, which is +love with wisdom exists and subsists; and thus that nature, which you +make a god or a goddess, is absolutely dead? You can, under the care of +a proper guard, ascend with us into heaven; and we also, under similar +protection, can descend with you into hell; and in heaven you will see +magnificent and splendid objects, but in hell such as are filthy and +unclean. The ground of the difference is, because all in the heavens +worship God, and all in the hells worship nature; and the magnificent +and splendid objects in the heavens are correspondences of the +affections of good and truth, and the filthy and unclean objects in the +hells are correspondences of the lusts of what is evil and false. Judge +now, from these circumstances, whether God or nature be all in all." To +this the satans replied, "In the state wherein we now are, we can +conclude, from what we have heard, that there is a God; but when the +delight of evil seizes our minds, we see nothing but nature." These two +angels and two satans were standing to the right, at no great distance +from me; therefore I saw and heard them; and lo! I saw near them many +spirits who had been celebrated in the natural world for their +erudition; and I was surprised to observe that those great scholars at +one time stood near the angels and at another near the satans, and that +they favored the sentiments of those near whom they stood; and I was led +to understand that the changes of their situation were changes of the +state of their minds, which sometimes favored one side and sometimes the +other; for they were _vertumni_. Moreover, the angels said, "We will +tell you a mystery; on our looking down upon the earth, and examining +those who were celebrated for erudition, and who have thought about God +and nature from their own judgement, we have found six hundred out of a +thousand favorers of nature, and the rest favorers of God; and that +these were in favor of God, in consequence of having frequently +maintained in their conversation, not from any convictions of their +understandings, but only from hear-say, that nature is from God; for +frequent conversation from the memory and recollection, and not at the +same time from thought and intelligence, induces a species of faith." +After this, the satans were entrusted to a guard and ascended with the +two angels into heaven, and saw the magnificent and splendid objects +contained therein; and being then an illustration from the light of +heaven, they acknowledged the being of a God, and that nature was +created to be subservient to the life which is in God and from God; and +that nature in itself is dead, and consequently does nothing of itself, +but is acted upon by life. Having seen and perceived these things, they +descended: and as they descended the love of evil returned and closed +their understanding above and opened it beneath; and then there appeared +above it as it were a veil sending forth lightning from infernal fire; +and as soon as they touched the earth with their feet, the ground +cleaved asunder beneath them, and they returned to their associates. + +416. After these things those two angels seeing me near, said to the +by-standers respecting me, "We know that this man has written about God +and nature; let us hear what he has written." They therefore came to me, +and intreated that what I had written about God and nature might be read +to them: I therefore read as follows. "Those who believe in a Divine +operation in everything of nature, may confirm themselves in favor of +the Divine, from many things which they see in nature, equally, yea more +than those who confirm themselves in favor of nature: for those who +confirm themselves in favor of the Divine, attend to the wonderful +things, which are conspicuous in the productions of both vegetables and +animals:--in the PRODUCTION OF VEGETABLES, that from a small seed sown +in the earth there is sent forth a root, by means of the root a stem, +and successively buds, leaves, flowers, fruits, even to new seeds; +altogether as if the seed was acquainted with the order of succession, +or the process by which it was to renew itself. What rational person can +conceive, that the sun which is pure fire, is acquainted with this, or +that it can endue its heat and light with a power to effect such things; +and further, that it can form wonderful things therein, and intend use? +When a man of elevated reason sees and considers such things, he cannot +think otherwise than that they are from him who has infinite wisdom, +consequently from God. Those who acknowledge the Divine, also see and +think so; but those who do not acknowledge it, do not see and think so, +because they are unwilling; and thereby they let down their rational +principle into the sensual, which derives all its ideas from the +luminous principle in which the bodily senses are, and confirms their +fallacies urging, 'Do not you see the sun effecting these things by its +heat and light? What is that which you do not see?' Is it anything? +Those who confirm themselves in favor of the Divine, attend to the +wonderful things which are conspicuous in the PRODUCTIONS OF ANIMALS; to +mention only what is conspicuous in eggs, that there lies concealed in +them a chick in its seed, or first principles of existence, with +everything requisite even to the hatching, and likewise to every part of +its progress after hatching, until it becomes a bird, or winged animal, +in the form of its parent stock. A farther attention to the nature and +quality of the form cannot fail to cause astonishment in the +contemplative mind; to observe in the least as well as in the largest +kinds, yea, in the invisible as in the visible, that is, in small +insects, as in fowls or great beasts, how they are all endowed with +organs of sense, such as seeing, smelling, tasting, touching; and also +with organs of motion, such as muscles, for they fly and walk; and +likewise with viscera, around the heart and lungs, which are actuated by +the brains: that the commonest insects enjoy all these parts of +organization is known from their anatomy, as described by some writers, +especially SWAMMERDAM in his Books of Nature. Those who ascribe all +things to nature do indeed see such things; but they think only that +they are so, and say that nature produces them: and this they say in +consequence of having averted their minds from thinking about the +Divine; and those who have so averted their minds, when they see the +wonderful things in nature, cannot think rationally, and still less +spiritually; but they think sensually and materially, and in this case +they think in and from nature, and not above it, in like manner as those +do who are in hell; differing from beasts only in this respect, that +they have rational powers, that is, they are capable of understanding, +and thereby of thinking otherwise, if only they are willing. Those who +have averted themselves from thinking about the Divine, when they see +the wonderful things in nature, and thereby become sensual, do not +consider that the sight of the eye is so gross that it sees several +small insects as one confused mass; when yet each of them is organized +to feel and to move itself, consequently is endowed with fibres and +vessels, also with a little heart, pulmonary pipes, small viscera, and +brains; and that the contexture of these parts consists of the purest +principles in nature, and corresponds to some life, by virtue of which +their minutest parts are distinctly acted upon. Since the sight of the +eye is so gross that several of such insects, with the innumerable +things in each, appear to it as a small confused mass, and yet those who +are sensual, think and judge from that sight, it is evident how gross +their minds are, and consequently in what thick darkness they are +respecting spiritual things. + +417. "Every one that is willing to do so, may confirm himself in favor +of the Divine from the visible things in nature; and he also who thinks +of God from the principle of life, does so confirm himself; while, for +instance, he observes the fowls of heaven, how each species of them +knows its proper food and where it is to be found; how they can +distinguish those of their own kind by the sounds they utter and by +their external appearance; how also, among other kinds, they can tell +which are their friends and which their foes; how they pair together, +build their nests with great art, lay therein their eggs, hatch them, +know the time of hatching, and at its accomplishment help their young +out of the shell, love them most tenderly, cherish them under their +wings, feed and nourish them, until they are able to provide for +themselves and do the like, and to procreate a family in order to +perpetuate their kind. Every one that is willing to think of a divine +influx through the spiritual world into the natural, may discern it in +these instances, and may also, if he will, say in his heart, 'Such +knowledges cannot flow into those animals from the sun by the rays of +its light:' for the sun, from which nature derives its birth and its +essence, its pure fire, and consequently the rays of its light are +altogether dead; and thus they may conclude, that such effects are +derived from an influx of divine wisdom into the ultimates of nature. + +418. "Every one may confirm himself in favor of the Divine from what is +visible in nature, while he observes worms, which from the delight of a +certain desire, wish and long after a change of their earthly state into +a state analogous to a heavenly one; for this purpose they creep into +holes, and cast themselves as it were into a womb that they may be born +again, and there become chrysalises, aurelias, nymphs, and at length +butterflies; and when they have undergone this change, and according to +their species are decked with beautiful wings, they fly into the air as +into their heaven, and there indulge in all festive sports, pair +together, lay their eggs, and provide for themselves a posterity; and +then they are nourished with a sweet and pleasant food, which they +extract from flowers. Who that confirms himself in favor of the Divine +from what is visible in nature, does not see some image of the earthly +state of man in these animals while they are worms, and of his heavenly +state in the same when they become butterflies? whereas those who +confirm themselves in favor of nature, see indeed such things; but as +they have rejected from their minds all thought of man's heavenly state, +they call them mere instincts of nature. + +419. "Again, everyone may confirm himself in favor of the Divine from +what is visible in nature, while he attends to the discoveries made +respecting bees,--how they have the art to gather wax and suck honey +from herbs and flowers, and build cells like small houses, and arrange +them into the form of a city with streets, through which they come in +and go out; and how they can smell flowers and herbs at a distance, from +which they may collect wax for their home and honey for their food; and +how, when laden with these treasures, they can trace their way back in a +right direction to their hive; thus they provide for themselves food and +habitation against the approaching winter, as if they were acquainted +with and foresaw its coming. They also set over themselves a mistress as +a queen, to be the parent of a future race, and for her they build as it +were a palace in an elevated situation, and appoint guards about her; +and when the time comes for her to become a mother, she goes from cell +to cell and lays her eggs, which her attendants cover with a sort of +ointment to prevent their receiving injury from the air; hence arises a +new generation, which, when old enough to provide in like manner for +itself, is driven out from home; and when driven out, it flies forth to +seek a new habitation, not however till it has first collected itself +into a swarm to prevent dissociation. About autumn also the useless +drones are brought forth and deprived of their wings, lest they should +return and consume the provision which they had taken no pains to +collect; not to mention many other circumstances; from which it may +appear evident, that on account of the use which they afford to mankind, +they have by influx from the spiritual world a form of government, such +as prevails among men in the world, yea, among angels in the heavens. +What man of uncorrupted reason does not see that such instincts are not +communicated to bees from the natural world? What has the sun, in which +nature originates, in common with a form of government which vies with +and is similar to a heavenly one? From these and similar circumstances +respecting brute animals, the confessor and worshiper of nature confirms +himself in favor of nature, while the confessor and worshiper of God, +from the same circumstances, confirms himself in favor of the Divine: +for the spiritual man sees spiritual things therein, and the natural man +natural; thus every one according to his quality. In regard to myself, +such circumstances have been to me testimonies of an influx of what is +spiritual into what is natural, or of an influx of the spiritual world +into the natural world; thus of an influx from the divine wisdom of the +Lord. Consider also, whether you can think analytically of any form of +government, any civil law, any moral virtue, or any spiritual truth, +unless the Divine flows in from his wisdom through the spiritual world: +for my own part, I never did, and still feel it to be impossible; for I +have perceptibly and sensibly observed such influx now (1768) for +twenty-five years continually: I therefore speak this from experience. + +420. "Can nature, let me ask, regard use as an end, and dispose uses +into orders and forms? This is in the power of none but a wise being; +and none but God, who is infinitely wise, can so order and form the +universe. Who else can foresee and provide for mankind all the things +necessary for their food and clothing, producing them from the fruits of +the earth and from animals? It is surely a wonderful consideration among +many others, that those common insects, called silk-worms, should supply +with splendid clothing all ranks of persons, from kings and queens even +to the lowest servants; and that those common insects the bees, should +supply wax to enlighten both our temples and palaces. These, with +several other similar considerations, are standing proofs, that the Lord +by an operation from himself through the spiritual world, effects +whatever is done in nature. + +421. "It may be expedient here to add, that I have seen in the spiritual +world those who had confirmed themselves in favor of nature by what is +visible in this world, so as to become atheists, and that their +understanding in spiritual light appeared open beneath but closed above, +because with their thinking faculty they had looked downwards to the +earth and not upwards to heaven. The super-sensual principle, which is +the lowest principle of the understanding, appeared as a veil, in some +cases sparkling from infernal fire, in some black as soot, and in some +pale and livid as a corpse. Let every one therefore beware of +confirmation in favor of nature, and let him confirm himself in favor of +the Divine; for which confirmation there is no want of materials. + +422. "Some indeed are to be excused for ascribing certain visible +effects to nature, because they have had no knowledge respecting the sun +of the spiritual world, where the Lord is, and of influx thence; neither +have they known any thing about that world and its state, nor yet of its +presence with man; and consequently they could think no other than that +the spiritual principle was a purer natural principle; and thus that +angels were either in the ether or in the stars; also that the devil was +either man's evil, or, if he actually existed, that he was either in the +air or in the deep; also that the souls of men after death were either +in the inmost part of the earth, or in some place of confinement till +the day of judgement; not to mention other like conceits, which sprung +from ignorance of the spiritual world and its sun. This is the reason +why those are to be excused, who have believed that the visible +productions of nature are the effect of some principle implanted in her +from creation: nevertheless those who have made themselves atheists by +confirmations in favor of nature, are not to be excused, because they +might have confirmed themselves in favor of the Divine. Ignorance indeed +excuses, but does not take away the false principle which is confirmed; +for this false principle agrees with evil, and evil with hell." + + + + +ADULTEROUS LOVE AND ITS SINFUL PLEASURES. + + +ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE. + +423. At the entrance upon our subject, it may be expedient to declare +what we mean in this chapter by adulterous love. By adulterous love we +do not mean fornicatory love, which precedes marriage, or which follows +it after the death of a married partner; neither do we mean concubinage, +which is engaged in from causes legitimate, just, and excusatory; nor do +we mean either the mild or the grievous kinds of adultery, whereof a man +actually repents; for the latter become not opposite, and the former are +not opposite, to conjugial love, as will be seen in the following pages, +where each is treated of. But by adulterous love, opposite to conjugial +love, we here mean the love of adultery, so long as it is such as not to +be regarded as sin, or as evil, and dishonorable, and contrary to +reason, but as allowable with reason. This adulterous love not only +makes conjugial love the same with itself, but also overthrows, +destroys, and at length nauseates it. The opposition of this love to +conjugial love is the subject treated of in this chapter. That no other +love is treated of (as being in such opposition), may be evident from +what follows concerning fornication, concubinage, and the various kinds +of adultery. But in order that this opposition may be made manifest to +the rational sight, it may be expedient to demonstrate it in the +following series: I. _It is not known what adulterous love is, unless it +be known what conjugial love is._ II. _Adulterous love is opposed to +conjugial love._ III. _Adulterous love is opposed to conjugial love, as +the natural man viewed in himself is opposed to the spiritual man._ IV. +_Adulterous love is opposed to conjugial love, as the connubial +connection of what is evil and false is opposed to the marriage of good +and truth._ V. _Hence adulterous love in opposed to conjugial love, as +hell is opposed to heaven._ VI. _The impurity of hell is from adulterous +love, and the purity of heaven from conjugial love._ VII. _The impurity +and the purity in the church are similarly circumstanced._ VIII. +_Adulterous love more and more makes a man not a man (homo), and not a +man (vir), and conjugial love makes a man more and more a man (homo), +and a man (vir)._ IX. _There are a sphere of adulterous love and a +sphere of conjugial love._ X. _The sphere of adulterous love ascends +from hell, and the sphere of conjugial love descends from heaven._ XI. +_Those two spheres mutually meet each other in each world; but they do +not unite._ XII. _Between those two spheres there is an equilibrium, and +man is in it._ XIII. _A man is able to turn himself to whichever he +pleases; but so far as he turns himself to the one, so far he turns +himself from the other._ XIV. _Each sphere brings with it delights._ XV. +_The delights of adulterous love commence from the flesh and are of the +flesh even in the spirit; but the delights of conjugial love commence in +the spirit, and are of the spirit even in the flesh._ XVI. _The delights +of adulterous love are the pleasures of insanity; but the delights of +conjugial love are the delights of wisdom._ We proceed to an explanation +of each article. + +424. I. IT IS NOT KNOWN WHAT ADULTEROUS LOVE IS, UNLESS IT BE KNOWN WHAT +CONJUGIAL LOVE IS. By adulterous love we mean the love of adultery, +which destroys conjugial love, as above, n. 423. That it is not known +what adulterous love is, unless it be known what conjugial love is, +needs no demonstration, but only illustration by similitudes: as for +example, who can know what is evil and false, unless he know what is +good and true? and who knows what is unchaste, dishonorable, unbecoming, +and ugly, unless he knows what is chaste, honorable, becoming, and +beautiful? and who can discern the various kinds of insanity, but he +that is wise, or that knows what wisdom is? also, who can rightly +perceive discordant and grating sounds, but he that is well versed in +the doctrine and study of harmonious numbers? in like manner, who can +clearly discern what is the quality of adultery, unless he has first +clearly discerned what is the quality of marriage? and who can make a +just estimate of the filthiness of the pleasures of adulterous love, but +he that has first made a just estimate of the purity of conjugial love? +As I have now completed the treatise ON CONJUGIAL LOVE AND ITS CHASTE +DELIGHTS, I am enabled, from the intelligence I thence acquired, to +describe the pleasures respecting adulterous love. + +425. II. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE. Every thing in +the universe has its opposite; and opposites, in regard to each other, +are not relatives, but contraries. Relatives are what exist between the +greatest and the least of the same thing; whereas contraries arise from +an opposite in contrariety thereto; and the latter are relatives in +regard to each other, as the former are in their regard one to another; +wherefore also the relations themselves are opposites. That all things +have their opposites, is evident from light, heat, the times of the +world, affections, perceptions, sensations, and several other things. +The opposite of light is darkness; the opposite of heat is cold; of the +times of the world the opposites are day and night, summer and winter; +of affections the opposites are joys and mourning, also gladnesses and +sadnesses; of perceptions the opposites are goods and evils, also truths +and falses; and of sensations the opposites are things delightful and +things undelightful. Hence it may be evidently concluded, that conjugial +love has its opposite; this opposite is adultery, as every one may see, +if he be so disposed, from all the dictates of sound reason. Tell, if +you can, what else is its opposite. It is an additional evidence in +favor of this position, that as sound reason was enabled to see the +truth of it by her own light, therefore she has enacted laws, which are +called laws of civil justice, in favor of marriages and against +adulteries. That the truth of this position may appear yet more +manifest, I may relate what I have very often seen in the spiritual +world. When those who in the natural world have been confirmed +adulterers, perceive a sphere of conjugial love flowing down from +heaven, they instantly either flee away into caverns and hide +themselves, or, if they persist obstinately in contrariety to it, they +grow fierce with rage, and become like furies. The reason why they are +so affected is, because all things of the affections, whether delightful +or undelightful, are perceived in that world, and on some occasions as +clearly as an odor is perceived by the sense of smelling; for the +inhabitants of that world have not a material body, which absorbs such +things. The reason why the opposition of adulterous love and conjugial +love is unknown to many in the world, is owing to the delights of the +flesh, which, in the extremes, seem to imitate the delights of conjugial +love; and those who are in delights only, do not know anything +respecting that opposition; and I can venture to say, that should you +assert, that everything has its opposite, and should conclude that +conjugial love also has its opposite, adulterers will reply, that that +love has not an opposite, because adulterous love cannot be +distinguished from it; from which circumstance it is further manifest, +that he that does not know what conjugial love is, does not know what +adulterous love is; and moreover, that from adulterous love it is not +known what conjugial love is, but from conjugial love it is known what +adulterous love is. No one knows good from evil, but evil from good; for +evil is in darkness, whereas good is in light. + +426. III. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE NATURAL +MAN VIEWED IN HIMSELF IS OPPOSED TO THE SPIRITUAL MAN. That the natural +man and the spiritual are opposed to each other, so that the one does +not will what the other wills, yea, that they are at strife together, is +well known in the church; but still it has not heretofore been +explained. We will therefore shew what is the ground of discrimination +between the spiritual man and the natural, and what excites the latter +against the former. The natural man is that into which every one is +first introduced as he grows up, which is effected by sciences and +knowledges, and by rational principles of the understanding; but the +spiritual man is that into which he is introduced by the love of doing +uses, which love is also called charity: wherefore so far as any one is +in charity, so far he is spiritual; but so far as he is not in charity, +so far he is natural, even supposing him to be ever so quick-sighted in +genius, and wise in judgement. That the latter, the natural man, +separate from the spiritual, notwithstanding all his elevation into the +light of reason, still gives himself without restraint to the government +of his lusts, and is devoted to them, is manifest from his genius alone, +in that he is void of charity; and whoever is void of charity, gives +loose to all the lasciviousness of adulterous love: wherefore, when he +is told, that this wanton love is opposed to chaste conjugial love, and +is asked to consult his rational _lumen_, he still does not consult it, +except in conjunction with the delight of evil implanted from birth in +the natural man; in consequence whereof he concludes, that his reason +does not see anything contrary to the pleasing sensual allurements of +the body; and when he has confirmed himself in those allurements, his +reason is in amazement at all those pleasures which are proclaimed +respecting conjugial love; yea, as was said above, he fights against +them, and conquers, and, like a conqueror after the enemy's overthrow, +he utterly destroys the camp of conjugial love in himself. These things +are done by the natural man from the impulse of his adulterous love. We +mention these circumstances, in order that it may be known, what is the +true ground of the opposition of those two loves; for, as has been +abundantly shewn above, conjugial love viewed in itself is spiritual +love, and adulterous love viewed in itself is natural love. + +427. IV. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE CONNUBIAL +CONNECTION OF WHAT IS EVIL AND FALSE IS OPPOSED TO THE MARRIAGE OF GOOD +AND TRUTH. That the origin of conjugial love is from the marriage of +good and truth, was demonstrated above in its proper chapter, from n. +83-102; hence it follows, that the origin of adulterous love is from the +connubial connection of what is evil and false, and that hence they are +opposite loves, as evil is opposed to good, and the false of evil to the +truth of good. It is the delights of each love which are thus opposed; +for love without its delight is not anything. That these delights are +thus opposed to each other, does not at all appear: the reason why it +does not appear is, because the delight of the love of evil in externals +assumes a semblance of the delight of the love of good; but in internals +the delight of the love of evil consists of mere concupiscences of evil, +evil itself being the conglobated mass (or glome) of those +concupiscences: whereas the delight of the love of good consists of +innumerable affections of good, good itself being the co-united bundle +of those affections. This bundle and that glome are felt by man only as +one delight; and as the delight of evil in externals assumes a semblance +of the delight of good, as we have said, therefore also the delight of +adultery assumes a semblance of the delight of marriage; but after +death, when everyone lays aside externals, and the internals are laid +bare, then it manifestly appears, that the evil of adultery is a glome +of the concupiscences of evil, and the good of marriage is a bundle of +the affections of good: thus that they are entirely opposed to each +other. + +428. In reference to the connubial connection of what is evil and false, +it is to be observed, that evil loves the false, and desires that it may +be a one with itself, and they also unite; in like manner as good loves +truth, and desires that it may be a one with itself, and they also +unite: from which consideration it is evident, that as the spiritual +origin of marriage is the marriage of good and truth, so the spiritual +origin of adultery is the connubial connection of what is evil and +false. Hence, this connubial connection is meant by adulteries, +whoredoms, and fornications, in the spiritual sense of the Word; see the +APOCALYPSE REVEALED, n. 134. It is from this principle, that he that is +in evil, and connects himself connubially with what is false, and he +that is in what is false, and draws evil into a partnership of his +chamber, from the joint covenant confirms adultery, and commits it so +far as he dares and has the opportunity; he confirms it from evil by +what is false, and he commits it from what is false by evil: and also on +the other hand, that he that is in good, and marries truth, or he that +is in truth, and brings good into partnership of the chamber with +himself, confirms himself against adultery, and in favor of marriage, +and attains to a happy conjugial life. + +429. V. HENCE ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE AS HELL IS +OPPOSED TO HEAVEN. All who are in hell are in the connubial connection +of what is evil and false, and all who are in heaven are in the marriage +of good and truth; and as the connubial connection of what is evil and +false is also adultery, as was shewn just above, n. 427, 428, hell is +also that connubial connection. Hence all who are in hell are in the +lust, lasciviousness, and immodesty of adulterous love, and shun and +dread the chastity and modesty of conjugial love; see above, n. 428. +From these considerations it may be seen, that those two loves, +adulterous and conjugial, are opposed to each other, as hell is to +heaven, and heaven to hell. + +430. VI. THE IMPURITY OF HELL IS FROM ADULTEROUS LOVE, AND THE PURITY OF +HEAVEN FROM CONJUGIAL LOVE. All hell abounds with impurities, all of +which originate in immodest and obscene adulterous love, the delights of +that love being changed into such impurities. Who can believe, that in +the spiritual world, every delight of love is presented to the sight +under various appearances, to the sense under various odors, and to the +view under various forms of beasts and birds? The appearances under +which in hell the lascivious delights of adulterous love are presented +to the sight, are dunghills and mire; the odors by which they are +presented to the sense, are stinks and stenches; and the forms of beasts +and birds under which they are presented to the view, are hogs, +serpents, and the birds called ochim and tziim. The case is reversed in +regard to the chaste delights of conjugial love in heaven. The +appearances under which those delights are presented to the sight, are +gardens and flowery fields; the odors whereby they are presented to the +sense, are the perfumes arising from fruits and the fragrancies from +flowers; and the forms of animals under which they are presented to the +view are lambs, kids, turtle-doves, and birds of paradise. The reason +why the delights of love are changed into such and similar things is, +because all things which exist in the spiritual world are +correspondences: into these correspondences the internals of the minds +of the inhabitants are changed, while they pass away and become external +before the senses. But it is to be observed, that there are innumerable +varieties of impurities, into which the lasciviousnesses of whoredoms +are changed, while they pass off into their correspondences: these +varieties are according to the genera and species of those +lasciviousnesses, as may be seen in the following pages, where +adulteries and their degrees are treated of: such impurities however do +not proceed from the delights of the love of those who have repented; +because they have been washed from them during their abode in the world. + +431. VII. THE IMPURITY AND THE PURITY IN THE CHURCH ARE SIMILARLY +CIRCUMSTANCED. The reason of this is, because the church is the Lord's +kingdom in the world, corresponding to his kingdom in the heavens; and +also the Lord conjoins them together, that they may make a one; for he +distinguishes those who are in the world, as he distinguishes heaven and +hell, according to their loves. Those who are in the immodest and +obscene delights of adulterous love, associate to themselves similar +spirits from hell: whereas those who are in the modest and chaste +delights of conjugial love, are associated by the Lord to similar angels +from heaven. While these their angels, in their attendance on man, are +stationed near to confirmed and determined adulterers, they are made +sensible of the direful stenches mentioned above, n. 430, and recede a +little. On account of the correspondence of filthy loves with dunghills +and bogs, it was commanded the sons of Israel, "That they should carry +with them a paddle with which to cover their excrement, lest Jehovah God +walking in the midst of their camp should see the nakedness of the +thing, and should return," Deut, xxiii. 13, 14. This was commanded, +because the camp of the sons of Israel represented the church, and those +unclean things corresponded to the lascivious principles of whoredoms, +and by Jehovah God's walking in the midst of their camp was signified +his presence with the angels. The reason why they were to cover it was, +because all those places in hell, where troops of such spirits have +their abode, were covered and closed up, on which account also it is +said, "lest he see the nakedness of the thing." It has been granted me +to see that all those places in hell are closed up, and also that when +they were opened, as was the case when a new demon entered, such a +horrid stench issued from them, that it infested my belly with its +noisomeness; and what is wonderful, those stenches are to the +inhabitants as delightful as dunghills are to swine. From these +considerations it is evident, how it is to be understood, that the +impurity in the church is from adulterous love, and its purity from +conjugial love. + +432. VIII. ADULTEROUS LOVE MORE AND MORE MAKES A MAN (homo) NOT A MAN +(homo), AND A MAN (vir) NOT A MAN (vir), AND CONJUGIAL LOVE MAKES A MAN +(homo) MORE AND MORE A MAN (homo), AND A MAN (vir). That conjugial love +makes a man (_homo_) is illustrated and confirmed by all the +considerations which were clearly and rationally demonstrated in the +first part of this work, concerning love and the delights of its wisdom; +as 1. That he that is principled in love truly conjugial, becomes more +and more spiritual; and in proportion as any one is more spiritual, in +the same proportion he is more a man (_homo_). 2. That he becomes more +and more wise; and the wiser any one is, so much the more is he a man +(_homo_). 3. That with such a one the interiors of the mind are more and +more opened, insomuch that he sees or intuitively acknowledges the Lord; +and the more any one is in the sight or acknowledgement, the more he is +a man. 4. That he becomes more and more moral and civil, inasmuch as a +spiritual soul is in his morality and civility; and the more any one is +morally civil, the more he is a man. 5. That also after death he becomes +an angel of heaven; and an angel is in essence and form a man; and also +the genuine human principle in his face shines forth from his +conversation and manners: from these considerations it is manifest, that +conjugial love makes a man (_homo_) more and more a man (_homo_). That +the contrary is the case with adulterers, follows as a consequence from +the opposition of adultery and marriage, which is the subject treated of +in this chapter; as, 1. That they are not spiritual but in the highest +degree natural; and the natural man separate from the spiritual man, is +a man only as to the understanding, but not as to the will: this he +immerses in the body and the concupiscences of the flesh, and at those +times the understanding also accompanies it. That such a one is but half +a man (_homo_), he himself may see from the reason of his understanding, +in ease he elevates it. 2. That adulterers are not wise, except in their +conversation and behaviour, when they are in the company of such as are +in high station, or as are distinguished for their learning or their +morals; but that when alone with themselves they are insane, setting at +nought the divine and holy things of the church, and defiling the morals +of life with immodest and unchaste principles, will be shewn in the +chapter concerning adulteries. Who does not see that such gesticulators +are men only as to external figure, and not as to internal form? 3. That +adulterers become more and more not men, has been abundantly confirmed +to me by what I have myself been eye-witness to respecting them in hell: +for there they are demons, and when seen in the light of heaven, appear +to have their faces full of pimples, their bodies bunched out, their +voice rough, and their gestures antic. But it is to be observed, that +such are determined and confirmed adulterers, but not non-deliberate +adulterers: for in the chapter concerning adulteries and their degrees, +four kinds are treated of. Determined adulterers are those who are so +from the lust of the will; confirmed adulterers are those who are so +from the persuasion of the understanding; deliberate adulterers are +those who are so from the allurements of the senses; and non deliberate +adulterers are those who have not the faculty or the liberty of +consulting the understanding. The two former kinds of adulterers are +those who become more and more not men; whereas the two latter kinds +become men as they recede from those errors, and afterwards become wise. + +433. That conjugial love makes a man (_homo_) more a man (_vir_), is +also illustrated by what was adduced in the preceding part concerning +conjugial love and its delights; as, 1. That the virile faculty and +power accompanies wisdom, as this is animated from the spiritual things +of the church, and that hence it resides in conjugial love; and that the +wisdom of this love opens a vein from its fountain in the soul, and +thereby invigorates, and also blesses with permanence, to the +intellectual life, which is the very essential masculine life. 2. That +hence it is, that the angels of heaven are in this permanence to +eternity, according to their own declarations in the MEMORABLE RELATION, +n. 355, 356. That the most ancient men in the golden and silver ages, +were in permanent efficacy, because they loved the caresses of their +wives, and abhorred the caresses of harlots, I have heard from their own +mouths; see the MEMORABLE RELATIONS, n. 75, 76. That that spiritual +sufficiency is also in the natural principle, and will not be wanting to +those at this day, who come to the Lord, and abominate adulteries as +infernal, has been told me from heaven. But the contrary befalls +determined and confirmed adulterers who are treated of above, n. 432. +That the virile faculty and power with such is weakened even till it +ceases; and that after this there commences cold towards the sex; and +that cold is succeeded by a kind of fastidiousness approaching to +loathing, is well known, although but little talked of. That this is the +case with such adulterers in hell, I have heard at a distance, from the +sirens, who are obsolete venereal lusts, and also from the harlots +there. From these considerations it follows, that adulterous love makes +a man (_homo_) more and more not a man (_homo_) and not a man (_vir_) +and that conjugial love makes a man more and more a man (_homo_) and a +man (_vir_). + +434. IX. THERE ARE A SPHERE OF ADULTEROUS LOVE AND A SPHERE OF CONJUGIAL +LOVE. What is meant by spheres, and that they are various, and that +those which are of love and wisdom proceed from the Lord, and through +the angelic heavens descend into the world, and pervade it even to its +ultimates, was shewn above, n. 222-225; and n. 386-397. That every thing +in the universe has its opposites, may be seen above, n. 425: hence it +follows, that whereas there is a sphere of conjugial love, there is also +a sphere opposite to it, which is called a sphere of adulterous love; +for those spheres are opposed to each other, as the love of adultery is +opposed the love of marriage. This opposition has been treated of in the +preceding parts of this chapter. + +435. X. THE SPHERE OF ADULTEROUS LOVE ASCENDS FROM HELL, AND THE SPHERE +OF CONJUGIAL LOVE DESCENDS FROM HEAVEN. That the sphere of conjugial +love descends from heaven, was shewn in the places cited just above, n. +434; but the reason why the sphere of adulterous love ascends from hell, +is, because this love is from thence, see n. 429. That sphere ascends +thence from the impurities into which the delights of adultery are +changed with those who are of each sex there; concerning which delight +see above, n. 430, 431. + +436. XI. THOSE TWO SPHERES MEET EACH OTHER IN EACH WORLD; BUT THEY DO +NOT UNITE. By each world is meant the spiritual world and the natural +world. In the spiritual world those spheres meet each other in the world +of spirits, because this is the medium between heaven and hell; but in +the natural world they meet each other in the rational plane +appertaining to man, which also is the medium between heaven and hell: +for the marriage of good and truth flows into it from above, and the +marriage of evil and the false flows into it from beneath. The latter +marriage flows in through the world, but the former through heaven. +Hence it is, that the human rational principle can turn itself to either +side as it pleases, and receive influx. If it turns to good, it receives +it from above; and in this case the man's rational principle is formed +more and more to the reception of heaven; but if it turns itself to +evil, it receives that influx from beneath; and in this case the man's +rational principle is formed more and more to the reception of hell. The +reason why those two spheres do not unite, is, because they are +opposites; and an opposite acts upon an opposite like enemies, one of +whom, burning with deadly hatred, furiously assaults the other, while +the other is in no hatred, but only endeavours to defend himself. From +these considerations it is evident, that those two spheres only meet +each other, but do not unite. The middle interstice, which they make, is +on the one part from the evil not of the false, and from the false not +of the evil, and on the other part from good not of truth, and from +truth not of good: which two may indeed touch each other, but still they +do not unite. + +437. XII. BETWEEN THOSE TWO SPHERES THERE IS AN EQUILIBRIUM, AND MAN IS +IN IT. The equilibrium between them is a spiritual equilibrium, because +it is between good and evil; from this equilibrium a man has free will, +in and by which he thinks and wills, and hence speaks and acts as from +himself. His rational principle consists in his having the option to +receive either good or evil; consequently, whether he will freely and +rationally dispose himself to conjugial love, or to adulterous love; if +to the latter, he turns the hinder part of the head, and the back to the +Lord; if to the former, he turns the fore part of the head and the +breast to the Lord; if to the Lord, his rationality and liberty are led +by himself; but if backwards from the Lord, his rationality and liberty +are led by hell. + +438. XIII. A MAN CAN TURN HIMSELF TO WHICHEVER SPHERE HE PLEASES; BUT SO +FAR AS HE TURNS HIMSELF TO THE ONE, SO FAR HE TURNS HIMSELF FROM THE +OTHER. Man was created so that he may do whatever he does freely, +according to reason, and altogether as from himself: without these two +faculties he would not be a man but a beast; for he would not receive +any thing flowing from heaven, and appropriate it to himself as his own, +and consequently it would not be possible for anything of eternal life +to be inscribed on him; for this must be inscribed on him as his, in +order that it may be his own; and whereas there is no freedom on the one +part, unless there be also a like freedom on the other, as it would be +impossible to weigh a thing, unless the scales from an equilibrium could +incline to either side: so, unless a man had liberty from reason to draw +near also to evil, thus to turn from the right to the left, and from the +left to the right, in like manner to the infernal sphere, which is that +of adultery, as to the celestial sphere, which is that of marriage, (it +would be impossible for him to receive any thing flowing from heaven, +and to appropriate it to himself.) + +439. XIV. EACH SPHERE BRINGS WITH IT DELIGHTS; that is, both the sphere +of adulterous love which ascends from hell, and the sphere of conjugial +love which descends from heaven, affects the recipient man (_homo_) with +delights; because the ultimate plane in which the delights of each love +terminate, and where they fill and complete themselves, and which +exhibits them in their own proper sensory, is the same. Hence, in the +extremes, adulterous caresses and conjugial caresses are perceived as +similar, although in internals they are altogether dissimilar; that +hence they are also dissimilar in the extremes, is a point not decided +from any sense of discrimination; for dissimilitudes are not made +sensible from their discriminations in the extremes, to any others than +those who are principled in love truly conjugial; for evil is known from +good, but not good from evil; so neither is a sweet scent perceived by +the nose when a disagreeable one is present in it. I have heard from the +angels, that they distinguish in the extremes what is lascivious from +what is not, as any one distinguishes the fire of a dunghill or of burnt +horn by its bad smell, from the fire of spices or of burnt cinnamon by +its sweet smell; and that this arises from their distinction of the +internal delights which enter into the external and compose them. + +440. XV. THE DELIGHTS OF ADULTEROUS LOVE COMMENCE FROM THE FLESH AND ARE +OF THE FLESH EVEN IN THE SPIRIT; BUT THE DELIGHTS OF CONJUGIAL LOVE +COMMENCE IN THE SPIRIT AND ARE OF THE SPIRIT EVEN IN THE FLESH. The +reason why the delights of adulterous love commence from the flesh is, +because the stimulant heats of the flesh are their beginnings. The +reason why they infect the spirit and are of the flesh even in the +spirit, is, because the spirit, and not the flesh, is sensible of those +things which happen in the flesh. The case is the same with this sense +as with the rest: as that the eye does not see and discern various +particulars in objects, but they are seen and discerned by the spirit; +neither does the ear hear and discern the harmonies of tunes in singing, +and the concordances of the articulation of sounds in speech, but they +are heard and discerned by the spirit; moreover, the spirit is sensible +of every thing according to its elevation in wisdom. The spirit that is +not elevated above the sensual things of the body, and thereby adheres +to them, is not sensible of any other delights than those which flow in +from the flesh and the world through the senses of the body: these +delights it seizes upon, is delighted with, and makes its own. Now, +since the beginnings of adulterous love are only the stimulant fires and +itchings of the flesh, it is evident, that these things in the spirit +are filthy allurements, which, as they ascend and descend, and +reciprocate, so they excite and inflame. In general the cupidities of +the flesh are nothing but the accumulated concupiscences of what is evil +and false: hence comes this truth in the church, that the flesh lusts +against the spirit, that is, against the spiritual man; wherefore it +follows, that the delights of the flesh, as to the delights of +adulterous love, are nothing but the effervescences of lusts, which in +the spirit become the ebullitions of immodesty. + +441. But the delights of conjugial love have nothing in common with the +filthy delights of adulterous love: the latter indeed are in the spirit +of every man; but they are separated and removed, as the man's spirit is +elevated above the sensual things of the body, and from its elevation +sees their appearances and fallacies beneath: in this case it perceives +fleshly delights, first as apparent and fallacious, afterwards as +libidinous and lascivious, which ought to be shunned, and successively +as damnable and hurtful to the soul, and at length it has a sense of +them as being undelightful, disagreeable, and nauseous; and in the +degree that it thus perceives and is sensible of these delights, in the +same degree also it perceives the delights of conjugial love as innocent +and chaste, and at length as delicious and blessed. The reason why the +delights of conjugial love become also delights of the spirit in the +flesh, is, because after the delights of adulterous love are removed, as +was just said above, the spirit being loosed from them enters chaste +into the body, and fills the breasts with the delights of its +blessedness, and from the breasts fills also the ultimates of that love +in the body; in consequence whereof, the spirit with these ultimates, +and these ultimates with the spirits, afterwards act in full communion. + +442. XVI. THE DELIGHTS OF ADULTEROUS LOVE ARE THE PLEASURES OF INSANITY; +BUT THE DELIGHTS OF CONJUGIAL LOVE ARE THE DELIGHTS OF WISDOM. The +reason why the delights of adulterous love are the pleasures of insanity +is, because none but natural men are in that love, and the natural man +is insane in spiritual things, for he is contrary to them, and therefore +he embraces only natural, sensual, and corporeal delights. It is said +that he embraces natural, sensual, and corporeal delights, because the +natural principle is distinguished into three degrees: in the supreme +degree are those natural men who from rational sight see insanities, and +are still carried away by the delights thereof, as boats by the stream +of a river; in a lower degree are the natural men who only see and judge +from the senses of the body, despising and rejecting, as of no account, +the rational principles which are contrary to appearances and fallacies; +in the lowest degree are the natural men who without judgement are +carried away by the alluring stimulant heats of the body. These last are +called natural-corporeal, the former are called natural-sensual, but the +first natural. With these men, adulterous love and its insanities and +pleasures are of similar degrees. + +443. The reason why the delights of conjugial love are the delights of +wisdom is, because none but spiritual men are in that love, and the +spiritual man is in wisdom; and hence he embraces no delights but such +as agree with spiritual wisdom. The respective qualities of the delights +of adulterous and of conjugial love, may be elucidated by a comparison +with houses: the delights of adulterous love by comparison with a house +whose walls glitter outwardly like sea shells, or like transparent +stones, called selenites, of a gold color; whereas in the apartments +within the walls, are all kinds of filth and nastiness: but the delights +of conjugial love may be compared to a house, the walls of which are +refulgent as with sterling gold, and the apartments within are +resplendent as with cabinets full of various precious stones. + + * * * * * + +444. To the above I shall add the following MEMORABLE RELATION. After I +had concluded the meditations on conjugial love, and had begun those on +adulterous love, on a sudden two angels presented themselves, and said, +"We have perceived and understood what you have heretofore meditated +upon; but the things upon which you are now meditating pass away, and we +do not perceive them. Say nothing about them, for they are of no value." +But I replied, "This love, on which I am now meditating, is not of no +value; because it exists." But they said, "How can there be any love, +which is not from creation? Is not conjugial love from creation; and +does not this love exist between two who are capable of becoming one? +How can there be a love which divides and separates? What youth can love +any other maiden than the one who loves him in return? Must not the love +of the one know and acknowledge the love of the other, so that when they +meet they may unite of themselves? Who can love what is not love? Is not +conjugial love alone mutual and reciprocal? If it be not reciprocal, +does it not rebound and become nothing?" On hearing this, I asked the +two angels from what society of heaven they were? They said, "We are +from the heaven of innocence; we came infants into this heavenly world, +and were educated under the Lord's auspices; and when I became a young +man, and my wife, who is here with me, marriageable, we were betrothed +and entered into a contract, and were joined under the first favorable +impressions; and as we were unacquainted with any other love than what +is truly nuptial and conjugial, therefore, when we were made acquainted +with the ideas of your thought concerning a strange love directly +opposed to our love, we could not at all comprehend it; and we have +descended in order to ask you, why you meditate on things that cannot be +understood? Tell us, therefore, how a love, which not only is not from +creation, but is also contrary to creation, could possibly exist? We +regard things opposite to creation as objects of no value." As they said +this, I rejoiced in heart that I was permitted to converse with angels +of such innocence, as to be entirely ignorant of the nature and meaning +of adultery: wherefore I was free to converse with them, and I +instructed them as follows: "Do you not know, that there exist both good +and evil, and that good is from creation, but not evil; and still that +evil viewed in itself is not nothing, although it is nothing of good? +From creation there exists good, and also good in the greatest degree +and in the least; and when this least becomes nothing, there rises up on +the other side evil: wherefore there is no relation or progression of +good to evil, but a relation and progression of good to a greater and +less good, and of evil to a greater and less evil; for in all things +there are opposites. And since good and evil are opposites, there is an +intermediate, and in it an equilibrium, in which evil acts against good; +but as it does not prevail, it stops in a _conatus_. Every man is +educated in this equilibrium, which, because it is between good and +evil, or, what is the same, between heaven and hell, is a spiritual +equilibrium, which, with those who are in it, produces a state of +freedom. From this equilibrium, the Lord draws all to himself; and if a +man freely follows, he leads him out of evil into good, and thereby into +heaven. The case is the same with love, especially with conjugial love +and adultery: the latter love is evil, but the former good. Every man +that hears the voice of the Lord, and freely follows, is introduced by +the Lord into conjugial love and all its delights and satisfactions; but +he that does not hear and follow, introduces himself into adulterous +love, first into its delights, afterwards into what is undelightful, and +lastly into what is unsatisfactory." When I had thus spoken, the two +angels asked me, "How could evil exist, when nothing but good had +existed from creation? The existence of anything implies that it must +have an origin. Good could not be the origin of evil, because evil is +nothing of good, being privative and destructive of good; nevertheless, +since it exists and is sensibly felt, it is not nothing, but something; +tell us therefore whence this something existed after nothing." To this +I replied, "This arcanum cannot be explained, unless it be known that no +one is good but God alone, and that there is not anything good, which in +itself is good, but from God; wherefore he that looks to God, and wishes +to be led by God, is in good; but he that turns himself from God, and +wishes to be led by himself, is not in good; for the good which he does, +is for the sake either of himself or of the world; thus it is either +meritorious, or pretended, or hypocritical: from which considerations it +is evident, that man himself is the origin of evil; not that that origin +was implanted in him by creation; but that he, by turning from God to +himself, implanted it in himself. That origin of evil was not in Adam +and his wife; but when the serpent said, 'In the day that ye shall eat +of the tree of the knowledge of good and evil, ye shall be as God' (Gen. +iii. 5), they then made in themselves the origin of evil, because they +turned themselves from God, and turned to themselves, as to God. _To eat +of that tree, signifies to believe that they knew good and evil, and +were wise, from themselves, and not from God._" But the two angels then +asked, "How could man turn himself from God, and turn to himself, when +yet he cannot will, think, and thence do anything but from God? Why did +God permit this?" I replied, "Man was so created, that whatever he +wills, thinks, and does, appears to him as in himself, and thereby from +himself: without this appearance a man would not be a man; for he would +be incapable of receiving, retaining, and as it were appropriating to +himself anything of good and truth, or of love and wisdom: whence it +follows, that without such appearance, as a living appearance, a man +would not have conjunction with God, and consequently neither would he +have eternal life. But if from this appearance he induces in himself a +belief that he wills, thinks, and thence does good from himself, and not +from the Lord, although in all appearance as from himself, he turns good +into evil with himself, and thereby makes in himself the origin of evil. +This was the sin of Adam. But I will explain this matter somewhat more +clearly. The Lord looks at every man in the forepart of his head, and +this inspection passes into the hinder part of his head. Beneath the +forepart is the _cerebrum_, and beneath the hinder part is the +_cerebellum_; the latter was designed for love and the goods thereof, +and the former for wisdom and the truths thereof; wherefore he that +looks with the face to the Lord receives from him wisdom, and by wisdom +love; but he that looks backward from the Lord receives love and not +wisdom; and love without wisdom, is love from man and not from the Lord; +and this love, since it conjoins itself with falses, does not +acknowledge God, but acknowledges itself for God, and confirms this +tacitly by the faculty of understanding and growing wise implanted in it +from creation as from itself; wherefore this love is the origin of evil. +That this is the case, will admit of ocular demonstration. I will call +hither some wicked spirit who turns himself from God, and will speak to +him from behind, or into the hinder part of the head, and you will see +that the things which are said are turned into their contraries." I +called such a spirit and he presented himself, and I spoke to him from +behind and said, "Do you know anything about hell, damnation, and +torment in hell?" And presently, when he was turned to me, I asked him +what he heard? He said, "I heard, 'Do you know anything concerning +heaven, salvation, and happiness in heaven?'" and afterwards when the +latter words were said to him from behind, he said that he heard the +former. It was next said to him from behind, "Do you know that those who +are in hell are insane from falses?" and when I asked him concerning +these words what he heard, he said, "I heard, 'Do you know that those +who are in heaven are wise from truths?'" and when the latter words were +spoken to him from behind, he said that he heard, "Do you know that +those who are in hell, are insane from falses?" and so in other +instances: from which it evidently appears, that when the mind turns +itself from the Lord, it turns to itself, and then it perceives things +contrary. "This, as you know, is the reason why, in this spiritual +world, no one is allowed to stand behind another, and to speak to him; +for thereby there is inspired into him a love, which his own +intelligence favors and obeys for the sake of its delight; but since it +is from man, and not from God, it is a love of evil, or a love of the +false. In addition to the above, I will relate to you another similar +circumstance. On certain occasions I have heard goods and truths let +down from heaven into hell; and in hell they were progressively turned +into their opposites, good into evil, and truth into the false; the +cause of this, the same as above, because all in hell turn themselves +from the Lord." On hearing these two things the two angels thanked me, +and said, "As you are now meditating and writing concerning a love +opposite to our conjugial love, and the opposite to that love makes our +minds sad, we will depart;" and when they said, "Peace be unto you," I +besought them not to mention that love to their brethren and sisters in +heaven, because it would hurt their innocence. I can positively assert +that those who die infants, grow up in heaven, and when they attain the +stature which is common to young men of eighteen years old in the world, +and to maidens of fifteen years, they remain of that stature; and +further, that both before marriage and after it, they are entirely +ignorant what adultery is, and that such a thing can exist. + + * * * * * + +ON FORNICATION. + +[Transcriber's Note: The out-of-order section number which follows is in +the original text, as is the asterisk which does not seem to indicate a +footnote.] + +444.* FORNICATION means the lust of a grown up man or youth with a +woman, a harlot, before marriage; but lust with a woman, not a harlot, +that is, with a maiden or with another's wife, is not fornication; with +a maiden it is the act of deflowering, and with another's wife it is +adultery. In what manner these two differ from fornication, cannot be +seen by any rational being unless he takes a clear view of the love of +the sex in its degrees and diversities, and of its chaste principles on +the one part, and of its unchaste principles on the other, arranging +each part into genera and species, and thereby distinguishing them. +Without such a view and arrangement, it is impossible there should exist +in any one's idea a discrimination between the chaste principle as to +more and less, and between the unchaste principle as to more and less; +and without these distinctions all relation perishes, and therewith all +perspicacity in matters of judgement, and the understanding is involved +in such a shade, that it does not know how to distinguish fornication +from adultery, and still less the milder kinds of fornication from the +more grievous, and in like manner of adultery; thus it mixes evils, and +of different evils makes one pottage, and of different goods one paste. +In order therefore that the love of the sex may be distinctly known as +to that part by which it inclines and makes advances to adulterous love +altogether opposite to conjugial love, it is expedient to examine its +beginning, which is fornication; and this we will do in the following +series: I. _Fornication is of the love of the sex._ II. _This love +commences when a youth begins to think and act from his own +understanding and his voice to be masculine._ III. _Fornication is of +the natural man._ IV. _Fornication is lust, but not the lust of +adultery._ V. _With some men the love of the sex cannot without hurt be +totally checked from going forth into fornication._ VI. _Therefore in +populous cities public stews are tolerated._ VII. _The lust of +fornication is light, so far as it looks to conjugial love, and gives +this love the preference._ VIII. _The lust of fornication is grievous, +so far as it looks to adultery._ IX. _The lust of fornication is more +grievous, as it verges to the desire of varieties and of defloration._ +X. _The sphere of the lust of fornication, such as it is in the +beginning, is a middle sphere between the sphere of adulterous love and +the sphere of conjugial love, and makes an equilibrium._ XI. _Care is to +be taken, lest, by inordinate and immoderate fornications, conjugial +love be destroyed._ XII. _Inasmuch as the conjugial principle of one man +with one wife is the jewel of human life and the reservoir of the +Christian religion._ XIII. _With those who, from various reasons, cannot +as yet enter into marriage, and from their passion for the sex, cannot +restrain their lusts, this conjugial principle may be preserved, if the +vague love of the sex be confined to one mistress._ XIV. _Keeping a +mistress is preferable to vague amours, if only one is kept, and she be +neither a maiden nor a married woman, and the love of the mistress be +kept separate from conjugial love._ We proceed to an explanation of each +article. + +445. I. FORNICATION IS OF THE LOVE OF THE SEX. We say that fornication +is of the love of the sex, because it is not the love of the sex but is +derived from it. The love of the sex is like a fountain, from which both +conjugial and adulterous love may be derived; they may also be derived +by means of fornication, and also without it: for the love of the sex is +in every man (_homo_), and either does or does not put itself forth: if +it puts itself forth before marriage with a harlot, it is called +fornication; if not until with a wife, it is called marriage; if after +marriage with another woman, it is called adultery: wherefore, as we +have said, the love of the sex is like a fountain, from which may flow +both chaste and unchaste love: but with what caution and prudence chaste +conjugial love can proceed by fornication, yet from what imprudence +unchaste or adulterous love can proceed thereby, we will explain in what +follows. Who can draw the conclusion, that he that has committed +fornication cannot be more chaste in marriage? + +446. II. THE LOVE OF THE SEX, FROM WHICH FORNICATION IS DERIVED, +COMMENCES WHEN A YOUTH BEGINS TO THINK AND ACT FROM HIS OWN +UNDERSTANDING, AND HIS VOICE TO BE MASCULINE. This article is adduced to +the intent, that the birth of the love of the sex, and thence of +fornication, may be known, as taking place when the understanding begins +of itself to become rational, or from its own reason to discern and +provide such things as are of emolument and use, whereto in such case +what has been implanted in the memory from parents and masters, serves +as a plane. At that time a change takes place in the mind; it before +thought only from things introduced into the memory, by meditating upon +and obeying them; it afterwards thinks from reason exercised upon them, +and then, under the guidance of the love, it arranges into a new order +the things seated in the memory, and in agreement with that order it +disposes its own life, and successively thinks more and more according +to its own reason, and wills from its own freedom. It is well known that +the love of the sex follows the commencement of a man's own +understanding, and advances according to its vigor; and this is a proof +that that love ascends and descends as the understanding ascends and +descends: by ascending we mean into wisdom, and by descending, into +insanity; and wisdom consists in restraining the love of the sex, and +insanity in allowing it a wide range: if it be allowed to run into +fornication, which is the beginning of its activity, it ought to be +moderated from principles of honor and morality implanted in the memory +and thence in the reason, and afterwards to be implanted in the reason +and in the memory. The reason why the voice also begins to be masculine, +together with the commencement of a man's own understanding, is, because +the understanding thinks, and by thought speaks; which is a proof that +the understanding constitutes the man (_vir_), and also his male +principle; consequently, that as his understanding is elevated, so he +becomes a man-man (_homo vir_), and also a male man (_masculus vir_); +see above, n. 432, 433. + +447. III. FORNICATION IS OF THE NATURAL MAN, in like manner as the love +of the sex, which, if it becomes active before marriage, is called +fornication. Every man (_homo_) is born corporeal, becomes sensual, +afterwards natural, and successively rational; and, if in this case he +does not stop in his progress, he becomes spiritual. The reason why he +thus advances step by step, is, in order that planes may be formed, on +which superior principles may rest and find support, as a palace on its +foundations: the ultimate plane, with those that are formed upon it, may +also be compared to ground, in which, when prepared, noble seeds are +sown. As to what specifically regards the love of the sex, it also is +first corporeal, for it commences from the flesh: next it becomes +sensual, for the five senses receive delight from its common principle; +afterwards it becomes natural like the same love with other animals, +because it is a vague love of the sex; but as a man was born to become +spiritual, it becomes afterwards natural-rational, and from +natural-rational spiritual, and lastly spiritual-natural; and in this +case, that love made spiritual flows into and acts upon rational love, +and through this flows into and acts upon sensual love, and lastly +through this flows into and acts upon that love in the body and the +flesh; and as this is its ultimate plane, it acts upon it spiritually, +and at the same time rationally and sensually; and it flows in and acts +thus successively while the man is meditating upon it, but +simultaneously while he is in its ultimate. The reason why fornication +is of the natural man, is, because it proceeds proximately from the +natural love of the sex; and it may become natural-rational, but not +spiritual, because the love of the sex cannot become spiritual, until it +becomes conjugial; and the love of the sex from natural becomes +spiritual, when a man recedes from vague lust, and devotes himself to +one of the sex, to whose soul he unites his own. + +448. IV. FORNICATION IS LUST, BUT NOT THE LUST OF ADULTERY. The reasons +why fornication is lust are, 1. Because it proceeds from the natural +man, and in everything which proceeds from the natural man, there is +concupiscence and lust; for the natural man is nothing but an abode and +receptacle of concupiscences and lust, since all the criminal +propensities inherited from the parents reside therein. 2. Because the +fornicator has a vague and promiscuous regard to the sex, and does not +as yet confine his attention to one of the sex; and so long as he is in +this state, he is prompted by lust to do what he does; but in proportion +as he confines his attention to one of the sex, and loves to conjoin his +life with hers, concupiscence becomes a chaste affection, and lust +becomes human love. + +449. That the lust of fornication is not the lust of adultery, every one +sees clearly from common perception. What law and what judge imputes a +like criminality to the fornicator as to the adulterer? The reason why +this is seen from common perception is, because fornication is not +opposed to conjugial love as adultery is. In fornication conjugial love +may lie stored up within, as what is spiritual may lie stored up in what +is natural; yea, what is spiritual is also actually disengaged from what +is natural; and when the spiritual is disengaged, then the natural +encompasses it, as bark does its wood, and a scabbard its sword, and +also serves the spiritual as a defence against violence. From these +considerations it is evident, that natural love, which is love to the +sex, precedes spiritual love which is love to one of the sex; but if +fornication comes into effect from the natural love of the sex, it may +also be wiped away, provided conjugial love be regarded, desired, and +sought, as the chief good. It is altogether otherwise with the +libidinous and obscene love of adultery, which we have shewn to be +opposite to conjugial love, and destructive thereof, in the foregoing +chapter concerning the opposition of adulterous and conjugial love: +wherefore if a confirmed and determined adulterer for various reasons +enters into a conjugial engagement, the above case is inverted, since a +natural principle lies concealed within its lascivious and obscene +things, and a spiritual appearance covers it externally. From these +considerations reason may see, that the lust of limited fornication is, +in respect to the lust of adultery, as the first warmth is to the cold +of mid-winter in northern countries. + +450. V. WITH SOME MEN THE LOVE OF THE SEX CANNOT WITHOUT HURT BE TOTALLY +CHECKED FROM GOING FORTH INTO FORNICATION. It is needless to recount the +mischiefs which may be caused and produced by too great a check of the +love of the sex, with such persons as labor under a superabundant +venereal heat; from this source are to be traced the origins of certain +diseases of the body and distempers of the mind, not to mention unknown +evils, which are not to be named; it is otherwise with those whose love +of the sex is so scanty that they can resist the sallies of its lust; +also with those who are at liberty to introduce themselves into a +legitimate partnership of the bed while they are young, without doing +injury to their worldly fortunes, thus under the first favorable +impressions. As this is the case in heaven with infants, when they have +grown up to conjugial age, therefore it is unknown there what +fornication is: but the case is different in the world where matrimonial +engagements cannot be contracted till the season of youth is past, and +where, during that season, the generality live within forms of +government, where a length of time is required to perform duties, and to +acquire the property necessary to support a house and family, and then +first a suitable wife is to be courted. + +[Footnote: This, like some other of the author's remarks, is not so +applicable to English laws and customs as to those of several of the +continental states, especially Germany, where men are not allowed to +marry till they have attained a certain age, or can show that they +possess the means of supporting a wife and family.] + +451. VI. THEREFORE IN POPULOUS CITIES PUBLIC STEWS ARE TOLERATED. This +is adduced as a confirmation of the preceding article. It is well known +that they are tolerated by kings, magistrates, and thence by judges, +inquisitors, and the people, at London, Amsterdam, Paris, Vienna, +Venice, Naples, and even at Rome, besides many other places: among the +reasons of this toleration are those also above mentioned. + +452. VII. FORNICATION IS (COMPARATIVELY) LIGHT SO FAR AS IT LOOKS TO +CONJUGIAL LOVE AND GIVES THIS LOVE THE PREFERENCE. There are degrees of +the qualities of evil, as there are degrees of the qualities of good; +wherefore every evil is lighter and more grievous, as every good is +better and more excellent. The case is the same with fornication; which, +as being a lust, and a lust of the natural man not yet purified, is an +evil; but as every man (_homo_) is capable of being purified, therefore +so far as it approaches a purified state, so far that evil becomes +lighter, for so far it is wiped away; thus so far as fornication +approaches conjugial love, which is a purified state of the love of the +sex, (so far it becomes a lighter evil): that the evil of fornication is +more grievous, so far as it approaches the love of adultery, will be +seen in the following article. The reason why fornication is light so +far as it looks to conjugial love, is, because it then looks from the +unchaste state wherein it is, to a chaste state; and so far as it gives +a preference to the latter, so far also it is in it as to the +understanding; and so far as it not only prefers it, but also pre-loves +it, so far also it is in it as to the will, thus as to the internal man; +and in this case fornication, if the man nevertheless persists in it, is +to him a necessity, the causes whereof he well examines in himself. +There are two reasons which render fornication light with those who +prefer and pre-love the conjugial state; the first is, that conjugial +life is their purpose, intention, or end, the other is, that they +separate good from evil with themselves. In regard to the FIRST,--that +conjugial life is their purpose, intention, or end, it has the above +effect, inasmuch as every man is such as he is in his purpose, +intention, or end, and is also such before the Lord and the angels; yea, +he is likewise regarded as such by the wise in the world; for intention +is the soul of all actions, and causes innocence and guilt in the world, +and after death imputation. In regard to the OTHER reason,--that those +who prefer conjugial love to the lust of fornication, separate evil from +good, thus what is unchaste from what is chaste, it has the above +effect, inasmuch as those who separate those two principles by +perception and intention, before they are in good or the chaste +principle, are also separated and purified from the evil of that lust, +when they come into the conjugial state. That this is not the case with +those who in fornication look to adultery, will be seen in the next +article. + +453. VIII. THE LUST OF FORNICATION IS GRIEVOUS, SO FAR AS IT LOOKS TO +ADULTERY. In the lust of fornication all those look to adultery who do +not believe adulteries to be sins, and who think similarly of marriage +and of adulteries, only with the distinction of what is allowed and what +is not; these also make one evil out of all evils, and mix them +together, like dirt with eatable food in one dish, and like things vile +and refuse with wine in one cup, and thus eat and drink: in this manner +they act with the love of the sex, fornication and keeping a mistress, +with adultery of a milder sort, of a grievous sort, and of a more +grievous sort, yea with ravishing or defloration: moreover, they not +only mingle all those things, but also mix them in marriages, and defile +the latter with a like notion; but where it is the case, that the latter +are not distinguished from the former, such persons, after their vague +commerce with the sex, are overtaken by colds, loathings, and +nauseousness, at first in regard to a married partner, next in regard to +women in other characters, and lastly in regard to the sex. It is +self-evident that with such persons there is no purpose, intention, or +end, of what is good or chaste, that they may be exculpated, and no +separation of evil from good, or of what is unchaste from what is +chaste, that they may be purified, as in the case of those who from +fornication look to conjugial love, and give the latter the preference, +(concerning whom, see the foregoing article, n. 452). The above +observations I am allowed to confirm by this new information from +heaven: I have met with several, who in the world had lived outwardly +like others, wearing rich apparel, feasting daintily, trading like +others with money, borrowed upon interest, frequenting stage +exhibitions, conversing jocosely on love affairs as from wantonness, +besides other similar things: and yet the angels charged those things +upon some as evils of sin, and upon others as not evils, and declared +the latter guiltless, but the former guilty; and on being questioned why +they did so, when the deeds were alike, they replied, that they regard +all from purpose, intention, or end, and distinguish accordingly; and +that on this account they excuse and condemn those whom the end excuses +and condemns, since all in heaven are influenced by a good end, and all +in hell by an evil end; and that this, and nothing else, is meant by the +Lord's words, _Judge not, that ye be not judged_, Matt. vii. I. + +454. IX. THE LUST OF FORNICATION IS MORE GRIEVOUS AS IT VERGES TO THE +DESIRE OF VARIETIES AND OF DEFLORATION. The reason of this is, because +these two desires are accessories of adulteries, and thus aggravations +of it: for there are mild adulteries, grievous adulteries, and most +grievous; and each kind is estimated according to its opposition to, and +consequent destruction of, conjugial love. That the desire of varieties +and the desire of defloration, strengthened by being brought into act, +destroy conjugial love, and drown it as it were in the bottom of the +sea, will be seen presently, when those subjects come to be treated of. + +455. X. THE SPHERE OF THE LUST OF FORNICATION, SUCH AS IT IS IN THE +BEGINNING, IS A MIDDLE SPHERE BETWEEN THE SPHERE OF ADULTEROUS LOVE AND +THE SPHERE OF CONJUGIAL LOVE, AND MAKES AN EQUILIBRIUM. The two spheres, +of adulterous love and conjugial love, were treated of in the foregoing +chapter, where it was shewn that the sphere of adulterous love ascends +from hell, and the sphere of conjugial love descends from heaven, n. +435; that those two spheres meet each other in each world, but do not +unite, n. 436; that between those two spheres there is an equilibrium, +and that man is in it, n. 437; that a man can turn himself to whichever +sphere he pleases; but that so far as he turns himself to the one, so +far he turns himself from the other, n. 438: for the meaning of spheres, +see n. 434, and the passages there cited. The reason why the sphere of +the lust of fornication is a middle sphere between those two spheres, +and makes an equilibrium, is, because while any one is in it, he can +turn himself to the sphere of conjugial love, that is, to this love, and +also to the sphere of the love of adultery, that is, to the love of +adultery; but if he turns himself to conjugial love, he turns himself to +heaven; if to the love of adultery, he turns himself to hell: each is in +the man's free determination, good pleasure, and will, to the intent +that he may act freely according to reason, and not from instinct: +consequently that he may be a man, and appropriate to himself influx, +and not a beast, which appropriates nothing thereof to itself. It is +said the lust of fornication such as it is in the beginning, because at +that time it is in a middle state. Who does not know that whatever a man +does in the beginning, is from concupiscence, because from the natural +man? And who does not know that that concupiscence is not imputed, while +from natural he is becoming spiritual? The case is similar in regard to +the lust of fornication, while a man's love is becoming conjugial. + +456. XI. CARE IS TO BE TAKEN LEST, BY IMMODERATE AND INORDINATE +FORNICATIONS, CONJUGIAL LOVE BE DESTROYED. By immoderate and inordinate +fornications, whereby conjugial love is destroyed, we mean fornications +by which not only the strength is enervated, but also all the delicacies +of conjugial love are taken away; for from unbridled indulgence in such +fornications, not only weakness and consequent wants, but also +impurities and immodesties are occasioned, by reason of which conjugial +love cannot be perceived and felt in its purity and chastity, and thus +neither in its sweetness and the delights of its prime; not to mention +the mischiefs occasioned to both the body and the mind, and also the +disavowed allurements, which not only deprive conjugial love of its +blessed delights, but also take it away, and change it into cold, and +thereby into loathing. Such fornications are the violent excesses +whereby conjugial sports are changed into tragic scenes: for immoderate +and inordinate fornications are like burning flames which, arising out +of ultimates, consume the body, parch the fibres, defile the blood, and +vitiate the rational principles of the mind; for they burst forth like a +fire from the foundation into the house, which consumes the whole. To +prevent these mischiefs is the duty of parents; for a grown up youth, +inflamed with lust, cannot as yet from reason impose restraint upon +himself. + +457. XII. INASMUCH AS THE CONJUGIAL PRINCIPLE OF ONE MAN WITH ONE WIFE +IS THE JEWEL OF HUMAN LIFE AND THE RESERVOIR OF THE CHRISTIAN RELIGION. +These two points have been demonstrated universally and singularly in +the whole preceding part of CONJUGIAL LOVE AND ITS CHASTE DELIGHTS. The +reason why it is the jewel of human life is, because the quality of a +man's life is according to the quality of that love with him; since that +love constitutes the inmost of his life; for it is the life of wisdom +dwelling with its love, and of love dwelling with its wisdom, and hence +it is the life of the delights of each; in a word, a man is a soul +living by means of that love: hence, the conjugial tie of one man with +one wife is called the jewel of human life. This is confirmed from the +following articles adduced above: only with one wife there exists truly +conjugial friendship, confidence, and potency, because there is a union +of minds, n. 333, 334: in and from a union with one wife there exist +celestial blessednesses, spiritual satisfactions, and thence natural +delights, which from the beginning have been provided for those who are +in love truly conjugial, n. 335. That it is the fundamental love of all +celestial, spiritual, and derivative natural loves, and that into that +love are collected all joys and delights from first to last, n. 65-69: +and that viewed in its origin, it is the sport of wisdom and love, has +been fully demonstrated in the CONJUGIAL LOVE AND ITS CHASTE DELIGHTS, +which constitutes the first part of this work. + +458. The reason why that love is the reservoir of the Christian religion +is, because this religion unites and dwells with that love; for it was +shewn, that none come into that love, and can be in it, but those who +approach the Lord, and do the truths of his church and its goods; n. 70, +71: that that love is from the only Lord, and that hence it exists with +those who are of the Christian religion; n. 131, 335, 336: that that +love is according to the state of the church, because it is according to +the state of wisdom with man; n. 130. That these things are so, was +fully confirmed in the chapter on the correspondence of that love with +the marriage of the Lord and the church; n. 116, 131; and in the chapter +on the origin of that love from the marriage of good and truth; n. +83-102. + +459. XIII. WITH THOSE WHO, FROM VARIOUS REASONS, CANNOT AS YET ENTER +INTO MARRIAGE, AND FROM THEIR PASSION FOR THE SEX, CANNOT MODERATE THEIR +LUSTS, THIS CONJUGIAL PRINCIPLE MAY BE PRESERVED, IF THE VAGUE LOVE OF +THE SEX BE CONFINED TO ONE MISTRESS. That immoderate and inordinate lust +cannot be entirely checked by those who have a strong passion for the +sex, is what reason sees and experience proves: with a view therefore +that such lust may be restrained, in the case of one whose passions are +thus violent, and who for several reasons cannot precipitately enter +into marriage, and that it may be rendered somewhat moderate and +ordinate, there seems to be no other refuge, and as it were asylum, than +the keeping of a woman, who in French is called _maitresse_. It is well +known that in kingdoms, where certain forms and orders are to be +observed, matrimonial engagements cannot be contracted by many till the +season of youth is past; for duties are first to be performed, and +property to be acquired for the support of a house and family, and then +first a suitable wife is to be courted; and yet in the previous season +of youth few are able to keep the springing fountain of manliness +closed, and reserved for a wife: it is better indeed that it should be +reserved; but if this cannot be done on account of the unbridled power +of lust, a question occurs, whether there may not be an intermediate +means, by which conjugial love may be prevented from perishing in the +mean time. That keeping a mistress is such a means appears reasonable +from the following considerations: I. That by this means promiscuous +inordinate fornications are restrained and limited, and thus a less +disorderly state is induced, which more resembles conjugial life. II. +That the ardor of venereal propensities, which in the beginning is +boiling hot, and as it were burning, is appeased and mitigated; and +thereby the lascivious passion for the sex, which is filthy, is tempered +by somewhat analogous to marriage. III. By this means too the strength +is not cast away, neither are weaknesses contracted, as by vague and +unlimited amours. IV. By this means also disease of the body and +insanity of mind are avoided. V. In like manner by this means +adulteries, which are whoredoms with wives, and debaucheries, which are +violations of maidens, are guarded against; to say nothing of such +criminal acts as are not to be named; for a stripling does not think +that adulteries and debaucheries are different from fornications; thus +he conceives that the one is the same with the other; nor is he able +from reason to resist the enticements of some of the sex, who are +proficients in meretricious arts: but in keeping a mistress, which is a +more ordinate and safer fornication, he can learn and see the above +distinctions. VI. By keeping a mistress, also no entrance is afforded to +the four kinds of lusts, which are in the highest degree destructive of +conjugial love,--the lust of defloration, the lust of varieties, the +lust of violation, and the lust of seducing innocences, which are +treated of in the following pages. These observations, however, are not +intended for those who can check the tide of lust; nor for those who can +enter into marriage during the season of youth, and offer and impart to +their wives the first fruits of their manliness. + +460. XIV. KEEPING A MISTRESS IS PREFERABLE TO VAGUE AMOURS, PROVIDED +ONLY ONE IS KEPT AND SHE BE NEITHER A MAIDEN NOR A MARRIED WOMAN, AND +THE LOVE OF THE MISTRESS BE KEPT SEPARATE FROM CONJUGIAL LOVE. At what +time and with what persons keeping a mistress is preferable to vague +amours, has been pointed out just above. I. The reason why only one +mistress is to be kept, is, because if more than one be kept, a +polygamical principle gains influence, which induces in a man a merely +natural state, and thrusts him down into a sensual state, so much so +that he cannot be elevated into a spiritual state, in which conjugial +love must be; see n. 338, 339. II. The reason why this mistress must not +be a maiden, is because conjugial love with women acts in unity with +their virginity, and hence constitutes the chastity, purity, and +sanctity of that love; wherefore when a woman makes an engagement and +allotment of her virginity to any man, it is the same thing as giving +him a certificate that she will love him to eternity: on this account a +maiden cannot, from any rational consent, barter away her virginity, +unless when entering into the conjugial covenant: it is also the crown +of her honor: wherefore to seize it without a covenant of marriage, and +afterwards to discard her, is to make a courtezan of a maiden, who might +have been a bride or a chaste wife, or to defraud some man; and each of +these is hurtful. Therefore whoever takes a maiden and unites her to +himself as a mistress, may indeed dwell with her, and thereby initiate +her into the friendship of love, but still with a constant intention, if +he does not play the whoremaster, that she shall be or become his wife. +III. That the kept mistress must not be a married woman, because this is +adultery, is evident. IV. The reason why the love of a mistress is to be +kept separate from conjugial love, is because those loves are distinct, +and therefore ought not to be mixed together: for the love of a mistress +is an unchaste, natural, and external love; whereas the love of marriage +is chaste, spiritual, and internal. The love of a mistress keeps the +souls of two persons distinct, and unites only the sensual principles of +the body; but the love of marriage unites souls, and from their union +conjoins also the sensual principles of the body, until from two they +become as one, which is one flesh. V. The love of a mistress enters only +into the understanding and the things which depend on it; but the love +of marriage enters also into the will and the things which depend on it, +consequently into every thing appertaining to man (_homo_); wherefore if +the love of a mistress becomes the love of marriage, a man cannot +retract from any principle of right, and without violating the conjugial +union; and if he retracts and marries another woman, conjugial love +perishes in consequence of the breach thereof. It is to be observed, +that the love of a mistress is kept separate from conjugial love by this +condition, that no engagement of marriage be made with the mistress, and +that she be not induced to form any such expectation. Nevertheless it is +far better that the torch of the love of the sex be first lighted with a +wife. + + * * * * * + +461. To the above I shall add the following MEMORABLE RELATION. I was +once conversing with a novitiate spirit who, during his abode in the +world, had meditated much about heaven and hell. (Novitiate spirits are +men newly deceased, who are called spirits, because they are then +spiritual men.) As soon as he entered into the spiritual world he began +to meditate in like manner about heaven and hell, and seemed to himself, +when meditating about heaven, to be in joy, and when about hell, in +sorrow. When he observed that he was in the spiritual world, he +immediately asked where heaven and hell were, and also their nature and +quality? And he was answered, "Heaven is above your head, and hell +beneath your feet; for you are now in the world of spirits, which is +immediate between heaven and hell; but what are their nature and quality +we cannot describe in a few words." At that instant, as he was very +desirous of knowing, he fell upon his knees, and prayed devoutly to God +that he might be instructed; and lo! an angel appeared at his right +hand, and having raised him, said, "You have prayed to be instructed +concerning heaven and hell; INQUIRE AND LEARN WHAT DELIGHT IS, AND YOU +WILL KNOW;" and having said this, the angel was taken up. Then the +novitiate spirit said within himself, "_What does this mean, Inquire and +learn what delight is, and you will know the nature and quality of +heaven and hell?_" And leaving that place, he wandered about, and +accosting those he met, said, "Tell me, if you please, what delight is?" +Some said, "What a strange question! Who does not know what delight is? +Is it not joy and gladness? Wherefore delight is delight; one delight is +like another; we know no distinction." Others said, that delight was the +laughter of the mind; for when the mind laughs, the countenance is +cheerful, the discourse is jocular, the behaviour sportive, and the +whole man is in delight. But some said, "Delight consists in nothing but +feasting, and delicate eating and drinking, and in getting intoxicated +with generous wine, and then in conversing on various subjects, +especially on the sports of Venus and Cupid." On hearing these +relations, the novitiate spirit being indignant, said to himself; "These +are the answers of clowns, and not of well-bred men: these delights are +neither heaven nor hell; I wish I could meet with the wise." He then +took his leave of them, and inquired where he might find the wise? At +that instant he was seen by a certain angelic spirit, who said, "I +perceive that you have a strong desire to know what is the universal of +heaven and of hell; and since this is DELIGHT, I will conduct you up a +hill, where there is every day an assembly of those who scrutinize +effects, of those who investigate causes, and of those who explore ends. +There are three companies; those who scrutinize effects are called +spirits of knowledges, and abstractedly knowledges; those who +investigate causes are called spirits of intelligence, and abstractedly +intelligences; and those who explore ends are called spirits of wisdom, +and abstractedly wisdoms. Directly above them in heaven are angels, who +from ends see causes, and from causes effects; from these angels those +three companies are enlightened." The angelic spirit then taking the +novitiate spirit by the hand, led him up the hill to the company which +consisted of those who explore ends, and are called wisdoms. To these +the novitiate spirit said, "Pardon me for having ascended to you: the +reason is, because from my childhood I have meditated about heaven and +hell, and lately came into this world, where I was told by some who +accompanied me, that here heaven was above my head, and hell beneath my +feet; but they did not tell me the nature and quality of either; +wherefore, becoming anxious from my thoughts being constantly employed +on the subject, I prayed to God; and instantly an angel presented +itself, and said, '_Inquire and learn what delight is, and you will +know._' I have inquired, but hitherto in vain: I request therefore that +you will teach me, if you please, what delight is." To this the wisdoms +replied, "Delight is the all of life to all in heaven and all in hell: +those in delight have the delight of good and truth, but those in hell +have the delight of what is evil and false; for all delight is of love, +and love is the _esse_ of a man's life; therefore as a man is a man +according to the quality of his love, so also is he according to the +quality of his delight. The activity of love makes the sense of delight; +its activity in heaven is with wisdom, and in hell with insanity; each +in its objects presents delight: but the heavens and the hells are in +opposite delights, because in opposite loves; the heavens in the love +and thence in the delight of doing good, but the hells in the love and +thence in the delight of doing evil; if therefore you know what delight +is, you will know the nature and quality of heaven and hell. But inquire +and learn further what delight is from those who investigate causes, and +are called intelligences: they are to the right from hence." He +departed, and came to them, and told them the reason of his coming, and +requested that they would teach him what delight is? And they, rejoicing +at the question, said, "It is true that he that knows what delight is, +knows the nature and quality of heaven and hell. The will-principle, by +virtue whereof a man is a man, cannot be moved at all but by delight; +for the will-principle, considered in itself, is nothing but an affect +and effect of some love, thus of some delight; for it is somewhat +pleasing, engaging, and pleasurable, which constitutes the principle of +willing; and since the will moves the understanding to think, there does +not exist the least idea of thought but from the influent delight of the +will. The reason of this is, because the Lord by influx from himself +actuates all things of the soul and the mind with angels, spirits, and +men; which he does by an influx of love and wisdom; and this influx is +the essential activity from which comes all delight, which in its origin +is called blessed, satisfactory, and happy, and in its derivation is +called delightful, pleasant, and pleasurable, and in a universal sense, +GOOD. But the spirits of hell invert all things with themselves; thus +they turn good into evil, and the true into the false, their delights +continually remaining: for without the continuance of delight, they +would have neither will nor sensation, thus no life. From these +considerations may be seen the nature and origin of the delight of hell, +and also the nature and origin of the delight of heaven." Having heard +this, he was conducted to the third company, consisting of those who +scrutinize effects, and are called knowledges. These said, "Descend to +the inferior earth, and ascend to the superior earth: in the latter you +will perceive and be made sensible of the delights of the angels of +heaven, and in the former of the delights of the spirits of hell." But +lo! at that instant, at a distance from them, the ground cleft asunder, +and through the cleft there ascended three devils, who appeared on fire +from the delight of their love; and as those who accompanied the +novitiate spirit perceived that the three ascended out of hell by +_proviso_, they said to them, "Do not come nearer; but from the place +where you are, give some account of your delights." Whereupon they said, +"Know, then, that every one, whether he be good or evil, is in his own +delight; the good in the delight of his good, and the evil in the +delight of his evil." They were then asked, "What is your delight?" They +said. "The delight of whoring, stealing, defrauding, and blaspheming." +Again they were asked, "What is the quality of those delights?" They +said, "To the senses of others they are like the stinks arising from +dunghills, the stenches from dead bodies, and the scents from stale +urine." And it was asked them, "Are those things delightful to you?" +They said, "Most delightful." And reply was made, "Then you are like +unclean beasts which wallow in such things." To which they answered, "If +we are, we are: but such things are the delights of our nostrils." And +on being asked, "What further account can you give?" they said, "Every +one is allowed to be in his delight, even the most unclean, as it is +called, provided he does not infest good spirits and angels; but since, +from our delight, we cannot do otherwise than infest them, therefore we +are cast together into workhouses, where we suffer direfully. The +witholding and keeping back our delights in those houses is what is +called hell-torments: it is also interior pain." It was then asked them, +"Why have you infested the good?" They replied, that they could not do +otherwise: "It is," said they, "as if we were seized with rage when we +see any angel, and are made sensible of the divine sphere about him." It +was then said to them, "Herein also you are like wild beasts." And +presently, when they saw the novitiate spirit with the angel, they were +overpowered with rage, which appeared like the fire of hatred; +wherefore, in order to prevent their doing mischief, they were sent back +to hell. After these things, appeared the angels who from ends see +causes, and by causes effects, who were in the heaven above those three +companies. They were seen in a bright cloud, which rolling itself +downwards by spiral flexures, brought with it a circular garland of +flowers, and placed it on the head of the novitiate spirit; and +instantly a voice said to him from thence, "This wreath is given you +because from your childhood you have meditated on heaven and hell." + + * * * * * + +ON CONCUBINAGE. + +462. In the preceding chapter, in treating on fornication, we treated +also on keeping a mistress; by which was understood the connection of an +unmarried man with a woman under stipulated conditions: but by +concubinage we here mean the connection of a married man with a woman in +like manner under stipulated conditions. Those who do not distinguish +genera, use the two terms promiscuously, as if they had one meaning, and +thence one signification: but as they are two genera, and the term +keeping a mistress is suitable to the former, because a kept mistress is +a courtezan, and the term concubinage to the latter, because a concubine +is a substituted partner of the bed, therefore for the sake of +distinction, ante-nuptial stipulation with a woman is signified by +keeping a mistress, and post-nuptial by concubinage. Concubinage is here +treated of for the sake of order; for from order it is discovered what +is the quality of marriage on the one part, and of adultery on the +other. That marriage and adultery are opposites has already been shewn +in the chapter concerning their opposition; and the quantity and quality +of their opposition cannot be learnt but from their intermediates, of +which concubinage is one; but as there are two kinds of concubinage, +which are to be carefully distinguished, therefore this section, like +the foregoing, shall be arranged into its distinct parts as follows; I. +_There are two kinds of concubinage, which differ exceedingly from each +other, the one conjointly with a wife, the other apart from a wife._ II. +_Concubinage conjointly with a wife, is altogether unlawful for +Christians, and detestable._ III. _That it is polygamy which has been +condemned, and is to be condemned, by the Christian world._ IV. _It is +an adultery whereby the conjugial principle, which is the most precious +jewel of the Christian life, is destroyed._ V. _Concubinage apart from a +wife, when it is engaged in from causes legitimate, just, and truly +excusatory, is not unlawful._ VI. _The legitimate causes of this +concubinage are the legitimate causes of divorce, while the wife is +nevertheless retained at home._ VII. _The just causes of this +concubinage are the just causes of reparation from the bed._ VIII. _Of +the excusatory causes of this concubinage some are real and some not._ +IX. _The really excusatory causes are such as are grounded in what is +just._ X. _The excusatory causes which are not real are such as are not +grounded in what is just, although in the appearance of what is just._ +XI. _Those who from causes legitimate, just, and really excusatory, are +engaged in this concubinage, may at the same time be principled in +conjugial love._ XII. _While this concubinage continues, actual +connection with a wife is not allowable._ We proceed to an explanation +of each article. + +463. I. THERE ARE TWO KINDS OF CONCUBINAGE, WHICH DIFFER EXCEEDINGLY +FROM EACH OTHER, THE ONE CONJOINTLY WITH A WIFE, THE OTHER APART FROM A +WIFE. That there are two kinds of concubinage, which differ exceedingly +from each other, and that the one kind consists in taking a substituted +partner to the bed and living conjointly and at the same time with her +and with a wife; and that the other kind is when, after a legitimate and +just separation from a wife, a man engages a woman in her stead as a +bed-fellow; also that these two kinds of concubinage differ as much from +each other as dirty linen from clean, may be seen by those who take a +clear and distinct view of things, but not by those whose view of things +is confused and indistinct: yea, it may be seen by those who are in +conjugial love, but not by those who are in the love of adultery. The +latter are in obscurity respecting all the derivations of the love of +the sex, whereas the former are enlightened respecting them: +nevertheless, those who are in adultery, can see those derivations and +their distinctions, not indeed in and from themselves, but from others +when they hear them: for an adulterer has a similar faculty with a +chaste husband of elevating his understanding; but an adulterer, after +he has acknowledged the distinctions which he has heard from others, +nevertheless forgets them, when he immerses his understanding in his +filthy pleasure; for the chaste and the unchaste principles, and the +sane and the insane, cannot dwell together; but, when separated, they +may be distinguished by the understanding. I once inquired of those in +the spiritual world who did not regard adulteries as sins, whether they +knew a single distinction between fornication, keeping a mistress, the +two kinds of concubinage, and the several degrees of adultery? They said +they were all alike. I then asked them whether marriage was +distinguishable? Upon this they looked around to see whether any of the +clergy were present, and as there were not, they said, that in itself it +is like the rest. The case was otherwise with those who in the ideas of +their thought regarded adulteries as sins: these said, that in their +interior ideas, which are of the perception, they saw distinctions, but +had not yet studied to discern and know them asunder. This I can assert +as a fact, that those distinctions are perceived by the angels in heaven +as to their minutiae. In order therefore that it may be seen, that there +are two kinds of concubinage opposite to each other, one whereby +conjugial love is destroyed, the other whereby it is not, we will first +describe the kind which is condemnatory, and afterwards that which is +not. + +464. II. CONCUBINAGE CONJOINTLY WITH A WIFE IS ALTOGETHER UNLAWFUL FOR +CHRISTIANS, AND DETESTABLE. It is unlawful, because it is contrary to +the conjugial covenant; and it is detestable, because it is contrary to +religion; and what is contrary to religion, and at the same time to the +conjugial covenant, is contrary to the Lord: wherefore, as soon as any +one, without a really conscientious cause, adjoins a concubine to a +wife, heaven is closed to him; and by the angels he is no longer +numbered among Christians. From that time also he despises the things of +the church and of religion, and afterwards does not lift his face above +nature, but turns himself to her as a deity, who favors his lust, from +whose influx his spirit thenceforward receives animation. The interior +cause of this apostasy will be explained in what follows. That this +concubinage is detestable is not seen by the man himself who is guilty +of it; because after the closing of heaven he becomes a spiritual +insanity: but a chaste wife has a clear view of it, because she is a +conjugial love, and this love nauseates such concubinage; wherefore also +many such wives refuse actual connection with their husbands afterwards, +as that which would defile their chastity by the contagion of lust +adhering to the men from their courtezans. + +465. III. IT IS POLYGAMY WHICH HAS BEEN CONDEMNED, AND IS TO BE +CONDEMNED, BY THE CHRISTIAN WORLD. That simultaneous concubinage, or +concubinage conjoined with a wife, is polygamy, although not +acknowledged to be such, because it is not so declared, and thus not so +called by any law, must be evident to every person of common +discernment; for a woman taken into keeping, and made partaker of the +conjugial bed is like a wife. That polygamy has been condemned, and is +to be condemned by the Christian world, has been shewn in the chapter on +polygamy, especially from these articles therein: A Christian is not +allowed to marry more than one wife; n. 338: If a Christian marries +several wives, he commits not only natural, but also spiritual adultery; +n. 339: The Israelitish nation was permitted to marry several wives, +because the Christian church was not with them; n. 349. From these +considerations it is evident, that to adjoin a concubine to a wife, and +to make each a partner of the bed, is filthy polygamy. + +466. IV. IT IS AN ADULTERY WHEREBY THE CONJUGIAL PRINCIPLE, WHICH IS THE +MOST PRECIOUS JEWEL OF THE CHRISTIAN LIFE IS DESTROYED. That it is more +opposed to conjugial love than simple adultery; and that it is a +deprivation of every faculty and inclination to conjugial life, which is +implanted in Christians from birth, may be evinced by arguments which +will have great weight with the reason of a wise man. In regard to the +FIRST POSITION,--that simultaneous concubinage, or concubinage conjoined +with a wife, is more opposed to conjugial love than simple adultery, it +may be seen from these considerations: that in simple adultery there is +not a love analogous to conjugial love; for it is only a heat of the +flesh, which presently cools, and sometimes does not leave any trace of +love behind it towards its object; wherefore this effervescing +lasciviousness, if it is not from a purposed or confirmed principle, and +if the person guilty of it repents, detracts but little from conjugial +love. It is otherwise in the case of polygamical adultery: herein there +is a love analogous to conjugial love; for it does not cool and +disperse, or pass off into nothing after being excited, like the +foregoing; but it remains, renews and strengthens itself, and so far +takes away from love to the wife, and in the place thereof induces cold +towards her; for in such case it regards the concubine courtezan as +lovely from a freedom of the will, in that it can retract if it pleases; +which freedom is begotten in the natural man: and because this freedom +is thence grateful, it supports that love; and moreover, with a +concubine the unition with allurements is nearer than with a wife; but +on the other hand it does not regard a wife as lovely, by reason of the +duty of living with her enjoined by the covenant of life, which it then +perceives as far more constrained in consequence of the freedom enjoyed +with another woman. It is plain that love for a wife grows cold, and she +herself grows vile, in the same degree that love for a courtezan grows +warm, and she is held in estimation. In regard to the SECOND +POSITION--that simultaneous concubinage, or concubinage conjoined with a +wife, deprives a man of all faculty and inclination to conjugial life, +which is implanted in Christians from birth, it may be seen from the +following considerations: that so far as love to a wife is changed into +love to a concubine, so far the former love is rent, exhausted, and +emptied, as has been shewn just above: that this is effected by a +closing of the interiors of the natural mind, and an opening of its +inferior principles, may appear from the seat of the inclination with +Christians to love one of the sex, as being in the inmost principles, +and that this seat may be closed, but cannot be destroyed. The reason +why an inclination to love one of the sex, and also a faculty to receive +that love, is implanted in Christians from birth, is, because that love +is from the Lord alone, and is esteemed religious, and in Christendom +the Lord's divine is acknowledged and worshipped, and religion is from +his Word; hence there is a grafting, and also a transplanting thereof, +from generation to generation. We have said, that the above Christian +conjugial principle perishes by polygamical adultery: we thereby mean, +that with the Christian polygamist it is closed and intercepted; but +still it is capable of being revived in his posterity, as is the case +with the likeness of a grandfather or a great-grandfather returning in a +grandson or a great-grandson. Hence, that conjugial principle is called +the most precious jewel of the Christian life, and (see above, n. 457, +458,) the storehouse of human life, and the reservoir of the Christian +religion. That that conjugial principle is destroyed with the Christian +who practises polygamical adultery, is manifest from this consideration; +that he cannot like a Mahometan polygamist, love a concubine and a wife +equally; but so far as he loves a concubine, or is warm towards her, so +far he does not love his wife, but is cold towards her; and, what is yet +more detestable, so far he also in heart acknowledges the Lord only as a +natural man, and the son of Mary, and not at the same time as the Son of +God, and likewise so far he makes light of religion. It is, however, +well to be noted, that this is the case with those who add a concubine +to a wife, and connect themselves actually with each; but it is not at +all the case with those, who from legitimate, just, and truly excusatory +causes, separate themselves, and keep apart from a wife as to actual +love, and have a woman in keeping. We now proceed to treat of this kind +of concubinage. + +467. V. CONCUBINAGE APART FROM A WIFE, WHEN IT IS ENGAGED IN FROM CAUSES +LEGITIMATE, JUST, AND TRULY EXCUSATORY, IS NOT UNLAWFUL. What causes we +mean by legitimate, what by just, and what by truly excusatory, shall be +shewn in their order: the bare mention of the causes is here premised, +that this concubinage, which we are about to treat of, may be +distinguished from that which we have previously described. (See note to +No. 450, and the Preliminary note.) + +468. VI. THE LEGITIMATE CAUSES OF THIS CONCUBINAGE ARE THE LEGITIMATE +CAUSES OF DIVORCE, WHILE THE WIFE IS NEVERTHELESS RETAINED AT HOME. By +divorce is meant the annulling of the conjugial covenant, and thence an +entire separation, and after this a full liberty to marry another wife. +The one only cause of this total separation or divorce, is adultery, +according to the Lord's precept, Matt. xix. 9. To the same cause are to +be referred manifest obscenities, which bid defiance to the restraints +of modesty, and fill and infest the house with flagitious practices of +lewdness, giving birth to adulterous immodesty, and rendering the whole +mind abandoned. To these things may be added malicious desertion, which +involves adultery, and causes a wife to commit whoredom, and thereby to +be divorced, Matt. v. 32. These three causes, being legitimate causes of +divorce,--the first and third before a public judge, and the middle one +before the man himself, as judge, are also legitimate causes of +concubinage, when the adulterous wife is retained at home. The reason +why adultery is the one only cause of divorce is, because it is +diametrically opposite to the life of conjugial love, and totally +destroys and annihilates it; see above, n. 255. + +469. The reasons why, by the generality of men, the adulterous wife is +still retained at home, are, 1. Because the man is afraid to produce +witnesses in a court of justice against his wife, to accuse her of +adultery, and thereby to make the crime public; for unless +eye-witnesses, or evidences to the same amount, were produced to convict +her, he would be secretly reproached in companies of men, and openly in +companies of women. 2. He is afraid also lest his adulteress should have +the cunning to clear her conduct, and likewise lest the judges should +show favor to her, and thus his name suffer in the public esteem. 3. +Moreover, there may be domestic reasons, which may make separation from +the house unadvisable: as in case there are children, towards whom also +the adulteress has natural love; in case they are bound together by +mutual services which cannot be put an end to; in case the wife is +connected with and dependent upon her relatives, whether on the father's +or mother's side, and there is a hope of receiving an increase of +fortune from them; in case he lived with her in the beginning in habits +of agreeable intimacy; and in case she, after she became meretricious, +has the skill to soothe the man with engaging pleasantry and pretended +civility, to prevent blame being imputed to herself; not to mention +other cases, which, as in themselves they are legitimate causes of +divorce, are also legitimate causes of concubinage; for the causes of +retaining the wife at home do not take away the cause of divorce, +supposing her guilty of adultery. Who, but a person of vile character, +can fulfil the duties of the conjugial bed, and at the same time have +commerce with a strumpet? If instances of this sort are occasionally to +be met with, no favorable conclusions are to be drawn from them. + +470. VII. THE JUST CAUSES OF THIS CONCUBINAGE ARE THE JUST CAUSES OF +SEPARATION FROM THE BED. There are legitimate causes of separation, and +there are just causes: legitimate causes are enforced by the decisions +of judges, and just causes by the decisions come to by the man alone. +The causes both legitimate and just of separation from the bed, and also +from the house, were briefly enumerated above, n. 252, 253; among which +are VITIATED STATES OF THE BODY, including diseases whereby the whole +body is so far infected, that the contagion may prove fatal: of this +nature are malignant and pestilential fevers, leprosies, the venereal +disease, cancers; also diseases whereby the whole body is so far weighed +down, as to admit of no sociability, and from which exhale dangerous +effluvia and noxious vapors, whether from the surface of the body, or +from its inward parts, in particular from the stomach and the lungs: +from the surface of the body proceed malignant pocks, warts, pustules, +scorbutic pthisis, virulent scab, especially if the face is disfigured +by it; from the stomach proceed foul, stinking, and rank eructations; +from the lungs, filthy and putrid exhalations arising from imposthumes, +ulcers or abscesses, or from vitiated blood or serum. Besides these +there are also other various diseases; as _lipothamia_, which is a total +faintness of body, and defect of strength; _paralysis_, which is a +loosening and relaxation of the membranes and ligaments which serve for +motion; epilepsy; permanent infirmity arising from apoplexy; certain +chronical diseases; the iliac passion; rupture; besides other diseases, +which the science of pathology teaches. VITIATED STATES OF THE MIND, +which are just causes of separation from the bed and the house, are +madness, frenzy, furious wildness, actual foolishness and idiocy, loss +of memory, and the like. That these are just causes of concubinage, +since they are just causes of separation, reason sees without the help +of a judge. + +471. VIII. OF THE EXCUSATORY CAUSES OF THIS CONCUBINAGE SOME ARE REAL +AND SOME ARE NOT. Since besides the just causes which are just causes of +separation, and thence become just causes of concubinage, there are also +excusatory causes, which depend on judgement and justice with the man, +therefore these also are to be mentioned: but as the judgements of +justice may be perverted and be converted by confirmations into the +appearances of what is just, therefore these excusatory causes are +distinguished into real and not real, and are separately described. + +472. IX. THE REALLY EXCUSATORY CAUSES ARE SUCH AS ARE GROUNDED IN WHAT +IS JUST. To know these causes, it may be sufficient to mention some of +them; such as having no natural affection towards the children, and a +consequent rejection of them, intemperance, drunkenness, uncleanliness, +immodesty, a desire of divulging family secrets, of disputing, of +striking, of taking revenge, of doing evil, of stealing, of deceiving; +internal dissimilitude, whence comes antipathy; a froward requirement of +the conjugial debt, whence the man becomes as cold as a stone; being +addicted to magic and witchcraft; an extreme degree of impiety; and +other similar evils. + +473. There are also milder causes, which are really excusatory and which +separate from the bed, and yet not from the house; as a cessation of +prolification on the part of the wife, in consequence of advanced age, +and thence a reluctance and opposition to actual love, while the ardor +thereof still continues with the man; besides similar cases in which +rational judgement sees what is just, and which do not hurt the +conscience. + +474. X. THE EXCUSATORY CAUSES WHICH ARE NOT REAL ARE SUCH AS ARE NOT +GROUNDED IN WHAT IS JUST, ALTHOUGH IN THE APPEARANCE OF WHAT IS JUST. +These are known from the really excusatory causes above mentioned, and, +if not rightly examined, may appear to be just, and yet are unjust; as +that times of abstinence are required after the bringing forth of +children, the transitory sicknesses of wives, from these and other +causes a check to prolification, polygamy permitted to the Israelites, +and other like causes of no weight as grounded in justice. These are +fabricated by the men after they have become cold, when unchaste lusts +have deprived them of conjugial love, and have infatuated them with the +idea of its likeness to adulterous love. When such men engage in +concubinage, they, in order to prevent defamation, assign such spurious +and fallacious causes as real and genuine,--and very frequently also +falsely charge them against their wives, their companions often +favorably assenting and applauding them. + +475. XI. THOSE WHO FROM CAUSES LEGITIMATE, JUST, AND REALLY EXCUSATORY, +ARE ENGAGED IN THIS CONCUBINAGE, MAY AT THE SAME TIME BE PRINCIPLED IN +CONJUGIAL LOVE. We say that such may at the same time be principled in +conjugial love; and we thereby mean, that they may keep this love stored +up in themselves; for this love, in the subject in which it is, does not +perish, but is quiescent. The reasons why conjugial love is preserved +with those who prefer marriage to concubinage, and enter into the latter +from the causes above mentioned, are these; that this concubinage is not +repugnant to conjugial love; that it is not a separation from it; that +it is only a clothing encompassing it; that this clothing is taken away +from them after death. 1. That this concubinage is not repugnant to +conjugial love, follows from what was proved above; that such +concubinage, when engaged in from causes legitimate, just, and really +excusatory, is not unlawful, n. 467-473. 2. That this concubinage is not +a separation from conjugial love; for when causes legitimate, or just, +or really excusatory, arise, and persuade and compel a man, then, +conjugial love with marriage is not separated, but only interrupted; and +love interrupted, and not separated, remains in the subject. The case in +this respect is like that of a person, who, being engaged in a business +which he likes, is detained from it by company, by public sights, or by +a journey; still he does not cease to like his business: it is also like +that of a person who is fond of generous wine, and who, when he drinks +wine of an inferior quality, does not lose his taste and appetite for +that which is generous. 3. The reason why the above concubinage is only +a clothing of conjugial love encompassing it, is, because the love of +concubinage is natural, and the love of marriage spiritual; and natural +love is a veil or covering to spiritual, when the latter is interrupted: +that this is the case, is unknown to the lover; because spiritual love +is not made sensible of itself, but by natural love, and it is made +sensible as delight, in which there is blessedness from heaven: but +natural love by itself is made sensible only as delight. 4. The reason +why this veil is taken away after death, is, because then a man from +natural becomes spiritual, and instead of a material body enjoys a +substantial one, wherein natural delight grounded in spiritual is made +sensible in its perfection. That this is the case, I have heard from +communication with some in the spiritual world, even from kings there, +who in the natural world had engaged in concubinage from really +excusatory causes. + +476. XII. WHILE THIS CONCUBINAGE CONTINUES, ACTUAL CONNECTION WITH A +WIFE IS NOT ALLOWABLE. The reason of this is, because in such case +conjugial love, which in itself is spiritual, chaste, pure, and holy, +becomes natural, is defiled and disregarded, and thereby perishes; +wherefore in order that this love may be preserved, it is expedient that +concubinage grounded in really excusatory causes, n. 472, 473, be +engaged in with one only, and not with two at the same time. + + * * * * * + +477. To the above I will add the following MEMORABLE RELATION. I heard a +certain spirit, a youth, recently deceased, boasting of his libertinism, +and eager to establish his reputation as a man of superior masculine +powers; and in the insolence of his boasting he thus expressed himself; +"What is more dismal than for a man to imprison his love, and to confine +himself to one woman? and what is more delightful than to set the love +at liberty? Who does not grow tired of one? and who is not revived by +several? What is sweeter than promiscuous liberty, variety, +deflorations, schemes to deceive husbands, and plans of adulterous +hypocrisy? Do not those things which are obtained by cunning, deceit, +and theft, delight the inmost principles of the mind!" On hearing these +things, the bystanders said, "Speak not in such terms; you know not +where and with whom you are; you are but lately come hither. Hell is +beneath your feet, and heaven over your head; you are now in the world +which is between those two, and is called the world of spirits. All who +depart out of the world, come here, and being assembled are examined as +to their quality; and here they are prepared, the wicked for hell, and +the good for heaven. Possibly you still retain what you have heard from +priests in the world, that whoremongers and adulterers are cast down +into hell, and that chaste married partners are raised to heaven." At +this the novitiate laughed, saying, "What are heaven and hell? Is it not +heaven where any one is free; and is not he free who is allowed to love +as many as he pleases? and is not it hell where any one is a servant: +and is not he a servant who is obliged to keep to one?" But a certain +angel, looking down from heaven, heard what he said, and broke off the +conversation, lest it should proceed further and profane marriages; and +he said to him, "Come up here, and I will clearly shew you what heaven +and hell are, and what the quality of the latter is to continued +adulterers." He then shewed him the way, and he ascended: after he was +admitted he was led first into the paradisiacal garden, where were +fruit-trees and flowers, which from their beauty, pleasantness and +fragrance, tilled the mind with the delights of life. When he saw these +things, he admired them exceedingly; but he was then in external vision, +such as he had enjoyed in the world when he saw similar objects, and in +this vision he was rational; but in the internal vision, in which +adultery was the principal agent, and occupied every point of thought, +he was not rational; wherefore the external vision was closed, and the +internal opened; and when the latter was opened, he said, "What do I see +now? is it not straw and dry wood? and what do I smell now? is it not a +stench? What is become of those paradisiacal objects?" The angel said, +"They are near at hand and are present; but they do not appear before +your internal sight, which is adulterous, for it turns celestial things +into infernal, and sees only opposites. Every man has an internal and an +external mind, thus an internal and an external sight: with the wicked +the internal mind is insane, and the external wise; but with the good +the internal mind is wise, and from this also the external; and such as +the mind is, so a man in the spiritual world sees objects." After this +the angel, from the power which was given him, closed his internal +sight, and opened the external, and led him away through gates towards +the middle point of the habitations: there he saw magnificent palaces of +alabaster, marble, and various precious stones, and near them porticos, +and round about pillars overlaid and encompassed with wonderful +ornaments and decorations. When he saw these things, he was amazed, and +said, "What do I see? I see magnificent objects in their own real +magnificence, and architectonic objects in their own real art." At that +instant the angel again closed his external sight, and opened the +internal, which was evil because filthily adulterous: hereupon he +exclaimed, "What do I now see? Where am I? What is become of those +palaces and magnificent objects? I see only confused heaps, rubbish, and +places full of caverns." But presently he was brought back again to his +external sight, and introduced into one of the palaces; and he saw the +decorations of the gates, the windows, the walls, and the ceilings, and +especially of the utensils, over and round about which were celestial +forms of gold and precious stones, which cannot be described by any +language, or delineated by any art; for they surpassed the ideas of +language and the notions of art. On seeing these things he again +exclaimed, "These are the very essence of whatever is wonderful, such as +no eye had ever seen." But instantly, as before, his internal sight was +opened, the external being closed, and he was asked what he then saw? He +replied, "Nothing but decayed piles of bulrushes in this place, of straw +in that, and of fire brands in a third." Once again he was brought into +an external state of mind, and some maidens were introduced, who were +extremely beautiful, being images of celestial affection; and they, with +the sweet voice of their affection, addressed him; and instantly, on +seeing and hearing them, his countenance changed, and he returned of +himself into his internals, which were adulterous; and since such +internals cannot endure any thing of celestial love, and neither on the +other hand can they be endured by celestial love, therefore both parties +vanished,--the maidens out of sight of the man, and the man out of sight +of the maidens. After this, the angel informed him concerning the ground +and origin of the changes of the state of his sights; saying, "I +perceive that in the world, from which you are come, you have been +two-fold, in internals having been quite a different man from what you +were in externals; in externals you have been a civil, moral, and +rational man; whereas in internals, you have been neither civil, moral, +nor rational, because a libertine and an adulterer: and such men, when +they are allowed to ascend into heaven, and are there kept in their +externals, can see the heavenly things contained therein; but when their +internals are opened, instead of heavenly things they see infernal. +Know, however, that with every one in this world, externals are +successively closed, and internals are opened, and thereby they are +prepared for heaven or hell; and as the evil of adultery defiles the +internals of the mind above every other evil, you must needs be conveyed +down to the defiled principles of your love, and these are in the hells, +where the caverns are full of stench arising from dunghills. Who cannot +know from reason, that an unchaste and lascivious principle in the world +of spirits, is impure and unclean, and thus that nothing more pollutes +and defiles a man, and induces in him an infernal principle? Wherefore +take heed how you boast any longer of your whoredoms, as possessing +masculine powers therein above other men. I advertise you before hand, +that you will become feeble, so that you will scarce know where your +masculine power is. Such is the lot which awaits those who boast of +their adulterous ability." On hearing these words he descended, and +returned into the world of spirits, to his former companions, and +converse with them modestly and chastely, but not for any considerable +length of time. + + * * * * * + +ON ADULTERIES AND THEIR GENERA AND DEGREES. + +478. None can know that there is any evil in adultery, who judge of it +only from its externals; for in these it resembles marriage. Such +external judges, when they hear of internals, and are told that +externals thence derive their good or their evil, say with themselves, +"What are internals? Who sees them? Is not this climbing above the +sphere of every one's intelligence?" Such persons are like those who +accept all pretended good as genuine voluntary good, and who decide upon +a man's wisdom from the elegance of his conversation; or who respect the +man himself from the richness of his dress and the magnificence of his +equipage, and not from his internal habit, which is that of judgement +grounded in the affection of good. This also is like judging of the +fruit of a tree, and of any other eatable thing, from the sight and +touch only, and not of its goodness from a knowledge of its flavor: such +is the conduct of all those who are unwilling to perceive any thing +respecting man's internal. Hence comes the wild infatuation of many at +this day, who see no evil in adulteries, yea, who unite marriages with +them in the same chamber, that is, who make them altogether alike; and +this only on account of their apparent resemblance in externals. That +this is the case, was shewn me by this experimental proof: on a certain +time, the angels assembled from Europe some hundreds of those who were +distinguished for their genius, their erudition, and their wisdom, and +questioned them concerning the distinction between marriage and +adultery, and in treated them to consult the rational powers of their +understandings: and after consultation, all, except ten, replied, that +the judicial law constitutes the only distinction, for the sake of some +advantage; which distinction may indeed be known, but still be +accommodated by civil prudence. They were next asked, Whether they saw +any good in marriage, and any evil in adultery? They returned for +answer, that they did not see any rational evil and good. Being +questioned whether they saw any sin in it? they said, "Where is the sin? +Is not the act alike?" At these answers the angels were amazed, and +exclaimed, Oh, the gross stupidity of the age! Who can measure its +quality and quantity? On hearing this exclamation, the hundreds of the +wise ones turned themselves, and said one among another with loud +laughter, "Is this gross stupidity? Is there any wisdom that can bring +conviction that to love another person's wife merits eternal damnation?" +But that adultery is spiritual evil, and thence moral and civil evil, +and diametrically contrary to the wisdom of reason; also that the love +of adultery is from hell and returns to hell, and the love of marriage +is from heaven and returns to heaven, has been demonstrated in the first +chapter of this part, concerning the opposition of adulterous and +conjugial love. But since all evils, like all goods, partake of latitude +and altitude, and according to latitude have their genera, and according +to altitude their degrees, therefore, in order that adulteries may be +known as to each dimension, they shall first be arranged into their +genera, and afterwards into their degrees; and this shall be done in the +following series: I. _There are three genera of adulteries,--simple, +duplicate, and triplicate._ II. _Simple adultery is that of an unmarried +man with another's wife, or of an unmarried woman with another's +husband._ III. _Duplicate adultery is that of a husband with another's +wife, or of a wife with another's husband._ IV. _Triplicate adultery is +with relations by blood._ V. _There are four degrees of adulteries, +according to which they have their predications, their charges of blame, +and after death their imputations._ VI. _Adulteries of the first degree +are adulteries of ignorance, which are committed by those who cannot as +yet, or cannot at all, consult the understanding, and thence check +them._ VII. _In such cases adulteries are mild._ VIII. _Adulteries of +the second degree are adulteries of lust, which are committed by those +who indeed are able to consult the understanding, but from accidental +causes at the moment are not able._ IX. _Adulteries committed by such +persons are imputatory, according as the understanding afterwards favors +them or not._ X. _Adulteries of the third degree are adulteries of the +reason, which are committed by those who with the understanding confirm +themselves in the persuasion that they are not evils of sin._ XI. _The +adulteries committed by such persons are grievous, and are imputed to +them according to confirmations._ XII. _Adulteries of the fourth degree +are adulteries of the will, which are committed by those who make them +lawful and pleasing, and who do not think them of importance enough, to +consult the understanding respecting them._ XIII. _The adulteries +committed by these persons are exceedingly grievous, and are imputed to +them as evils of purpose, and remain with them as guilt._ XIV. +_Adulteries of the third and fourth degrees are evils of sin, according +to the quantity and quality of understanding and will in them, whether +they are actually committed or not._ XV. _.Adulteries grounded in +purpose of the will, and adulteries grounded in confirmation of the +understanding render men natural, sensual, and corporeal._ XVI. _And +this to such a degree, that at length they reject from themselves all +things of the church and of religion._ XVII. _Nevertheless they have the +powers of human rationality like other men._ XVIII. _But they use that +rationality while they are in externals, but abuse it while in their +internals._ We proceed to an explanation of each article. + +479. I. THERE ARE THREE GENERA OF ADULTERIES,--SIMPLE, DUPLICATE, AND +TRIPLICATE. The Creator of the universe has distinguished all the things +which he has created into genera, and each genus into species, and has +distinguished each species, and each distinction in like manner, and so +forth, to the end that an image of what is infinite may exist in a +perpetual variety of qualities. Thus the Creator of the universe has +distinguished goods and their truths, and in like manner evils and their +falses, after they arose. That he has distinguished all things in the +spiritual world into genera, species, and differences, and has collected +together into heaven all goods and truths, and into hell all evils and +falses, and has arranged the latter in an order diametrically opposite +to the former, may appear from what is explained in a work concerning +HEAVEN AND HELL, published in London in the year 1758. That in the +natural world he has also thus distinguished and does distinguish goods +and truths, and likewise evils and falses, appertaining to men, and +thereby men themselves, may be known from their lot after death, in that +the good enter into heaven, and the evil into hell. Now, since all +things relating to good, and all things relating to evil, are +distinguished into genera, species, and so forth, therefore marriages +are distinguished into the same, and so are their opposites, which are +adulteries. + +480. II. SIMPLE ADULTERY IS THAT OF AN UNMARRIED MAN WITH ANOTHER'S +WIFE, OR AN UNMARRIED WOMAN WITH ANOTHER'S HUSBAND. By adultery here and +in the following pages we mean the adultery which is opposite to +marriage; it is opposite because it violates the covenant of life +contracted between married partners: it rends asunder their love, and +defiles it, and closes the union which was begun at the time of +betrothing, and strengthened in the beginning of marriage: for the +conjugial love of one man with one wife, after engagement and covenant, +unites their souls. Adultery does not dissolve this union, because it +cannot be dissolved; but it closes it, as he that stops up a fountain at +its source, and thence obstructs its stream, and fills the cistern with +filthy and stinking waters: in like manner conjugial love, the origin of +which is a union of souls, is daubed with mud and covered by adultery; +and when it is so daubed with mud there arises from beneath the love of +adultery; and as this love increases, it becomes fleshly, and rises in +insurrection against conjugial love, and destroys it. Hence comes the +opposition of adultery and marriage. + +481. That it may be further known how gross is the stupidity of this +age, in that those who have the reputation of wisdom do not see any sin +in adultery, as was discovered by the angels (see just above, n. 478), I +will here add the following MEMORABLE RELATION. There were certain +spirits who, from a habit they had acquired in the life of the body, +infested me with peculiar cunning, and this they did by a sottish and as +it were waving influx, such as is usual with well-disposed spirits; but +I perceived that they employed craftiness and similar means, to the +intent that they might engage attention and deceive. At length I entered +into conversation with one of them who, it was told me, had while he +lived in the world been the general of an army: and as I perceived that +in the ideas of his thought there was a lascivious principle, I +conversed with him by representatives in the spiritual language which +fully expresses what is intended to be said, and even several things in +a moment. He said that, in the life of the body in the former world, he +had made no account of adulteries: but it was granted me to tell him, +that adulteries are wicked, although from the delight attending them, +and from the persuasion thence resulting, they appear to the adulterer +as not wicked but allowable; which also he might know from this +consideration, that marriages are the seminaries of the human race, and +thence also the seminaries of the heavenly kingdom, and therefore that +they ought not to be violated, but to be accounted holy; also from this +consideration, that he ought know, as being in the spiritual world, and +in a state of perception, that conjugial love descends from the Lord +through heaven, and that from that love, as a parent, is derived mutual +love, which is the main support of heaven; and further from this +consideration, that adulterers, whenever they only approach the heavenly +societies, are made sensible of their own stench, and throw themselves +headlong thence towards hell: at least he might know, that to violate +marriages is contrary to the divine laws, to the civil laws of all +kingdoms, also to the genuine light of reason, and thereby to the right +of nations, because contrary to order both divine and human; not to +mention other considerations. But he replied, that he entertained no +such thoughts in the former life: he wished to reason whether the case +was so or not; but he was told that truth does not admit of reasonings, +since they favor the delights of the flesh against those of the spirit, +the quality of which latter delights he was ignorant of; and that he +ought first to think about the things which I had told him, because they +are true; or to think from the well-known maxim, that no one should do +to another what he is unwilling another should do to him; and thus, if +any one had in such a manner violated his wife, whom he had loved, as is +the case in the beginning of every marriage, and he had then been in a +state of wrath, and had spoken from that state, whether he himself also +would not then have detested adulteries, and being a man of strong +parts, would not have confirmed himself against them more than other +men, even to condemning them to hell; and being the general of an army, +and having brave companions, whether he would not, in order to prevent +disgrace, either have put the adulterer to death, or have driven the +adulteress from his house. + +482. III. DUPLICATE ADULTERY IS THAT OF A HUSBAND WITH ANOTHER'S WIFE, +OR OF A WIFE WITH ANOTHER'S HUSBAND. This adultery is called duplicate, +because it is committed by two, and on each side the marriage-covenant +is violated; wherefore also it is twofold more grievous than the former. +It was said above, n. 480, that the conjugial love of one man with one +wife, after engagement and covenant, unites their souls, and that such +union is that very love in its origin; and that this origin is closed +and stopped up by adultery, as the source and stream of a fountain. That +the souls of two unite themselves together, when love to the sex is +confined to one of the sex, which is the case when a maiden engages +herself wholly to a youth, and on the other hand a youth engages himself +wholly to a maiden, is clearly manifest from this consideration, that +the lives of both unite themselves, consequently their souls, because +souls are the first principles of life. This union of souls can only +take place in monogamical marriages, or those of one man with one wife, +but not in polygamical marriages, or those of one man with several +wives; because in the latter case the love is divided, in the former it +is united. The reason why conjugial love in its supreme abode is +spiritual, holy, and pure, is because the soul of every man from its +origin is celestial; wherefore it receives influx immediately from the +Lord, for it receives from him the marriage of love and wisdom, or of +good and truth; and this influx makes him a man, and distinguishes him +from the beasts. From this union of souls, conjugial love, which is +there in its spiritual sanctity and purity, flows down into the life of +the whole body, and fills with blessed delights, so long as its channel +remains open; which is the case with those who are made spiritual by the +Lord. That nothing but adultery closes and stops up this abode of +conjugial love, thus its origin or fountain and its channel, is evident +from the Lord's words, that it is not lawful to put away a wife and +marry another, except on account of adultery: Matt. xix. 3-9; and also +from what is said in the same passage, that he that marries her that is +put away commits adultery, verse 9. When therefore, as was said above, +that pure and holy fountain is stopped up, it is clogged about with +filthiness of sundry kinds, as a jewel with ordure, or bread with vomit; +which things are altogether opposite to the purity and sanctity of that +fountain, or of conjugial love: from which opposition comes conjugial +cold, and according to this cold is the lascivious voluptuousness of +adulterous love, which consumes itself of its own accord. The reason why +this is an evil of sin is because the holy principle is covered and +thereby its channel into the body is obstructed, and in the place +thereof a profane principle succeeds, and its channel into the body is +opened, whence a man from celestial becomes infernal. + +483. To the above I will add some particulars from the spiritual world, +which are worthy to be recorded. I have been informed in that world, +that some married men are inflamed with the lust of committing whoredom +with maidens or virgins; some with those who are not maidens but +harlots; some with married women or wives; some with women of the above +description who are of noble descent; and some with such as are not of +noble descent: that this is the case, was confirmed to me by several +instances from the various kingdoms in that world. While I was +meditating concerning the variety of such lusts, I asked whether there +are any who find all their delight with the wives of others, and none +with unmarried women? Wherefore to convince me that there are some such +spirits, several were brought to me from a certain kingdom, who were +obliged to speak according to their libidinous principles. These +declared that it was, and still is their sole pleasure and delight to +commit whoredom with the wives of others; and that they look out for +such as are beautiful, and hire them for themselves at a great price +according to their wealth, and in general bargain about the price with +the wife alone. I asked, why they do not hire for themselves unmarried +women? They said, that they consider this would be cheap and worthless, +and therefore undelightful to them. I asked also, whether those wives +afterwards return to their husbands and live with them? They replied, +that they either do not return, or they return cold, having become +courtezans. Afterwards I asked them seriously, whether they ever +thought, or now think, that this is twofold adultery, because they +commit this at the time they have wives of their own, and that such +adultery deprives a man of all spiritual good? But at this several who +were present laughed, saying, "What is spiritual good?" Nevertheless I +was still urgent, and said, "What is more detestable than for a man to +mix his soul with the soul of a husband in his wife? Do you not know, +that the soul of a man is in his seed?" Hereupon they turned themselves +away and muttered, "What harm can this do her?" At length I said, +"Although you do not fear divine laws, do you not fear civil laws?" They +replied, "No, we only fear certain of the ecclesiastical order; but we +conceal this in their presence; and if we cannot conceal it, we keep +upon good terms with them." I afterwards saw the former divided into +companies, and some of the latter cast into hell. + +484. IV. TRIPLICATE ADULTERY IS WITH RELATIONS BY BLOOD. This adultery +is called triplicate, because it is threefold more grievous than the two +former. The relations, or remains of the flesh, which are not to be +approached, are mentioned in Levit. xviii. 6-18. There are internal and +external reasons why these adulteries are threefold more grievous than +the two above-mentioned: the internal reasons are grounded in the +correspondence of those adulteries with the violation of spiritual +marriage, which is that of the Lord and the church, and thence of good +and truth; and the external reasons are for the sake of guards, to +prevent a man's becoming a beast. We have no leisure, however, to +proceed to the further disclosure of these reasons. + +485. V. THERE ARE FOUR DEGREES OF ADULTERIES, ACCORDING TO WHICH THEY +HAVE THEIR PREDICATIONS, THEIR CHARGES OF BLAME, AND AFTER DEATH THEIR +IMPUTATIONS. These degrees are not genera, but enter into each genus, +and cause its distinctions between more and less evil or good; in the +present case, deciding whether adultery of every genus from the nature +of the circumstances and contingencies, is to be considered milder or +more grievous. That circumstances and contingencies vary every thing is +well known. Nevertheless things are considered in one way by a man from +his rational light, in another by a judge from the law, and in another +by the Lord from the state of a man's mind: wherefore we mention +predications, charges of blame, and after death imputations; for +predications are made by a man according to his rational light, charges +of blame are made by a judge according to the law, and imputations are +made by the Lord according to the state of the man's mind. That these +three differ exceedingly from each other, may be seen without +explanation: for a man, from rational conviction according to +circumstances and contingencies, may acquit a person, whom a judge, when +he sits in judgement, cannot acquit from the law: and also a judge may +acquit a person, who after death is condemned. The reason of this is, +because a judge gives sentence according to the actions done, whereas +after death every one is judged according to the intentions of the will +and thence of the understanding, and according to the confirmations of +the understanding and thence of the will. These intentions and +confirmations a judge does not see; nevertheless each judgement is just; +the one for the sake of the good of civil society, the other for the +sake of the good of heavenly society. + +486. VI. ADULTERIES OF THE FIRST DEGREE ARE ADULTERIES OF IGNORANCE, +WHICH ARE COMMITTED BY THOSE WHO CANNOT AS YET, OR CANNOT AT ALL, +CONSULT THE UNDERSTANDING, AND THENCE CHECK THEM. All evils, and thus +also all adulteries, viewed in themselves, are at once of the internal +and the external man; the internal intends them, and the external does +them; such therefore as the internal man is in the deeds done by the +external, such are the deeds viewed in themselves: but since the +internal man with his intention, does not appear before man, every one +must be judged in a human court from deeds and words according to the +law in force and its provisions: the interior sense of the law is also +to be regarded by the judge. But to illustrate the case by example: if +adultery be committed by a youth, who does not as yet know that adultery +is a greater evil than fornication; if the like be committed by a very +simple man; if it be committed by a person who is deprived by disease of +the full powers of judgement; or by a person, as is sometimes the case, +who is delirious by fits, and is at the time in a state of actual +delirium; yet further, if it be committed in a fit of insane +drunkenness, and so forth, it is evident, that in such cases, the +internal man, or mind, is not present in the external, scarcely any +otherwise than in an irrational person. Adulteries in these instances +are predicated by a rational man according to the above circumstances; +nevertheless the perpetrator is charged with blame by the same rational +man as a judge, and is punished by the law; but after death those +adulteries are imputed according to the presence, quality, and faculty +of understanding in the will of the perpetrators. + +487. VII. IN SUCH CASES ADULTERIES ARE MILD. This is manifest from what +was said just above, n. 486, without further confirmation; for it is +well known that the quality of every deed and in general the quality of +every thing, depends upon circumstances, and which mitigate or aggravate +it; but adulteries of this degree are mild at the first times of their +commission; and also remain mild so far as the offending party of either +sex, in the future course of life, abstains from them for these +reasons;--because they are evils against God, or against the neighbour, +or against the goods of the state, and because, in consequence of their +being such evils, they are evils against reason; but on the other hand, +if they are not abstained from for one of the abovementioned reasons, +they are reckoned amongst grievous adulteries; thus it is according to +the divine law, Ezek. xviii, 21, 22, 24, and in other places: but they +cannot, from the above circumstances, be pronounced either blameless or +culpable, or be predicated and judged as mild or grievous, because they +do not appear before man, neither are they within the province of his +judgement; wherefore it is meant, that after death they are so accounted +or imputed. + +488. VIII. ADULTERIES OF THE SECOND DEGREE ARE ADULTERIES OF LUST, WHICH +ARE COMMITTED BY THOSE WHO INDEED ARE ABLE TO CONSULT THE UNDERSTANDING, +BUT FROM ACCIDENTAL CAUSES AT THE MOMENT ARE NOT ABLE. There are two +things which, in the beginning, with every man who from natural is made +spiritual, are at strife together, which are commonly called the spirit +and the flesh; and since the love of marriage is of the spirit, and the +love of adultery is of the flesh, in such case there is also a combat +between those loves. If the love of marriage conquers, it gains dominion +over and subjugates the love of adultery, which is effected by its +removal; but if it happens that the lust of the flesh is excited to a +heat greater than what the spirit can control from reason, it follows +that the state is inverted, and the heat of lust infuses allurements +into the spirit, to such a degree, that it is no longer master of its +reason, and thence of itself: this is meant by adulteries of the second +degree, which are committed by those who indeed are able to consult the +understanding, but by reason of accidental causes at the moment are not +able. But the matter may be illustrated by particular cases; as in case +a meretricious wife by her craftiness captivates a man's mind +(_animum_), enticing him into her chamber, and inflaming his passions to +such a degree as to leave him no longer master of his judgement; and +especially if, at the same time, she also threatens to expose him if he +does not consent: in like manner, in case any meretricious wife is +skilled in deceitful allurements, or by powerful stimulants inflames the +man to such a degree, that the raging lust of the flesh deprives the +understanding of the free use of reason: in like manner, in case a man, +by powerful enticements, so far works upon another's wife, as to leave +her no longer mistress of herself, by reason of the fire kindled in her +will; besides other like cases. That these and similar accidental +circumstances lessen the grievousness of adultery, and give a milder +turn to the predications of the blame thereof in favor of the party +seduced, is agreeable to the dictates and conclusions of reason. The +imputation of this degree of adultery comes next to be treated of. + +489. IX. ADULTERIES COMMITTED BY SUCH PERSONS ARE IMPUTATORY, ACCORDING +AS THE UNDERSTANDING AFTERWARDS FAVORS THEM OR NOT. So far as the +understanding favors evils, so far a man appropriates them to himself +and makes them his own. Favor implies consent; and consent induces in +the mind a state of the love of them: the case is the same with +adulteries, which in the beginning were committed without the consent of +the understanding, and are favored: the contrary comes to pass if they +are not favored. The reason of this is, because evils or adulteries, +which are committed in the blindness of the understanding, are committed +from the concupiscence of the body; and such evils or adulteries have a +near resemblance to the instincts of beasts: with man (_homo_) indeed +the understanding is present, while they are committing, but in a +passive or dead potency and not in active and living potency. From these +considerations it follows of course, that such things are not imputed, +except so far as they are afterwards favored or not. By imputation we +here mean accusation after death, and hence judication, which takes +place according to the state of a man's spirit: but we do not mean +inculpation by a man before a judge; for this does not take place +according to the state of a man's spirit, but of his body in the deed; +and unless there was a difference herein, those would be acquitted after +death who are acquitted in the world, and those would be condemned who +are condemned in the world; and thus the latter would be without any +hope of salvation. + +490. X. ADULTERIES OF THE THIRD DEGREE ARE ADULTERIES OF THE REASON, +WHICH ARE COMMITTED BY THOSE WHO WITH THE UNDERSTANDING CONFIRM +THEMSELVES IN THE PERSUASION THAT THEY ARE NOT EVILS OF SIN. Every man +knows that there exist such principles as the will and the +understanding; for in his common speaking he says, "This I will, and +this I understand;" but still he does not distinguish them, but makes +the one the same as the other; because he only reflects upon the things +which belong to the thought grounded in the understanding, and not upon +those which belong to the love grounded in the will; for the latter do +not appear in light as the former. Nevertheless, he that does not +distinguish between the will and the understanding, cannot distinguish +between evils and goods, and consequently he must remain in entire +ignorance concerning the blame of sin. But who does not know that good +and truth are two distinct principles, like love and wisdom? and who +cannot hence conclude, while he is in rational illumination, that there +are two faculties in man, which distinctly receive and appropriate to +themselves those principles, and that the one is the will and the other +the understanding, by reason that what the will receives and reproduces +is called good, and what the understanding receives is called truth; for +what the will loves and does, is called truth, and what the +understanding perceives and thinks, is called truth? Now as the marriage +of good and truth was treated of in the first part of this work, and in +the same place several considerations were adduced concerning the will +and the understanding, and the various attributes and predicates of +each, which, as I imagine, are also perceived by those who had not +thought at all distinctly concerning the understanding and the will, +(for human reason is such, that it understands truths from the light +thereof, although it has not heretofore distinguished them); therefore, +in order that the distinctions of the understanding and the will may be +more clearly perceived, I will here mention some particulars on the +subject, that it may be known what is the quality of adulteries of the +reason and the understanding, and afterwards what is the quality of +adulteries of the will. The following points may serve to illustrate the +subject: 1. That the will of itself does nothing; but whatever it does, +it does by the understanding. 2. On the other hand also, that the +understanding alone of itself does nothing; but whatever it does, it +does from the will. 3. That the will flows into the understanding but +not the understanding into the will; yet that the understanding teaches +what is good and evil, and consults with the will, that out of those two +principles it may choose and do what is pleasing to it. 4. That after +this there is effected a twofold conjunction; one, in which the will +acts from within, and the understanding from without; the other in which +the understanding acts from within, and the will from without: thus are +distinguished the adulteries of the reason, which are here treated of, +from the adulteries of the will, which are next to be treated of. They +are distinguished, because one is more grievous than the other; for the +adultery of the reason is less grievous than that of the will; because +in adultery of the reason, the understanding acts from within, and the +will from without; whereas in adultery of the will, the will acts from +within, and the understanding from without; and the will is the man +himself, and the understanding is the man as grounded in the will; and +that which acts within has dominion over that which acts without. + +491. XI. THE ADULTERIES COMMITTED BY SUCH PERSONS ARE GRIEVOUS, AND ARE +IMPUTED TO THEM ACCORDING TO CONFIRMATIONS. It is the understanding +alone that confirms, and when it confirms, it engages the will to its +party, and sets it about itself, and thus compels it to compliance. +Confirmations are affected by reasonings, which the mind seizes for its +use, deriving them either from its superior region or from its inferior; +if from the superior region, which communicates with heaven, it confirms +marriages and condemns adulteries; but if from the inferior region, +which communicates with the world, it confirms adulteries and makes +light of marriages. Every one can confirm evil just as well as good; in +like manner what is false and what is true; and the confirmation of evil +is perceived with more delight than the confirmation of good, and the +confirmation of what is false appears with greater lucidity than the +confirmation of what is true. The reason of this is, because the +confirmation of what is evil and false derives its reasonings from the +delights, the pleasures, the appearances, and the fallacies of the +bodily senses; whereas the confirmation of what is good and true derives +its reasons from the region above the sensual principles of the body. +Now, since evils and falses can be confirmed just as well as goods and +truths, and since the confirming understanding draws the will to its +party, and the will together with the understanding forms the mind, it +follows that the form of the human mind is according to confirmations, +being turned to heaven if its confirmations are in favor of marriage, +but to hell if they are in favor of adulteries; and such as the form of +a man's mind is such is his spirit; consequently such is the man. From +these considerations then it is evident, that adulteries of this degree +after death are imputed according to confirmations. + +492. XII. THE ADULTERIES OF THE FOURTH DEGREE ARE ADULTERIES OF THE WILL +WHICH ARE COMMITTED BY THOSE WHO MAKE THEM LAWFUL AND PLEASING, AND WHO +DO NOT THINK THEM OF IMPORTANCE ENOUGH TO CONSULT THE UNDERSTANDING +RESPECTING THEM. These adulteries are distinguished from the foregoing +from their origins. The origin of these adulteries is from the depraved +will connate to man, or from hereditary evil, which a man blindly obeys +after he is capable of exercising his own judgement, not at all +considering whether they are evils or not; wherefore it is said, that he +does not think them of importance enough to consult the understanding +respecting them: but the origin of the adulteries which are called +adulteries of reason, is from a perverse understanding; and these +adulteries are committed by those who confirm themselves in the +persuasion that they are not evils of sin. With the latter adulterers, +the understanding is the principal agent; with the former the will. The +distinctions in these two cases do not appear to any man in the natural +world; but they appear plainly to the angels in the spiritual world. In +the latter world all are in general distinguished according to the evils +which originate in the will and in the understanding, and which are +accepted and appropriated; they are also separated in hell according to +those evils: those who are in evil from the understanding, dwell there +in front, and are called satans; but those who are in evil from the +will, dwell at the back, and are called devils. It is on account of this +universal distinction that mention is made in the Word of satan and the +devil. With those wicked ones, and also those adulterers, who are called +satans, the understanding is the principal agent; but with those who are +called devils, the will is the principal agent. It is not however +possible to explain these distinctions, so as to render them visible to +the understanding, unless the distinctions of the will and the +understanding be first known; and also unless a description be given of +the formation of the mind from the will by the understanding, and of its +formation from the understanding by the will. The knowledge of these +subjects is necessary, before the distinctions above-mentioned can be +seen by reason; but to express this knowledge on paper would require a +volume. + +493. XIII. THE ADULTERIES COMMITTED BY THESE PERSONS ARE EXCEEDINGLY +GRIEVOUS, AND ARE IMPUTED TO THEM AS EVILS OF PURPOSE, AND REMAIN IN +THEM AS GUILT. The reason why they are exceedingly grievous, and more +grievous than the foregoing, is, because in them the will is the +principal agent, whereas in the foregoing the understanding is the +principal agent, and a man's life essentially is his will, and formally +is his understanding: the reason of this is, because the will acts in +unity with the love, and love is the essence of a man's life, and forms +itself in the understanding by such things as are in agreement with it: +wherefore the understanding viewed in itself is nothing but a form of +the will; and since love is of the will, and wisdom of the +understanding, therefore wisdom is nothing but a form of love; in like +manner truth is nothing but a form of good. That which flows from the +very essence of a man's life, thus which flows from his will or his +love, is principally called purpose; but that which flows from the form +of his life, thus from the understanding and its thought is called +intention. Guilt also is principally predicated of the will: hence comes +the common observation, that everyone has the guilt of evil from +inheritance, but that the evil is from the man. Hence these adulteries +of the fourth degree are imputed as evils of purpose, and remain in as +guilt. + +494. XIV. ADULTERIES OF THE THIRD AND FOURTH DEGREES ARE EVILS OF SIN, +ACCORDING TO THE QUANTITY AND QUALITY OF UNDERSTANDING AND WILL IN THEM, +WHETHER THEY ARE ACTUALLY COMMITTED OR NOT. That adulteries of the +reason or the understanding, which are of the third degree, and +adulteries of the will, which are of the fourth, are grievous, +consequently evils of sin, according to the quality of the understanding +and of the will in them, may be seen from the comment above concerning +them, n. 490-493. The reason of this is, because a man (_homo_) is a man +by virtue of the will and the understanding; for from these two +principles exist not only all the things which are done in the mind, but +also all those which are done in the body. Who does not know, that the +body does not act of itself, but the will by the body? also that the +mouth does not speak of itself, but the thought by the mouth? Wherefore +if the will were to be taken away, action would instantly be at a stand, +and if thought were to be taken away, the speech of the mouth would +instantly cease. Hence it is clearly manifest, that adulteries which are +actually committed, are grievous according to the quantity and quality +of the understanding of the will in them. That they are in like manner +grievous, if the same are not actually committed, appears from the +Lord's words: _It was said by them of old time, Thou shalt not commit +adultery; but I say unto you, that if any one hath looked at another's +woman, to lust after her, he hath already committed adultery with her in +heart_; Matt. v. 27, 28: to commit adultery in the heart is to commit it +in the will. There are many reasons which operate to prevent an +adulterer's being an adulterer in act, while he is still so in will and +understanding: for there are some who abstain from adulteries as to act +through fear of the civil law and its penalties; through fear of the +loss of reputation and thence of honor; through fear of disease thence +arising; through fear of quarrels at home on the part of a wife, and the +consequent loss of tranquillity; through fear of revenge on the part of +the husband and the next of kin; thus also through fear of being beaten +by the servants; through poverty or avarice; through imbecility arising +from disease, from abuse, from age, or from impotence, and consequent +shame: if any one restrains himself from actual adulteries, under the +influence of these and like reasons, and yet favors them in his will and +understanding, he is still an adulterer: for he believes nevertheless +that they are not sins, and he does not make them unlawful before God in +his spirit; and thus he commits them in spirit, although not in body +before the world; wherefore after death, when he becomes a spirit, he +speaks openly in favor of them. + +495. XV. ADULTERIES GROUNDED IN PURPOSE OF THE WILL, AND ADULTERIES +GROUNDED IN CONFIRMATION OF THE UNDERSTANDING, RENDER MEN NATURAL, +SENSUAL, AND CORPOREAL. A man (_homo_) is a man, and is distinguished +from the beasts, by this circumstance, that his mind is distinguished +into three regions, as many as the heavens are distinguished into: and +that he is capable of being elevated out of the lowest region into the +next above it, and also from this into the highest, and thus of becoming +an angel of one heaven, and even of the third: for this end, there has +been given to man a faculty of elevating the understanding thitherto; +but if the love of his will is not elevated at the same time, he does +not become spiritual, but remains natural: nevertheless he retains the +faculty of elevating the understanding. The reason why he retains this +faculty is, that he may be reformed; for he is reformed by the +understanding: and this is effected by the knowledges of good and truth, +and by a rational intuition grounded therein, if he views those +knowledges rationally, and lives according to them, then the love of the +will is elevated at the same time, and in that degree the human +principle is perfected, and the man becomes more and more a man. It is +otherwise if he does not live according to the knowledges of good and +truth: in this case the love of his will remains natural, and his +understanding by turns becomes spiritual: for it raises itself upwards +alternately, like an eagle, and looks down upon what is of its love +beneath; and when it sees this, it flies down to it, and conjoins itself +with it: if therefore it loves the concupiscences of the flesh, it lets +itself down to these from its height, and in conjunction with them, +derives delight to itself from their delights; and again in quest of +reputation, that it may be believed wise, it lifts itself on high, and +thus rises and sinks by turns, as was just now observed. The reason why +adulterers of the third and fourth degree, who are such as from purpose +of the will and continuation of the understanding have made themselves +adulterers, are absolutely natural, and progressively become sensual and +corporeal, is, because they have immersed the love of their will, and +together with it their understanding, in the impurities of adulterous +love, and are delighted therewith, as unclean birds and beasts are with +stinking and dunghill filth as with dainties and delicacies: for the +effluvia arising from their flesh fill the recesses of the mind with +their dregs, and cause that the will, perceives nothing more dainty and +desirable. It is these who after death become corporeal spirits, and +from whom flow the unclean things of hell and the church, spoken of +above n. 430, 431. + +496. There are three degrees of the natural man; in the first degree are +those who love only the world, placing their heart on wealth; these are +properly meant by the natural: in the second degree are those who love +only the delights of the senses, placing their heart on every kind of +luxury and pleasure; these are properly meant by the sensual: in the +third degree are those who love only themselves, placing their heart on +the quest of honor; these are properly meant by the corporeal, because +they immerse all things of the will, and consequently of the +understanding, in the body, and look backward at themselves from others, +and love only what belongs to themselves: but the sensual immerse all +things of the will and consequently of the understanding in the +allurements and fallacies of the senses, indulging in these alone; +whereas the natural pour forth into the world all things of the will and +understanding, covetously and fraudulently acquiring wealth, and +regarding no other use therein and thence but that of possession. The +above-mentioned adulteries change men in these degenerate degrees, one +into this, another into that, each according to his favorite taste for +what is pleasurable, in which taste his peculiar genius is grounded. + +497. XVI. AND THIS TO SUCH A DEGREE THAT AT LENGTH THEY REJECT FROM +THEMSELVES ALL THINGS OF THE CHURCH AND OF RELIGION. The reason why +determined and continued adulterers reject from themselves all things of +the church and religion is, because the love of marriage and the love of +adultery are opposite, n. 425, and the love of marriage acts in unity +with the church and religion; see n. 130, and throughout the former +part; hence the love of adultery, as being opposite, acts in unity with +those things which are contrary to the church. A further reason why +those adulterers reject from themselves all things of the church and of +religion, is, because the love of marriage and the love of adultery are +opposite, as the marriage of good and truth is opposite to the +connection of evil and the false: see n. 427, 428; and the marriage of +good and truth constitutes the church, whereas the connection of evil +and the false constitutes the anti-church. A further reason why those +adulterers reject from themselves all things of the church and of +religion, is because the love of marriage and the love of adultery are +as opposite as heaven and hell, n. 429; and in heaven there is the love +of all things of the church, whereas in hell there is hatred against +them. A further reason why those adulterers reject from themselves all +things of the church and of religion, is, because, their delights +commence from the flesh, and are of the flesh also in the spirit, n. +440, 441; and the flesh is contrary to the spirit, that is, contrary to +the spiritual things of the church: hence also the delights of +adulterous love are called the pleasures of insanity. If you desire +demonstration in this case, go, I pray, to those whom you know to be +such adulterers, and ask them privately, what they think concerning God, +the church, and eternal life, and you will hear. The genuine reason is, +because as conjugial love opens the interiors of the mind; and thereby +elevates them above the sensual principles of the body, even into the +light and heat of heaven, so, on the other hand, the love of adultery +closes the interiors of the mind, and thrusts down the mind itself, as +to its will, into the body, even into all things which its flesh lusts +after; and the deeper it is so thrust down, the further it is removed +and set at a distance from heaven. + +498. XVII. NEVERTHELESS THEY HAVE THE POWERS OF HUMAN RATIONALITY LIKE +OTHER MEN. That the natural man, the sensual, and the corporeal, is +equally rational, in regard to understanding, as the spiritual man, has +been proved to me from satans and devils arising by leave out of hell, +and conversing with angelic spirits in the world of spirits; concerning +whom, see the MEMORABLE RELATIONS throughout; but as the love of the +will makes the man, and this love draws the understanding into consent, +therefore such are not rational except in a state removed from the love +of the will; when they return again into this love, they are more +dreadfully insane than wild beasts. But a man, without the faculty of +elevating the understanding above the love of the will, would not be a +man but a beast; for a beast does not enjoy that faculty; consequently +neither would he be able to choose any thing, and from choice to do what +is good and expedient, and thus he would not be in a capacity to be +reformed, and to be led to heaven, and to live for ever. Hence it is, +that determined and confirmed adulterers, although they are merely +natural, sensual, and corporeal, still enjoy, like other men, the powers +of understanding or rationality: but when they are in the lust of +adultery, and think and speak from that lust concerning it, they do not +enjoy that rationality; because then the flesh acts on the spirit, and +not the spirit on the flesh. It is however to be observed, that these at +length after death become stupid; not that the faculty of growing wise +is taken away from them, but that they are unwilling to grow wise, +because wisdom is undelightful to them. + +499. XVIII. BUT THEY USE THAT RATIONALITY WHILE THEY ARE IN EXTERNALS, +BUT ABUSE IT WHILE THEY ARE IN INTERNALS. They are in externals when +they converse abroad and in company, but in their internals when at home +or with themselves. If you wish, make the experiment; bring some person +of this character, as, for example, one of the order called Jesuits, and +cause him to speak in company, or to teach in a temple, concerning God, +the holy things of the church, and heaven and hell, and you will hear +him a more rational zealot than any other; perhaps also he will force +you to sighs and tears for your salvation; but take him into your house, +praise him excessively, call him the father of wisdom, and make yourself +his friend, until he opens his heart, and you will hear what he will +then preach concerning God, the holy things of the church, and heaven +and hell,--that they are mere fancies and delusions, and thus bonds +invented for souls, whereby great and small, rich and poor, may be +caught and bound, and kept under the yoke of their dominion. Let these +observations suffice for illustration of what is meant by natural men, +even to corporeal, enjoying the powers of human rationality like others, +and using it when they are in externals, but abusing it when in their +internals. The conclusion to be hence deduced is, that no one is to be +judged of from the wisdom of his conversation, but of his life in union +therewith. + + * * * * * + +500. To the above I will add the following MEMORABLE RELATION. On a +certain time in the spiritual world I heard a great tumult: there were +some thousands of people gathered together, who cried out, LET THEM BE +PUNISHED, LET THEM BE PUNISHED: I went nearer, and asked what the cry +meant? A person that was separate from the crowd, said to me, "They are +enraged against three priests, who go about and preach every where +against adulterers, saying, that adulterers have no acknowledgement of +God, and that heaven is closed to them and hell open; and that in hell +they are filthy devils, because they appear there at a distance like +swine wallowing in mire, and that the angels of heaven abominate them." +I inquired, "Where are the priests? and why is there such a vociferation +on that account?" He replied, "The three priests are in the midst of +them, guarded by attendants; and those who are gathered together are of +those who believe adulteries not to be sins, and who say, that +adulterers have an acknowledgement of God equally with those who keep to +their wives. They are all of them from the Christian world; and the +angels have been to see how many there were there who believe adulteries +to be sins; and out of a thousand they did not find a hundred." He then +told me that the nine hundred say concerning adulteries, "Who does not +know that the delight of adultery is superior to the delight of +marriage; that adulterers are in continual heat, and thence in alacrity, +industry, and active life, superior to those who live with only one +woman; and that on the other hand, love with a married partner grows +cold, and sometimes to such a degree, that at length scarce a single +expression or act of fellowship with her is alive; that it is otherwise +with harlots; that the mortification of life with a wife, arising from +defect of ability, is recruited and vivified by adulteries; and is not +that which recruits and vivifies of more consequence than that which +mortifies? What is marriage but allowed adultery? Who knows any +distinction between them? Can love be forced? and yet love with a wife +is forced by a covenant and laws. Is not love with a married partner the +love of the sex, which is so universal that it exists even among birds +and beasts? What is conjugial love but the love of the sex? and the love +of the sex is free with every woman. The reason why civil laws are +against adulteries is, because lawgivers have believed that to prohibit +adultery was connected with the public good; and yet lawgivers and +judges sometimes commit adultery, and say among themselves, 'Let him +that is without sin cast the first stone.' Who does not know that the +simple and religious alone believe adulteries to be sins, and that the +intelligent think otherwise, who like us view them by the light of +nature? Are not adulteries as prolific as marriages? Are not +illegitimate children as alert and qualified for the discharge of +offices and employments as the legitimate? Moreover families, otherwise +barren, are provided with offspring; and is not this an advantage and +not a loss? What harm can come to a wife from admitting several rivals? +And what harm can come to a man? To say that it brings disgrace upon a +man, is a frivolous idea grounded in mere fancy. The reason why adultery +is against the laws and statutes of the church, is owing to the +ecclesiastic order for the sake of power; but what have theological and +spiritual things to do with a delight merely corporeal and carnal? Are +not there instances of adulterous presbyters and monks? and are they +incapable on that account of acknowledging and worshipping God? Why +therefore do those three priests preach that adulterers have no +acknowledgement of God? We cannot endure such blasphemies; wherefore let +them be judged and punished." Afterwards I saw that they called judges, +whom they requested to pass sentence of punishment upon them: but the +judges said, "This is no part of our jurisdiction; for the point in +question is concerning the acknowledgement of God, and concerning sin, +and thus concerning salvation and damnation; and sentence in these cases +must come from heaven: but we will suggest a method to you, whereby you +may know whether these three priests have preached truths. There are +three places which we judges know, where such points are examined and +revealed in a singular manner: One place is, where a way into heaven is +open to all; but when they come into heaven, they themselves perceive +their own quality as to the acknowledgement of God: the second is, where +also a way is open into heaven; but no one can enter into that way +unless he has heaven in himself: and the third is where there is a way +to hell; and those who love infernal things enter that way of their own +accord, because from delight. We judges charge all to go to those places +who require judgement from us concerning heaven and hell." On hearing +this, those who were gathered together, said, "Let us go to those +places;" and while they were going to the first, where a way into heaven +is open to all, it suddenly became dark; wherefore some of them lighted +torches and carried them before. The judges who were with them said, +"This happens to all who go to the first place; as they approach, the +fire of the torches becomes more dim, and is extinguished in that place +by the light of heaven flowing in, which is a sign that they are there; +the reason of this is, because at first heaven is closed to them, and +afterwards is opened." They then came to that place, and when the +torches were extinguished of themselves, they saw a way tending +obliquely upwards into heaven: this those entered who were enraged +against the priests; among the first, these who were determined +adulterers, after them those who were confirmed adulterers; and as they +ascended, the first cried out, "Follow;" and those who followed cried +out, "Make haste;" and they pressed forward. After near an hour, when +they were all within in the heavenly society, there appeared a gulph +between them and the angels; and the light of heaven above the gulph +flowing into their eyes, opened the interiors of their minds, whereby +they were bound to speak as they interiorly thought; and then they were +asked by the angels, whether they acknowledged that God is? The first, +who were determined adulterers, replied, "What is God?" And they looked +at each other, and said, "Which of you has seen him?" The second, who +were confirmed adulterers, said, "Are not all things of nature? What is +there above nature but the sun?" And instantly the angels said to them, +"Depart from us; now you yourselves perceive that you have no +acknowledgement of God: when you descend, the interiors of your mind +will be closed and its exteriors opened, and then you can speak against +the interiors, and say that God is. Be assured that as soon as a man +actually becomes an adulterer, heaven is closed to him; and when heaven +is closed, God is not acknowledged. Hear the reason; every filthy +principle of hell is from adulterers, and it stinks in heaven like +putrid mire of the streets." On hearing these things they turned +themselves and descended by three ways; and when they were below, the +first and second groups conversing together said, "The priests have +conquered there; but we know that we can speak of God equally with them: +and when we say that he is, do we not acknowledge him? The interiors and +exteriors of the mind, of which the angels told us, are devised +fictions. But let us go to the second place pointed out by the judges, +where a way is open into heaven to those who have heaven in themselves, +thus to those who are about to come into heaven." When they were come +thither, a voice proceeded from that heaven, saying, "Shut the gates; +there are adulterers at hand." Then suddenly the gates were shut, and +the keepers with sticks in their hands drove them away; and they +delivered the three priests, against whom they had been tumultuous, from +the hands of their keepers, and introduced them into heaven: and +instantly, when the gates were open for the priests, there issued from +heaven upon the rebels the delightful principle of marriage, which, from +its being chaste and pure, almost deprived them of animation; wherefore, +for fear of fainting away through suffocation, they hastened to the +third place, concerning which the judges said, that thence there was a +way to hell; and instantly there issued from thence the delight of +adultery, whereby those who were either determined or confirmed +adulterers, were so vivified, that they descended as it were dancing, +and there like swine immersed themselves in filth. + + * * * * * + +ON THE LUST OF DEFLORATION. + +501. The lusts treated of in the four following chapters, are not only +lusts of adultery, but are more grievous than those since they exist +only from adulteries, being taken to after adulteries are become +loathsome; as the lust of defloration, which is first treated of, and +which cannot previously exist with any one; in like manner the lust of +varieties, the lust of violation, and the lust of seducing innocencies, +which are afterwards treated of. They are called lusts, because +according to the quantity and quality of the lust for those things, such +and so great is their appropriation. In reference specifically to the +lust of defloration, its infamous villany shall be made manifest from +the following considerations: I. _The state of a maiden or undeflowered +woman before and after marriage._ II. _Virginity is the crown of +chastity, and the certificate of conjugial love._ III. _Defloration, +without a view to marriage as an end, is the villany of a robber._ IV. +_The lot of those who have confirmed themselves in the persuasion that +the lust of defloration is not an evil of sin, after death is grievous._ +We proceed to explain them. + +502. I. THE STATE OF A MAIDEN OR UNDEFLOWERED WOMAN BEFORE AND AFTER +MARRIAGE. What is the quality of the state of a maiden, before she has +been instructed concerning the various particulars of the conjugial +torch, has been made known to me by wives in the spiritual world, who +have departed out of the natural world in their infancy, and have been +educated in heaven. They said, that when they arrived at a marriageable +state, from seeing conjugial partners they began to love the conjugial +life, but only for the end that they might be called wives, and might +maintain friendly and confidential society with one man; and also, that +being removed from the house of obedience, they might become their own +mistresses: they also said, that they thought of marriage only from the +blessedness of mutual friendship and confidence with a husband, and not +at all from the delight of any flame; but that their maiden state after +marriage was changed into a new one, of which they previously had not +the least knowledge: and they declared, that this was a state of the +expansion of all things of the life of their body from first principles +to last, to receive the gifts of their husband, and to unite these gifts +to their own life, that thus they might become his love and his wife; +and that this state commenced from the moment of defloration, and that +after this the flame of love burned to the husband alone, and that they +were sensible of the heavenly delights of that expansion; and further, +that as each wife was introduced into this state by her own husband, and +as it is from him, and thereby his in herself, it is altogether +impossible for her to love any other than him alone. From this account +it was made manifest what is the quality of the state of maidens before +and after marriage in heaven. That the state of maidens and wives on +earth, whose first attachments prove successful, is similar to this of +the maidens in heaven, is no secret. What maiden can know that new state +before she is in it? Inquire, and you will hear. The case is different +with those who before marriage catch allurement from being taught. + +503. II. VIRGINITY IS THE CROWN OF CHASTITY AND THE CERTIFICATE OF +CONJUGIAL LOVE. Virginity is called the crown of chastity, because it +crowns the chastity of marriage: it is also the badge of chastity; +wherefore the bride at the nuptials wears a crown on her head: it is +also a badge of the sanctity of marriage; for the bride, after the +maiden flower, gives and devotes herself wholly to the bridegroom, at +that time the husband, and the husband in his turn gives and devotes +himself wholly to the bride, at that time the wife. Virginity is also +called the certificate of conjugial love, because a certificate has +relation to a covenant; and the covenant is, that love may unite them +into one man, or into one flesh. The men themselves also before marriage +regard the virginity of the bride as a crown of her chastity, and as a +certificate of conjugial love, and as the very dainty from which the +delights of that love are about to commence and to be perpetuated. From +these and the foregoing considerations, it is manifest, that after the +zone is taken away, and the virginity is sipped, a maiden becomes a +wife, and if not a wife, she becomes a harlot; for the new state into +which she is then introduced, is a state of love for her husband, and if +not for her husband, it is a state of lust. + +504. III. DEFLORATION, WITHOUT A VIEW TO MARRIAGE AS AN END, IS THE +VILLANY OF A ROBBER. Some adulterers are impelled by the cupidity of +deflowering maidens, and thence also of deflowering young girls in their +state of innocence: the enticements offered are either persuasions +suggested by pimps, or presents made by the men, or promises of +marriage; and those men after defloration leave them, and continually +seek for others: moreover, they are not delighted with the objects they +have left, but with a continual supply of new ones; and this lust +increases even till it becomes the chief of the delights of their flesh. +They add also to the above this abominable deed, that by various cunning +artifices they entice maidens about to be married or immediately after +marriage, to offer them the first-fruits of marriage, which also they +thus filthily defile. I have heard also, that when that heat with its +potency has failed, they glory in the number of virginities, as in so +many golden fleeces of Jason. This villany, which is that of committing +a rape, since it was begun in an age of strength, and afterwards +confirmed by boastings, remains rooted in, and thereby infixed after +death. What the quality of this villany is, appears from what was said +above, that virginity is the crown of chastity, the certificate of +future conjugial love, and that a maiden devotes her soul and life to +him to whom she devotes it; conjugial friendship and the confidence +thereof are also founded upon it. A woman likewise, deflowered by a man +of the above description, after this door of conjugial love is broken +through, loses all shame, and becomes a harlot, which is likewise to be +imputed to the robber as the cause. Such robbers, if, after having run +through a course of lewdness and profanation of chastity, they apply +their minds (_animus_) to marriage, have no other object in their mind +(_mens_) than the virginity of her who is to be their married partner; +and when they have attained this object, they loathe both bed and +chamber, yea also the whole female sex, except young girls: and whereas +such are violators of marriage, and despisers of the female sex, and +thereby spiritual robbers, it is evident that the divine Nemesis pursues +them. + +505. IV. THE LOT OF THOSE WHO HAVE CONFIRMED THEMSELVES IN THE +PERSUASION THAT THE LUST OF DEFLORATION IS NOT AN EVIL OF SIN, AFTER +DEATH IS GRIEVOUS. Their lot is this: after they have passed the first +time of their stay in the spiritual world, which is a time of modesty +and morality, because spent in company with angelic spirits, they are +next, from their externals, led into their internals, and in this case +into the concupiscences with which they had been ensnared in the world, +and the angelic spirits into theirs, to the intent that it may appear in +what degree they had been ensnared; and if a lesser degree, that after +they have been let into them, they may be let out again, and may be +covered with shame. But those who had been principled in this malignant +lust to such a degree as to be made sensible of its eminent delight, and +to make a boast of those thefts as of the choicest spoils, do not suffer +themselves to be drawn away from it; wherefore they are let into their +freedom, and then they instantly wander about, and inquire after +brothels, and also enter them when they are pointed out; (these brothels +are on the sides of hell:) but when they meet with none but prostitutes +there, they go away, and inquire where there are maidens; and then they +are carried to harlots, who by phantasy can assume supereminent beauty, +and a florid girlish complexion, and boast themselves of being maidens; +and on seeing these they burn with desire towards them as they did in +the world: wherefore they bargain with them; but when they are about to +enjoy the bargain, the phantasy induced from heaven is taken away, and +then those pretended maidens appear in their own deformity, monstrous +and dark, to whom nevertheless they are compelled to cleave for a time: +those harlots are called sirens. But if by such fascinations they do not +suffer themselves to be draw away from that wild lust, they are cast +down into the hell lying to the south and west, beneath the hell of the +crafty courtezans, and there they are associated with their companions. +I have also been permitted to see them in that hell, and have been told +that many of noble descent, and the more opulent, are therein; but as +they had been such in the world, all remembrance of their descent and of +the dignity derived from their opulence is taken from them, and a +persuasion is induced on them that they have been vile slaves, and +thence were unworthy of all honor. Among themselves indeed they appear +as men: but when seen by others, who are allowed to look in thither, +they appear as apes, with a stern look instead of a courteous one, and a +horrid countenance instead of one of pleasantry. They walk with their +loins contracted, and thereby bent, the upper part of the body hanging +forward in front, as if they were ready to fall, and they emit a +disagreeable smell. They loathe the sex, and turn away from those they +see; for they have no desire towards them. Such they appear when seen +near at hand; but when viewed from afar, they appear like dogs of +indulgences, or whelps of delight; and there is also heard somewhat like +barking in the tone of their speech. + + * * * * * + +ON THE LUST OF VARIETIES. + +506. The lust of varieties here treated of, does not mean the lust of +fornication, which was treated of above in its proper chapter: the +latter lust, notwithstanding its being usually promiscuous and vague, +still does not occasion the lust of varieties, unless when it is +immoderate, and the fornicator looks to number, and boasts thereof from +a principle of cupidity. This idea causes a beginning of this lust; but +what its quality is as it advances, cannot be distinctly perceived, +unless in some such series as the following: I. _By the lust of +varieties is meant the entirely dissolute lust of adultery._ II. _That +lust is love and at the same time loathing in regard to the sex._ III. +_That lust altogether annihilates conjugial love appertaining to +itself._ IV. _The lot of those (who have been addicted to that lust), +after death, is miserable, since they have not the inmost principle of +life._ We proceed to an explanation of each article. + +507. I. BY THE LUST OF VARIETIES IS MEANT THE ENTIRELY DISSOLUTE LUST OF +ADULTERY. This lust insinuates itself with those who in youth have +relaxed the bonds of modesty, and have had opportunities of association +with many loose women, especially if they have not wanted the means of +satisfying their pecuniary demands. They implant and root this lust in +themselves by immoderate and unlimited adulteries, and by shameless +thoughts concerning the love of the female sex, and by confirming +themselves in the idea that adulteries are not evils, and not at all +sins. This lust increases with them as it advances, so much so that they +desire all the women in the world, and wish for whole troops, and a +fresh one every day. Whereas this love separates itself from the common +love of the sex implanted in every man, and altogether from the love of +one of the sex, which is conjugial love, and inserts itself into the +exteriors of the heart as a delight of love separate from those loves, +and yet derived from them; therefore it is so thoroughly rooted in the +cuticles, that it remains in the touch when the powers are decayed. +Persons addicted to this lust make light of adulteries; wherefore they +think of the whole female sex as of a common harlot, and of marriage as +of a common harlotry, and thereby mix immodesty in modesty, and from the +mixture grow insane. From these considerations it is evident what is +here meant by the lust of varieties, that it is the lust of entirely +dissolute adultery. + +508. II. THAT LUST IS LOVE AND AT THE SAME TIME LOATHING IN REGARD TO +THE SEX. Persons addicted to that lust have a love for the sex, because +they derive variety from the sex; and they have a loathing for the sex, +because after enjoying a woman they reject her and lust after others. +This obscene lust burns towards a fresh woman, and after burning, it +grows cold towards her; and cold is loathing. That this lust is love and +at the same time loathing in regard to the sex, may be illustrated as +follows: set on the left side a company of the women whom they have +enjoyed, and on the right side a company of those whom they have not; +would not they look at the latter company from love, but at the former +from loathing? and yet each company is the sex. + +509. III. THAT LUST ALTOGETHER ANNIHILATES CONJUGIAL LOVE APPERTAINING +TO ITSELF. The reason of this is, because that lust is altogether +opposite to conjugial love, and so opposite, that it not only rends it +asunder, but as it were grinds it to powder, and thereby annihilates it: +for conjugial love is confined to one of the sex; whereas that lust does +not stop at one, but within an hour or a day is as intensely cold as it +was before hot towards her; and since cold is loathing, the latter by +forced cohabitation and dwelling together is so accumulated as to become +nauseous, and thus conjugial love is consumed to such a degree that +nothing of it is left. From these considerations it may be seen, that +this lust is fatal to conjugial love; and as conjugial love constitutes +the inmost principle of life with man, that it is fatal to his life; and +that that lust, by successive interceptions and closings of the +interiors of the mind, at length becomes cuticular, and thus merely +alluring; while the faculty of understanding or rationality still +remains. + +510. IV. THE LOT OF THOSE (WHO HAVE BEEN ADDICTED TO THAT LUST) AFTER +DEATH IS MISERABLE, SINCE THEY HAVE NOT THE INMOST PRINCIPLE OF LIFE. +Every one has excellence of life according to his conjugial love; for +that excellence conjoins itself with the life of the wife, and by +conjunction exalts itself; but as with those of whom we are speaking +there does not remain the least principle of conjugial love, and +consequently not anything of the inmost principle of life, therefore +their lot after death is miserable. After passing a certain period of +time in their externals, in which they converse rationally and act +civilly, they are let into their internals, and in this case into a +similar lust and its delights, in the same degree as in the world: for +every one after death is let into the same state of life which he had +appropriated to himself, to the intent that he may be withdrawn from it; +for no one can be withdrawn from this evil, unless he has first been led +into it; if he were not to be led into it, the evil would conceal +itself, and defile the interiors of the mind, and spread itself as a +plague, and would next burst through all barriers and destroy the +external principles of the body. For this end there are opened to them +brothels, which are on the side of hell, where there are harlots with +whom they have an opportunity of varying their lusts; but this is +granted with the restriction to one harlot in a day, and under a penalty +in case of communication with more than one on the same day. Afterwards, +when from examination it appears that that lust is so inbred that they +cannot be withdrawn from it, they are conveyed to a certain place which +is next above the hell assigned for them, and then they appear to +themselves as if they fall into a swoon, and to others as if they fall +down with the face upward; and also the ground beneath their backs is +actually opened, and they are absorbed, and sink down into hell among +their like; thus they are gathered to their own. I have been permitted +to see them there, and likewise to converse with them. Among themselves +they appear as men, which is granted them lest they should be a terror +to their companions; but at a certain distance they seem to have white +faces consisting only of skin, and this because they have no spiritual +life in them, which every one has according to the conjugial principle +sown in him. Their speech is dry, parched, and sorrowful: when they are +hungry, they lament; and their lamentations are heard as a peculiar +clashing noise. Their garments are tattered, and their lower garments +are drawn above the belly round about the breast; because they have no +loins, but their ankles commence from the region of the bottom of the +belly: the reason of this is, because the loins with men (_homines_) +correspond to conjugial love, and they are void of this love. They said +that they loathe the sex on account of their having no potency. +Nevertheless, among themselves they can reason as from rationality; but +since they are cutaneous, they reason from the fallacies of the senses. +This hell is in the western quarter towards the north. These same +persons, when seen from afar, appear not as men or as monsters, but as +frozen substances. It is however to be observed, that those become of +this description who have indulged in the above lust to such a degree as +to rend and annihilate in themselves the conjugial human principle. + + * * * * * + +ON THE LUST OF VIOLATION. + +511. The lust of violation does not mean the lust of defloration, which +is the violation of virginities, but not of maidens when it is effected +from consent; whereas the lust of violation, which is here treated of, +retreats in consequence of consent, and is sharpened in consequence of +refusal; and it is the passion of violating all women whatever, who +altogether refuse, and violently resist, whether they be maidens, or +widows, or wives. Persons addicted to this lust are like robbers and +pirates, who are delighted with spoil and plunder, and not with what is +given and justly acquired; and they are like malefactors, who covet what +is disallowed and forbidden, and despise what is allowed and granted. +These violators are altogether averse to consent, and are set on fire by +resistance, which if they observe to be not internal, the ardor of their +lust is instantly extinguished, as fire is by water thrown upon it. It +is well known, that wives do not spontaneously submit themselves to the +disposal of their husbands as to the ultimate effects of love, and that +from prudence they resist as they would resist violation, to the end +that they may take away from their husbands the cold arising from the +consideration of enjoyments being cheap in consequence of being +continually allowed, and also in consequence of an idea of +lasciviousness on their part. These repugnancies, although they +enkindle, still are not the causes, but only the beginnings of this +lust: its cause is, that after conjugial love and also adulterous love +have grown insipid by practice, they are willing, in order that those +loves may be repaired, to be set on fire by absolute repugnances. This +lust thus begun, afterwards increases, and as it increases it despises +and breaks through all bounds of the love of the sex, and exterminates +itself, and from a lascivious, corporeal, and fleshly love, becomes +cartilaginous and bony; and then, from the periosteurns, which have an +acute feeling, it becomes acute. Nevertheless this lust is rare, because +it exists only with those who had entered into the married state, and +then had lived in the practice of adulteries until they became insipid. +Besides this natural cause of this lust, there is also a spiritual +cause, of which something will be said in what follows. + +512. The lot of persons of this character after death is as follows: +these violators then separate themselves from those who are in the +limited love of the sex, and altogether from those who are in conjugial +love, thus from heaven: afterwards they are sent to the most cunning +harlots, who not only by persuasion, but also by imitation perfectly +like that of a stage-player, can feign and represent as if they were +chastity itself. These harlots clearly discern those who are principled +in the above lust: in their presence they speak of chastity and its +value; and when the violator comes near and touches them, they are full +of wrath, and fly away as through terror into a closet, where there is a +couch and a bed, and slightly close the door after them, and recline +themselves; and hence by their art they inspire the violator with an +ungovernable desire of breaking down the door, of rushing in, and +attacking them; and when this is effected, the harlot raising herself +erect with the violator begins to fight with her hands and nails, +tearing his face, rending his clothes, and with a furious voice crying +to the harlots her companions, as to her female servants, for +assistance, and opening the window with a loud outcry of thief, robber, +and murderer; and when the violator is at hand she bemoans herself and +weeps: and after violation she prostrates herself, howls, and calls out +that she is undone, and at the same time threatens in a serious tone, +that unless he expiates the violation by paying a considerable sum, she +will attempt his destruction. While they are engaged in these venereal +scenes, they appear at a distance like cats, which nearly in like manner +before their conjunctions combat together, run forward, and make an +outcry. After some such brothel-contests, they are taken away, and +conveyed into a cavern, where they are forced to some work: but as their +smell is offensive, in consequence of having rent asunder the conjugial +principle, which is the chief jewel of human life, they are sent to the +borders of the western quarters, where at a certain distance they appear +lean, as if consisting of bones covered over with skin only; but when +seen at a distance they appear like panthers. When I was permitted to +see them nearer, I was surprised that some of them held books in their +hands, and were reading; and I was told that this is the case, because +in the world they said various things concerning the spiritual things of +the church, and yet defiled them by adulteries, even to their +extremities, and that such was the correspondence of this lust with the +violation of spiritual marriage. But it is to be observed, that the +instances of those who are principled in this lust are rare: certain it +is, that women, because it is unbecoming for them to prostitute love, +are repugnant thereto, and that repugnance enervates; nevertheless this +is not from any lust of violation. + + * * * * * + +THE LUST OF SEDUCING INNOCENCIES. + +513. The lust of seducing innocencies is neither the lust of +defloration, nor the lust of violation, but is peculiar and singular by +itself; it prevails more especially with the deceitful. The women, who +appear to them as innocencies, are such as regard the evil of adultery +as an enormous sin, and who therefore highly prize chastity, and at the +same time piety: these women are the objects which set them on fire. In +Roman Catholic countries there are maidens devoted to the monastic life; +and because they believe these maidens to be pious innocencies above the +rest of their sex, they view them as the dainties and delicacies of +their lust. With a view of seducing either the latter or the former +because they are deceitful, they first devise arts, and next, when they +have well digested them, without receiving any check from shame, they +practise them as from nature. These arts are principally pretences of +innocence, love, chastity, and piety; by these and other cunning +stratagems, they enter into the interior friendship of such women, and +thence into their love, which they change from spiritual into natural by +various persuasions and at the same time by insinuations, and afterwards +into corporeal-carnal by irritations, and then they take possession of +them at pleasure; and when they have attained this end, they rejoice in +heart, and make a mock of those whom they have violated. + +514. The lot of these seducers after death is sad, since such seduction +is not only impiety, but also malignity. After they have passed through +their first period in the spiritual world, which is in externals, +wherein they excel many others in the elegance of their manners and the +courteousness of their speech, they are reduced to another period of +their life, which is in internals, wherein their lust is set at liberty, +and commences its sport; and then they are first conveyed to women who +had made vows of chastity, and with these they are examined as to the +quality of their malignant concupiscence, to the intent that they may +not be judged except on conviction: when they are made sensible of the +chastity of those women, their deceit begins to act, and to attempt its +crafty arts; but as this is to no purpose, they depart from them. They +are afterwards introduced to women of genuine innocence; and when they +attempt to deceive these in like manner, by virtue of a power given to +those women, they are heavily fined; for they occasion in their hands +and feet a grievous numbness; likewise in their necks, and at length +make them feel as it were a swoon; and when they have inflicted this +punishment, they run away and escape from the sufferers. After this +there is a way opened to them to a certain company of courtezans, who +have been versed in the art of cunningly feigning innocence: and these +first expose them to laughter among themselves, and at length after +various engagements suffer themselves to be violated. After some such +scenes, a third period takes place, which is that of judgement; and in +this case, being convicted, they sink down, and are gathered to their +like in the hell which is in the northern quarter, and there they appear +at a distance like weasels; but if they have allured by deceit, they are +conveyed down from this hell to that of the deceitful, which is in the +western quarter at a depth to the back; in this hell they appear at a +distance like serpents of various kinds; and the most deceitful like +vipers: but in the hell into which I was permitted to look, they +appeared to me as if they were ghastly pale, with faces of chalk: and as +they are mere concupiscences, they do not like to speak: and if they do +speak, they only mutter and stammer various things, which are understood +by none but their companions who are near them; but presently, as they +sit or stand, they make themselves unseen, and fly about in the cavern +like phantoms; for on this occasion they are in phantasy, and phantasy +appears to fly: after flying they rest themselves, and then, what is +wonderful, one does not know another; the cause of this is, because they +are principled in deceit, and deceit does not believe another, and +thereby withdraws itself. When they are made sensible of any thing +proceeding from conjugial love, they fly away into hiding places and +conceal themselves. They are also void of all love of the sex, and are +real impotencies, and are called infernal genii. + + * * * * * + +ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL +MARRIAGE. + +515. I should here say something, in the way of preface, concerning +correspondence; but the subject does not properly belong to the present +work. The nature and meaning of correspondence may be seen in a brief +summary above, n. 76, and n. 342; and fully in the APOCALYPSE REVEALED, +from beginning to end, that it is between the natural sense of the Word +and the spiritual sense. That in the Word there is a natural and a +spiritual sense, and a correspondence between them, has been +demonstrated in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED +SCRIPTURE, and especially, n. 5-26. + +516. The spiritual marriage means the marriage of the Lord and the +church, spoken of above, n. 116-131; and hence also the marriage of good +and truth, likewise spoken of above, n. 83-102; and as this marriage of +the Lord and the church, and the consequent marriage of good and truth, +is in everything of the Word, it is the violation of this which is here +meant by the violation of the spiritual marriage; for the church is from +the Word, and the Word is the Lord: the Lord is the Word, because he is +divine good and divine truth therein. That the Word is that marriage, +may be seen fully confirmed in the DOCTRINE OF THE NEW JERUSALEM +CONCERNING THE SACRED SCRIPTURE, n. 80-90. + +517. Since therefore the violation of the spiritual marriage is the +violation of the Word, it is evident that this violation is the +adulteration of good and the falsification of truth, for the spiritual +marriage is the marriage of good and truth; whence it follows, that when +the good of the Word is adulterated, and its truth falsified, the above +marriage is violated. How this violation is effected, and by whom, is in +some measure evident from what follows. + +518. Above, in treating of the marriage of the Lord and the church, n. +116, and the following numbers, and in treating of the marriage of good +and truth, n. 83, and the following numbers, it was shewn, that that +marriage corresponds to marriages in the world: hence it follows, that +the violation of that marriage corresponds to whoredoms and adulteries. +That this is the case, is very manifest from the Word itself, in that +whoredoms and adulteries there signify the falsifications of truth and +the adulterations of good, as may be plainly seen from numerous passages +adduced out of the Word in the APOCALYPSE REVEALED, n. 134. + +519. The Word is violated by those in the Christian church who +adulterate its goods and truths; and those do this who separate truth +from good and good from truth; also, who assume and confirm appearances +of truth and fallacies for genuine truths; and likewise, who know truths +of doctrine derived from the Word, and live evil lives, not to mention +other like cases. These violations of the Word and the church correspond +to the prohibited degrees, mentioned in Levit, chap. xviii. + +520. As the natural principle and the spiritual appertaining to every +man (_homo_), cohere as soul and body, (for a man without the spiritual +principle which flows into and vivifies his natural principle, is not a +man), it hence follows, that whoever is in spiritual marriage is also in +happy natural marriage; and on the contrary, that whoever is in +spiritual adultery is also in natural adultery, and whoever is in +natural adultery is also in spiritual adultery. Now since all who are in +hell are in the nuptial connection of evil and the false, and this is +essential spiritual adultery; and all who are in heaven are in the +marriage of good and truth, and this is essential marriage; therefore +hell in the total is called adultery, and heaven in the total is called +marriage. + + * * * * * + +521. To the above shall be added this MEMORABLE RELATION. My sight being +opened, I saw a shady forest, and therein a crowd of satyrs: the satyrs +as to their breasts were rough and hairy, and as to their feet some were +like calves, some like panthers, and some like wolves, and they had +beasts' claws instead of toes. These were running to and fro like wild +beasts, crying out, "Where are the women?" and instantly I saw some +harlots who were expecting them, and who in various ways were monstrous. +The satyrs ran towards them, and laid hold of them, dragging them into a +cavern, which was in the midst of the forest deep beneath the earth; and +upon the ground round about the cavern lay a great serpent in spiral +foldings, breathing poison into the cavern: in the branches of the +forest above the serpent dismal birds of night croaked and screeched. +But the satyrs and harlots did not see these things, because they were +the correspondences of their lasciviousnesses, and therefore their usual +appearances at a distance. Afterwards they came out of the cavern, and +entered a certain low cottage, which was a brothel; and then being +separated from the harlots they talked together, and I listened; for +conversation in the spiritual world may be heard by a distant person as +if he was present, the extent of space in that world being only an +appearance. They talked about marriages, nature, and religion. Those who +as to the feet appeared like calves, spoke concerning MARRIAGES, and +said, "What are marriages but licit adulteries? and what is sweeter than +adulterous hypocrisies, and the making fools of husbands?" At this the +rest clapped their hands with a loud laugh. The satyrs who as to the +feet appeared as panthers, spoke concerning NATURE, and said, "What is +there but nature? What distinction is there between a man and a beast, +except that a man can speak articulately and a beast sonorously? Does +not each derive life from heat, and understanding from light, by the +operation of nature?" Hereupon the rest exclaimed, "Admirable! you speak +from judgement." Those who as to the feet appeared like wolves, spoke +concerning RELIGION, saying, "What is God or a divine principle, but the +inmost principles of nature in action? What is religion but a device to +catch and bind the vulgar?" Hereupon the rest vociferated, "Bravo!" +After a few minutes they rushed forth, and in so doing they saw me at a +distance looking attentively at them. Being provoked at this, they ran +out from the forest, and with a threatening countenance directed their +course hastily towards me, and said, "What are you doing here, listening +to our whispers?" I replied, "Why should I not? what is to hinder me? +you were only talking together:" and I related what I had heard from +them. Hereupon their minds (_animi_) were appeased, which was through +fear lest their sentiments should be divulged; and then they began to +speak modestly and to act bashfully; from which circumstance I knew that +they were not of mean descent but of honorable birth; and then I told +them, how I saw them in the forest as satyrs, twenty as calf-satyrs, six +as panther-satyrs, and four as wolf-satyrs; they were thirty in number. +They were surprised at this, because they saw themselves there as men, +and nothing else, in like manner as they saw themselves here with me. I +then taught them, that the reason of their so appearing was from their +adulterous lust, and that this satyr-like form was a form of dissolute +adultery, and not a form of a person. This happened, I said, because +every evil concupiscence presents a likeness of itself in some form, +which is not perceived by those who are in the concupiscence, but by +those who are at a distance: I also said, "To convince you of it, send +some from among you into that forest, and do you remain here, and look +at them." They did so, and sent away two; and viewing them from near the +above brothel-cottage, they saw them altogether as satyrs; and when they +returned, they saluted those satyrs, and said, "Oh what ridiculous +figures!" While they were laughing, I jested a good deal with them, and +told them that I had also seen adulterers as hogs; and then I +recollected the fable of Ulysses and the Circe, how she sprinkled the +companions and servants of Ulysses with poisonous herbs, and touched +them with a magic wand, and turned them into hogs,--perhaps into +adulterers, because she could not by any art turn any one into a hog. +After they had made themselves exceedingly merry on this and other like +subjects, I asked them whether they then knew to what kingdoms in the +world they had belonged? They said, they had belonged to various +kingdoms, and they named Italy, Poland, Germany, England, Sweden; and I +enquired, whether they had seen any one from Holland of their party? And +they said, Not one. After this I gave the conversation a serious turn, +and asked them, whether they had ever thought that adultery is sin? They +replied, "What is sin? we do not know what it means." I then inquired, +whether they ever remembered that adultery was contrary to the sixth +commandment of the Decalogue. [Footnote: According to the division of +the commandments adopted by the Church of England, it is the _seventh_ +that is here referred to.] They replied, "What is the Decalogue? Is not +it the catechism? What have we men to do with that childish pamphlet?" I +asked them, whether they had ever thought at all about hell. They +replied, "Who ever came up thence to give us information?" I asked, +whether they had ever thought at all in the world about a life after +death. They said, "Just as much as about the future life of beasts, and +at times as about phantoms, which exhale from dead bodies and float +about." I further asked them, whether they had heard any thing from the +priests on any of these subjects. They replied, that they had attended +only to the sound of their voices, and not to the matter; and what is +it? Being astonished at these answers, I said to them, "Turn your faces, +and direct your eyes to the midst of the forest, where the cavern is in +which you have been;" and they turned themselves, and saw that great +serpent around the cavern in spiral foldings, breathing poison, and also +the doleful birds in the branches over the serpents. I then asked them, +"What do you see?" But being much terrified, they did not answer; and I +said, "Do you see the dreadful sight? Know then that this is a +representative of adultery in the baseness of its lust." Suddenly at +that instant an angel presented himself, who was a priest, and opened +the hell in the western quarter into which such spirits are at length +collected; and he said, "Look thither:" and they saw that firy lake, and +knew there some of their friends in the world, who invited them to +themselves. Having seen and heard these things, they turned themselves +away, and rushed out of my sight, and retired from the forest; but I +observed their steps, that they only pretended to retire, and that by +winding ways they returned into the forest. + +522. After this I returned home, and the next day, from a recollection +of these sad scenes, I looked to the same forest, and saw that it had +disappeared, and in its place there was a sandy plain, and in the midst +thereof a lake, in which were some red serpents. But some weeks after +when I was looking thither again, I saw on its right side some fallow +land, and upon it some husbandmen; and again, after some weeks I saw +springing out of that fallow land some tilled land surrounded with +shrubs; and I then heard a voice from heaven, "Enter into your chamber, +and shut the door, and apply to the work begun on the Apocalypse, and +finish it within two years." + + * * * * * + +ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL. + +523. THE LORD SAITH, JUDGE NOT, THAT YE BE NOT CONDEMNED, Matt. vii. 1; +which cannot in any wise mean judgement respecting any one's moral and +civil life in the world, but respecting his spiritual and celestial +life. Who does not see, that unless a man was allowed to judge +respecting the moral life of those who live with him in the world, +society would perish? What would society be if there were no public +judicature, and if every one did not exercise his judgement respecting +another? But to judge what is the quality of the interior mind, or soul, +thus what is the quality of any one's spiritual state, and thence what +his lot is after death, is not allowed; for that is known only to the +Lord: neither does the Lord reveal this till after the person's decease, +to the intent that every one may act freely in whatever he does, and +thereby that good or evil may be from him, and thus be in him, and that +thence he may live to himself and live his own to eternity. The reason +why the interiors of the mind, which are kept hid in the world, are +revealed after death is, because this is of importance and advantage to +the societies into which the man then comes; for in them all are +spiritual. That those interiors are then revealed, is plain from these +words of the Lord: _There is nothing concealed, which shall not be +revealed, or hidden, which shall not be known: therefore whatsoever +things ye have said in darkness, shall be heard in light: and that which +ye have spoken into the ear in closets shall be preached on the +house-tops_, Luke xii. 2, 3. A common judgement, as this for +instance,--"If you are such in internals as you appear to be in +externals, you will be saved or condemned," is allowed; but a particular +judgement, as this, for instance,--"You are such in internals, therefore +you will be saved or condemned," is not allowed. Judgement concerning +the spiritual life of a man, or the internal life of the soul, is meant +by the imputation which is here treated of. Can any human being know and +decide who is in heart an adulterer, and who a conjugial partner? And +yet the thoughts of the heart, which are the purposes of the will, judge +every one. But we will explain this subject in the following order: I. +_The evil in which every one is principled is imputed to him after +death; and so also the good._ II. _The transference of the good of one +person into another is impossible._ III. _Imputation, if by it is meant +such transference, is a frivolous term._ IV. _Evil is imputed to every +one according to the quality of his will and his understanding; in like +manner good._ V. _Thus adulterous love is imputed to every one._ VI. _In +like manner conjugial love._ We proceed to the explanation of each +article. + +524. I. THE EVIL IN WHICH EVERY ONE IS PRINCIPLED, IS IMPUTED TO HIM +AFTER DEATH; AND SO ALSO THE GOOD. To make this proposition in some +degree evident, it shall be considered according to the following +arrangement: 1. That every one has a life peculiar to himself. 2. That +every one's life remains with him after death. 3. That to an evil person +is then imputed the evil of his life, and to a good person the good of +his life. As to the first point,--that everyone has a life peculiar to +himself, thus distinct from that of another, it is well known; for there +is a perpetual variety, and there is not any thing the same as another, +consequently everyone has his own peculiar principle. This is evident +from men's faces, the faces of no two persons being absolutely alike, +nor can there be two alike to eternity: the reason of this is, because +there are no two minds (_animi_) alike, and faces are derived from +minds; for the face, as it is said, is a type of the mind, and the mind +derives its origin and form from the life. Unless a man (_homo_) had a +life peculiar to himself, as he has a mind and a face peculiar to +himself, he would not have any life after death, separate from that of +another; yea, neither would there be a heaven, for heaven consists of +perpetual varieties; its form is derived solely from the varieties of +souls and minds arranged into such an order as to make a one; and they +make a one from the One, whose life is in every thing therein as the +soul is in a man: unless this was the case, heaven would be dispersed, +because form would be dissolved. The One from whom all things have life, +and from whom form coheres, is the Lord. In general every form consists +of various things, and is such as is their harmonic co-ordination and +arrangement to a one: such is the human form; and hence it is that a +man, consisting of so many members, viscera, and organs, is not sensible +of any thing in himself and from himself but as of a one. As to the +SECOND point,--that every one's life remains with him after death, it is +known in the church from these passages of the Word: _The Son of Man +will come and will then render to every one according to his deeds_, +Matt. xvi. 27. _I saw the books open; and all were judged according to +their works_, Rev. xx. 12. _In the day of judgement God will render to +every one according to his works_, Rom. ii. 6; 2 Cor. v. 10. The works, +according to which it will be rendered to every one, are the life, +because the life does the works, and they are according to the life. As +I have been permitted for several years to be associated with angels, +and to converse with the deceased, I can testify for certain, that every +one is then examined as to the quality of the life which he has led, and +that the life which he has contracted in the world abides with him to +eternity. I have conversed with those who lived ages ago, whose life I +have been acquainted with from history, and I have known it to be like +the description given of it; and I have heard from the angels, that no +one's life after death can be changed, because it is organized according +to his love and consequent works; and that if it were changed the +organization would be rent asunder, which cannot be done in any case; +also that a change of organization can only be effected in the material +body, and is utterly impossible in the spiritual body, after the former +has been laid aside. In regard to the THIRD point--that to an evil +person is then imputed the evil of his life, and to a good person the +good of his life, it is to be observed, that the imputation of evil is +not accusation, inculpation, and judication, as in the world, but evil +itself produces this effect; for the evil freely separate themselves +from the good, since they cannot remain together. The delights of the +love of evil are different from those of the love of good; and delights +exhale from every one, as odors do from every vegetable in the world; +for they are not absorbed and concealed by the material body as +heretofore, but flow freely from their loves into the spiritual _aura_; +and as evil is there made sensible as in its odor, it is in this which +accuses, fixes blame, and judges,--not before any judge, but before +every one who is principled in good; and this is what is meant by +imputation. Moreover, an evil person chooses companions with whom he may +live in his delights; and because he is averse from the delight of good, +he spontaneously betakes himself to his own in hell. The imputation of +good is effected in like manner, and takes place with those who in the +world have acknowledged that all good in them is from the Lord, and +nothing from themselves. These, after they have been prepared, are let +into the interior delights of good, and then there is opened to them a +way into heaven, to the society where its homogeneous delights are: this +is effected by the Lord. + +525. II. THE TRANSFERENCE OF THE GOOD OF ONE PERSON TO ANOTHER IS +IMPOSSIBLE. The evidence of this proposition may also be seen from the +following points: 1. That every man is born in evil. 2. That he is led +into good by regeneration from the Lord. 3. That this is effected by a +life according to his precepts. 4. Wherefore good, when it is thus +implanted, cannot be transferred. The FIRST point,--that every man is +born in evil, is well known in the church. It is generally said that +this evil is derived hereditarily from Adam; but it is from a man's +parents. Every one derives from his parents his peculiar temper, which +is his inclination. That this is the case, is evinced both by reason and +experience; for the likenesses of parents as to face, genius, and +manners, appear extant in their immediate offspring and in their +posterity; hence families are known by many, and a judgement is also +formed concerning their minds (_animi_); wherefore the evils which +parents themselves have contracted, and which they have transmitted to +their offspring, are the evils in which men are born. The reason why it +is believed that the guilt of Adam is inscribed on all the human race, +is, because few reflect upon any evil with themselves, and thence know +it; wherefore they suppose that it is so deeply hid as to appear only in +the sight of God. In regard to the SECOND point,--that a man is led into +good by regeneration from the Lord, it is to be observed that there is +such a thing as regeneration, and that unless a person be regenerated, +he cannot enter into heaven, as appears clearly from the Lord's words in +John iii. 3, 5. The regeneration consists in purification from evils, +and thereby renovation of life, cannot be unknown in the Christian +world; for reason also sees this when it acknowledges that every one is +born in evil, and that evil cannot be washed and wiped away like filth +by soap and water, but by repentance. As to the THIRD point,--that a man +is led into good by the Lord, by a life according to his precepts, it is +plain from this consideration, that there are live precepts of +regeneration; see above, n. 82; among which are these,--that evils are +to be shunned, because they are of and from the devil, and that goods +are to be done, because they are of and from God; and that men ought to +go to the Lord, in order that he may lead them to do the latter. Let any +one consult himself and consider, whether a man derives good from any +other source; and if he has not good, he has not salvation. In regard to +the FOURTH point,--that good, when it is thus implanted, cannot be +transferred, (that is, the good of one person into another,) it is +evident from what has been already said; for from that it follows, that +a man by regeneration is made altogether new as to his spirit, which is +effected by a life according to the Lord's precepts. Who does not see +that this renewing can only be effected from time to time, in nearly the +same manner as a tree successively takes root and grows from a seed, and +is perfected? Those who have other perceptions of regeneration, do not +know any thing about the state of man, or about evil and good, which two +are altogether opposite, and that good can only be implanted so far as +evil is removed; nor do they know, that so long as any one is in evil, +he is averse from the good which in itself is good; wherefore if the +good of one should be transferred into any one who is in evil, it would +be as if a lamb should be cast before a wolf, or as if a pearl should be +tied to a swine's snout: from which considerations it is evident, that +any such transfer is impossible. + +526. III. IMPUTATION, IF BY IT IS MEANT SUCH TRANSFERENCE, IS A +FRIVOLOUS TERM. That the evil in which every one is principled, is +imputed to him after death, and so also the good, was proved above, n. +524; hence it is evident what is meant by imputation: but if by +imputation is meant the tranference of good into any one that is in +evil, it is a frivolous term, because any such transference is +impossible, as was also proved above, in 525. In the world, merits may +as it were be transferred by men; that is, good may be done to children +for the sake of their parents, or to the friends of any client out of +favor; but the good of merit cannot be inscribed on their souls, but +only be externally adjoined. The like is not possible with men as to +their spiritual life: this, as was shewn above, must be implanted; and +if it is not implanted by a life according to the Lord's precepts, as +above-mentioned, a man remains in the evil in which he was born. Before +such implantation, it is impossible for any good to reach him, or if it +reaches him, it is instantly struck back and rebounds like an elastic +ball falling upon a rock, or it is absorbed like a diamond thrown into a +bog. A man not reformed as to the Spirit, is like a panther or an owl, +and may be compared to a bramble and a nettle; but a man regenerated is +like a sheep or a dove, and may be compared to an olive and a vine. +Consider, I pray, if you are so disposed, how can a man-panther be +changed into a man-sheep, or an owl into a dove, or a bramble into an +olive, or a nettle into a vine, by any imputation, if by it is meant +transference? In order that such a change may be effected is it not +necessary that the ferine principle of the panther and the owl, or the +noxious principle of the bramble and the nettle, be first taken away, +and thereby the truly human and innocent principle be implanted? How +this is effected, the Lord also teaches in John, chap. xv. 1-7. + +527. IV. EVIL OR GOOD IS IMPUTED TO EVERY ONE ACCORDING TO THE QUALITY +OF HIS WILL AND HIS UNDERSTANDING. It is well known that there are two +principles which make a man's life, the will and the understanding; and +that all things which a man does, are done from his will and his +understanding; and that without these acting principles he would have +neither action nor speech other than as a machine; hence it is evident, +that such as are a man's will and understanding, such is the man; and +further, that a man's action in itself is such as is the affection of +his will which produces it, and that a man's conversation in itself is +such as is the thought of his understanding which produces it: wherefore +several men may act and speak alike, and yet they act and speak +differently: one from a depraved will and thought, the other from an +upright will and thought. From these considerations it is evident that +by the deeds or works according to which every one will be judged, are +meant the will and the understanding; consequently that evil works means +the works of an evil will, whatever has been their appearance in +externals, and that good works mean the works of a good will, although +in externals they have appeared like the works done by an evil man. All +things which are done from a man's interior will, are done from purpose, +since that will proposes to itself what it acts by its intention; and +all things which are done from the understanding, are done from +confirmation, since the understanding confirms. From these +considerations it may appear, that evil or good is imputed to every one +according to the quality of his will therein, and of his understanding +concerning them. These observations I am allowed to confirm by the +following relation: In the spiritual world I have met several who in the +natural world had lived like others, being sumptuous in their dress, +giving costly entertainments, frequenting the exhibitions of the stage, +jesting loosely on love topics, with other similar practices; and yet +the angels accounted those things as evils of sin to some, and not to +others, declaring the latter guiltless, and the former guilty. Being +questioned why they did so, when all had done alike, they replied that +they regard all from their purpose, intention, or end, and distinguish +accordingly; and that therefore they excuse or condemn those whom the +end either excuses or condemns, since an end of good influences all in +heaven, and an end of evil all in hell. + +528. To the above I will add the following observation: it is said in +the church that no one can fulfil the law, and the less so, because he +that offends against one precept of the decalogue, offends against all: +but this form of speaking is not such as it sounds; for it is to be +understood thus, that he who, from purpose or confirmation, acts against +one precept, acts against the rest; since to act so from purpose or +confirmation is to deny that it is a sin; and he who denies that it is a +sin, makes nothing of acting against the rest of the precepts. Who does +not know, that he that is an adulterer is not on that account a +murderer, a thief, and a false witness, or wishes to be so? But he that +is a determined and confirmed adulterer makes no account of anything +respecting religion, thus neither does he make any account of murder, +theft, and false witness; and he abstains from these evils, not because +they are sins, but because he is afraid of the law and of the loss of +reputation. That determined and confirmed adulterers make no account of +the holy things of the church and religion, may be seen above, n. +490-493, and in the two MEMORABLE RELATIONS, n. 500, 521, 522: it is a +similar case, if any one, from purpose or confirmation, acts against any +other precept of the decalogue; he also acts against the rest because he +does not regard anything as sin. + +529. The case is similar with those who are principled in good from the +Lord: if these from will and understanding, or from purpose and +confirmation, abstain from any one evil because it is a sin, they +abstain from all evil, and the more so still if they abstain from +several; for as soon as any one, from purpose or confirmation, abstains +from any evil because it is a sin, he is kept by the Lord in the purpose +of abstaining from the rest: wherefore, if unwittingly, or from any +prevailing bodily concupiscence, he does evil, still this is not imputed +to him, because he did not purpose it to himself, and does not confirm +it with himself. A man comes into this purpose, if once or twice in a +year he examines himself, and repents of the evils which he discovers in +himself: it is otherwise with him who never examines himself. From these +considerations it evidently appears to whom sin is not imputed, and to +whom it is. + +530. V. THUS ADULTEROUS LOVE IS IMPUTED TO EVERY ONE;--not according to +his deeds, such as they appear externally before men, nor either such as +they appear before a judge, but such as they appear internally before +the Lord, and from him before the angels, which is according to the +quality of a man's will and of his understanding therein. Various +circumstances exist in the world which mitigate and excuse crimes, also +which aggravate and charge them upon the perpetrator: nevertheless, +imputations after death take place, not according to the external +circumstances of the deed, but according to the internal circumstances +of the mind; and these are viewed according to the state of the church +with every one: as for example, a man impious in will and understanding, +that is, who has no fear of God or love of his neighbour, and +consequently no reverence for any sanctity of the church,--he, after +death, becomes guilty of all the crimes which he did in the body; nor is +there any remembrance of his good actions, since his heart, from whence +as from a fountain those things flowed, was averse from heaven, and +turned to hell; and deeds flow from the place of the habitation of every +one's heart. In order that this may be understood, I will mention an +arcanum: Heaven is distinguished into innumerable societies, and so is +hell, from an opposite principle; and the mind of every man, according +to his will and consequent understanding, actually dwells in one +society, and intends and thinks like those who compose the society. If +the mind be in any society of heaven, it then intends and thinks like +those who compose that society; if it be in any society of hell, it +intends and thinks like those who are in the same society; but so long +as a man lives in the world, so long he wanders from one society to +another, according to the changes of the affections of his will and of +the consequent thoughts of his mind: but after death his wanderings are +collected into one, and a place is accordingly allotted him, in hell if +he is evil, in heaven if he is good. Now since all in hell are +influenced by a will of evil, all there are viewed from that will; and +since all in heaven are influenced by will of good, all there are viewed +from that will; wherefore imputations after death take place according +to the quality of every one's will and understanding. The case is +similar with adulteries, whether they be fornications, whoredoms, +concubinages, or adulteries; for those things are imputed to every one, +not according to the deeds themselves, but according to the state of the +mind in the deeds; for deeds follow the body into the tomb, whereas the +mind rises again. + +531. VI. THUS CONJUGIAL LOVE IS IMPUTED TO EVERY ONE. There are +marriages in which conjugial love does not appear, and yet is: and there +are marriages in which conjugial love appears and yet is not: there are +several causes in both cases, which may be known in part from what was +related concerning love truly conjugial, n. 57-73; concerning the cause +of colds and separations, n. 234-260; and concerning the causes of +apparent love and friendship in marriages, n. 271-292: but external +appearances decide nothing concerning imputation; the only thing which +decides is the conjugial principle, which abides in every one's will, +and is guarded, in whatever state of marriage a man is. The conjugial +principle is like a scale, in which that love is weighed; for the +conjugial principle of one man with one wife is the storehouse of human +life, and the reservoir of the Christian religion, as was shewn above, +n. 457, 458; and this being the case, it is possible that that love may +exist with one married partner, and not at the same time with the other; +and that it may lie deeper hid than that the man (_homo_) himself can +observe any thing concerning it; and also it may be inscribed in a +successive progress of the life. The reason of this is, because that +love in its progress accompanies religion, and religion, as it is the +marriage of the Lord and the church, is the beginning and inoculation of +that love; wherefore conjugial love is imputed to every one after death +according to his spiritual rational life; and for him to whom that love +is imputed, a marriage in heaven is provided after his decease, whatever +has been his marriage in the world. From these considerations then +results this short concluding observation, that no inference is to be +drawn concerning any one, from appearances of marriages or of +adulteries, whereby to decide that he has conjugial love, or not; +wherefore _Judge not, lest ye be condemned_. Matt. vii. 1. + + * * * * * + +532. To the above I will add the following MEMORABLE RELATION. I was +once raised, as to my spirit, into one of the societies of the angelic +heaven; and instantly some of the wise men of the society came to me, +and said, "What news from the earth?" I replied, "This is new; the Lord +has revealed arcana which in point of excellence surpass all the arcana +heretofore revealed since the beginning of the church." They asked, +"What are they?" I said, "The following: 1. That in every part of the +Word there is a spiritual sense corresponding to the natural sense; and +that by means of the former sense the men of the church have conjunction +with the Lord and consociation with angels; and that the sanctity of the +Word resides therein. 2. That the correspondences are discovered of +which the spiritual sense of the Word consists." The angels asked, "Have +the inhabitants of the earth had no previous knowledge respecting +correspondences?" I said, "None at all;" and that the doctrine of +correspondences had been concealed for some thousands of years, ever +since the time of Job; and that with those who lived at that time, and +before it, the science of correspondences was their chief science, +whence they derived wisdom, because they derived knowledge respecting +the spiritual things of heaven and the church; but that this science, on +account of its being made idolatrous, was so extirpated and destroyed by +the divine providence of the Lord that no visible traces of it were left +remaining; that nevertheless at this time it has been again discovered +by the Lord, in order that the men of the church may have conjunction +with him, and consociation with the angels; which purposes are effected +by the Word, in which all things are correspondences. The angels +rejoiced exceedingly to hear that it has pleased the Lord to reveal this +great arcanum, which had lain so deeply hid for some thousands of years; +and they said it was done in order that the Christian church, which is +founded on the Word, and is now at its end, may again revive and draw +breath through heaven from the Lord. They inquired whether by that +science it is at this day discovered what are signified by baptism and +the holy supper, which have heretofore given birth to so many various +conjectures about their true meaning. I replied, that it is. 3. I said +further, that a revelation has been made at this day by the Lord +concerning the life of man after death? The angels said, "What +concerning the life after death? Who does not know that a man lives +after death?" I replied, "They know it, and they do not know it: they +say that it is not the man that lives after death, but his soul, and +that this lives a spirit; and the idea they have of a spirit is as of +wind or ether, and that it does not live a man till after the day of the +last judgement, at which time the corporeal parts, which had been left +in the world, will be recollected and again fitted together into a body, +notwithstanding their having been eaten by worms, mice, and fish; and +that thus men will rise again." The angels said, "What a notion is this! +Who does not know that a man lives a man after death, with this +difference alone, that he then lives a spiritual man, and that a +spiritual man sees a spiritual man, as a material man sees a material +man, and that they know no distinction, except that they are in a more +perfect state?" 4. The angels inquired, "What do they know concerning +our world, and concerning heaven and hell?" I said, "Nothing at all; but +at this day it has been revealed by the Lord, what is the nature and +quality of the world in which angels and spirits live, thus what is the +quality of heaven and of hell; and further, that angels and spirits are +in conjunction with men; besides many wonderful things respecting them." +The angels were glad to hear that it has pleased the Lord to reveal such +things, that men may no longer be in doubt through ignorance respecting +their immortality. 5. I further said, that at this day it has been +revealed from the Lord, that in your world there is a sun, different +from that of our world, and that the sun of your world is pure love, and +the sun of our world is pure fire; and that on this account, whatever +proceeds from your sun, since it is pure love, partakes of life, and +whatever proceeds from our sun, since it is pure fire, does not partake +of life; and that hence is the difference between spiritual and natural, +which difference, heretofore unknown, has been also revealed: hereby +also is made known the source of the light which enlightens the human +understanding with wisdom, and the source of the heat which kindles the +human will with heat. 6. It has been further discovered, that there are +three degrees of life, and that hence there are three heavens; and that +the human mind is distinguished into those degrees, and that hence man +(_homo_) corresponds to the three heavens. The angels said, "Did not +they know this heretofore?" I answered, "They were acquainted with a +distinction of degrees in relation to greater and less, but not in +relation to prior and posterior." 7. The angels inquired whether any +other things have been revealed? I replied "Several; namely, concerning +the last judgement: concerning the Lord, that he is God of heaven and +earth; that God is one both in person and essence, in whom there is a +divine trinity; and that he is the Lord: also concerning the new church +to be established by him, and concerning the doctrine of that church; +concerning the sanctity of the sacred scripture; that the Apocalypse +also has been revealed, which could not be revealed even as to a single +verse except by the Lord; moreover concerning the inhabitants of the +planets, and the earths in the universe; besides several memorable and +wonderful relations from the spiritual world, whereby several things +relating to wisdom have been revealed from heaven." + +533. The angels were exceedingly rejoiced at this information; but they +perceived that I was sorrowful, and asked the cause of my sorrow. I +said, because the above arcana, at this day revealed by the Lord, +although in excellence and worth exceeding all the knowledges heretofore +published, are yet considered on earth as of no value. The angels +wondered at this, and besought the Lord that they might be allowed to +look down into the world: they did so, and lo! mere darkness was +therein: and they were told, that those arcana should be written on a +paper, which should be let down to the earth, and they would see a +prodigy: and it was done so; and lo! the paper on which those arcana +were written, was let down from heaven, and in its progress, while it +was in the world of spirits, it shone as a bright star; but when it +descended into the natural world, the light disappeared, and it was +darkened in the degree to which it fell: and while it was let down by +the angels in companies consisting of men of learning and erudition, +both clergy and laity, there was heard a murmur from many, in which were +these expressions, "What have we here? Is it any thing or nothing? What +matters it whether we know these things or not? Are they not mere +creatures of the brain?" And it appeared as if some of them took the +paper and folded it, rolling and unrolling it with their fingers, that +they might deface the writing; and it appeared as if some tore it in +pieces, and some were desirous to trample it under their feet: but they +were prevented by the Lord from proceeding to such enormity, and charge +was given to the angels to draw it back and secure it: and as the angels +were affected with sadness, and thought with themselves how long this +was to be the case, it was said, _For a time, and times, and half a +time_, Rev. xii. 14. + +534. After this I conversed with the angels, informing them that +somewhat further is revealed in the world by the Lord. They asked, +"What?" I said, "Concerning love truly conjugial and its heavenly +delights." The angels said, "Who does not know that the delights of +conjugial love exceed those of all other loves? and who cannot see, that +into some love are collected all the blessednesses, satisfactions, and +delights, which can possibly be conferred by the Lord, and that the +receptacle thereof is love truly conjugial, which is capable of +receiving and perceiving them fully and sensibly?" I replied, "They do +not know this, because they have not come to the Lord, and lived +according to his precepts, by shunning evils as sins and doing goods; +and love truly conjugial with its delights is solely from the Lord, and +is given to those who live according to his precepts; thus it is given +to those who are received into the Lord's new church, which is meant in +the Apocalypse by the New Jerusalem." To this I added, "I am in doubt +whether in the world at this day they are willing to believe that this +love in itself is a spiritual love, and hence grounded in religion, +because they entertain only a corporeal idea respecting it." Then they +said to me, "Write respecting it, and follow revelation; and afterwards +the book written respecting it shall be sent down from us out of heaven, +and we shall see whether the things contained in it are received; and at +the same time whether they are willing to acknowledge, that that love is +according to the state of religion with man, spiritual with the +spiritual, natural with the natural, and merely carnal with adulterers." + +535. After this I heard an outrageous murmur from below, and at the same +time these words, "Do miracles; and we will believe you." And I asked, +"Are not the things above-mentioned miracles?" Answer was made, "They +are not." I again asked, "What miracles then do you mean?" And it was +said, "Disclose and reveal things to come; and we will have faith." But +I replied, "Such disclosures and revelation are not granted from heaven; +since in proportion as a man knows things to come, in the same +proportion his reason and understanding, together with his wisdom and +prudence, fall into an indolence of inexertion, grow torpid, and decay." +Again I asked, "What other miracles shall I do?" And a cry was made, "Do +such miracles as Moses did in Egypt." To this I answered, "Possibly you +may harden your hearts against them as Pharaoh and the Egyptians did." +And reply was made, "We will not." But again I said, "Assure me of a +certainty, that you will not dance about a golden calf and adore it, as +the posterity of Jacob did within a month after they had seen the whole +Mount Sinai on fire, and heard Jehovah himself speaking out of the fire, +thus after the greatest of all miracles;" (a golden calf in the +spiritual sense denotes the pleasure of the flesh;) and reply was made +from below, "We will not be like the posterity of Jacob." But at that +instant I heard it said to them from heaven, "If ye believe not Moses +and the prophets,--that is, the Word of the Lord, ye will not believe +from miracles, any more than the sons of Jacob did in the wilderness, +nor any more than they believed when they saw with their own eyes the +miracles done by the Lord himself, while he was in the world." + + + + +GENERAL INDEX. + + +PART THE FIRST. + +PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE, +n. 1-26. + +ON MARRIAGES IN HEAVEN, n. 27-41. + +A man lives a man after death, n. 28-31. In this case a male is a male, +and a female a female, n. 32, 33. Every one's peculiar love remains with +him after death, n. 34-36. The love of the sex especially remains; and +with those who go to heaven, which is the case with all who become +spiritual here on earth, conjugial love remains, n. 37, 38. These things +fully confirmed by ocular demonstration, n. 39. Consequently there are +marriages in heaven, n. 40. Spiritual nuptials are to be understood by +the Lord's words, "After the resurrection they are not given in +marriage," n. 41. + +ON THE STATE OF MARRIED PARTNERS AFTER DEATH, n. 45-54. + +The love of the sex remains with every man after death, according to its +interior quality; that is, such as it had been in his interior will and +thought in the world, n. 46, 47. Conjugial love in like manner remains +such as it has been anteriorly; that is, such as it had been in the +man's interior will and thought in the world, n. 48. Married partners +most commonly meet after death, know each other, again associate, and +for a time live together: this is the case in the first state, thus +while they are in externals as in the world, n. 47*. But successively, +as they put off their externals and enter into their internals, they +perceive what had been the quality of their love and inclination for +each other, and consequently whether they can live together or not, n. +48*. If they can live together, they remain married partners; but if +they cannot, they separate, sometimes the husband from the wife, +sometimes the wife from the husband, and sometimes each from the other, +n. 49. In this case there is given to the man a suitable wife, and to +the woman a suitable husband, n. 50. Married pairs enjoy similar +communications with each other as in the world, but more delightful and +blessed, yet without prolification; in the place of which they +experience spiritual prolification, which is that of love and wisdom, n. +51, 52. This is the case with those who go to heaven; but it is +otherwise with those who go to hell, n. 53, 54. + +ON LOVE TRULY CONJUGIAL, n. 57-73. + +There exists a love truly conjugial, which at this day is so rare, that +it is not known what is its quality, and scarcely that it exists, n. 58, +59. This love originates in the marriage of good and truth, n. 60, 61. +There is a correspondence of this love with the marriage of the Lord and +the church, n. 62, 63. This love, from its origin and correspondence, is +celestial, spiritual, holy, pure, and clean, above every other love +imparted by the Lord to the angels of heaven and the men of the church, +n. 64. It is also the foundation love of all celestial and spiritual +loves, and thence of all natural loves, n. 65-67. Into this love are +collected all joys and delights from first to last, n. 68, 69. None, +however, come into this love, and can remain in it, but those who +approach the Lord, and love the truths of the church, and practise its +goods, n. 70-72. This love was the love of loves with the ancients, who +lived in the golden, silver, and copper ages, n. 73. + +ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND +TRUTH n. 83-102. + +Good and truth are the universals of creation, and thence are in all +created things; but they are in created subjects according to the form +of each, n. 84-86. There is neither solitary good nor solitary truth; +but in all cases they are conjoined, n. 87. There is the truth of good, +and from this the good of truth; or truth grounded in good, and good +grounded in that truth; and in those two principles is implanted from +creation an inclination to join themselves together into a one, n. 88, +89. In the subjects of the animal kingdom, the truth of good, or truth +grounded in good, is male (or masculine); and the good of that truth, or +good grounded in that truth, is female (or feminine), n. 90, 91. From +the influx of the marriage of good and truth from the Lord, the love of +the sex and conjugial love are derived, n. 92, 93. The love of the sex +belongs to the external or natural man; and hence it is common to every +animal, n. 94. But conjugial love belongs to the internal or spiritual +man; and hence this love is peculiar to man, n. 95, 96. With man +conjugial love is in the love of the sex as a gem in its matrix, n. 97. +The love of the sex with man is not the origin of conjugial love, but +its first rudiment; thus it is like an external natural principle, in +which an internal spiritual principle is implanted, n. 98. During the +implantation of conjugial love, the love of the sex inverts itself, and +becomes the chaste love of the sex, n. 99. The male and the female were +created to be the essential form of the marriage of good and truth, n. +100. Married partners are that form in their inmost principles, and +thence in what is derived from those principles, in proportion as the +interiors of their minds are opened, n. 101, 102. + +ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE, n. +116-131. + +The Lord in the Word is called the Bridegroom and Husband, and the +church the bride and wife; and the conjunction of the Lord with the +church, and the reciprocal conjunction of the church with the Lord, is +called a marriage, n. 117. The Lord is also called a Father, and the +church, a mother, n. 118, 119. The offspring derived from the Lord as a +husband and father, and from the church as a wife and mother, are all +spiritual; and in the spiritual sense of the Word are understood by sons +and daughters, brothers and sisters, sons-in-law and daughters-in-law, +and by other names of relations, n. 120. The spiritual offspring which +are born from the Lord's marriage with the church, are truths and goods; +truths, from which are derived understanding, perception, and all +thought; and goods, from which are derived love, charity, and all +affection, n. 121. From the marriage of good and truth, which proceeds +from the Lord in the way of influx, man receives truth, and the Lord +conjoins good thereto; and thus the church is formed by the Lord with +man, n. 122-124. The husband does not represent the Lord, and the wife +the church; because both together, the husband and the wife, constitute +the church, n. 125. Therefore there is not a correspondence of the +husband with the Lord, and of the wife with the church, in the marriages +of the angels in the heavens, and of men on earth, n. 126. But there is +a correspondence with conjugial love, semination, prolification, the +love of infants, and similar things which exist in marriages and are +derived from them, n. 127. The Word is the medium of conjunction, +because it is from the Lord, and thereby is the Lord, n. 128. The church +is from the Lord, and exists with those who come to him and live +according to his precepts, n. 129. Conjugial love is according to the +state of the church, because it is according to the state of wisdom with +man, n. 130. And as the church is from the Lord, conjugial love is also +from him, n. 131. + +ON THE CHASTE PRINCIPLE AND THE NON-CHASTE, n. 138-156. + +The chaste principle and the non-chaste are predicated only of marriages +and of such things as relate to marriages, n. 139, 140. The chaste +principle is predicated only of monogamical marriages, or of the +marriage of one man with one wife, n. 141. The Christian conjugial +principle alone is chaste, n. 142. Love truly conjugial is essential +chastity, n. 143. All the delights of love truly conjugial, even the +ultimate, are chaste, n. 144. With those who are made spiritual by the +Lord, conjugial love is more and more purified and rendered chaste, n. +145, 146. The chastity of marriage exists by a total renunciation of +whoredoms from a principle of religion, n. 147-149. Chastity cannot be +predicated of infants, or of boys and girls, or of young men and maidens +before they feel in themselves a love of the sex, n. 150. Chastity +cannot be predicated of eunuchs so made, n. 151. Chastity cannot be +predicated of those who do not believe adulteries to be evils in regard +to religion; and still less of those who do not believe them to be +hurtful to society, n. 152. Chastity cannot be predicated of those who +abstain from adulteries only for various external reasons, n. 153. +Chastity cannot be predicated of those who believe marriages to be +unchaste, n. 154. Chastity cannot be predicated of those who have +renounced marriage by vows of perpetual celibacy, unless there be and +remain in them the love of a life truly conjugial, n. 155. A state of +marriage is to be preferred to a state of celibacy, n. 156. + +ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE +LORD'S WORDS,--THEY ARE NO LONGER TWO BUT ONE FLESH, n. 156*-181. + +From creation there is implanted in each sex a faculty and inclination, +whereby they are able and willing to be joined together as it were into +a one, n. 157. Conjugial love conjoins two souls, and thence two minds, +into a one, n. 158. The will of the wife conjoins itself with the +understanding of the man, and thence the understanding of the man with +the will of the wife, n. 159. The inclination to unite the man to +herself is constant and perpetual with the wife, but inconstant and +alternate with the man, n. 160. Conjunction is inspired into the man +from the wife according to her love, and is received by the man +according to his wisdom, n. 161. This conjunction is effected +successively from the first days of marriage; and with those who are +principled in love truly conjugial, it is effected more and more +thoroughly to eternity, n. 162. The conjunction of the wife with the +rational wisdom of the husband is effected from within, but with his +moral wisdom from without, n. 163-165. For the sake of this conjunction +as an end, the wife has a perception of the affections of her husband, +and also the utmost prudence in moderating them, n. 166. Wives conceal +this perception with themselves, and hide it from their husbands for +reasons of necessity, in order that conjugial love, friendship, and +confidence, and thereby the blessedness of dwelling together, and the +happiness of life may be secured, n. 167. This perception is the wisdom +of the wife, and is not communicable to the man; neither is the rational +wisdom of the man communicable to the wife, n. 168. The wife from a +principle of love is continually thinking about the man's inclination to +her, with the purpose of joining him to herself; it is otherwise with +the man, n. 169. The wife conjoins herself to the man by applications to +the desires of his will, n. 170. The wife is conjoined to her husband by +the sphere of her life flowing from the love of him, n. 171. The wife is +conjoined to the husband by the appropriation of the powers of his +virtue; which however is effected according to their mutual spiritual +love, n. 172. Thus the wife receives in herself the image of her +husband, and thence perceives, sees, and is sensible of his affections, +n. 173. There are duties proper to the husband, and others proper to the +wife; and the wife cannot enter into the duties proper to the husband, +nor the husband into the duties proper to the wife, so as to perform +them aright, n. 174, 175. These duties also, according to mutual aid, +conjoin the two into a one, and at the same time constitute one house, +n. 176. Married partners, according to these conjunctions, become one +man more and more, n. 177. Those who are principled in love truly +conjugial, are sensible of their being a united man, as it were one +flesh, n. 178. Love truly conjugial, considered in itself, is a union of +souls, a conjunction of minds, and an endeavour towards conjunction in +the bosoms, and thence in the body, n. 179. The states of this love are +innocence, peace, tranquillity, inmost friendship, full confidence, and +a mutual desire of mind and heart to do every good to each other; and +the states derived from these are blessedness, satisfaction, delight, +and pleasure; and from the eternal enjoyment of these is derived +heavenly felicity, n. 180. These things can only exist in the marriage +of one man with one wife, n. 181. + +ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN +BY MARRIAGE, n. 184-206 + +The state of a man's life, from infancy even to the end of his life, and +afterwards to eternity, is continually changing, n. 185. In like manner +a man's internal form, which is that of his spirit, is continually +changing n. 186. These changes differ in the case of men and of women; +since men from creation are forms of knowledge, intelligence, and +wisdom, and women are forms of the love of those principles as existing +with men, n. 187. With men there is an elevation of the mind into +superior light, and with women an elevation of the mind into superior +heat; and the woman is made sensible of the delights of her heat in the +man's light, n. 188, 189. With both men and women, the states of life +before marriage are different from what they are afterwards, n. 190. +With married partners the states of life after marriage are changed, and +succeed each other according to the conjunctions of their minds by +conjugial love, n. 191. Marriage also induces other forms in the souls +and minds of married partners, n. 192. The woman is actually formed into +a wife, according to the description in the book of creation, n. 193. +This formation is effected on the part of the wife by secret means: and +this is meant by the woman's being created while the man slept, n. 194. +This formation on the part of the wife, is effected by the conjunction +of her own will with the internal will of the man, n. 195. The end +herein is, that the will of both may become one, and that thus both may +become one man, n. 196. This formation (on the part of the wife) is +effected by an appropriation of the affections of the husband, n. 197. +This formation (on the part of the wife) is effected by a reception of +the propagations of the soul of the husband, with the delight arising +from her desire to be the love of her husband's wisdom, n. 198. Thus a +maiden is formed into a wife, and a youth into a husband, n. 199. In the +marriage of one man with one wife, between whom there exists love truly +conjugial, the wife becomes more and more a wife, and the husband more +and more a husband, n. 200. Thus also their forms are successively +perfected and ennobled from within, n. 201. Children born of parents who +are principled in love truly conjugial, derive from them the conjugial +principle of good and truth, whence they have an inclination and +faculty, if sons, to perceive the things relating to wisdom; and if +daughters, to love those things which wisdom teaches, n. 202-205. The +reason of this is, because the soul of the offspring is from the father, +and its clothing from the mother, n. 206. + +UNIVERSALS RESPECTING MARRIAGES, n. 209-230. + +The sense proper to conjugial love is the sense of touch, n. 210. With +those who are in love truly conjugial, the faculty of growing wise +increases; but with those who are not, it decreases, n. 211, 212. With +those who are in love truly conjugial, the happiness of dwelling +together increases; but with those who are not, it decreases, n. 213. +With those who are in love truly conjugial, conjunction of minds +increases, and therewith friendship; but with those who are not, they +both decrease, n. 214. 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, n. 215. Those who are in love truly conjugial, +in marriage have respect to what is eternal; but with those who are not, +the case is reversed, n. 216. Conjugial love resides with chaste wives; +but still their love depends on the husbands, n. 216*. Wives love the +bonds of marriage, if the men do, n. 217. The intelligence of women is +in itself modest, elegant, pacific, yielding, soft, tender; but the +intelligence of men is in itself grave, harsh, hard, daring, fond of +licentiousness, n. 218. Wives are in no excitation as men are; but they +have a state of preparation for reception, n. 219. Men have abundant +store according to the love of propagating the truths of wisdom, and to +the love of doing uses, n. 220. Determination is in the good pleasure of +the husband, n. 221. The conjugial sphere flows from the Lord through +heaven into everything in the universe, even to its ultimates, n. 222. +This sphere is received by the female sex, and through that is +transferred to the male sex, n. 223. Where there is love truly +conjugial, this sphere is received by the wife, and only through her by +the husband, n. 224. Where there is love not conjugial, this sphere is +received indeed by the wife, but not by the husband through her, n. 225. +Love truly conjugial may exist with one of the married partners, and not +at the same time with the other, n. 226. There are various similitudes +and dissimilitudes, both internal and external, with married partners, +n. 227. Various similitudes can be conjoined, but not with +dissimilitudes, n. 228. The Lord provides similitudes for those who +desire love truly conjugial, and if not on earth he yet provides them in +heaven, n. 229. A man, according to the deficiency and loss of conjugial +love, approaches to the nature of a beast, n. 230. + +ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES, n. +234-260. + +There are spiritual heat and spiritual cold; and spiritual heat is love, +and spiritual cold is the privation thereof, n. 235. Spiritual cold in +marriages is a disunion of souls and a disjunction of minds, whence come +indifference, discord, contempt, disdain, and aversion; from which, in +several cases, at length comes separation as to bed, chamber, and house, +n. 236. There are several successive causes of cold, some internal, some +external, and some accidental, n. 237. Internal causes of cold are from +religion, n. 238, 239. Of internal causes of cold the first is the +rejection of religion by each of the parties, n. 240. Of internal causes +of cold the second is that one of the parties has religion and not the +other, n. 241. Of internal causes of cold the third is, that one of the +parties is of one religion and the other of another, n. 242. Of internal +causes of cold the fourth is, the falsity of the religion, n. 243. With +many, the above-mentioned are causes of internal cold, but not at the +same time of external, n. 244, 245. There are also several external +causes of cold, the first of which is dissimilitude of minds and manner, +n. 246. Of external causes of cold the second is, that conjugial love is +believed to be the same as adulterous love, only that the latter is not +allowed by law, but the former is, n. 247. Of external causes of cold +the third is, a striving for preeminence between married partners, n. +248. Of external causes of cold the fourth is, a want of determination +to any employment or business, whence comes wandering passion, n. 249. +Of external causes of cold the fifth is, inequality of external rank and +condition, n. 250. There are also causes of separation, n. 251. The +first cause of legitimate separation is a vitiated state of mind, n. +252. The second cause of legitimate separation is a vitiated state of +body, n. 253. The third cause of legitimate separation is impotence +before marriage, n. 254. Adultery is the cause of divorce, n. 255. There +are also several accidental causes of cold; the first of which is, that +enjoyment is common (or cheap), because continually allowed, n. 256. Of +accidental causes of cold the second is, that living with a married +partner, from a covenant and contract, seems forced and not free, n. +257. Of accidental causes of cold the third is, affirmation on the part +of the wife, and her talking incessantly about love, n. 258. Of +accidental causes of cold the fourth is, the man's continually thinking +that his wife is willing, and on the other hand, the wife's thinking +that the man is not willing, n. 259. As cold is in the mind, it is also +in the body; and according to the increase of that cold, the externals +also of the body are closed, n. 260. + +ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES, n. +271-292. + +In the natural world almost all are capable of being joined together as +to external, but not as to internal affections, if these disagree and +are apparent, n. 272. In the spiritual world all are conjoined according +to internal, but not according to external affections, unless these act +in unity with the internal, n. 273. It is the external affections, +according to which matrimony is generally contracted in the world, n. +274. But in case they are not influenced by internal affections which +conjoin minds, the bonds of matrimony are loosed in the house, n. 275. +Nevertheless those bonds must continue in the world till the decease of +one of the parties, n. 276. In cases of matrimony, in which the internal +affections do not conjoin, there are external affections, which assume a +semblance of the internal, and tend to consociate, n. 277. Thence come +apparent love, friendship, and favor between married partners, n. 278. +These appearances are assumed conjugial semblances, and they are +commendable, because useful and necessary, n. 279. These assumed +conjugial semblances, in the case of a spiritual man conjoined to a +natural, are founded in justice and judgement, n. 280. For various +reasons, these assumed conjugial semblances with natural men are founded +in prudence, n. 281. They are for the sake of amendment and +accommodation, n. 282. They are for the sake of preserving order in +domestic affairs, and for the sake of mutual aid, n. 283. They are for +the sake of unanimity in the care of infants and the education of +children, n. 284. They are for the sake of peace in the house, n. 285. +They are for the sake of reputation out of the house, n. 286. They are +for the sake of various favors expected from the married partner, or +from his or her relations, and thus from the fear of losing such favors, +n. 287. They are for the sake of having blemishes excused, and thereby +of avoiding disgrace, n. 288. They are for the sake of reconciliations, +n. 289. In case favor does not cease with the wife, when faculty ceases +with the man, there may exist a friendship resembling conjugial +friendship when the parties grow old, n. 290. There are various species +of apparent love and friendship between married partners, one of whom is +brought under the yoke, and therefore is subject to the other, n. 291. +In the world there are infernal marriages between persons who interiorly +are the most inveterate enemies, and exteriorly are as the closest +friends, n. 292. + +ON BETROTHINGS AND NUPTIALS, n. 295-314. + +The right of choice belongs to the man, and not to the woman, n. 296. +The man ought to court and intreat the woman respecting marriage with +him, and not the woman the man, n. 297. The woman ought to consult her +parents, or those who are in the place of parents, and then deliberate +with herself before she consents, n. 298, 299. After a declaration of +consent, pledges are to be given, n. 300. Consent is to be secured and +established by solemn betrothing, n. 301. By betrothing, each party is +prepared for conjugial love, n. 302. By betrothing, the mind of the one +is united to the mind of the other, so as to effect a marriage of the +spirit previous to a marriage of the body, n. 303. This is the case with +those who think chastely of marriages; but it is otherwise with those +who think unchastely of them, n. 304. Within the time of betrothing it +is not allowable to be connected corporeally, n. 305. When the time of +betrothing is completed, the nuptials ought to take place, n. 306. +Previous to the celebration of the nuptials, the conjugial covenant is +to be ratified in the presence of witnesses, n. 307. Marriage is to be +consecrated by a priest, n. 308. The nuptials are to be celebrated with +festivity, n. 309. After the nuptials, the marriage of the spirit is +made also the marriage of the body, and thereby a full marriage, n. 310. +Such is the order of conjugial love with its modes, from its first heat +to its first torch, n. 311. Conjugial love precipitated without order +and the modes thereof, burns up the marrows, and is consumed, n. 312. +The states of the minds of each of the parties proceeding in successive +order, flow into the state of marriage; nevertheless in one manner with +the spiritual and in another with the natural, n. 313. There are +successive and simultaneous order, and the latter is from the former and +according to it, n. 314. + +ON REPEATED MARRIAGES, n. 317-355. + +After the death of a married partner, again to contract wedlock, depends +on the preceding conjugial love, n. 318. After the death of a married +partner, again to contract wedlock, depends also on the state of +marriage in which the parties had lived, n. 319. With those who have not +been in love truly conjugial, there is no obstacle or hindrance to their +again contracting wedlock, n. 320. Those who had lived together in love +truly conjugial, are unwilling to marry again, except for reasons +separate from conjugial love, n. 321. The state of a marriage of a youth +with a maiden differs from that of a youth with a widow, n. 322. Also +the state of marriage of a widower with a maiden differs from that of a +widower with a widow, n. 323. The varieties and diversities of these +marriages, as to love and its attributes, are innumerable, n. 324. The +state of a widow is more grievous that that of a widower n. 325. + +ON POLYGAMY, n. 332-352. + +Love truly conjugial can only exist with one wife, consequently neither +can friendship, confidence, ability truly conjugial, and such a +conjunction of minds that two may be one flesh, n. 333, 334. Thus +celestial blessedness, spiritual satisfactions, and natural delights, +which from the beginning were provided for those who are in love truly +conjugial, can only exist with one wife, n. 335. All those things can +only exist from the Lord alone; and they do not exist with any but those +who come to him alone, and live according to his commandments, n. 336. +Consequently love truly conjugial with its felicities can only exist +with those who are of the Christian church, n. 337. Therefore a +Christian is not allowed to marry more than one wife, n. 338. If a +Christian marries several wives, he commits not only natural but also +spiritual adultery, n. 339. The Israelitish nation was permitted to +marry several wives, because they had not the Christian church, and +consequently love truly conjugial could not exist with them, n. 340. At +this day the Mahometans are permitted to marry several wives, because +they do not acknowledge the Lord Jesus Christ to be one with Jehovah the +Father, and thereby to be the God of heaven and earth, and hence cannot +receive love truly conjugial, n. 341. The Mahometan heaven is out of the +Christian heaven, and is divided into two heavens, the inferior and the +superior; and only those are elevated into their superior heaven, who +renounce concubines, and live with one wife, and acknowledge our Lord as +equal to God the Father, to whom is given dominion over heaven and +earth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugial +chastity, purity, and sanctity, cannot exist with polygamists, n. 346. A +polygamist, so long as he remains such, cannot become spiritual, n. 347. +Polygamy is not sin with those who live in it from a religious notion, +n. 348. Polygamy is not sin with those who are in ignorance respecting +the Lord, n. 349, 350. Of these, although polygamists, such are saved as +acknowledge a God, and from a religious notion live according to the +civil laws of justice, n. 351. But none either of the latter or of the +former can be associated with the angels in the Christian heavens, n. +352. + +ON JEALOUSY, n. 357-379. + +Zeal considered in itself is like the ardent fire of love, n. 358. The +burning or flame of that love, which is zeal, is a spiritual burning or +flame, arising from an infestation and assault of the love, n. 356-361. +The quality of a man's zeal is according to the quality of his love; +thus it differs according as the love is good or evil, n. 362. The zeal +of a good love and the zeal of an evil love, are alike in externals, but +altogether different in internals, n. 363, 364. The zeal of a good love +in its internals contains a hidden store of love and friendship: but the +zeal of an evil love in its internals contains a hidden store of hatred +and revenge, n. 365, 366. The zeal of conjugial love is called jealousy, +n. 367. Jealousy is like an ardent fire against those who infest love +exercised towards a married partner, and like a terrible fear for the +loss of that love, n. 368. There is spiritual jealousy with monogamists, +and natural with polygamists, n. 369, 370. Jealousy with those married +partners who tenderly love each other, is a just grief grounded in sound +reason, lest conjugial love should be divided, and should thereby +perish, n. 371, 372. Jealousy, with married partners who do not love +each other, is grounded in several causes; arising in some instances +from various mental weaknesses, n. 373-375. In some instances there is +not any jealousy; and this also from various causes, n. 376. There is a +jealousy also in regard to concubines, but not such as in regard to +wives, n. 377. Jealousy likewise exists among beasts and birds, n. 378. +The jealousy of men and husbands is different from that of women and +wives, n. 379. + +ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, n. +385-414. + +Two universal spheres proceed from the Lord to preserve the universe in +its created state; of which the one is the sphere of procreating, and +the other the sphere of protecting the things procreated, n. 386. These +two universal spheres make a one with the sphere of conjugial love and +the sphere of the love of infants, n. 387. These two spheres universally +and singularly flow into all things of heaven and all things of the +world, from first to last, n. 388-390. The sphere of the love of infants +is a sphere of protection and support of those who cannot protect and +support themselves, n. 391. This sphere affects both the evil and the +good, and disposes every one to love, protect, and support his offspring +from his own love, n. 392. This sphere principally affects the female +sex, thus mothers; and the male sex, or fathers, by derivation from +them, n. 393. This sphere is also a sphere of innocence and peace (from +the Lord,) n. 394. The sphere of innocence flows into infants, and +through them into the parents, and affects them, n. 395. It also flows +into the souls of the parents, and unites with the same sphere with the +infants; and it is principally insinuated by means of the touch, n. 396, +397. In the degree in which innocence retires from infants, affection +and conjunction also abate, and this successively, even to separation, +n. 398. A state of rational innocence and peace with parents towards +infants, is grounded in the circumstance, that they know nothing and can +do nothing from themselves, but from others, especially from the father +and mother; and this state successively retires, in proportion as they +know and have ability from themselves, and not from others, n. 399. The +sphere of the love of procreating advances in order from the end through +causes into effects, and makes periods; whereby creation is preserved in +the state foreseen and provided for, n. 400, 401. The love of infants +descends, and does not ascend, n. 402. Wives have one state of love +before conception, and another state after, even to the birth, n. 403. +With parents conjugial love is conjoined with the love of infants by +spiritual causes, and thence by natural, n. 404. The love of infants and +children is different with spiritual married partners from what it is +with natural, n. 405-407. With the spiritual, that love is from what is +interior or prior, but with the natural, from what is exterior or +posterior, n. 408. In consequence hereof that love prevails with married +partners who mutually love each other, and also with those who do not at +all love each other, n. 409. The love of infants remains after death, +especially with women, n. 410. Infants are educated under the Lord's +auspices by such women, and grow in stature and intelligence as in the +world, n. 411, 412. It is there provided by the Lord, that with those +infants the innocence of infancy becomes the innocence of wisdom, (and +thus they become angels) n. 413, 414. + + +PART THE SECOND. + +PRELIMINARY NOTE BY THE EDITOR. + +ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE, n. 423-443. + +It is not known what adulterous love is, unless it be known what +conjugial love is, n. 424. Adulterous love is opposed to conjugial love, +n. 425. Adulterous love is opposed to conjugial love, as the natural man +viewed in himself is opposed to the spiritual man, n. 426. Adulterous +love is opposed to conjugial love, as the connubial connection of what +is evil and false is opposed to the marriage of good and truth, n. 427, +428. Hence adulterous love is opposed to conjugial love as hell is to +heaven, n. 429. The impurity of hell is from adulterous love, and the +purity of heaven from conjugial love, n. 430. In the church, the +impurity and the purity are similarly circumstanced, n. 431. Adulterous +love more and more makes a man (_homo_) not a man (_homo_), and a man +(_vir_) not a man (_vir_); and conjugial love makes a man (_homo_) more +and more a man (_homo_) and a man (_vir_), n. 432, 433. There are a +sphere of adulterous love and a sphere of conjugial love, n. 434. The +sphere of adulterous love ascends from hell, and the sphere of conjugial +love descends from heaven, n. 435. In each world those two spheres meet, +but do not unite, n. 436. Between those two spheres there is an +equilibrium, and man is in it, n. 437. A man can turn himself to +whichever sphere he pleases; but so far as he turns himself to the one, +so far he turns himself from the other, n. 438. Each sphere brings with +it delights, n. 439. The delights of adulterous love commence from the +flesh, and are of the flesh even in the spirit; but the delights of +conjugial love commence in the spirit, and are of the spirit even in the +flesh, n. 440, 441, The delights of adulterous love are the pleasures of +insanity; but the delights of conjugial love are the delights of wisdom, +n. 442, 443. + +ON FORNICATION, n. 444*-460. + +Fornication is of the love of the sex, n. 445. The love of the sex, from +which fornication is derived, commences when a youth begins to think and +act from his own understanding, and his voice to be masculine, n. 446. +Fornication is of the natural man, n. 447. Fornication is lust, but not +the lust of adultery, n. 448, 449. With some men, the love of the sex +cannot without hurt be totally checked from going forth into +fornication, n. 450. Therefore in populous cities public stews are +tolerated, n. 451. Fornication is light, so far as it looks to conjugial +love, and gives this love the preference, n. 452. The lust of +fornication is grievous, so far as it looks to adultery, n. 453. The +lust of fornication is more grievous as it verges to the desire of +varieties and of defloration, n. 454. The sphere of the lust of +fornication, such as it is in the beginning, is a middle sphere between +the sphere of adulterous love and the sphere of conjugial love, and +makes an equilibrium, n. 455. Care is to be taken, lest by immoderate +and inordinate fornications conjugial love be destroyed, n. 456. +Inasmuch as the conjugial principle of one man with one wife is the +jewel of human life, and the reservoir of the Christian religion, n. +457, 458. With those who, from various reasons, cannot as yet enter into +marriage, and from their passion for the sex, cannot moderate their +lusts, this conjugial principle may be preserved, if the vague love of +the sex be confined to one mistress, n. 459. Keeping a mistress is +preferable to vague amours, provided only one be kept, and she be +neither a maiden nor a married woman, and the love of the mistress be +kept separate from conjugial love, n. 460. + +ON CONCUBINAGE, n. 462-476. + +There are two kinds of concubinage, which differ exceedingly from each +other, the one conjointly with a wife, the other apart from a wife, n. +463. Concubinage conjointly with a wife, is altogether unlawful for +Christians, and detestable, n. 464. It is polygamy, which has been +condemned, and is to be condemned by the Christian world, n. 465. It is +an adultery whereby the conjugial principle, which is the most precious +jewel of the Christian life, is destroyed, n. 466. Concubinage apart +from a wife, when it is engaged in from causes legitimate, just, and +truly excusatory, is not unlawful, n. 467. The legitimate causes of this +concubinage are the legitimate causes of divorce, while the wife is +nevertheless retained at home, n. 468, 469. The just causes of this +concubinage are the just causes of separation from the bed, n. 470. Of +the excusatory causes of this concubinage some are real and some not, n. +471. The really excusatory causes are such as are grounded in what is +just, n. 472, 473. The excusatory causes which are not real are such as +are not grounded in what is just, although in the appearance of what is +just, n. 474. Those who, from causes legitimate, just, and really +excusatory, are engaged in this concubinage, may at the same time be +principled in conjugial love, n. 475. While this concubinage continues, +actual connection with a wife is not allowable, n. 476. + +ON ADULTERIES AND THEIR GENERA AND DEGREES, n. 478-499. + +There are three genera of adulteries,--simple, duplicate, and +triplicate, n. 479. Simple adultery is that of an unmarried man with +another's wife, or of an unmarried woman with another's husband, n. 480, +481. Duplicate adultery is that of a husband with another's wife, or of +a wife with another's husband, n. 482, 483. Triplicate adultery is with +relations by blood, n. 484. There are four degrees of adulteries, +according to which they have their predications, their charges of blame, +and after death their imputation, n. 485. Adulteries of the first degree +are adulteries of ignorance, which are committed by those who cannot as +yet, or cannot at all, consult the understanding, and thence check them, +n. 486. In such cases adulteries are mild, n. 487. Adulteries of the +second degree are adulteries of lust, which are committed by those who +indeed are able to consult the understanding, but from accidental causes +at the moment are not able, n. 488. Adulteries committed by such persons +are imputatory, according as the understanding afterwards favors them or +not, n. 489. Adulteries of the third degree are adulteries of the +reason, which are committed by those who with the understanding confirm +themselves in the persuasion that they are not evils of sin, n. 490. The +adulteries committed by such persons are grievous, and are imputed to +them according to confirmations, n. 491. Adulteries of the fourth degree +are adulteries of the will, which are committed by those who make them +lawful and pleasing, and who do not think them of importance enough to +consult the understanding respecting them, n. 492. The adulteries +committed by these persons are exceedingly grievous, and are imputed to +them as evils of purpose, and remain in them as guilt, n. 493. +Adulteries of the third and fourth degree are evils of sin, according to +the quantity and quality of understanding and will in them, whether they +are actually committed or not, n. 494. Adulteries grounded in purpose of +the will, and adulteries grounded in confirmation of the understanding, +render men natural, sensual, and corporeal, n. 495, 496. And this to +such a degree, that at length they reject from themselves all things of +the church and of religion, n. 497. Nevertheless they have the powers of +human rationality like other men, n. 498. But they use that rationality +while they are in externals, but abuse it while they are in externals, +n. 499. + +ON THE LUST OF DEFLORATION, n. 501-505. + +The state of a virgin or undeflowered woman before and after marriage, +n. 502. Virginity is the crown of chastity and the certificate of +conjugial love, n. 503. Defloration, without a view to marriage as an +end, is the villany of a robber, n. 504. The lot of those who have +confirmed themselves in the persuasion that the lust of defloration is +not an evil of sin, after death is grievous, n. 505. + +ON THE LUST OF VARIETIES, n. 506-510. + +By the lust of varieties is meant the entirely dissolute lust of +adultery, n. 507. That lust is love, and at the same time loathing, in +regard to the sex, n. 508. The lot of those (who have been addicted to +that lust) after death is miserable, since they have not the inmost +principle of life, n. 510. + +ON THE LUST OF VIOLATION, n. 511, 512. + +ON THE LUST OF SEDUCING INNOCENCIES, n. 513, 514. + +ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL +MARRIAGE, n. 515-520. + +ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL, n. 523-531. + +The evil in which every one is principled, is imputed to him after +death; and so also the good, n. 524. The transference of the good of one +person into another is impossible, n. 525. Imputation, if by it is meant +such transference, is a frivolous term, n. 526. Evil or good is imputed +to every one according to the quality of his will and of his +understanding, n. 527-529. Thus adulterous love is imputed to every one, +n. 530. Thus also conjugial love is imputed to every one, n. 531. + + +INDEX TO THE MEMORABLE RELATIONS. + + +Conjugial love seen in its form with two conjugial partners, who were +conveyed down from heaven in a chariot, n. 42, 43. + +Three novitiates from the world receive information respecting marriages +in heaven, n. 44. + +On the chaste love of the sex, n. 55. + +On the temple of wisdom, where the causes of beauty in the female sex +are discussed by wise ones, n. 56. + +On conjugial love with those who lived in the golden age, n. 75. + +On conjugial love with those who lived in the silver age, n. 76. + +On conjugial love with those who lived in the copper age, n. 77. + +On conjugial love with those who lived in the iron age, n. 78. + +On conjugial love with those who lived after those ages, n. 79, 80. + +On the glorification of the Lord by the angels in the heavens, on +account of his advent, and of conjugial love, which is to be restored at +that time, n. 81. + +On the precepts of the New Church, n. 82. + +On the origin of conjugial love, and of its virtue or potency, discussed +by an assembly of the wise from Europe, n. 103, 104. + +On a paper let down from heaven to the earth, on which was written, The +marriage of good and truth, n. 115. + +What the image and likeness of God is, and what the tree of life, and +the tree of the knowledge of good and evil, n. 132-136. + +Two angels out of the third heaven give information respecting conjugial +love there, n. 137. + +On the ancients in Greece, who inquired of strangers, What news from the +earth? Also, on men found in the woods, n. 151*-154*. + +On the golden shower and hall, where the wives said various things +respecting conjugial love, n. 155*. + +The opinion of the ancient sophi in Greece respecting the life of men +after death, n. 182. + +On the nuptial garden called Adramandoni, where there was a conversation +respecting the influx of conjugial love, n. 183. + +A declaration by the ancient sophi in Greece respecting employments in +heaven, n. 207. + +On the golden shower and hall, where the wives again conversed +respecting conjugial love, n. 208. + +On the judges who were influenced by friendship, of whom it was +exclaimed, O how just! n. 231. + +On the reasoners, of whom it was exclaimed, O how learned! n. 232. + +On the confirmatory, of whom it was exclaimed, O how wise! n. 233. + +On those who are in the love of ruling from the love of self, n. +261-266. + +On those who are in the love of possessing all things of the world, n. +267, 268. + +On Lucifer, n. 269. + +On conjugial cold, n. 270. + +On the seven wives sitting on a bed of roses, who said various things +respecting conjugial love, n. 293. + +Observations by the same wives on the prudence of women, n. 294. + +A discussion what the soul is, and what is its quality, n. 315. + +On the garden, where there was a conversation respecting the divine +providence in regard to marriages, n. 316. + +On the distinction between what is spiritual and what is natural, n. +326-329. + +Discussions, whether a woman who loves herself for her beauty, loves her +husband; and whether a man who loves himself for his intelligence, loves +his wife, n. 330, 331. + +On self-prudence, n. 353. + +On the perpetual faculty of loving a wife in heaven, n. 355, 356. + +A discussion, whether nature is of life, or life of nature; also +respecting the centre and expanse of life and nature, n. 380. + +Orators delivering their sentiments on the origin of beauty in the +female sex, n. 381-384. + +That all things which exist and take place in the natural world, are +from the Lord through the spiritual world, n. 415-422. + +On the angels who were ignorant of the nature and meaning of adultery, +n. 444. + +On delight, which is the universal of heaven and hell, n. 461. + +On an adulterer who was taken up into heaven, and there saw things +inverted n. 477. + +On three priests who were accused by adulterers, n. 500. + +That determined and confirmed adulterers do not acknowledge anything of +heaven and the church, n. 521, 522. + +On the new things revealed by the Lord, n. 532. + + + +INDEX TO CONJUGIAL LOVE. + + * * * * * + +_The Numbers refer to the Paragraphs, and not to the Pages_. + + * * * * * + +ABOMINATION OF DESOLATION. Matt. xxiv. 15, signifies the falsification +and deprivation of all truth, 80. + +ABSENCE in the spiritual world, its cause, 171. + +ACTION.--In all conjunction by love there must be action, reception, and +reaction, 293. From the will, which in itself is spiritual, actions +flow, 220. + +ACTIVITY is one of the moral virtues which respect life, and enter into +it, 164. The activity of love makes a sense of delight, 461. The influx +of Love and wisdom from the Lord is the essential activity from which +comes all delight, 461. From conjugial love, as from a fountain, issue +the activities and alacrities of life, 249. + +ACTORS.--In heaven, out of the cities, are exhibited stage +entertainments, wherein the actors represent the various virtues and +graces of moral life, 17, 79. + +ACTUALLY, 66, 98, 178, &c. + +_Obs._--This expression is used to distinguish _Actualiter_ from +_Realiter_, of which the author also makes use; thus between _actually_ +and _really_, there is the same distinction as between _actual_ taken in +a philosophical sense, and _real_. + +ACUTION.--The spiritual purification of conjugial love may be compared +with the purification of natural spirits effected by chemists, and +called acution, 145. + +ADAM.--In what his sin consisted, 444. Error of those who believe that +Adam was wise and did good from himself, and that this was his state of +integrity, 135. The evil in which each man is born, is not derived +hereditarily from Adam, but from his parents, 525. If it is believed +that the guilt of Adam is inscribed on all the human race, it is because +few reflect on any evil in themselves, and thence know it, 525. Adam and +man are one expression in the Hebrew tongue, 156*. + +ADJUNCTION.--The union of the soul and mind of one married partner to +those of the other, is an actual adjunction, and cannot possibly be +dissolved, 321. This adjunction is close and near according to the love, +and approaching to contact with those who are principled in love truly +conjugial, 158. It may be called spiritual cohabitation, which takes +place with married partners who love each other tenderly, however remote +their bodies may be from each other, 158. + +ADMINISTRATIONS in the spiritual world, 207. The discharge of them is +attended with delight, 207. + +ADMINISTRATORS.--In the spiritual world there are administrators, 207. + +ADORATIONS.--Why the ancients in their adorations turned their faces to +the rising sun, 342. + +ADRAMANDONI is the name of a garden in the spiritual world; this word +signifies the delight of conjugial love, 183. + +ADULTERERS.--As soon as a man actually becomes an adulterer, heaven is +closed to him, 500. Adulterers become more and more not men, 432. There +are four kinds of adulterers:--1st, Adulterers from a purposed principle +are those who are so from the lust of the will; 2d, adulterers from a +confirmed principle are those who are so from the persuasion of the +understanding; 3d, adulterers from a deliberate principle are those who +are so from the allurements of the senses; 4th, adulterers from a +non-deliberate principle are those who are not in the faculty or not in +the liberty of consulting the understanding, 432. Those of the two +former kinds become more and more not men, but the two latter kinds +become men as they recede from those errors, 432. Reasonings of +adulterers, 500. Every unclean principle of hell is from adulterers, +500, 477. Whoever is in spiritual adultery is also in natural adultery, +520. + +ADULTERERS from a deliberate principle and from a non-deliberate +principle, 432. + +ADULTERY, by, is meant scortation opposite to marriage, 480. The +horrible nature of adultery, 483. Spiritual adultery is the connection +of evil and the false, 520. Adulteries are the complex of all evils, +356. Why hell in the total is called adultery, 520. There are three +genera of adulteries, simple, duplicate, and triplicate, 478, 484. There +are four degrees of adulteries, according to which they have their +predications, their charges of blame, and after death, their +imputations, 485-499:--1st, Adulteries of ignorance, &c., 486, 487; 2d, +adulteries of lust, 488, 489; 3d, adulteries of the reason or +understanding, &e., 490, 491; 4th, adulteries of the will, 492, 493. The +distinction between adulteries of the will and those of the +understanding, 490. The adultery of the reason is less grievous than the +adultery of the will, 490.--Accessories of adultery and aggravations of +it, 454. Adultery is the cause of divorce, 255. Representative of +adultery in its business, 521. + +AFFECT. + +_Obs._--This word signifies to impress with affection either good or +bad. + +AFFECTIONS which are merely derivations of the love, form the will, and +make and compose it, 197. Every affection of love belongs to the will, +for what a man loves, that he also wills, 196. Every affection has its +delight, 272. Affections, with the thoughts thence derived, appertain to +the mind, and sensations, with the pleasures thence derived, appertain +to the body, 273. In the natural world, almost all are capable of being +joined together as to external affections, but not as to internal +affections, if these disagree and appear, 272. In the spiritual world +all are conjoined as to internal affections, but not according to +external, unless these act in unity with the internal, 273. The +affections according to which wedlock is commonly contracted in the +world, are external, 274; but in that case they are not influenced by +internal affections, which conjoin minds, the bonds of wedlock are +loosed in the house, 275. By internal affections are meant the mutual +inclinations which influence the mind of each of the parties from +heaven; whereas by external affections are meant the inclinations which +influence the mind of each of the parties from the world, 277. The +external affections by death follow the body, and are entombed with it, +those only remaining which cohere with internal principles, 320. Women +were created by the Lord affections of the wisdom of men, 56. Their +affection of wisdom is essential beauty, 56. All the angels are +affections of love in a human form, 42: the ruling affection itself +shines forth from their faces; and from their affection, and according +to it, the kind and quality of their raiment is derived and determined, +42. + +AFFLICTION, great, Matt. xxiv. 21, signifies the state of the church +infested by evils and falses, 80. + +AFFLUX, 293. + +_Obs._--Afflux is that which flows _upon_ or _towards_, and remains +generally in the external, without penetrating interiorly, _A.C._, n. +7955. Efflux is that which flows _from_, and is generally predicated of +that which proceeds from below upwards. Influx is that which flows +_into_, or which penetrates interiorly, provided it meets with no +obstacle; it is generally used when speaking of that which comes from +above, thus from heaven, that is, from the Lord through heaven. + +AFRICANS more intelligent than the learned of Europe, 114. + +AGE.--The common states of a man's life are called infancy, childhood, +youth, manhood, and old age, 185. Unequal ages induce coldness in +marriage, 250. In the heavens there is no inequality of age, all there +are in one flower of youth, and continue therein to eternity, 250. +Golden age, 75. Silver age or period, 76. Copper age, 77. Iron age, 78. +Age of iron mixed with miry clay, 79. Age of gold, 42, 75; of silver, +76; of copper, 77; of iron, 78; of iron mixed with clay, 79. The ages of +gold, silver, and copper are anterior to the time of which we have any +historical records, 73. Men of the golden age knew and acknowledged that +they were forms receptive of life from God, and that on this account +wisdom was inscribed on their souls and hearts, and hence that they saw +truth from the light of truth, and by truths perceived good from the +delight of the love thereof, 153*. All those who lived in the silver age +had intelligence grounded in spiritual truths, and thence in natural +truths, 76. + +AID, mutual, of husband and wife, 176. + +ALACRITY is one of those moral virtues which have respect to life, and +enter into it, 164. + +ALCOHOL.--Wisdom purified may be compared with alcohol, which is a +spirit highly rectified, 145. + +ALCORAN, 342. + +ALPHA, the, and the Omega.--Why the Lord is so called, 326. + +ALPHABET in the spiritual world, each letter of it is significative, +326. + +AMBASSADOR in the spiritual world discussing with two priests on the +subject of human prudence, 354. + +ANCIENTS.--Of marriages among the ancients, and the most ancient, 75, +77. The most ancient people in this world did not acknowledge any other +wisdom than the wisdom of life; but the ancient people acknowledged the +wisdom of reason as wisdom, 130. Precepts concerning marriages left by +the ancient people to their posterity, 77. Angels are men; their form is +the human form, 30. They appear to man when the eyes of his spirit are +opened, 30. All the angels are affections of love in the human form, 42. +Angels who are loves, and thence wisdoms, are called celestial, and with +them conjugial love is celestial; angels who are wisdoms, and thence +loves, are called spiritual, and similar thereto is their conjugial +principle, 64. There are among the angels some of a simple, and some of +a wise character, and it is the part of the wise to judge, when the +simple, from their simplicity and ignorance, are doubtful about what is +just, or through mistake wander from it, 207. Every angel has conjugial +love with its virtue, ability, and delights, according to his +application to the genuine use in which he is, 207. Every man has angels +associated to him from the Lord, and such is his conjunction with them, +that if they were taken away, he would instantly fall to pieces, 404. + +ANGER.--Why it is attributed to the Lord, 366. + +ANIMALS.--Wonderful things conspicuous in the productions of animals, +416. Every animal is led by the love implanted in his science, as a +blind person is led through the streets by a dog, 96. See _Beasts_. + +ANIMUS.--By _animus_ is meant the affections, and thence the external +inclinations, which are principally insinuated after birth by education, +social intercourse, and consequent habits of life, 246. + +_Obs._--These affections and inclinations constitute a sort of inferior +mind. + +ANTIPATHY.--In the spiritual world, antipathies are not only felt, but +also appear in the face, the discourse, and the gesture, 273. It is +otherwise in the natural world, where antipathies may be concealed, 272. +Among certain married partners in the natural world, there is an +antipathy in their internals, and an apparent sympathy in their +externals, 292. Antipathy derives its origin from the opposition of +spiritual spheres which emanate from subjects, 171. + +ANTIQUITY.--Memorable things of antiquity seen in heaven amongst a +nation that lived in the copper age, 77. + +AORTA, 315. + +APES.--Of those in hell who appear like apes, 505. + +APOCALYPSE.--A voice from heaven commanded Swedenborg to apply to the +work begun in the Apocalypse, and finish it within two years, 522, 532. + +APOPLEXY.--Permanent infirmity, arising from apoplexy, a cause of +separation, 253, 470. + +APPEARANCE.--Spaces in the spiritual world are appearances; distances, +also, and presences are appearances, 158. The appearances of distances +and presences there, are according to the proximities, relationships, +and affinities of love, 158. Those things which, from their origin, are +celestial and spiritual, are not in space, but in the appearances of +space, 158. + +_Obs._--Those things which in the spiritual world are present to the +sight of spirits and angels are called _appearances_; those things are +called appearances, because, corresponding to the interiors of spirits +and of angels, they vary according to the states of those interiors. +There are real appearances and appearances unreal; the unreal +appearances are those which do not correspond to the interiors. See +_Heaven and Hell_. + +APPROPRIATION of evil how it is effected, 489. + +ARCANA of wisdom respecting conjugial love; it is important that they +should be discovered, 43. Arcana of conjugial love concealed with wives, +166, 155*, 293. Arcanum relative to conception, which takes place though +the souls of two married partners be disjoined, 245. Arcanum respecting +the actual habitation of every man in some society, either of heaven or +hell, 530. Arcana known to the ancients, and at this day lost, 220. +Arcana revealed, which exceed in excellence all the arcana heretofore +revealed since the beginning of the church, 532. These arcana are yet +reputed on earth as of no value, 533. + +ARCHITECTONIC ART, the, is in its essential perfection in heaven, and +hence are derived all the rules of that art in the world, 12. + +ARISTIPPUS, 151*. + +ARISTOTLE, 151*. + +ARMIES of the Lord Jehovah. Thus the most ancient people called +themselves, 75. + +ARTIFICERS in the spiritual world, 207: wonderful works which they +execute there, 207. + +AS FROM HIMSELF, 132, 134, 269, 340. + +ASSAULT.--How love defends itself when assaulted, 361. + +ASSES.--Of those who, in the spiritual world, appear at a distance like +asses heavily laden, 232. Blazing ass upon which a pope was seated in +hell, 265. + +ASSOCIATE, to.--All in the heavens are associated according to +affinities and relationships of love, and have habitations accordingly, +50. + +ASTRONOMY is one of those sciences by which an entrance is made into +things rational, which are the ground of rational wisdom, 163. + +ATHEISTS, who are in the glory of reputation arising from self-love, and +thence in a high conceit of their own intelligence, enjoy a more sublime +rationality than many others; the reason why, 269. Why the understanding +of atheists, in spiritual light, appeared open beneath but closed above, +421. + +ATHENAEUM, city of, in the spiritual world, 151*, 182, 207. Sports of +the Athenaeides, 207. These games were spiritual exercises, 207. + +ATMOSPHERES.--The world is distinguished into regions as to the +atmospheres, the lowest of which is the watery, the next above is the +aerial, and still higher is the etherial, above which there is also the +highest, 188, The reason why the atmosphere appears of a golden color in +the heaven in which the love of uses reigns, 266. + +AURA.--Thus the superior atmosphere is named, 145. The aura is the +continent of celestial light and heat, or of the wisdom and love in +which the angels are principled, 145. See _Atmospheres_. + +AUTHORESSES, learned.--Examination of their writings in the spiritual +world in their presence, 175. + +AVERSION between married partners arises from spiritual cold, 236. +Whence arises aversion on the part of the husband towards the wife, 305. +Aversion between married partners arises from a disunion of souls and a +disjunction of minds, 236. + +BACK, the.--The sphere which issues forth from man encompasses him on +the back and on the breast, lightly on the back, but more densely on the +breast, 171, 224. The effect of this on married partners, who are of +different minds and discordant affections. 171. + +BALANCE.--Love truly conjugal is like a balance in which the +inclinations for iterated marriages are made, 318. The mind is kept +balancing to another marriage, according to the degree of love in which +it was principled in the former marriage, 318. + +BANK of roses, 8, 294. + +BATS, in the spiritual world, are correspondences and consequent +appearances of the thoughts of confirmators, 233. + +BEARS signify those who read the Word in the natural sense, and see +truths therein, without understanding, 193. Those who only read the +Word, and imbibe thence nothing of doctrine, appear at a distance, in +the spiritual world, like bears, 78. + +BEASTS are born into natural loves, and thereby into sciences +corresponding to them; still they do not know, think, understand, and +relish any sciences, but are led through them by their loves, almost as +blind persons are led through the streets by dogs, 134. Beasts are born +into all the sciences of their loves, thus into all that concerns their +nourishment, habitation, love of the sex, and the education of their +young, 133. Difference between man and beasts, 133, 134. Every beast +corresponds to some quality, either good or evil, 76. Beasts in the +spiritual world are representative, but in the natural world they are +real, 133. Wild beasts in the spiritual world are correspondences, and +thus representatives of the lusts in which the spirits are, 79. The +state of men compared with that of beasts, 151*. Men like beasts, found +in the forests, 151*. Beast-men, 233. + +BEAUTY.--The affection of wisdom is essential beauty, 56. Cause of +beauty in the female sex, 56. Women have a two-fold beauty, one natural, +which is that of the face and the body, and the other spiritual, which +is that of the love and manners, 330. Beauty in the spiritual world is +the form of the love and manners, 330. Discussion on the beauty of +woman, 330. Origin of that beauty, 382-384. Ineffable beauty of a wife +in the third heaven, 42. + +BEES.--Their wonderful instinct, 419. + +BEHIND.--In the spiritual world, it is not allowed any one to stand +behind another, and speak to him, 444. + +BEINGS.--The desire to continue in its form is implanted by creation in +all living beings, 361. + +BENEVOLENCE is one of those virtues which have respect to life and enter +into it, 164. + +BETROTHINGS, of, 295-314. Reasons of betrothings, 301. By betrothing +each party is prepared for conjugial love, 302. By betrothing, the mind +of one is conjoined to the mind of the other, so as to effect a marriage +of the spirit, previous to marriage, 303, 305. Of betrothings in heaven, +20; 21. + +BIRDS in the spiritual world are representative forms, 76. Every bird +corresponds to some good or bad quality, 76. + +BIRDS OF PARADISE.--In heaven the forms under which the chaste delights +of conjugial love are presented to the view, are birds of paradise, &c., +430. A pair of birds of paradise represent the middle region of +conjugial love, 270. + +BLESSEDNESS, 69, 180. Love receives its blessedness from communication +by uses with others, 266. The infinity of all blessedness is in the +Lord, 335. + +BLESSING of marriages by the priests, 308 + +BLUE.--What the color blue signifies, 76. + +BODY, the material, is composed of watery and earthy elements, and of +aerial vapors thence arising, 192. The material body of man is +overcharged with lusts, which are in it as dregs that precipitate +themselves to the bottom when the must of wine is clarified, 272. Such +are the constituent substances of which the bodies of men in the world +are composed, 272. The bodies of men viewed interiorly are merely forms +of their minds exteriorly organized to effect the purposes of the soul, +310. See _Mind_. Every thing which is done in the body is from a +spiritual origin, 220. All things which are done in the body by man flow +in from his spirit, 310. Man when stripped of his body is in his +internal affections, which his body had before concealed, 273. What is +in the spirit as derived from the body does not long continue, but the +love which is in the spirit and is derived from the body does continue, +162, 191. Marriages of the spirit ought to precede marriages of the +body, 310. + +BOND.--The internal or spiritual bond must keep the external or natural +in its order and tenor, 320. Wives love the bonds of marriage if the men +do, 217. Unless the external affections are influenced by internal, +which conjoin minds, the bonds of wedlock are loosed in the house, 275. + +BOOKS.--In heaven, as in the world, there are books, 207. + +BORN, to be.--Man is born in total ignorance, 134. Every man by birth is +merely corporeal, and from corporeal he becomes natural more and more +interiorly, and thus rational, and at length spiritual, 59, 305, 447. He +becomes rational in proportion as he loves intelligence, and spiritual +if he loves wisdom, 94, 102. Man is not born into any knowledge, and if +he does not receive instruction from others, is viler than a beast, 350. +Man is born without sciences, to the end that he may receive them all, +and he is born into no love, to the intent that he may come into all +love, 134. Every man is born for heaven and no one for hell, and every +one comes into heaven (by influence) from the Lord, and into hell (by +influence) from self, 350. + +BREAST, the, of man signifies wisdom, 198. All things which by +derivation from the soul and mind have their determination in the body, +first flow into the bosom, 179. The breast is as it were a place of +public assembly, and a royal council chamber, and the body is as a +populous city around it, 179. The sphere of the man's life encompasses +him more densely on the breast, but lightly on the back, 171, 224. See +_Back_. + +BRETHREN.--The Lord calls those brethren and sisters who are of his +church, 120. + +BRIDE.--The church in the Word is called the bride and wife, 117. +Clothing of a bride in heaven, 20. + +BRIDEGROOM.--The Lord in the Word is called the bridegroom and husband, +117. Clothing of a bridegroom in heaven, 20. + +BRIMSTONE signifies the love of what is false, 80. Lakes of fire and +brimstone, 79, 80. + +CABINET of antiquities in the spiritual world, 77. + +CALF, a golden, signifies the pleasure of the flesh, 535. + +CAP, a, signifies intelligence, 293. Turreted cap, 78. + +CAROTID ARTERIES, 315. + +CASTIGATION.--The spiritual purification of conjugial love may be +compared with the purification of natural spirits effected by chemists, +and named castigation, 145. + +CATS.--Comparison concerning them, 512. + +CAUSE.--See _End_. To speak from causes is the speech of wisdom, 75. +Causes of coldness, separations, and divorces in marriages, 234-260. +Causes of concubinage, 467-474. + +CAUSES, the various, of legitimate separation, 253, 470. + +CELEBRATION of the Lord from the Word, 81. + +CELESTIAL.--In proportion as a man loves his wife he becomes celestial +and internal, 77. + +CELIBACY ought not to be preferred to marriage, 156. Chastity cannot be +predicated of those who have renounced marriage by vows of perpetual +celibacy, unless there be and remain in them the love of a life truly +conjugial, 155. The sphere of perpetual celibacy infests the sphere of +conjugial love, which is the very essential sphere of heaven, 54. Those +who live in celibacy, if they are spiritual, are on the side of heaven, +54. Those who in the world have lived a single life, and have altogether +alienated their minds from marriage, in case they be spiritual, remain +single; but if natural, they become whoremongers, 54. For those who in +their single state have desired marriage, and have solicited it without +success, if they are spiritual, blessed marriages are provided, but not +until the; come into heaven, 54. + +CENTRE of nature and of life, 380. + +CERBERUS, 79. + +CEREBELLUM, the, is beneath the hinder part of the head, and is designed +for love and the goods thereof, 444. + +CEREBRUM, the, is beneath the anterior and upper part of the head, and +is designed for wisdom and the truths thereof, 444. + +CHANGE, the, of the state of life which takes place with men and with +women by marriage, 184-206. By changes of the state of life are meant +changes of quality as to the things appertaining to the understanding, +and as to those appertaining to the will, 184. The changes which take +place in man's internal principles are more perfectly continuous than +those which take place in his external principles, 185. The changes +which take place in internal principles are changes of the state of the +will as to affections, and changes of the state of the understanding as +to thoughts, 185. The changes of these two faculties are perpetual with +man from infancy even to the end of his life, and afterwards to +eternity, 185. These changes differ in the case of men and in the case +of women, 187. + +CHARGES of blame are made by a judge according to the law, 485. +Difference between predications, charges of blame, and imputations, 485. + +CHARIOT, a, signifies the doctrine of truth, 76. + +CHARITY is love, 10. + +CHARITY AND FAITH.--Good has relation to charity, and truth to faith, +115, 124. To live well is charity, and to believe well is faith, 233. +Charity and faith are the life of God in man, 135. + +CHASTE PRINCIPLE, concerning the, and the non-chaste, 138-156. The +chaste principle and the non-chaste are predicated solely of marriages, +and of such things as relate to marriages, 139. The Christian conjugial +principle alone is chaste, 142. See _Conjugial_. + +CHASTITY OF MARRIAGE, 138, and following. See _Contents_. The chastity +of marriage exists by a total abdication of what is opposed to it from a +principle of religion, 147-149. The purity of conjugial love is what is +called chastity, 139. Love truly conjugial is essential chastity, 139, +143. Non-chastity is a removal of what is unchaste from what is chaste, +138. + +CHEMISTRY is one of the sciences by which, as by doors, an entrance is +made into things rational, which are the ground of rational wisdom, 163. + +CHEMISTS.--Spiritual purification compared to the natural purification +of spirits effected by chemists, 145. + +CHILDREN born of parents who are principled in love truly conjugial, +derive from their parents the conjugial principle of good and truth, +202-205. Infants in heaven become men of stature and comeliness, +according to the increments of intelligence with them; it is otherwise +with infants on earth, 187. When they have attained the stature of young +men of eighteen, and young girls of fifteen years of age, in this world, +then marriages are provided by the Lord for them, 444. The love of +infants remains after death, especially with women, 410. Infants are +educated under the Lord's auspices by such women, 411. Little children +in the Word signify those who are in innocence, 414. The love of infants +corresponds to the defence of good and truth, 127. + +CHRIST.--The kingdom of Christ, which is heaven, is a kingdom of uses, +7. To reign with Christ signifies to be wise, and to perform uses, 7. + +CHRISTIAN.--Love truly conjugial with its delights can only exist among +those who are of the Christian church, 337. Not a single person +throughout the Christian world is acquainted with the true nature of +heavenly joy and eternal happiness, 4. + +CHRYSALISES, 418. + +CHURCH, the, is from the Lord, and exists with those who come to Him, +and live according to His precepts, 129. The church is the Lord's +kingdom in the world, corresponding to his kingdom in the heavens; and +also the Lord conjoins them together, that they may make a one, 431. The +church in general and in particular is a marriage of good and of truth, +115. The church with man is formed by the Lord by means of truths to +which good is adjoined, 122-124. The church with its goods and truths +can never exist but with those who live in love truly conjugial with one +wife, 76. The church is of both sexes, 21. The husband and wife together +are the church; with these the church first implanted in the man and by +the man in the wife, 125. How the church is formed by the Lord with two +married partners, and how conjugial love is formed thereby, 68. The +origin of the church and of conjugial love are in one place of abode, +238. + +CIRCE, 521. + +CIRCLE.--What circles round the head represent in the spiritual life, +269. Circle and increasing progression of conjugial love, 78. + +CIRCUMSTANCES and contingencies vary every thing, 485. The quality of +every deed, and in general the quality of every thing, depends upon +circumstances, 487. + +CIVIL things have relation to the world, they are statutes, laws, and +rules, which bind men, so that a civil society and state may be composed +of them in a well-connected order, 130. Civil things with man reside +beneath spiritual things, and above natural things, 130. + +CIVILITY is one of the moral virtues which have respect to life, and +enter into it, 164. In heaven they show each other every token of +civility, 16. + +CLAY mixed with iron, 79. + +COHABIT, to.--When married partners have lived in love truly conjugial, +the spirit of the deceased cohabits continually with that of the +survivor, and this even to the death of the latter, 321. + +COHABITATION, spiritual, takes place with married partners who love each +other tenderly, however remote their bodies may be from each other, 158. +See _Adjunction_. Internal and external cohabitation, 322. With those +who are principled in love truly conjugial the happiness of cohabitation +increases, but it decreases with those who are not principled in +conjugial love, 213. + +COHOBATION.--The spiritual purification of conjugial love may be +compared to the purification of natural spirits, as effected by +chemists, and called cohobation, 145. + +COLD.--Spirits merely natural grow intensely cold while they apply +themselves to the side of some angel, who is in a state of love, 235. +Spiritual cold in marriages is a disunion of souls, 236. Causes of cold +in marriages, 237-250. Cold arises from various causes, internal, +external, and accidental, all of which originate in a dissimilitude of +internal inclinations, 275. Spiritual cold is the privation of spiritual +heat, 285. Whence it arises, 235. Whence conjugial cold arises, 294. +Every one who is insane in spiritual things is cold towards his wife, +and warm towards harlots, 294. + +COLUMN.--Comparison of successive and simultaneous order to a column of +steps, which, when it subsides, becomes a body ushering in a plane, 314. + +COMMUNICATIONS.--After death, married pairs enjoy similar communications +with each other as in the world, 51. + +CONATUS is the very essence of motion, 215. From the endeavor of the two +principles of good and truth to join themselves together into one, +conjugial love exists by derivation, 288. + +CONCEPTIONS.--Between the disjoined souls of married partners there is +effected conjunction in a middle love, otherwise there would be no +conceptions, 245. + +CONCERTS of music and singing in the heavens, 17. + +CONCLUDE, to, from an interior and prior principle, is to conclude from +ends and causes to effects, which is according to order; but to conclude +from an exterior or posterior principle, is to conclude from effects to +causes and ends, which is contrary to order, 408. + +CONCUBINAGE, 462-476. Difference between concubinage and pellicacy, 462. +See _Pellicacy_. There are two kinds of concubinage which differ +exceedingly from each other, the one conjointly with a wife, the other +apart from a wife, 463. Concubinage conjointly with a wife is illicit to +Christians and detestable, 464. See also 467, 476. + +CONCUBINE, 462. + +CONCUPISCENCE, concerning, 267. Every one is by truth interiorly in +concupiscence, but by education exteriorly in intelligence, 267. +Interesting particulars concerning concupiscence not visionary or +fantastic, in which all men are born, 269. All the concupiscences of +evil reside in the lowest region of the mind, which is called the +natural; but in the region above, which is called the spiritual, there +are not any concupiscences of evil, 305. In every thing that proceeds +from the natural man there is concupiscence, 448. Imputation of +concupiscence, 455. In the spiritual world every evil concupiscence +presents a likeness of itself in some form, which is not perceived by +those who are in the concupiscence, but by those who are at a distance, +521. + +CONFIDENCE, full, is in conjugial love, and is derived from it, 180. +Full confidence relates to the heart, 180. + +CONFINES OF HEAVEN.--Those who enter into extra-conjugial life are sent +to their like, on the confines of heaven, 155. + +CONFIRM, to.--The understanding alone confirms, and when it confirms it +engages the will to its party, 491. Every one can confirm evil equally +as well as good, in like manner what is false as well as what is true. +The reason why the confirmation of evil is perceived with more delight +than the confirmation of good, and the confirmation of what is false +with greater lucidity than the confirmation of what is true, 491. +Intelligence does not consist in being able to confirm whatever a man +pleases, but in being able to see that what is true is true, and that +what is false is false, 233. Every one may confirm himself in favor of +the divine principle or Being, by the visible things of nature, 416-419. +Those who confirm themselves in favor of a divine principle or Being, +attend to the wonderful things which are conspicuous in the productions +both of vegetables and animals, 416. Those who had confirmed themselves +in favor of nature, by what is visible in this world, so as to become +atheists, appeared in spiritual light with the understanding open +beneath, but closed above, 421. + +CONFIRMATIONS are effected by reasonings, which the mind seizes for its +use, deriving them either from its superior region or its inferior, 491. +The form of the human mind is according to confirmations turned towards +heaven, if its confirmations are in favor of marriages, but turned to +hell, if they are in favor of adulteries, 491. Confirmations of +falsities, so as to make them appear like truths, are represented in the +spiritual world under the forms of birds of night, 233. See _To +Confirm_. + +CONFIRMATORS.--They are called such in the spiritual world who cannot at +all see whether truth be truth, but yet can make whatever they will to +be truth, 233. Their fate in the other life, 233. + +CONJUGIAL PAIRS.--It is provided by the Lord that conjugial pairs be +born, and that these pairs be continually educated for marriage, neither +the maiden nor the youth knowing any thing of the matter, 316. + +CONJUGIAL PRINCIPLE, the, of good and truth is implanted from creation +in every soul, and also in the principles derived from the soul, 204. +The conjugial principle fills the universe from first principles to +last, and from a man even to a worm, 204. It is inscribed on the soul, +to the end that soul may be propagated from soul, 236. It is inscribed +on both sexes from inmost principles to ultimates, and a man's quality +as to his thoughts and affections, and consequently as to his bodily +actions and behavior, is according to that principle, 140. In every +substance, even the smallest, there is a conjugial principle, 316. In +the minutest things with man, both male and female, there is a conjugial +principle: still the conjugial principle with the male is different from +what it is with the female, 316. There is implanted in every man from +creation, and consequently from his birth, an internal conjugial +principle, and an external conjugial principle; man comes first into the +latter, and as he becomes spiritual he comes into the former. 148, 188. +Children derive from their parents the conjugial principle of good and +truth, for it is that principle which flows into man from the Lord, and +constitutes his human life, 203. The conjugial human principle ever goes +hand in hand with religion, 80. This conjugial principle is the desire +of living with one wife, and every Christian has this desire according +to his religion, 80. The Christian conjugial principle alone is chaste, +142. By the Christian conjugial principle is meant the marriage of one +man with one wife, 142. The conjugial principle of one man with one +wife, is the storehouse of human life, and the reservoir of the +Christian religion, 457, 458. The conjugial principle is like a scale in +which conjugial love is weighed, 531. + +CONJUNCTION.--In every part, and even in every particular, there is a +principle tending to conjunction, 33, 37; it was implanted from +creation, and thence remains perpetually, 37. The conjunctive principle +lies concealed in every part of the male, and in every part of the +female, 37, 46. In the male conjugial principle there is what is +conjunctive with the female conjugial principle, and _vice versa_, even +in the minutest things, 316. + +CONJUNCTION of souls and minds by marriage, so that they are no longer +two but one flesh, 156, 181. Spiritual conjunction cannot possibly be +dissolved, 321. How there is a conjunction of the created universe with +its Creator, and by conjunction everlasting conservation, 85. There is +conjunction with the Lord by a life according to his commandments, 341. +There is no conjunction unless it be reciprocal, for conjunction on one +part, and not on the other in its turn, is dissolved of itself, 61. + +CONNECTION, the connubial, of what is evil and false is the spiritual +origin of adultery, 428, 520. It is the anti-church, 497. In hell all +are in this _conmibium_, 520. + +CONNUBIAL PRINCIPLE, the, of what is evil and false, is the opposite of +the conjugial principle of good and truth, 203. Beneath heaven there are +only nuptial connections which are tied and loosed, 192. + +CONSCIENCE is a spiritual virtue which flows from love towards God, and +love towards the neighbor, 164. See _To Flow_. + +CONSCIENTIOUSNESS in regard to marriage, 271. + +CONSECRATION of marriages, 308. + +CONSENT constitutes marriage and initiates the spirit into conjugial +love, 299. Consent against the will, or extorted, does not initiate the +spirit, 299. + +CONSOCIATION, 45, 153*. + +CONSUMMATION of the Age, signifies the last time or end of the church, +80. + +CONTEMPT between married partners springs from disunion of souls, 236. + +CONTINGENCIES and circumstances vary every thing, 485, 488. + +CONTRARIES arise from an opposite principle in contrariety thereto, 425. + +CONVICTION of the spirit of man, how it is effected, 295. Those things +in which the spirit is convinced, obtain a place above those which, +without consulting reason, enter from authority, and from the faith of +authority, 295. + +COPPER, the, signifies natural good, 77. The age or period of copper, +77. + +CORPORA STRIATA, 315. + +CORPOREAL PRINCIPLE, the, is like ground wherein things natural, +rational, and spiritual, are implanted in their order, 59. Man is born +corporeal as a worm, and he remains corporeal, unless he learns to know, +to understand, and to be wise from others, 133. Every man by birth is +merely corporeal, and from corporeal he becomes natural more and more +interiorly, and thus rational, and at length spiritual, 59, 148. By +corporeal men are properly meant those who love only themselves, placing +their heart in the quest of honor, 496; they immerse all things of the +will, and consequently of the understanding in the body, and look +backward at themselves from others, and love only what is proper to +themselves, 496. Corporeal spirits, 495. + +CORRESPONDENCES, 76, 127, 342, 532. Concerning the correspondence of the +marriage of the Lord and the church, 116. There is a correspondence of +conjugial love with the marriage of the Lord and the church, 62. Of the +correspondence of the opposite with the violation of spiritual marriage, +515. See _Science of Correspondences_. + +CORTICAL substance of the brain, 315. + +COURAGE is one of the moral virtues which have respect to life and enter +into it, 164. + +COVENANT signifies conjunction, 128. As the Word is the medium of +conjunction, it is therefore called the old and the new covenant, 128. +The covenant between Jehovah and the heavens, 75. + +CRAB, the.--What it is to think as a crab walks, 295. + +CREATE, to.--Why man was so created that whatever he wills, thinks, and +does, appears to him as in himself, and thereby from himself, 444. How +man, created a form of God, could be changed into a form of the devil, +153*. + +CREATION cannot be from any other source than from divine love, by +divine wisdom in divine use, 183. All fructifications, propagations, and +prolifications, are continuations of creation, 183. The creation returns +to the Creator, through the angelic heaven which is composed of the +human race, 85. Creation of man for conjugial love, 66. + +CROCODILES, in the spiritual world, represent the deceit and cunning of +the inhabitants, 79. + +CROWNS of flowers on the head, 183. The crown of chastity, 503. + +CUPIDITIES, the, of the flesh are nothing but the conglomerated +concupiscences of what is evil and false, 440. + +CUSTOMARY RITES, there are, which are merely formal, and there are +others which at the same time are also essential; among the latter are +the nuptials, 306. Nuptials are to be reckoned among essentials, 306. + +DANES, the, 103, 111. + +DARKNESS of the north signifies dulness of mind and ignorance of truth, +77. + +DAUGHTERS-IN-LAW.--What daughters and sons-in-law signify in the Word, +120. + +DAUGHTERS, in the Word, signifies the goods of the church, 120, 220. + +DEATH.--Man after death is perfectly a man, yea, more perfectly a man +than before in the world, 182. + +DECALOGUE, why the, was promulgated by Jehovah God upon Mount Sinai with +a stupendous miracle, 351. + +DECANTATION.--The purification of conjugial love may be compared with +the purification of natural spirits, as effected by the chemists, and +called decantation, 145. + +DECEASED.--When married partners have lived in love truly conjugial, the +spirit of the deceased cohabits continually with that of the survivor, +and this even to the death of the latter, 321. + +DECLARATION, the, of love belongs to the men, 296. + +DEFECATION.--The purification of conjugial love may be compared with the +purification of natural spirits, as effected by the chemists, and called +defecation, 145. + +DEGREES.--There are three degrees of life, and hence there are three +heavens, and the human mind is distinguished into those degrees, hence +man corresponds to the three heavens, 532. Heretofore the distinction of +degrees in relation to greater and less has been known, but not in +relation to prior and posterior, 532. There are three degrees of the +natural man; the first degree is that properly meant by the natural, the +second the sensual, and the third the corporeal, 496. Adulteries change +men into these degenerate degrees, 496. Four degrees of adulteries, +485-494. Violations of the Word and the church correspond to the +prohibited degrees enumerated in Levit., ch. xviii., 519. + +DELIGHTS, all, whatever, of which man has any sensation, are delights of +his love, 68. By delights love manifests itself, yea, exists and lives, +68. Delights follow use, and are also communicated to man according to +the love thereof, 68. The love of use derives its essence from love, and +its existence from wisdom. The love of use, which derives its origin +from love by wisdom, is the love and life of all celestial joys, 63. The +activity of love makes the sense of delight: its activity in heaven is +with wisdom, its activity in hell is with insanity: each in its objects +presents delights, 461. Delight is the all of life to all in heaven, and +to all in hell, 461. Delights are exalted in the same degree that love +is exalted, and also in the degree that the incident affections touch +the ruling love more nearly, 68. Every delight of love, in the spiritual +world, is presented to the sight under various appearances, to the sense +under various odors, and to the view under various forms of beasts and +birds, 430. Delights of love truly conjugial, 68. + +DELIGHTS, external, without internal have no soul, 8. Every delight +without its corresponding soul continually grows more and more languid +and dull, and fatigues the mind (_animus_) more than labor, 8. The +delight of the soul is derived from love and wisdom proceeding from the +Lord, 8. This delight enters into the soul by influx from the Lord, and +descends through the superior and inferior regions of the mind into all +the senses of the body, and in them is complete and full, 8. In +conjugial love are collated all joys and delights from first to last, +68, 69. The delights of conjugial love are the same with the delights of +wisdom, 293, 294. They proceed from the Lord, and now thence into the +souls of men (_homines_), and through their souls into their minds, and +there into the interior affections and thoughts, and thence into the +body, 183, 69, 144, 155*, 193. As good is one with truth in spiritual +marriage, so wives desire to be one with their husband; and hence arise +conjugial delights with them, 198. Paradisiacal delights, 8. The +delights of conjugial love ascend to the highest heaven, and in the way +thither, and there, join themselves with the delights of all heavenly +loves, and thereby enter into their happiness, and endure forever, 294. + +DELIRIUM.--An eminent degree of delirium is occasioned by truths which +are falsified until they are believed to be wisdom, 212. Delirium in +which those are, in the spiritual world, who have been in the +unrestrained love of self and the world, 267. + +DEMOCRITUS, 182. + +DEMOSTHENES, 182. + +DEVILS.--Those are called devils who have lived wickedly, and thereby +rejected all acknowledgment of God from their hearts, 380. See _Satans_. +With adulterers who are called devils, the will is the principal agent, +and with those who are called satans, the understanding is the principal +agent, 492. Devil of a frightful form, 263. + +DIFFERENCE between the spiritual and the natural, 326-329. + +DIGNITIES, concerning, in heaven, 7, 266, there they do not prefer +dignity to use but the excellence of use to dignity, 250. + +DIOGENES, 182. + +DISCIPLES, the twelve, together represented the church as to all its +constituent principles, 119. Who they are who are called disciples of +the Lord in the spiritual world, 261. + +DISCORD between married partners arises from spiritual cold, 236. + +DISCOURSE, man's, in itself is such as is the thought of his +understanding which produces it, 527. Discourse itself is grounded in +the thought of the understanding, and the tone of the voice is grounded +in the will affection, 140. Speech which is said to flow from the +thought, flows not from the thought, but from the affection through the +thought, 36. Spiritual language with representatives fully expresses +what is intended to be said, and many things in a moment, 481. +Conversation in the spiritual world may be heard by a distant person as +if he were present, 521. Frequent discourse from the memory and from +recollection, and not at the same time from thought and intelligence, +induces a kind of faith, 415. + +DISJUNCTION, all, derives its origin from the opposition of spiritual +spheres, which emanate from their subjects, 171. + +DISSIMILITUDES in the spiritual world are separated, 273. See +_Likeness_. + +DISTANCES.--Spheres cause distances in the spiritual world, 171. +Distances in the spiritual world are appearances according to the states +of mind, 78. + +DISTINCTION, characteristic, of the woman and the man, 217. + +DIVERSITIES.--Distinction between varieties and diversities. There are +varieties between those things which are of one genus, or of one +species, also between the genera and species; but there is a diversity +between those things which are in the opposite principle, 324. In heaven +there is infinite variety, and in hell infinite diversity, 324. + +DIVIDED.--Every thing divided is more and more multiple, and not more +and more simple, because what is continually divided approaches nearer +and nearer to the Infinite, in which all things are infinitely, 329. + +DIVINE GOOD AND TRUTH.--The divine good is the _esse_ of the divine +substance, and the divine truth is the _existere_ of the divine +substance, 115. The divine good and truth proceed as one from the Lord, +87. The Lord God, the Creator, is essential divine good, and essential +divine truth, 84. The divine truth in the Word is united to the divine +good, 129. All divine truth in the heavens gives forth light, 77. + +DIVINE ESSENCE, the, is composed of love, wisdom, and use, 183. Nothing +but what is of the divine essence can proceed from the Lord, and flow +into the inmost principle of man, 183. There is not any essence without +a form, nor any form without an essence, 87. + +DIVINE LOVE AND WISDOM.--In the Lord God, the Creator, there are divine +love and Divine Wisdom, 84. + +DIVISIBLE.--Every grain of thought, and every drop of affection, is +divisible _ad infinitum_: in proportion as his ideas are divisible man +is wise, 329. Every thing is divisible _in infinitum_, 185. + +DIVORCE, by, is meant the abolition of the conjugial covenant, and +thence a plenary separation, and after this an entire liberty to marry +another wife, 468. The only cause of divorce is adultery, according to +the Lord's precept. Matt. xix. 9, 255, 468. + +DOCTRINALS of the New Church in five precepts, 82. + +DOGS in the spiritual world represent the lusts in which the inhabitants +are principled, 79. Who those are who appear like dogs of indulgences, +505. + +DOVES, turtle.--In heaven, the appearances under which the chaste +delights of conjugial love are presented to the view, are turtle-doves, +&c., 430. A pair of turtle-doves represents conjugial love of the +highest region, 270. + +DRAGONS in the spiritual world represent the falsities and depraved +inclinations of the inhabitants to those things which appertain to +idolatrous worship, 79. + +DRESS of a bridegroom and bride during their marriage in heaven, 20, 21. + +DRINK, to, water from the fountain signifies to be instructed concerning +truths, and by truths concerning goods, and thereby to grow wise, 182. + +DRINKS.--In the heaven as well as in the world there are drinks, 6. See +_Food_. + +DRUNKENNESS, 252, 472. + +DURA-MATER, 315. + +DUTIES.--There are duties proper to the man, and duties proper to the +wife, 174. In the duties proper to the men, the primary agent is +understanding, thought, and wisdom; whereas in the duties proper to the +wives, the primary agent is will, affection, and love, 175. + +EAR, the, does not hear and discern the harmonies of tunes in singing, +and the concordances of the articulation of sounds in discourse, but the +spirit, 440. In heaven the right ear is the good of hearing, and the +left the truth thereof, 316. + +EARTH, the, or ground is the common mother of all vegetables, 206, 397; +and of all minerals, 397. + +EARTH, the lower, in the spiritual world, is next above hell, 231. + +EARTH, or country, 13, 27, 37, 49, 69, 71, 144, 320, &c. + +EASE, by, and sloth the mind grows stupid and the body torpid, and the +whole man becomes insensible to every vital love, especially to +conjugial love, 249. + +EAST, the.--The Lord is the East, because he is in the sun there, 261. + +EAT, to, of the tree of life, in a spiritual sense, is to be intelligent +and wise from the Lord; and to eat of the tree of knowledge of good and +evil, signifies to be intelligent and wise from self, 353. To eat of the +tree of life, is to receive eternal life; to eat of the tree of +knowledge of good and evil, is to receive damnation, 135, 444. + +ECCLESIASTICAL ORDER, the, on the earth minister those things which +appertain to the Lord's priestly character, 308. What is the nature of +ecclesiastical self-love, 264. They aspire to be gods, so far as that +love is unrestrained. 264. + +EDEN.--See _Garden_. + +EDUCATION of children in the spiritual world, 411-413. + +EFFECT.--See _End_. + +EFFIGY.--Two married partners, between or in whom conjugial love +subsists, are an effigy and form of it, 65. In the spiritual world the +faces of spirits become the effigies of their internal affections, 273. + +ELECTION belongs to the man and not to the woman, 296. The women have +the right of election of one of their suitors, 296. + +ELEVATION.--With men there is an elevation of the mind into superior +light, and with women elevation of the mind into superior heat, 188. +Elevation into superior light with men is elevation into superior +intelligence, and thence into wisdom, in which also there are ascending +degrees of elevation, 188. The elevation into superior heat with women +is an elevation into chaster and purer conjugial love, and continually +towards the conjugial principle, which from creation lies concealed in +their inmost principles, 188. These elevations considered in themselves +are openings of the mind, 188. + +ELYSIAN FIELDS, 182. + +EMPLOYMENTS in the spiritual world, 207. + +END of this Work, 295. + +END, the, and the cause, in what is to be effected and in effects, act +in unity because they act together, 387. The end, cause, and effect +successively progress as three things, but in the effect itself they +make one, 401. Every end considered in itself is a love, 212. Every end +appertains to the will, every cause to the understanding, and every +effect to action, 400. The end, unless the intended effect is seen +together with it, is not any thing, neither does each become any thing, +unless the cause supports, contrives, and conjoins, 400. All operations +in the universe have a progression from ends, through causes into +effects, 400. Ends advance in a series, one after the other, and in +their progress the last end becomes first, 387. Ends make progression in +nature through times without time, but they cannot come forth and +manifest themselves, until the effect or use exists and becomes a +subject, 401. The end of marriage is the procreation of children, 254. +All in heaven are influenced by an end of good; and all in hell by an +end of evil, 453, 527. + +ENGLAND, 380 + +ENGLISH, 103, 107, 326. + +ENUNCIATIONS, the.--The name of the prophetic books of the Word that was +given to the inhabitants of Asia, before the Israelitish Word, 77. + +EPICURUS, 182. + +EQUILIBRIUM, there is an, between the sphere of conjugial love, and +between the sphere of its opposite, and man is kept in this equilibrium, +437. This equilibrium is a spiritual equilibrium, 437. Spiritual +equilibrium is that which exists between good and evil, or between +heaven and hell, 444. This equilibrium produces a free principle, 444. +See _Freedom_. + +ERUDITE, the pretended, in the spiritual world, 232. + +ERUDITION appertains to rational wisdom, 163. + +ERUDITION is one of the principles constituent of rational wisdom, 163. + +ESSE and EXISTERE.--The esse of the substance of God is Divine good, and +the existere of the substance of God is Divine truth, 115. + +ESSENTIALS.--Love, wisdom, and use, are three essentials, together +constituting one divine essence, 183. These three essentials flow into +the souls of men, 183. + +ETERNITY is the infinity of time, 185. + +ETHICS is one of those sciences by which an entrance is made into things +rational, which are the ground of rational wisdom, 163. + +EUNUCHS.--Of those who are born eunuchs, or of eunuchs so made, 151. Who +are understood by the eunuchs who make themselves eunuchs for the +kingdom of heaven's sake, Matt. xix. 12, 156. + +EVIL is not from creation; nothing but good exists from creation, 444. +Man himself is the origin of evil, not that that origin was implanted in +him by creation, but that he, by turning from God to himself, implanted +it in himself, 444. Love without wisdom is love from man, and this love +is the origin of evil, 444. No one can be withdrawn from evil unless he +has been first led into it, 510. So far as any one removes evil, so far +a capacity is given for good to succeed in its place, 147. So far as +evil is hated, so far good is loved, 147. Evils and falses, after they +arose, were distinguished into genera, species, and differences, 479. +All evils are together of the external and internal man; the internal +intends them, and the external does them, 486. So far as the +understanding favors evils, so far a man appropriates them to himself, +and makes them his own, 489. See _Hereditary_. + +EXTENSION cannot be predicated of things spiritual, 158. The reason why, +389. + +EXTERNALS derive from their internals their good or evil, 478. Of the +external derived from the internal, and of the external separate from +the internal, 148. How man after death puts off externals, and puts on +internals, 48*. + +EYE, the, does not see and discern various particulars in objects, but +they are seen and discerned by the spirit, 440. In heaven the right eye +is the good of vision, and the left the truth thereof, 316. + +EYES, when the, of the spirit are opened, angels appear in their proper +form, which is the human, 30. + +FABLES.--Things which are called fables at this day, were +correspondences agreeable to the primeval method of speaking, 182. + +FACE, the, depends on the mind (_animus_), and is its type, 524. The +countenance is a type of the love, 35. The variety of countenances is +infinite, 35. There are not two human faces which arc exactly alike, +186. The faces of no two persons are absolutely alike, nor can there be +two faces alike to eternity, 524. + +FACULTY.--Man is born faculty and inclination; faculty to know, and +inclination to love, 134. The faculty of understanding and growing wise +as of himself, was implanted in man by creation, 444. The faculty of +knowing, of understanding, and of growing wise, receives truths, whereby +it has science, intelligence, and wisdom, 122. Man has the faculty of +elevating his understanding into the light of wisdom, and his will into +the heat of celestial love; these two faculties are never taken away +from any man, 230. The faculty of becoming wise increases with those who +are in love truly conjugial, 211. + +FAITH is truth, 10, 24. Saving faith is to believe on the Lord Jesus +Christ, 82. + +FALLACIES of the senses are the darkness of truths, 152*. + +FALSES, all, have been collated into hell, 479. See _Evils_. + +FALSIFICATIONS of truth are spiritual whoredoms, 77, 80. + +FATHER.--The Lord in the Word is called Father, 118. Most fathers, when +they come into another life, recollect their children who have died +before them, and they are also presented to, and mutually acknowledge, +each other, 406. In what manner spiritual and natural fathers act, 406. +By father and mother, whom man is to leave, Matt. xix. 4, 5, in a +spiritual sense, is meant his _proprium_ (self-hood) of will, and +_proprium_ of understanding, 194. See _Proprium_. + +FAVOR, causes of, between married partners, 278, 287, 290. + +FEAR.--In love truly conjugial there is a fear of loss, 318. This fear +resides in the very inmost principles of the mind, 318. + +FEASTS.--There are in heaven, as in the world, both feasts and repasts, +6. + +FEMALE.--See _Male and Female_. The female principle is derived from +the male, or, the woman was taken out of the man, 32. The female +principle cannot be changed into the male principle, nor the male into +the female, 32. The difference between the essential feminine and +masculine principle, 32, 168. The good of truth, or truth from good, in +the female principle, 61, 88, 90. The female principle consists in +perceiving from love, 168, 220. + +FEVERS, malignant and pestilential, 253, 470. + +FIRE in heaven represents good, 326. + +FIRE in the spiritual sense signifies love, 380. The fire of the angelic +sun is divine love, 34. The fire of the altar and of the candlestick in +the tabernacle among the Israelites, represented divine love, 380. The +fire of the natural sun has existed from no other source than from the +fire of the spiritual sun, which is divine love, 380. The fires of the +west signify the delusive loves of evil, 77. + +FISH.--In the spiritual world fishes are representative forms, 76. Every +fish corresponds to some quality, 76. + +FLAME.--Celestial love with the angels of heaven appears at a distance +as flame; and thus also infernal love appears with the spirits of hell, +359. Flame in the spiritual world does not burn like flame in the +natural world, 359. Celestial flame in no case bursts out against +another, but only defends itself, and defends itself against an evil +person, as when he rushes into the fire and is burnt, 365. + +FLESH, the, is contrary to the spirit, that is, contrary to the +spiritual things of the church, 497. Combat between the flesh and the +spirit, 488. The flesh is ignorant of the delights of the spirit, 481. +The flesh is not sensible of those things which happen in the flesh, but +the spirit perceives them, 440. What is signified by the words of our +Lord, "They are no more twain but one flesh," 50, 156*, 178, 321. By +"all flesh," in the Word, is signified every man, 156*. + +FLOW FROM, to.--All that which flows from a subject, and encompasses and +environs it, is named a sphere, 386. + +FLOW IN, to.--Every thing which flows in from the Lord into man, flows +into his inmost principle, which is the soul, and descends thence into +his middle principle, which is the mind, and through this into his +ultimate principle, which is the body, 101. The marriage of good and +truth flows thus from the Lord with man, immediately into his soul, and +thence proceeds to the principles next succeeding, and through these to +the extreme or outermost, 101. + +FLOWERS.--The delights of conjugial love are represented in heaven by +the flowers with which the cloaks and tunics of married partners are +embroidered, 137. + +FLOWERY FIELDS.--In heaven there are flowery fields which are the +appearances under which the chaste pleasures of conjugial love are +presented to the sight, 430. + +FOOD, heavenly, in its essence is nothing but love, wisdom, and use, +united together; that is, use effected by wisdom, and derived from love, +6. Food for the body is given to every one in heaven, according to the +use which he performs, 6. + +FORM.--There is nothing that exists but in a form, 186. There is no +substance without a form, 66. Every form consists of various things, and +is such as is the harmonic co-ordination thereof and arrangement to one, +524. All a man's affections and thoughts are in forms, and thence from +forms, 186. The form of heaven is derived solely from varieties of souls +and minds arranged into such an order as to make a one, 524. Truth is +the form of good, 198. The human form in its inmost principles is from +creation a form of love and wisdom, 361. Men from creation are forms of +science, intelligence, and wisdom; and women are forms of the love of +those principles as existing with men, 187. Form of the marriage of good +and truth, 100. Two married partners are that form in their inmost +principles, and thence in what is derived from those principles, in +proportion as the interiors of their mind are opened, 101, 102. Two +married partners are the very forms of love and wisdom, or of good and +truth, 66. The internal form of man is that of his spirit, 186. The +woman is a form of wisdom inspired with love-affection, 56. The male +form is the intellectual form, and the female is the voluntary, 228. The +most perfect and most noble human form results from the conjunction of +two forms by marriage, so as to become one form, 201. How man, created a +form of God, could be changed into a form of the devil, 153*. The desire +to continue in its form is implanted from creation in all living things, +361. See _Substance_. + +FORMATION.--As to formation, the masculine soul, as being intellectual, +is thus truth, 220. Formation of the woman into a wife according to the +description in the Book of Creation, 193-198. + +FOUNTAIN, a, signifies the truth of wisdom, 293. Fountain of Parnassus, +182. See _Water_. + +FOWLS.--Wonderful things conspicuous respecting fowls, 417. + +FRANCE, 380, 381. + +FREEDOM originates in the spiritual equilibrium which exists between +heaven and hell, or between good and evil, and in which man is educated, +444. The freedom of love truly conjugial is most free, 257. The Lord +wills that the male man (_homo_) should act from principle according to +reason, 208, 438. Without freedom and reason man would not be a man, but +a beast, 438. + +FRENCH, the, 103, 110, 326. + +FRENSY, or furious wildness, a legitimate cause of separation, 252, 470. + +FRIENDS meet after death, and recollect their friendships in the former +world; but when their consociation is only from external affections, a +separation ensues, and they no longer see or know each other, 273. + +FRIENDSHIP is one of the moral virtues which have respect to life, and +enter into it, 164. Friendship increases with those who are principled +in love truly conjugial, 214. Inmost friendship is in love truly +conjugial, and is derived from it, 180. Inmost friendship is seated in +the breast, 180. Friendship from conjugial love differs greatly from the +friendship of every other love, 214. Apparent friendship between married +partners is a consequence of the conjugial covenant being ratified for +the term of life, 278. There are various species of apparent friendship +between married partners, one of whom is brought under the yoke, and +therefore subject to the other, 291. Difference between conjugial +friendship and servile friendship in marriages, 248. Under what +circumstances there may exist between married partners, when old, a +friendship resembling that of conjugial love, 290. + +FROZEN SUBSTANCES, 510. + +FRUCTIFICATION, all, is originally derived from the influx of love, +wisdom, and use from the Lord; from an immediate influx into the souls +of men; from a mediate influx into the souls of animals; and from an +influx still more mediate into the inmost principles of vegetables, 183. +Fructifications are continuations of creation, 183. Fructification in +the heavens, 44, 355. + +FUTURE, the.--The Lord does not permit any man to know the future, +because in proportion as he does so, in the same degree his reason and +understanding, with his prudence and wisdom, become inactive, are +swallowed up and destroyed, 535. + +GALLERY, open, 208. + +GANGRENES, 253. + +GARDENS.--In heaven the appearances under which the chaste delights of +conjugial love are presented, are gardens and flowery fields, 430. The +garden of Eden signifies the wisdom of love, 135. Nuptial gardens, 316. +Paradisiacal gardens, 8. Description of the garden of the prince of a +heavenly society, 13. + +GARLAND OF ROSES, a, in heaven signifies the delights of intelligence, +293. + +GARLANDS in heaven represent the delights of conjugial love, 137, 293. + +GENERA.--Distinction of all things into genera, species, and +discriminations; the reason why, 479. There are three genera of +adulteries, simple, duplicate, and triplicate, 479, 484. + +GENERAL of an army, 481. + +GENERALS cannot enter into particulars, 328. + +GENEROSITY is one of those moral virtues which have respect to life, and +enter into it, 164. + +GENII.--Who those are who, in the spiritual world, are called infernal +genii, 514. + +GENITAL region, 183. + +GENTILES.--Why there is no communication between the Christian heaven, +and the heaven of the Gentiles, 352. + +GEOMETRY is one of the sciences by which an entrance is made into things +rational, which are the ground of rational wisdom, 163. + +GERMANS, 103, 109. + +GERMANY, 380. + +GESTURES.--In the spiritual world the internal affections appear even in +the gestures, 273. + +GIANTS, abode of, 77. + +GLAND, pineal, 315. + +GLORIFICATION of the Lord by the angels of the heavens on account of his +coming, 81. + +GLORIFYING, by, God is meant the discharging of all the duties of our +callings with faithfulness, sincerity, and diligence; hereby God is +glorified, as well as by acts of worship at stated times, succeeding +these duties, 9. + +GLORY, the, of the love of self, elevates the understanding even into +the light of heaven, 269. The glory of honor with men induces, exalts, +and sharpens jealousy, 378. + +GOD, the, of heaven is the Lord, 78. There is only one God, in whom +there is a divine trinity, and He is the Lord Jesus Christ, 82, 532. God +is love itself, and wisdom itself, 132. The _esse_ of the substance of +God is divine good, and the _existere_ of His substance is divine truth, +115. See _Lord, obs_. + +GOOD and TRUTH.--What the will loves and does is called good, and what +the understanding perceives and thinks is called true, 490. All those +things which pertain to the love are called good, and all those things +which pertain to wisdom are called truths, 60. All things in the +universe have relation to good and truth, 60. Good and truth are the +universals of creation, and thence are in all created things, 84. Good +has relation to love, and truth to wisdom, 84. By truths, man has +understanding, perception, and all thought; and by goods, love, charity, +and all affection, 121. Man receives truth as his own, and appropriates +it as his own, for he thinks what is true as from himself, 122; but he +cannot take good as of himself, it being no object of his sight, 123. +The truth of faith constitutes the Lord's presence, and the good of life +according to the truths of faith constitutes conjunction with Him, 72. +The truth of faith constitutes the Lord's presence, because it relates +to light; and the good of life constitutes conjunction, because it +relates to heat, 72. In all things in the universe, good is conjoined +with truth, and truth with good, 60. There is not any truth without +good, nor good without truth, 87. Good is not good, only so far as it is +united with truth; and truth is not truth, only so far as it is united +with good, 87. Relations of good and truth to their objects, and their +conjunction with them, 87. The good which joins itself with the truth +belonging to the man is from the Lord immediately, but the good of the +wife, which joins itself with the truth belonging to the man, is from +the Lord mediately through the wife, 100. See _Marriage of Good and +Truth_. + +GOVERNMENT.--In heaven there are governments and forms of government, 7. + +GOVERNMENTS.--There are in heaven, as on the earths, distinctions of +dignity and governments, 7. + +GRAPES, good, and bad grapes, what they represent in the spiritual +world, 294, 76. + +GROUND.--Man at his first birth is as a ground in which no seeds are +implanted, but which nevertheless is capable of receiving all seeds, and +of bringing them forth and fructifying them, 134. + +GROVES, 76, 132, 183, 316. + +GUILT, _Reatus_, is principally predicated of the will, 493. + +GYMNASIA in the spiritual world, 151*, 207, 315, 380. + +GYMNASIA, Olympic, in the spiritual world, where the ancient _sophi_ and +many of their disciples met together, 151*. + +HABITATIONS.--How men have ceased to be habitations of God, 153*. + +HAND.--In heaven the right hand is the good of man's ability, and the +left the truth thereof, 316. If, in the Word, mention is made of a +thing's being inscribed on the hands, it is because the hands are the +ultimates of man, wherein the deliberations and conclusions of his mind +terminate, and there constitute what is simultaneous, 314. The angels +can see in a man's hand all the thoughts and intentions of his mind, +314. Whatever a man examines intellectually, appears to the angels as if +inscribed on his hands, 261. + +HAPPINESS, concerning eternal, 2 and following. Happiness ought to be +within external joys, and to flow from them, 6. This happiness abiding +in external joys, makes them joys, and to flow from them, 6. This +happiness abiding in external joys, makes them joys, it enriches them, +and prevents their becoming loathsome and disgusting; and this happiness +is derived to every angel from the use he performs in his function, 6. +From the reception of the love of uses, springs heavenly happiness, +which is the life of joys, 6. Heavenly happiness results from the +eternal enjoyment of different states derived from conjugial love, 180. +The delights of the soul, with the thoughts of the mind and the +sensations of the body, constitute heavenly happiness, 16. The happiness +which results from the sensations of the body alone, is not eternal, but +soon passes away, and in some cases becomes unhappiness, 16. Eternal +happiness does not arise from the place, but from the state of the life +of man (_homo_) 16. + +HAPPINESS, the, of cohabitation increases with those who are principled +in love truly conjugial, 213. + +HEALING of the sick by the touch, 396. + +HEARING, natural, is grounded in spiritual hearing, which is attention +of the understanding, and at the same time accommodation of the will, +220. The love of hearing grounded in the love of hearkening to and +obeying has the sense of hearing, and the gratifications proper to it +are the various kinds of harmony, 210. The perception of a thing imbibed +by hearing only flows in indeed, but does not remain unless the hearer +also thinks of it from himself, and asks questions concerning it, 183. + +HEART, the, signifies love, 75. The heart has relation to good, 87. The +heart rules by the blood in every part of the body, 179. + +HEAT, spiritual, is love, 235. This heat is from no other source than +the sun of the spiritual world, 235. Heat is felt, and not seen, 123. +When the heat of conjugial love removes and rejects the heat of +adulterous love, conjugial love begins to acquire a pleasant warmth, +147. The quality of the heat of conjugial love with polygamists, 344. + +HEAT and LIGHT.--In heaven heat is love, and the light with which heat +is united, is wisdom, 137. Natural heat corresponds to spiritual heat, +which is love, and natural light corresponds to spiritual light, which +is wisdom, 145. Heavenly light acts in unity with wisdom, and heavenly +heat with love, 145. Those things which have relation to light are seen, +and those which have relation to heat are felt, 168. The delight of +spiritual heat with spiritual light is perceivable in human forms, in +which this heat is conjugial love, and this light is wisdom, 189. + +HEAVEN.--The angelic heaven is formed from the human race, 156. There +are three heavens, the first or ultimate heaven, the second or middle +heaven, and the third or highest heaven, 42. The universal heaven is +arranged in order according to the varieties of the affections of the +love of good, 36. In heaven human forms are altogether similar to those +in the natural world. Nothing is wanting in the male, and nothing in the +female, 44. The heaven of infants, its situation, 410. Heaven of +innocence, 444. Heaven of Mahometans, 342-344. + +HELICON, 151*, 182. + +HELICONIDES, sports of the, in the spiritual world, 207. These sports +were spiritual exercises and trials of skill, 207. + +HELL.--The universal hell is arranged in order according to the +affections of the love of evil, 36. Those who are in evil from the +understanding dwell there in front and are called satans, but those who +are in evil from the will dwell to the back and are called devils, 492. +Hell of the deceitful, 514. + +HERACLITUS, 182. + +HEREDITARY evil is not from Adam, but from a man's parents, 525. Whence +it springs, 245. + +HETEROGENEITES in the spiritual world are not only felt, but also appear +in the face, the discourse, and the gesture, 273. + +HETEROGENEOUS or DISCORDANT, what is, causes disjunction and absence in +the spiritual world, 171. + +HIEROGLYPHICS, the, of the Egyptians derive their origin from the +science of correspondences and representations, 76, 342. + +HISTORY is one of the sciences by which an entrance is made into things +rational, which are the ground of rational wisdom, 163. + +HOGS.--In hell, the forms of beasts under which the lascivious delights +of adulterous love are presented to the view are hogs, &c., 430. +Companions of Ulysses changed into hogs, 521. + +HOLLAND, 380. + +HOLLANDERS or Dutchmen, 103, 105. + +HOMOGENEITES, in the spiritual world, are not only felt, but also appear +in the face, language, and gesture, 273. + +HOMOGENEOUS or CONCORDANT, what is, causes conjunction and presence, +171. + +HONORS.--In heaven the angels feel that the honors of the dignities are +out of themselves, and are as the garments with which they are clothed, +266. + +HOOF, by the, of the horse Pegasus is understood experiences whereby +comes natural intelligence, 182. + +HOUSE, the, signifies the understanding of truths, 76. See _Pegasus_. + +HOUSE.--In heaven no one can dwell but in his own house, which is +provided for him, and assigned to him, according to the quality of his +love, 50. + +HUMAN PRINCIPLE, the, consists in desiring to grow wise, and in loving +whatever appertains to wisdom, 52. + +HUNCH-BACKED.--When the love of the world constitutes the head, a man is +not a man otherwise than as hunch-backed, 269. + +HUSBAND.--How with young men the youthful principle is changed into that +of a husband, 199. + +HUSBAND, the, does not represent the Lord, and the wife the church, +because both together, the husband and the wife, constitute the church, +125. The husband represents wisdom, and the wife represents the love of +the wisdom of the husband, 21. The husband is truth, and the wife the +good thereof, 76. A state receptible of love, and perceptible of wisdom, +makes a youth into a husband, 321. See _Wife_. + +HYPOCRITE.--Every man who is not interiorly led by the Lord is a +hypocrite, and thereby an apparent man, and yet not a man, 267. + +IDEA, every, of man's, however sublimated, is substantial--that is, +affixed to substances, 66. To every idea of natural thought there +adheres something derived from space and time, which is not the case +with any spiritual idea, 328. Spiritual ideas, compared with natural, +are ideas of ideas, 326. There is not any idea of natural thought +adequate to any idea of spiritual thought, 326. Spiritual ideas are +supernatural, inexpressible, ineffable, and incomprehensible to the +natural man, 326. One natural idea contains innumerable spiritual ideas, +and one spiritual idea contains innumerable celestial ideas, 329. + +IDENTITY.--No absolute identity of two things exist, still less of +several, 186. + +IDOLATERS, ancient, in the spiritual world, 78. + +IDOLATRY.--Its origin, 78, 342. + +IJIM, the, in hell represent the images of the phantasies of the +infernals, 264. See _Phantasy_. + +ILLUSTRATE, to, 42, 48*, 130, 134, &c. + +_Obs._--In the writings of the Author, to illustrate is generally used +in the sense of to enlighten. + +ILLUSTRATION.--In the Word there is illustration concerning eternal +life, 28. + +_Obs._--Illustration is an actual opening of the interiors which pertain +to the mind, and also an elevation into the light of heaven, _H.D._, +256. + +IMAGE.--What are the image and likeness of God into which man was +created, 182, 134. Image of the husband in the wife, 173. + +IMAGINATION, 4, 7. See _Phantasy_. + +IMMODESTY, 252, 472. All in hell are in the immodesty of adulterous +love, 429. + +IMMORTALITY.--Man may no longer be in doubt through ignorance respecting +his immortality, after the discoveries which it has pleased the Lord to +make, 532. + +IMPLANT, to.--That which is implanted in souls by creation, and respects +propagation, is indelible, and not to be extirpated, 409. Good cannot be +implanted, only so far as evil is removed, 525. + +IMPLETION.--The soul is a spiritual substance, which is not a subject of +extension, but of impletion, 220. + +IMPOSITION OF HANDS.--Whence it has originated, 396. + +IMPURE.--To the impure every thing is impure, 140. + +IMPURITY, the, of hell is from adulterous love, 480, 495. In like manner +the impurity in the church, 431, 495. There are innumerable varieties of +impurities; all hell overflows with impurities, 430. + +IMPUTATION, the, of evil in the other life is not accusation, +incusation, inculpation, and judication, as in the world, 524; evil is +there made sensible as in its odor; it is this which accuses, incuses, +fixes blame, and judges, not before any judge, but before every one who +is principled in good, and this is what is meant by imputation, 524. +Imputation of adulterous love, and imputation of conjugial love, +523-531. Imputation of adulteries after death, how effected, 485, 489, +493; these imputations take place after death, not according to +circumstances, which are external of the deed, but according to internal +circumstances of the mind, 530. Imputation of good, how it is effected, +524. If by imputation is meant the transcription of good into any one +who is in evil, it is a frivolous term, 526. + +IMPUTE, to.--The evil in which every one is, is imputed to him after +death; in like manner the good, 524, 530, 531. Evil or good is imputed +to every one after death, according to the quality of his will and or +his understanding, 527. Who it is to whom sin is not imputed, and who to +whom it is imputed, 529, 527. + +INACTIVITY or SLOTH occasions a universal languor, dulness, stupor, and +drowsiness of the mind, and thence of the body, 207. In consequence of +sloth the mind grows stupid and the body torpid, and the whole man +becomes insensible to every vital love, especially to conjugial love, +249. + +INCLINATION.--In the truth of good, and in the good of truth, there is +implanted from creation an inclination to join themselves together into +one, 88, 100; the reason why, 89. The conjunctive inclination, which is +conjugial love, is in the same degree with the conjunction of good and +truth, which is the church, 63. Every one derives from his parents his +peculiar temper, which is his inclination, 525. Children are born with +inclinations to such things as their parents were inclined to, 202; but +it is of the Divine Providence that perverse inclinations may be +rectified, 202. Inclinations of married partners towards each other, +171. Husbands know nothing at all of the inclinations and affections of +their own love, but wives are well acquainted with those principles in +their husbands, 208. Inclination of the wife towards the husband, 160. +Dissimilitude of internal inclinations is the origin and cause of cold, +275. External inclinations, whence they arise, 246. + +INDIFFERENCE with married partners comes from a disunion of souls and +disjunction of minds, 236, 256. + +INDUSTRY is one of the moral virtues which have respect to life, and +enter into it, 164. + +INEQUALITY of external rank and condition is one of the external causes +of cold, 250. There are many inequalities of rank and condition which +put an end to the conjugial love commenced before marriage, 250. + +INFANCY is the appearance of innocence, 75. + +INFLUX.--What is meant by influx, 313. There is an immediate influx from +the Lord into the souls of men, a mediate influx into the souls of +animals, and an influx still more mediate into the inmost principles of +vegetables, 183. Every subject receives influx according to its form, +86. The subject does not perceive the influx, 392. The influx is alike +into all; but the reception, which is according to the form, causes +every species to continue a particular species, 86. The influx of love +and wisdom from the Lord is the essential activity from which comes all +delight, 461. Influx of conjugial love, 183, 208, 355. + +INHERENT, 23, 217, 410, 422. + +_Obs._--That is called inherent which proceeds from a common influx, +_A.E._, 955. Common influx is a continual effort proceeding from the +Lord through all heaven, into each of the things which pertain to the +life of man. See _A.E._, 6214. What is inherent is as a graft. + +INHERENT, to be, 32, 51, 98, 221, 422, 426. + +INMOST principles of the mind, and inmost principles of the body, 68. +The highest things of successive order become the inmost of simultaneous +order, 314. The inmost principle of man is his soul, 183. + +INNOCENCE is the _esse_ of every good; good is only so far good as +innocence is in it, 394, 414. The Lord is innocence itself, 394. +Innocence is to be led by the Lord, 414. The innocence of infants flows +in from the Lord, 395. The sphere of innocence flows into infants, and +through them into parents, and affects them, 395, 396. What is the +innocence of infants which flows into parents, 395. The innocence of +infancy is the cause of the love called _storge_, 395. Innocence +corresponds to infancy, and also to nakedness, 413. The innocence of +childhood is external innocence, and the innocence of wisdom internal +innocence, 413. The innocence of wisdom is the end of all instruction +and progression with infants in the spiritual world, 413. When they come +to the innocence of wisdom, the innocence of infancy is adjoined to +them, which in the mean time had served them as a plane, 413. Innocence +is in conjugial love, and pertains to the soul, 180. Innocence is one of +the spiritual virtues which flow from love to God and love towards the +neighbor, 164. + +INSANITY, 212.--Insanity, a vitiated state of the mind, is a legitimate +cause of separation, 252, 470. + +INSCRIBED ON THE HANDS.--Why this form of expression is used in the +Word, 314. See _Hand_. + +INSTRUCTION of children in heaven, 411-413. Places of instruction in the +spiritual world, 261. + +INTEGRITY, state of, 135, 155. + +INTELLECTUAL, the, principle is nothing but truth, 220. Man's +intellectual principle is the inmost principle of the woman, 195. + +INTELLIGENCE is a principle of reason, 130. There is no end to +intelligence, 185. Every one is in intelligence, not by birth, but +exteriorly by education, 267. The intelligence of women is in itself +modest, elegant, pacific, yielding, soft, tender; and the intelligence +of men in itself is grave, harsh, hard, daring, fond of licentiousness, +218. Circles around the head represent intelligence, 269. + +INTEMPERANCE, 252, 472. + +INTENTION.--That which flows forth from the form of a man's life, thus +from the understanding and its thought, is called intention; but that +which flows forth from the essence of a man's life, thus that which +flows forth from his will or his love, is principally called purpose, +493. The intention which pertains to the will is principally regarded by +the Lord, 71, 146. Intention is as an act before determination; hence it +is that, by a wise man and also by the Lord, intention is accepted as an +act, 400, 452. Intention is the soul of all actions, and causes +blamableness and unblamableness in the world, and after death +imputation, 452. + +INTERCOURSE.--In heaven there are frequent occasions of cheerful +intercourse and conversation, whereby the internal minds (_mentes_) of +the angels are exhilarated, their external minds (_animi_) entertained, +their bosoms delighted, and their bodies refreshed, but such occasions +do not occur till they have fulfilled their appointed uses in the +discharge of their respective business and functions, 5. + +INTERIORS, the, form the exteriors to their own likeness, 33. The +opening of the interiors cannot be fully effected except with those who +have been prepared by the Lord to receive the things which are of +spiritual wisdom, 39. These interiors, which in themselves are +spiritual, are opened by the Lord alone, 340, 341. + +INTERNAL PRINCIPLES, man's, by which are meant the things appertaining +to his mind or spirit, are elevated in a superior degree above his +external principles, 185. + +INTREPIDITY is one of the moral virtues which have respect to life, and +enter into it, 164. + +IRON.--Age of iron, 78. + +ISRAELITISH NATION.--Why it was permitted to the Israelitish nation to +marry a plurality of wives, 340. + +ITALIANS, 103, 106. Italian eunuchs, 156. + +JAMES, the Apostle, represented charity, 119. + +JEALOUSY, concerning, 357-379. The zeal of conjugial love is called +jealousy, 367. Jealousy is like a burning fire against those who infest +love exercised towards a married partner, and it is a horrid fear for +the loss of that love, 368. There is a spiritual jealousy with +monogamists, and natural with polygamists, 369, 370. Jealousy with those +married partners who tenderly love each other is a just grief grounded +in sound reason lest conjugial love should be divided, and should +thereby perish, 371, 372. Jealousy with married partners who do not love +each other is grounded in several causes, proceeding in some instances +from various mental sickness, 373, 375. Jealousy with men resides in the +understanding, 372. In some instances there is not any jealousy, and +this also from various causes, 376. There is a jealousy also in regard +to concubines, but not such as in regard to wives, 377. Jealousy +likewise exists among beasts and birds, 378. The jealousy prevalent with +men and husbands is different from what is prevalent with women and +wives, 379. + +JEHOVAH.--The Lord is Jehovah from eternity, 29. Why Jehovah is said to +be jealous, 366. + +JERUSALEM, the New, signifies the new church of the Lord, 43, 534. + +JESUIT, 499. + +JESUS CHRIST.--The divine trinity is in Jesus Christ, in whom Dwells all +the fulness of the Godhead bodily, 24. See _God, Lord_. + +JEW, a, may be recognized by his look, 202. + +JOB.--The doctrine of correspondences, of which the spiritual sense of +the Word is composed, has been concealed now for some thousands of +years, namely, since the time of Job, 532. + +JOHN, the Apostle, represented the works of charity, 119. He represented +the church as to the goods of charity, John xix. 26, 27, 119. + +JOY, heavenly, 2, and following. Heavenly joy consists in the delight of +doing something that is useful to ourselves and others, which delight +derives its essence from love, and its existence from wisdom, 5. The +delight of being useful, originating in love and operating by wisdom, is +the very soul and life of all heavenly joys, 5. + +JUDGE, a, gives sentence according to actions done, but every one after +death is judged according to the intentions; thus a judge may absolve a +person, who after death is condemned, and _vice versa_, 485, 527. Unjust +judges, their fate in the other life, 231. + +JUDGE, to.--It is permitted to every one to judge of the moral and civil +life of another in the world, but to judge what is the quality of his +interior mind or soul, thus what is the quality of any one's spiritual +state, and thence what is his lot after death, is not allowed, 523. No +one is to be judged of from the wisdom of his conversation, but of his +life in union therewith, 499. After death every one is judged according +to the intentions of the will, and thence of the understanding; and +according to the confirmations of the understanding, and thence of the +will, 485. + +JUDGMENT.--Difference between corporeal judgment, and judgment of the +mind, 57. By corporeal judgment is meant the judgment of the mind +according to the external senses, which judgment is gross and dull, 57. +See _Justice and Judgment_. + +JUDICIAL PROCEEDINGS.--In heaven there are judicial proceedings, 207, +231. + +JURISPRUDENCE is one of the sciences by which, as by doors, an entrance +is made into things rational, which are the ground of rational wisdom, +164. + +JUSTICE, Divine.--It is contrary to Divine justice to condemn those who +acknowledge a God and from a principle of religion practise the laws of +justice, which consist in shunning evils because they are contrary to +God, and doing what is good because it is agreeable to God, 351. + +JUSTICE and JUDGMENT.--Justice has relation to moral wisdom, and +judgment to rational wisdom, 164. The spiritual man in all he does acts +from justice and judgment, 280. + +KIDS.--In heaven, the forms of animals under which the chaste delights +of conjugial love are presented to view are kids &c., 430. + +KINGDOM, the, of Christ, which is heaven, is a kingdom of uses, 7. + +LABYRINTH, paradisiacal, 8. + +LAKES signify falsifications of truth, 80. Lakes of fire and brimstone, +79, 80. + +LAMBS in the spiritual world are representative forms of the state of +innocence and peace of the inhabitants, 75. The forms of animals under +which the chaste delights of conjugial love are there presented to the +view, are lambs, &c., 430. The Lord from innocence is called a lamb, +394. + +LAMPS signify truth, 44. + +LANGUAGE.--All in the spiritual world have the spiritual language, which +has in it nothing common to any natural language, 326. Every man comes +of himself into the use of that language after his decease, 326. Every +spirit and angel, when conversing with a man, speaks his proper +language, 326. The sound of spiritual language differs so far from the +sound of natural language, that a spiritual sound, though loud, could +not at all be heard by a natural man, nor a natural sound by a spiritual +man, 326. + +LASCIVIOUS.--Angels discern in the extremes what is lascivious from what +is not lascivious, 439. The external principle separated from the +internal, is lascivious in the whole and in every part, 148. The +lascivious mind acts lasciviously, and the chaste mind chastely; and the +latter arranges the body, whereas the former is arranged by the body, +191. + +LASCIVIOUSNESS, in its spiritual origin, is insanity, 212. In the lowest +region of the mind, which is called the natural, reside all the +concupiscences of lasciviousness, but in the superior region, which is +called the spiritual, there are not any concupiscences, 305. All in hell +are in lasciviousness, 429. A sphere of lasciviousness issues forth from +the unchaste, 140. + +LATITUDE.--All goods and evils partake of latitude and altitude, and +according to latitude have their genera, and according to altitude their +degrees, 478. + +LAW.--Divine law and rational are one law, 276. How the declaration, +that no one can fulfil the law, is to be understood, 528. + +LEAVE his father and mother, to, Gen. ii. 4; Matt. xix. 45, signifies to +divest himself of the proprium of the will and of the understanding, +194. + +LEFT, the, signifies truth, 316. + +LEOPARDS in the spiritual world represent the falsities and depraved +inclinations of the inhabitants to those things which pertain to +idolatrous worship, 79. Those who only read the Word, and imbibe thence +nothing of doctrine, but confirm false principles, appear like leopards, +78. + +LEPROSY, 258, 470. + +LIBERALITY is one of those virtues which have respect to life, and enter +into it, 164. + +LIBERTY.--See _Rationality_ and _Liberty_. + +LIBRARIES in the spiritual world, 207. + +LIFE.--The life of man essentially is his will, and formally is his +understanding, 493. Every one has excellence of life according to his +conjugial love, 510. + +LIGHT.--In heaven, the light with which warmth is united is wisdom, 137. +In heaven there is perpetual light, and on no occasion do the shades of +evening prevail; still less is there darkness, because the sun does not +set, 137. Heavenly light is above the rational principle with man, and +rational light is below it, 233. If heavenly light does not flow into +natural light, a man does not see whether any thing true is true, and +neither does he see that any thing false is false, 233. False and +delusive lights, 77. See _Heat_ and _Light_. + +LIGHTNING.--In the spiritual world, the vibration of light, like +lightning, is a correspondence and consequent appearance of the conflict +of arguments, 415. + +LIKE.--There is not one angel of heaven absolutely like another, nor any +spirit of hell, neither can there be to eternity, 362. There are not two +human faces exactly alike, 186. + +LIKENESS or SIMILITUDE.--The likeness of children to their parents, 525. +Man is a likeness of God from this circumstance, that he feels in +himself that the things which are of God are in him as his, 132, 134. +Similitudes and dissimilitudes between married partners in general +originate from connate inclinations, varied by education, connections, +and imbibed persuasions, 227. There are both internal and external +similitudes and dissimilitudes; the internal derive their origin from +religion, and the external from education, 246. The varieties of +similitudes are very numerous, and differ more or less from each other, +228. Various similitudes can be conjoined, but not with dissimilitudes, +228. The Lord provides similitudes for those who desire love truly +conjugial; and if they are not given in the earths, he provides them in +the heavens, 229. In the spiritual world, similitudes are joined, and +dissimilitudes separated, 273. + +LIPOTHAMIA, 253, 470. + +LIVE, to, for others is to perform uses, 18. + +LOINS, the, with men correspond to conjugial love, 510. + +LOOK, to.--The Lord looks at every man in the fore front of his head, +and this aspect passes into the hinder part of his head, 444. In heaven +it is impossible to look at the wife of another from an unchaste +principle, 75. + +LORD, the, is the God of heaven and earth, 129. The Lord is essential +good and essential truth; and these in Him are not two, but one, 121. +The Lord loves every one, and desires to do good to every one, 7. He +promotes good or use by the mediation of angels in heaven, and of men on +earth, 7. From the Lord, the creator and conservator of the universe, +there continually proceed love, wisdom, and use, and these three as one, +400. + +_Obs._--in all the writings of the Author, by the _Lord_, is signified +the Saviour of the world, Jesus Christ, who is the One only God, because +in Him dwelleth the Trinity of Father, Son, and Holy Spirit. + +LOT.--Such as a man's life has been in the world, such is his lot after +death, 46. Lot of those who have abandoned themselves to various lusts, +505, 510, 512, 514. Happy lot of those who wished for dominion from the +love of uses, 266. + +LOVE, to.--Whether it be possible for a woman to love her husband, who +constantly loves her own beauty, 380. Whether a man who loves himself +from his intelligence can love a wife, 381. + +LOVE is the _esse_ or essence of a man's life, 36, 46, 358. It is the +man himself, 36. It is the best of the life of man, or his vital heat, +34, 359. Love is the essential active principle of life, 183; it is kept +alive by delight, 18. Each love has its delight, 18. All love is of such +a nature that it bursts out into indignation and anger, yea, into fury, +whenever it is disturbed in its delights, 358. Love, without its +delights, is not any thing, 427. Love is spiritual heat, 235. Love is +spiritual heat originating in the fire of the angelic sun, which is pure +love, 358. Spiritual heat living in subjects is felt as love, 235. Love +resides in man's will; in the will it is like fire, and in the +understanding like flame, 360. Love cannot do otherwise than love, and +unite itself, in order that it may be loved in return, 160. It is such, +that it desires to communicate with another whom it loves from the +heart, yea, to confer joys upon him, and thence to derive its own joys, +180. The love of man is his very life, not only the common life of his +whole body, and the common life of all his thoughts, but also the life +of all the particulars thereof, 34. A man is such as his love is, and +not such as his understanding is, since the love easily draws over the +understanding to its side, and enslaves it, 269. It is not possible that +any love should become perfect either with men or with angels, 71, 146. + +LOVE, conjugial, is the foundation love of all celestial and spiritual +loves, and thence of all natural loves, 65, 143, 240. It is as a parent, +and all other loves are as the offspring, 65. Conjugial love essentially +consists in the desire of two to become one, that is, their desire that +two lives may become one life, 215, 37. It is the conjunction of love +and wisdom, 65. The very origin of this love resides in the inmost +principles appertaining to man, that is, in is soul, 238, 466. This +origin springs from the marriage of good and truth, 60, 83-102, 103, +143. This love is celestial, spiritual, and holy, because derived from a +celestial, spiritual, and holy origin, 61. The love of the sex with man +is not the origin of conjugial love, but is its first rudiment, 98. +Conjugial love in its origin is the sport of wisdom and love, 75. It is +called celestial, as appertaining to the angels of the highest heaven, +and spiritual, as appertaining to the angels beneath that heaven, 64. +Every angel has conjugial love with its virtue, ability, and delights, +according to his application to the genuine use in which he is, 207. +Into conjugial love are collated all joys and delights from first to +last, 68. Whence arise the delights of conjugial love, which are +innumerable and ineffable, 183. This love belongs to the internal or +spiritual man, and hence is peculiar to man, 95, 96. Conjugial love +corresponds to the affection of truth, its chastity, purity, and +sanctity, 127. It is according to the state of wisdom with man, 130. It +remains with man after death such as it had been interiorly, that is, in +the interior will and thought, 48. The purity of heaven is from +conjugial love, 430. The delights of conjugial love commence in the +spirit, and are of the spirit even in the flesh, 440. These delights are +the delights of wisdom, 442. What are the delights of conjugial love, +69. How conjugial love is formed, 162. It corresponds to the marriage of +the Lord with the church, 62, 143. Conjugial love is according to the +state of the church, because it is according to the state of wisdom with +man, 130. The states of this love are, innocence, peace, tranquillity, +inmost friendship, full confidence, &c., 180. Conjugial love is of +infinite variety, 57. Experience testifies that conjugial love exceeds +self-love, the love of the world, and even the love of life, 333. +Conjugial love is so rare at this day, that its quality is not known, +and scarcely its existence, 69. Conjugial love, such as it was with the +ancients, will be raised again by the Lord, 78, 81. Conjugial love is +according to religion with man, spiritual with the spiritual, natural +with the natural, and merely carnal with adulterers, 534. Of the +conjunction of conjugial love with the love of infants, 385-414. Of the +imputation of conjugial love, 523-531. Of love truly conjugial, 57-78. +Considered in itself, love truly conjugial is a union of souls, a +conjunction of minds, and an endeavor towards conjunction in the bosoms, +and thence in the body, 179. It was the love of loves with the ancients +who lived in the golden, silver, and copper ages, 73. Considered in its +origin and correspondence, it is celestial, spiritual, holy, pure, and +clean, 71. Love truly conjugial is only with those who desire wisdom, +and who consequently advance more and more into wisdom, 98. So far as a +man loves wisdom from the love thereof, or truth from good, so far he is +in love truly conjugial, and in its attendant virtue, 355. So far as man +becomes spiritual, so far he is in love truly conjugial, 130. This love +with its delights is solely from the Lord, and is given to those who +live according to his precepts, 534. Love truly conjugial may exist with +one of the married partners, and not at the same time with the other, +226. How love truly conjugial is distinguished from spurious, false, and +cold conjugial love, 224. Difference between love truly conjugial and +vulgar love, which is also called conjugial, and which with some is +merely the limited love of the sex, 98. + +LOVE OF THE BODY, the.--Dignities and honors are peculiarly the objects +of the love of the body; besides these, there are also various enticing +allurements, such as beauty and an external polish of manners, sometimes +even an unchasteness of character, 49. + +LOVE OF CHILDREN, the, with the mother and the father, conjoin +themselves as the heart and lungs in the breast, 284. The love of +infants corresponds to the defence of truth and good, 127. Why the love +of infants descends and does not ascend, 402. The love of infants and of +children is different with spiritual married partners from what it is +with natural, 405. The love of infants remains after death, especially +with women, 410. Of the conjunction of conjugial love with the love of +infants, 385-414. + +LOVE OF DOMINION, the, grounded in the love of self, and the love of +dominion grounded in the love of uses, 262. The love of dominion +grounded in the love of self, is the first universal love of hell; it is +in the highest degree infernal, 262. The love of dominion grounded in +the love of uses is the universal love of heaven; it is in the highest +degree celestial, 262, 266. When the ruling love is touched, there +ensues an emotion of the mind (_animus_), and if the touch hurts, there +ensues wrath, 358. + +LOVE OF THE NEIGHBOR, the, is also the love of doing uses, 269. The love +of the neighbor, or of doing uses, is a spiritual love, 269. + +LOVE, polygamical, is connubial, and at the same time adulterous, 78. It +is the love of the sex, limited to a number, 345. It is the love of the +external or natural man, and thus is not conjugial love, 345. It is +inscribed on the natural man, 345. + +LOVE OF SELF, the, is also the love of bearing rule over others, 269. +The love of self, or the love of bearing rule over others, is a +corporeal love, 269. + +LOVE OF THE SEX, the, is a love directed to several, and contracted with +several of the sex, 48. The love of the sex exists with the natural man, +but conjugial love with the spiritual man, 38. The love of the sex with +man is not the origin of conjugial love, but is its first rudiment; thus +it is like an external natural principle, in which an internal spiritual +principle is implanted, 98. It is the first in respect to time, but not +in respect to end, 98. The love of the sex is the universal of all +loves, being implanted from creation in the heart of man, and is for the +sake of the propagation of the human race, 46. What the chaste love of +the sex is, and whence derived, 55, 99. The love of the sex belongs to +the external of natural man, and hence is common to every animal, 94. It +is in itself natural, 141. Origin of the love of the sex, 446. It is at +first corporeal, next it becomes sensual, afterwards it becomes natural, +like the same love with other animals; but afterwards it may become +natural-rational, and from natural-rational, spiritual, and lastly +spiritual-natural, 447. The nature of the love of the sex if it becomes +active before marriage, 447. The results of checking such love, 450. The +love of the sex remains with man after death, 37. It remains such as it +was in its interior quality, that is, such as it had been in his +interior will and thought, 46. + +LOVE OF USES, the, is from the Lord, 262, 266, 305. So far as we do uses +from the love thereof, so far that love increases, 266. The love of +doing uses is also neighborly love, 269. + +LOVE OF THE WORLD, the, is also the love of possessing wealth, 269. The +love of the world, or the love of possessing wealth, is a material love, +269. + +LOVE, the ruling, is the head of all the rest, 46. The reason why this +love remains with man to eternity, 46. + +LOVES.--There are three universal loves which form the constituents of +every man by creation, neighborly love, the love of the world, and the +love of self, 269. A man is a man if these loves are subordinate in that +degree that the first constitutes the head, the second the body, and the +third the feet, 269. Natural, spiritual, and celestial loves; natural +loves relate to the loves of self and the world, spiritual loves to love +towards the neighbor, and celestial loves to love towards the Lord, 67. +When natural loves flow from spiritual loves, and spiritual from +celestial; then the natural loves live from the spiritual, and the +spiritual from the celestial; and all in this order live from the Lord, +in whom they originate, 67. Apparent loves between married partners are +a consequence of the conjugial covenant being ratified for the term of +life, 278. The loves of animals are altogether united with their connate +science, 96. See _Beasts_. + +LOVE, adulterous.--Concerning the opposition of adulterous love to +conjugial love, 423-443. By adulterous love opposite to conjugial love, +is meant the love of adultery, so long as it is such as not to be +reputed as sin, nor as evil and dishonorable, contrary to reason, but as +allowable with reason, 423. The quality of adulterous love is not known, +unless it be known what is the quality of conjugial love, 424. The +impurity of hell is from adulterous love, 430. The delights of +adulterous love commence from the flesh, and are of the flesh even in +the spirit, 440. The origin of adulterous love is from the connection +(_connubium_) of what is evil and false, 427. Of the imputation of +adulterous love, 523-531. + +LOVE and WISDOM constitute the marriage of the Lord and the church, 21. +The Lord is love, and the church is wisdom, 21. Love and wisdom are the +same thing as good and truth, 84. Love consists of goods, and wisdom of +truths, 84. + +LOWEST, the, things of successive order become the outermost of +simultaneous order, 314. + +LUCIFER, 209. + +LUNGS, the, signify wisdom, 75. The lungs rule by respiration in every +part of the body, 179. + +LUST.--The natural man is nothing but an abode and receptacle of +concupiscences and lust, 448. In all that proceeds from the natural man, +there is concupiscence and lust, 440. Concerning the unchaste love of +the sex with the young, 98. With the married. 456. Concerning various +lusts, 444-460, 443; 501-505, 460, 506-510, 511, 512, 513, 514. + +LUXURY, 252. + +LYMPHS of the brain, 315. + +MADNESS is a vitiated state of the mind, and a legitimate cause of +separation, 252. + +MAHOMET, 342, 344. + +MAHOMETAN RELIGION, 341. How it originated, 342. It was raised up of the +Lord's divine providence, to the end that it might destroy the +idolatries of many nations, 342. + +MAHOMETANS.--Why it is permitted the Mahometans to marry a plurality of +wives, 341. The Mahometan heaven is out of the Christian heaven, and is +divided into two heavens, the one inferior and the other superior, 342. + +MALE and FEMALE.--Man (_homo_) is male and female, 32, 100. The male and +female were created to be the essential form of the marriage of good and +truth, 100 and following. The male was created to be the understanding +of truth, thus truth in form; and the female was created to be the will +of good, thus good in form, 100, 220. The male is born intellectual, or +in the affection of knowing, of understanding, and growing wise; and the +female partakes more of the will principle, or is born into the love of +conjoining herself with the affection in the male, 33. Therefore, the +male and female differ as to the face, tone of the voice, and form, 33, +218. Distinct affections, applications, manners, and forms of the male +and female, 90, 91. The male is the wisdom of love, and the female the +love of that wisdom, 32. After death the male lives a male, and the +female a female, each being a spiritual man, 32, 100; neither is there +any thing wanting, 51. + +MALE PRINCIPLE, the, consists in perceiving from the understanding, 168. +The truth of good, or truth grounded in good, is in the male principle, +61, 88, 90. In what the male principle essentially consists, 32. See +_Female Principle_. + +MAN is born in a state of greater ignorance than the beasts, 152*. +Without instruction he is neither a man nor a beast, but he is a form +which is capable of receiving in itself that which constitutes a man, +thus he is not born a man but he is made a man, 152*. Man is man by +virtue of the will and the understanding, 494. He is a man from this +circumstance, that he can will good, and understand truth, altogether as +from himself, and yet know and believe that it is from God, 132. A man +is a man, and is distinguished from the beasts by this circumstance, +that his mind is distinguished into three regions, as many as the +heavens are distinguished into, and that he is capable of being elevated +out of the lowest region into the next above it, and also from this into +the highest, and thus of becoming an angel of heaven, even of the third, +495. There are three things of which every man consists, the soul, the +mind, and the body; his inmost principle is the soul, his middle is the +mind, and his ultimate is the body, 101. As the soul is man's inmost +principle, it is from its origin celestial; as the mind is his middle +principle, it is from its origin spiritual; and as the body is his +ultimate principle, it is from its origin natural, 158. The supreme +principles in man are turned upwards to God, the middle principles +outwards to the world, and the lowest principles downwards to self, 269. +In man are all the affections of love, and thence all the perceptions of +wisdom, compounded in the most perfect order, so as to make together +what is unanimous, and thereby a one, 361. Man, as to the affections and +thoughts of his mind, is in the midst of angels and spirits, and is so +consociated with them, that were he to be plucked asunder from them, he +would instantly die, 28. Man was created for uses, 249. Man is male and +female, 32. The male man and the female man were so created, that from +two they may become as it were one man, or one flesh; and when they +become one, then, taken together, they are a man (_homo_) in his +fulness; but without such conjunctions they are two, and each is a +divided or half man, 37. Man was born to be wisdom, and the woman to be +the love of the man's wisdom, 75. Man is such as his love is, and not +such as his understanding is, 269. The natural man, separate from the +spiritual, is only man as to the understanding, and not as to the will; +such a one is only half man, 432. A spiritual man is sensible of, and +perceives spiritual delight, which is a thousand times superior to +natural delight, 29. Man lives a man after death, 28. Man after death is +not a natural man, but a spiritual or substantial man, 31. A spiritual +or substantial man sees a spiritual or substantial man, as a natural or +material man sees a natural or material man, 31. Man after death puts +off every thing which does not agree with his love, yea, he successively +puts on the countenance, the tone of voice, the speech, the gestures, +and the manners of the love proper to his life, 36; instead of a +material body he enjoys a substantial one, wherein natural delight +grounded in spiritual is made sensible in its eminence, 475. Men left in +the forests when they were about two or three years old, 151*, 152*. +Difference between men and beasts, 133, 134, 498. + +MARRIAGE-APARTMENT of the will and understanding, 270. + +MARRIAGE is the fulness of man (_homo_), for by it a man becomes a full +man, 156; thus a state of marriage is preferable to a state of celibacy, +156. Consent is the essential of marriage, and all succeeding ceremonies +are its formalities, 21. The covenant of marriage is for life, 276. +Marriages in themselves are spiritual, and thence holy, 53. Marriages +are the seminaries of the human race, and thence also the seminaries of +the heavenly kingdom, 481. Marriages made in the world are for the most +part external, and not at the same time internal, when yet it is the +internal conjunction, or conjunction of souls, which constitutes a real +marriage, 49, 274. Marriages interiorly conjunctive can hardly be +entered into in the world, the reason why, 320, 49. Of reiterated +marriages, 317-325. There are in the world infernal marriages between +married partners, who interiorly are the most inveterate enemies, and +exteriorly are as the closest friends, 292. Of marriages in heaven, +27-41. How in heaven marriages from love truly conjugial are provided by +the Lord, 229, 316. Spiritual prolification of love and wisdom from +marriages in heaven, 52. Beneath heaven there are no marriages +(_conjugia_), 192. Concerning the marriage of the Lord and the church, +and the correspondence thereof, 116-131. + +MARRIAGE, the, of God and truth, 83, 115. The reason why it has been +heretofore unknown, 83. How it takes place with man, 122, 123. It is the +church with man, and is the same thing as the marriage of charity and +faith, 62. The marriage of good and truth is in every thing of the Word, +516; from this marriage proceed all the loves which constitute heaven +and the church with man, 65. The marriage of good and truth flows into +every thing of the universe, 220, 84. To be given in marriage signifies +to enter heaven, where the marriage of good and truth takes place, 44. + +MARRIED PARTNERS, two, who are principled in love truly conjugial, are +actually forms of the marriage of good and truth, or of love and wisdom, +66, 101, 102. The will of the wife conjoins itself with the +understanding of the man, and thence the understanding of the man with +the will of the wife, 159, 160. Love is inspired into the man by his +wife, 161. The conjunction of the wife with the man's rational principle +is from within, 165. The wife is conjoined to her husband by the sphere +of her life flowing forth from the love of him, 171-173. There are +duties proper to the man, and duties proper to the wife; the wife cannot +enter into the duties proper to the man, nor can the man enter into the +duties proper to the wife, so as to perform them aright, 174, 175. +Marriage induces other forms in the souls and minds of married partners, +192. The woman is actually formed into a wife according to the +description in the book of creation, Gen. ii. 21, 22, 23, 193. Two +married partners in heaven are called, not two angels, but one angel, +50. Two married partners most commonly meet after death, know each +other, again associate, &c. 49. If they can live together, they remain +married partners, but if they cannot, they separate themselves, 49, 51, +52. + +MARROW, spinal, 315.--The marrows represent the interiors of the mind +and of the body, 312. + +MARRY, to.--When a man marries he becomes a fuller man, because he is +joined with a consort, with whom he acts as one man, 59. See _Marriage_. + +MARY signifies the church, 119. + +MATERIALS.--Substantials are the beginnings of materials, 328. Natural +things, which are material, cannot enter into spiritual things, which +are substantial. 328, Material things originate in substantial, 207. + +MATERIAL things derive their origin from things substantial, 207. + +MECHANICS is one of the sciences by which an entrance is made into +things rational, which are the ground of rational wisdom. 163. + +MEATS,--There are in heaven, as in the world, both meats and drinks, 6. +See _Food._ + +MEDIUMS are conducive to what is first in itself, 98. + +MEDIUM, the, of conjunction of the Lord with man, is the Word, 128. + +MEDULLARY substance of the brain, 315. + +METEOR in the spiritual world, 315. + +MIND, the, is intermediate between the soul and the body, 178; although +it appears to be in the head, it is actually in the whole body, 178, +260. The human mind is distinguished into regions, as the world is +distinguished into regions as to the atmospheres, 188, 270; the supreme +region of the mind is called celestial, the middle region spiritual, and +the lowest region natural, 270, 305. The mind is successively opened +from infancy even to extreme old age, 102. As a man advances from +science into intelligence, and from intelligence into wisdom, so also +his mind changes its form, 94. With some, the mind is closed from +beneath, and is sometimes twisted as a spire into the adverse principle; +with others that principle is not closed, but remains half open above, +and with some open, 203. With men there is an elevation of the mind into +superior light, and with women there is an elevation of the mind into +superior heat, 188. The mind of every man, according to his will and +consequent understanding, actually dwells in one society of the +spiritual world, and intends and thinks in like manner with those who +compose the society, 530. The lower principles of the mind are unchaste, +but its higher principles chaste, 302. Every man has an internal and an +external mind, with the wicked the internal mind is insane, and the +external is wise; but with the good the internal mind is wise, and from +this also the external, 477. With the ancients, the science of +correspondences conjoined the sensual things of the body with the +perceptions of the mind, and procured intelligence, 76. + +_Obs._--The mind is composed of two faculties which make man to be man, +namely, the will and the understanding. The mind composed of the +spiritual will and of the spiritual understanding, is the internal man; +it incloses the inmost man or soul (_anima_), and it is inclosed by the +natural mind or external man, composed of the natural will and +understanding. This natural mind, together with a sort of mind still +more exterior, called the _animus_, which is formed by the external +affections and inclinations resulting from education, society, and +custom, is the external mind. The whole organized in a perfect human +form, is called spirit (_spiritus_). The spirit in our world is covered +with a terrestrial body, which renders it invisible; but, freed from +this body by natural death, it enters the spiritual world, where its +spiritual body is perfectly visible and tactile. + +MIRACLES.--Why there are none in the present day, 535. + +MIRE.--In hell lascivious delights are represented under the appearance +of mire, &c., 480. + +MISTRESS, 459. + +MODESTY is one of those virtues which have respect to life, and enter +into it, 164. + +MONASTERIES.--What becomes in the other life of those who have been shut +up in monasteries, 54, 155. Virgins devoted to the monastic life, 513. + +MONOGAMISTS.--All in heaven live married to one wife, 77. + +MONOGAMICAL marriages, 70, 77, 141. They correspond to the marriage of +the Lord and the church, and originate in the marriages of good and +truth, 70. + +MONOGAMY.--Why monogamy exists with Christian nations, 337-339. + +MOTE.--Wonderful things respecting it, 329. + +MOTHER.--The church in the world is called mother, 118, 119. + +MORALITY, genuine, is the wisdom of life, 383. Spiritual morality is the +result of a life from the Lord according to the truths of the Word, 293. + +MULTIPLICABLE.--Every thing is multiplicable _in infinitum_, 185. + +MUNIFICENCE is one of those virtues which have respect to life, and +enter into it, 164. + +MUSES, nine, or virgins represent knowledges and sciences of every kind, +182. + +NAKEDNESS signifies innocence, 413. + +NATURAL, the, derives its origin from the spiritual, 320. Difference +between the natural and spiritual, 326-329. The natural principle is +distinguished into three degrees; the so-called natural, the natural +sensual, and the natural-corporeal, 442. The natural man is nothing but +an abode and receptacle of concupiscences and lusts, 448. There are +three degrees of the natural man, 496. Those who love only the world, +placing their heart in wealth, are properly meant by the natural, 496; +they pour forth into the world all things of the will and understanding, +covetously and fraudulently acquiring wealth, and regarding no other use +therein, and thence but that of possession, 496. + +NATURE is the recipient whereby love and wisdom produce their effects or +uses, 380; thus nature is derived from life, and not life from nature, +380. All the parts of nature derive their subsistence and existence from +the sun, 380. Nature is in all time, in time, and in all space, in +space, 328. Nature, with her time and space, must of necessity have a +beginning and a birth, 328. Wherefore nature is from God, not from +eternity, but in time, that is, together with her time and space, 328. + +NECESSITY for apparent love and friendship in marriages, for the sake of +order being preserved in houses, 271, and following, 283. + +NEMESIS, 504. + +NOVITIATES, 182.--Novitiate spirit, 461. See _Spirits_. + +NUPTIALS celebrated in heaven, 19-25. There are nuptials in the heavens +as in the earths, but only with those in the heavens who are in the +marriage of good and truth; nor are any others angels, 44. By the words +of the Lord, "Those who shall be accounted worthy to attain another age, +neither marry nor are given in marriage," no other nuptials are meant +than spiritual nuptials, and by spiritual nuptials is meant conjunction +with the Lord, 41. These spiritual nuptials take place in the earths, +but not after departure thence, thus not in the heavens, 44. To +celebrate nuptials signifies to be joined with the Lord, 41. To enter +into nuptials is to be received into heaven by the Lord, 41. Why +nuptials in the world are essential solemnities, 306. + +OBSTRUCTIONS of inmost life, whence they proceed, 313. + +OCCIPUT, 267, 444. + +OCHIM, the, in hell, represent the images of the phantasies of the +internals, 264, 430. + +ODE sung by virgins in the spiritual world, 207. + +ODORS, the, whereby the chaste pleasures of conjugial love are presented +to the senses in the spiritual world, are the perfumes arising from +fruits, and the fragrances from flowers, 430. + +OFFENSIVE appearances, odors, and forms, under which unchaste delights +are presented to the view in hell, 430. + +OFFICES and employments in the spiritual world, 207. + +OFFSPRINGS, the, derived from the Lord as a husband and father, and from +the church as a wife and mother, are all spiritual, 120. The spiritual +offsprings which are born from the Lord's marriage with the church are +truths and goods, 121. From the marriages of the angels in the heavens +are generated spiritual offsprings, which are those of love and wisdom, +or of good and truth, 65. Spiritual offsprings, which are produced from +the marriages of the angels, are such things as are of wisdom from the +father, and of love from the mother, 211. See _Storge_. + +OIL signifies good, 44. + +OLD men, decrepit, and infirm old women are restored by the Lord to the +power of their age, when from a religious principle they have shunned +adulteries as enormous sins, 137. + +OLIVE-TREES in the spiritual world represent conjugial love in the +highest region, 270, + +ONE, the, from whom all things have life and from whom form coheres, is +the Lord, 524. In heaven two married partners are called two when they +are named husband and wife, but one when they are named angels, 177. +When the will of two married partners become one, they become one man +(_homo_), 196. + +OPERATIONS, all, in the universe have a progression from ends through +causes into effects, 400. + +OPINIONS on celestial joys and eternal happiness, 3. + +OPPOSITE.--There is not any thing in the universe which has not its +opposite, 425. Opposites, in regard to each other, are not relatives, +but contraries, 425. When an opposite acts upon an opposite, one +destroys the other even to the last spark of its life, 255. Marriages +and adulteries are diametrically opposite to each other, 255. + +OPPOSITION of adulterous love and conjugial love, 423-443. + +OPULENCE in heaven is the faculty of growing wise, according to which +faculty wealth is given in abundance, 250. + +ORCHESTRA, 315. + +ORDER, all, proceeds from first principles to last, and the last becomes +the first of some following order, 311. All things of a middle order are +the last of a prior order, 311. There is successive order and +simultaneous order; the latter is from the former and according to it, +314. In successive order, one thing follows after another from what is +highest to what is lowest, 314. In simultaneous order, one thing is next +to another from what is inmost to what is outermost, 314. Successive +order is like a column with steps from the highest to the lowest, 314. +Simultaneous order is like a work cohering from the centre to the +superficies, 314. Successive order becomes simultaneous in the ultimate, +the highest things of successive order become the inmost of simultaneous +order, and the lowest things of successive order become the outermost of +simultaneous order, 314. Successive order of conjugial love, 305, 311. + +ORGANIZATION, the, of the life of man according to his love, cannot be +changed after death, 524. A change of organization cannot possibly be +effected, except in the material body, and is utterly impossible in the +spiritual body after the former has been rejected, 524. + +ORGANS.--Such as conjugial love is in the minds or spirits of two +persons, such is it interiorly in its organs, 310. In these organs are +terminated the forms of the mind with those who are principled in +conjugial love, 310. + +ORIGIN of evil, 444. Origin of conjugial love, 60, 61, 83, 103-114, 183, +238. Origin of the Mahometan religion, 342. Origin of the beauty of the +female sex, 381-384. + +OUTERMOST, the, lowest things of successive order become the outermost +of simultaneous order, 314. + +_Obs._--The outermost is predicated of what is most exterior, in +opposition to the inmost, or that which is most interior. + +OWLS in the spiritual world are correspondences and consequent +appearances of the thoughts of confirmators, 233. + +PAGANS, the, who acknowledge a God and live according to the civil laws +of justice, are saved, 351. + +PALACE representative of conjugial love, 270. Small palace inhabited by +two novitiate conjugial partners, 316. Description of the palace of a +celestial society, 12. + +PALLADIUM, 151*. + +PALM-TREES, in the spiritual world, represent conjugial love of the +middle region, 270. + +PALMS OF THE HANDS, in the, resides with wives a sixth sense, which is a +sense of all the delights of the conjugial love of the husband, 151*. + +PAPER on which was written arcana at this day revealed by the Lord, 533. +Paper bearing this inscription, "The marriage of Good and Truth," 115. + +PARADISE, spiritually understood, is intelligence, 353. Paradise on the +confines of heaven, 8. + +PARALYSIS, 253, 470. + +PARCHMENT IN HEAVEN.--Roll of parchment containing arcana of wisdom +concerning conjugial love, 43. Sheet of parchment, on which were the +rules of the people of the first age, 77. + +PARNASSIDES, sports of the, in the spiritual world, 207. These sports +were spiritual exercises and trials of skill, 207. + +PARNASSUS, 151*, 182, 207. + +PARTICULARS are in universals as parts in a whole, 261. Whoever knows +universals, may afterwards comprehend particulars, 261. + +_Obs._--Particulars taken together are called universals. + +PARTNER.--Those who have lived in love truly conjugial, after the death +of their married partners, are unwilling to enter into iterated +marriages, the reason why, 321. See _Married Partners_. + +PATHOLOGY, 253. + +PEACE is the blessed principle of every delight which is of good, 394. +Peace, because it proceeds immediately from the Lord, is one of the two +inmost principles of heaven, 394. Peace in their homes gives serenity to +the minds of husbands, and disposes them to receive agreeably the +kindnesses offered by their wives, 285. Peace is in conjugial love, and +relates to the soul, 180. + +PEGASUS.--By the winged horse Pegasus the ancients meant the +understanding of truth, by which comes wisdom; by the hoofs of his feet +they understood experiences, whereby comes natural intelligence, 182. + +PELLICACY, 459, 460, 462. + +PERCEPTION, common, is the same thing us influx from heaven into the +interiors of the mind, 28. By virtue of this perception, man inwardly in +himself perceives truths, and as it were sees them, 28. All have not +common perception, 147. There is an internal perception of love, and an +external perception, which sometimes hides the internal, 49. The +external perception of love originates in those things which regard the +love of the world, and of the body, 49. + +_Obs._--Perception is a sensation derived from the Lord alone, and has +relation to the good and true, _A.C._ 104. Perception consists in seeing +that a truth is true, and that a good is good; also that an evil is +evil, and a false is false, _A.C._ 7680. Its opposite is phantasy. See +_Phantasy, obs_. + +PEREGRINATIONS of man in the societies of the spiritual world, during +his life in the natural world, 530. + +PERIODS whereby creation is preserved in the state foreseen and provided +for, 400, 401. + +PERIOSTEUMS, 511. + +PETER, the Apostle, represented truth and faith, 119. + +PHANTASY, 267.--Those are in the phantasy of their respective +concupiscences who think interiorly in themselves, and too much indulge +their imagination by discoursing with themselves; for these separate +their spirit almost from connection with the body, and by vision +overflow the understanding, 267. What is the fate of those after death +who have given themselves up to their phantasy, 268, 514. Errors which +phantasy has introduced through ignorance of the spiritual world and of +its sun, 422. + +_Obs._--Phantasy is an appearance of perception: it consists in seeing +what is true as false, and what is good as evil and what is evil as +good, and what is false as true, _A.C._. 7680. + +PHANTOMS.--Who those are who in the other life appear as phantoms, 514. + +PHILOSOPHERS, difference between, and _Sophi_, 130. The ancient people, +who acknowledged the wisdom of reason as wisdom, were called +philosophers, 180. See _Sophi_. + +PHILOSOPHICAL considerations concerning the abstract substance, form, +subject. &c., 66, 186. + +PHILOSOPHY is one of those sciences by which an entrance is made into +things rational, which are the grounds of rational wisdom, 163. + +PHYSICS is one of the sciences by which an entrance is made into things +rational, which are the ground of rational wisdom, 163. + +PLACE.--In the spiritual world there are places as in the natural world, +otherwise there could be no habitations and distinct abodes, 10. +Nevertheless place is not place, but an appearance of place, according +to the state of love and wisdom. 10. Places of instruction in the +spiritual world, 261. + +PLACES, public, in the spiritual world, 17, 79. + +PLANES successive, formed in man, on which superior principles may rest +and find support, 447. The ultimate plane in which the sphere of +conjugial love and its opposite terminate is the same, 439. The rational +plane, with man, is the medium between heaven and hell; the marriage of +good and truth flows into this plane from above, and the marriage of +evil and false flows into it from beneath, 436. + +PLANETS.--Revelations made at the present day concerning the inhabitants +of the planets, 532. See Treatise by the Author on _The Earths in the +Universe_. + +PLASTIC force in animals and vegetables, whence it proceeds, 238. + +PLATO, 151*. + +PLATONIST.--Arcana unfolded by a Platonist, 153*. + +PLEASURES.--Sensations, with the pleasures thence derived, appertain to +the body, 273. The delights of adulterous love are the pleasures of +insanity, 442, 497. + +PLEDGES.--After a declaration of consent, pledges are to be given, 300. +These pledges are continual visible witnesses of mutual love, hence also +they are memorials thereof, 300. + +POLAND, 521. + +POLES, 103, 108. + +POLITICAL SELF-LOVE, its nature and quality, 264. It would make its +votaries desirous of being emperors if left without restraint, 264. + +POLITICS is one of those sciences by which an entrance is made into +things rational, which are the ground of rational wisdom, 163. + +POLYGAMICAL love is the love of the external, or natural man, 345. In +this love there is neither chastity, purity, nor sanctify, 346. + +POLYGAMIST, no, so long as he remain such, is capable of being made +spiritual, 347. Conjugial chastity, purity, and sanctity cannot exist +with polygamists, 346. + +POLYGAMY, of, 332-352. Whence it originates, 349. Polygamy is +lasciviousness, 345. Polygamy is not a sin with those who live in it +from a religious principle, as did the Israelites, 348. Why polygamy was +permitted to the Israelitish nation, 340. + +POPES.--Dreadful fate of two popes who had compelled emperors to resign +their dominions, and had behaved ill to them, both in word and deed, at +Rome, whither they came to supplicate and adore them, 265. + +PORTICO of palm-trees and laurels, 56. + +POSTERIOR, the, is derived from the prior, as the effect from its cause, +326. That which is posterior exists from what is prior, as it exists +from what is prior, 330. Between prior and posterior there is no +determinate proportion, 326. + +POWER, active or living, and passive or dead, 480. Whence proceeds the +propagative, or plastic force, in seeds of the vegetable kingdom, 238. + +PRECEPT.--He who from purpose or confirmation acts against one precept, +acts against the rest, 528. The precepts of regeneration are five, see +n. 82: among which are these, that evils ought to be shunned, because +they are of the devil, and from the devil; that goods are to be done, +because they are of God, and from God; and that men ought to go to the +Lord, in order that He may lead them to do the latter, 525. + +PREDICATES.--A subject without predicates is also an entity which has no +existence in reason (_ens nullius rationis_), 66. + +PREDICATIONS are made by a man according to his rational light, 485. +Predications of four degrees of adulteries, 485 and following. +Difference between predications, charges of blame, and imputations, 485. + +PRELATES, why the, of the church have given the pre-eminence to faith, +which is of truth, above charity, which is of good, 126. + +PREPARATION for heaven or for hell, in the world of spirits, has for its +end that the internal and external may agree together and make one, and +not disagree and make two, 48*. + +PRESENCE.--The origin or cause of presence in the spiritual world, 171. +Man is receptible of the Lord's presence, and of conjunction with Him. +To come to Him, causes presence, and to live according to His +commandments, causes conjunction, 341. His presence alone is without +reception, but presence and conjunction together are with reception, +341. The truth of faith constitutes the Lord's presence, 72. + +PRESERVATION is perpetual creation, 86. Whence arises perpetual +preservation, 85. + +PRETENDER.--Every man who is not interiorly led by the Lord is a +pretender, a sycophant, a hypocrite, and thereby an apparent man, and +yet not a man, 267. + +PRIEST, chief, of a society in heaven, 266. + +PRIMARY.--What is first in respect to end, is first in the mind and its +intention, because it is regarded as primary, 98. Things primary exist, +subsist, and persist, from things ultimate, 44. + +PRIMEVAL.--In the world, at the present day, nothing is known of the +primeval state of man, which is called a state of integrity, 355. What +the primeval state of creation was, and how man is led back to it by the +Lord, 355. + +PRINCE of a society in heaven, 14 and following, 266. + +PRINCIPLE, the primary, of the church is the good of charity, and not +the truth of faith, 126. + +PRINCIPLES and PRINCIPIATES, 328. + +_Obs._--Principiates derive their essence from principles, _T.C.R_., +177. All things of the body are principiates, that is, are compositions +of fibres, from principles which are receptacles of love and wisdom, +_D.L. and W_., 369. + +PROBITY is one of those virtues which have respect to life, and enter +into it, 164. + +PROBLEM concerning the soul, 315. + +PROCEED, to.--All things which proceed from the Lord, are in an instant +from first principles in last, 389. + +PROCREATION, sphere of the love of, 400. + +PROGRESSION.--There is no progression of good to evil, but a progression +of good to a greater and less good, and evil to a greater and less evil, +444. A progression from ends through causes into effects is inscribed on +every man in general, and in every particular, 400, 401. Decreasing +progression of conjugial love, 78. + +PROLIFICATION corresponds to the propagation of truth, 127. Spiritual +prolification is that of love and wisdom, 51, 52. Origin of natural +prolifications, 115. The sphere of prolification is the same as the +universal sphere of the marriage of good and truth, which proceeds from +the Lord, 92. All prolification is originally derived from the influx of +love, wisdom, and use from the Lord, from an immediate influx into the +souls of men, from a mediate influx into the souls of animals, and from +an influx still more mediate into the inmost principles of vegetables, +183. Prolifications are continuations of creation, 183. The principle of +prolification is derived from the intellect alone, 90. In the principle +of prolification of the husband is the soul, and also his mind as to its +interiors, which are conjoined to the soul, 172. Its state with +husbands, if married pairs were in the marriage of good and truth, 115. + +PROMULGATION, cause of the, of the decalogue by Jehovah God upon Mount +Sinai, 351. + +PROPAGATE, to.--Love and wisdom, with use, not only constitute man +(_homo_), but also are man, and propagate man, 183. A feminine principle +is propagated from intellectual good, 220. + +PROPAGATION, all, is originally derived from the influx of love, wisdom, +and use from the Lord, from an immediate influx into the souls of men, +from a mediate in flux into the souls of animals, and from an influx +still more mediate into the inmost principles of vegetables, 183. +Propagations are continuations of creation, 183. Propagation of the +soul, 220, 236, 238, 245, 321. The propagation of the human race, and +thence of the angelic heaven, was the chief end of creation. 68. + +PROPAGATE, or plastic force of vegetables and animals, whence it +originated, 138. + +PROPRIUM, man's, from his birth is essentially evil, 262. The _proprium_ +of man's (_homo_) will, is to love himself, and the _proprium_ of his +understanding is to love his own wisdom, 194. These two propriums are +deadly evils to man, if they remain with him, 194. The love of these two +propriums is changed into conjugial love, so far as man cleaves to his +wife, that is, receives her love, 194. + +PROVIDENCE, the Divine, of the Lord extends to every thing, even to the +minutest particulars concerning marriages, and in marriages, 229, 316. +The operations of uses, by the Lord, by the spheres which proceed from +Him, are the Divine Providence, 386, 391. + +_Obs._--The Divine Providence is the same as the mediate and immediate +influx from the Lord, _A.C._ 6480. See the _Treatise on the Divine +Providence_, by the Author. + +PRUDENCE is one of the moral virtues which have respect to life, and +enter into it, 164. Nothing of prudence can possibly exist but from God, +354. Prudence of wives in concealing their love, 294. This prudence is +innate, 187. It was implanted in women from creation, and consequently +by birth, 194. Of self-derived prudence, 354. + +PULPIT in a temple in the spiritual world, 23. + +PU, or PAU, 28, 29, 182. + +_Obs._--This is the Greek word [Greek: pou], written in ordinary +characters; the Author gives the Latin translation at n. 28. (In quodam +pu seu ubi.) This word expresses the uncertainty in which philosophers +and theologians are on the subject of the soul. + +PURE.--It is not possible that any love should become absolutely pure, +with men or with angels, 71, 146. To the pure all things are pure, but +to them that are defiled, nothing is pure, 140. + +PURIFICATION the spiritual, of conjugial love may be compared to the +purification of natural spirits, as effected by the chemists, 145. +Wisdom purified may be compared with alcohol, which is a spirit highly +rectified, 145. + +PURITY, the, of heaven is from conjugial love, 430. In like manner the +purity of the church, 431. + +PURPLE, the, color from its correspondence signifies the conjugial love +of the wife, 76. + +PURPOSE.--That which flows forth from the very essence of a man's life, +thus which flows forth from his will or his love, is principally called +purpose, 493. As soon as any one from purpose or confirmation abstains +from any evil because it is sin, he is kept by the Lord in the purpose +of abstaining from the rest, 529. + +PUSTULES, 253, 470. + +PUT AWAY, to.--Putting away on account of adultery is a plenary +separation of minds, which is called divorce, 255. Other kinds of +putting away, grounded in their particular causes, are separations, 255. + +PUT OFF, to.--Man after death puts off every thing which does not agree +with his love, 36. How a man after death puts off externals and puts on +informals, 48* + +PYTHAGORAS, 151*. + +PYTHAGOREANS, 153*. + +QUALITY of the love of the sex in heaven, 44. The quality of every deed, +and in general the quality of every thing depends upon the circumstances +which mitigate or aggravate it, 487. + +RAINBOW painted on a wall in the spiritual world, 76. + +RATIONAL principle, the, is the medium between heaven and the world, +145. Above the rational principle is heavenly light, and below the +rational principle is natural light, 233. The rational principle is +formed more and more to the reception of heaven or of hell, according as +man turns himself towards good or evil, 436. + +_Obs._--The rational principle of man partakes of the spiritual and +natural, or is a medium between them, _A.C._, 268. + +RATIONALITY, spiritual, comes by means of the Word, and of preachings +derived therefrom, 293. Natural, sensual, and corporeal men enjoy, like +other men, the powers of rationality, but they use it while they are in +externals, and abuse it while in their internals, 498, 499. Rationality, +with devils, proceeds from the glory of the love of self, 269, and also +with atheists, who enjoy a more sublime rationality than many others, +269. + +RATIONALITY and LIBERTY.--When man turns himself to the Lord, his +rationality and liberty are led by the Lord; but if backwards, from the +Lord, his rationality and liberty are led by hell, 437. + +REACTION.--In all conjunction by love there must be action, reception, +and reaction, 293. + +READ, to.--While man reads the Word, and collects truths out of it, the +Lord adjoins good, 128; but this takes place interiorly with those only +who read the Word to the end that they may become wise, 128. + +REAL.--Love and wisdom are collected together in use, and therein become +one principle, which is called real, 183. + +REASON, human, is such that it understands truths from the light +thereof, as though was not heretofore distinguished them, 490. + +REASONERS.--They are named such who never conclude any thing, and make +whatever they hear a matter of argument and dispute whether it be so, +with perpetual contradiction, 232. What their fate is in the other life, +232. + +REASONINGS, the, of the generality commence merely from effects, and +from effects proceed to some consequences thence resulting, and do not +commence from causes, and from causes proceed analytically to effects, +385. Truth does not admit of reasonings, 481. They favor the delights of +the flesh against those of the spirit, 481. + +RECEPTION is according to religion, 352. Without conjunction there is no +reception, 341. See _Reaction_. + +RECIPIENT.--Man is a recipient of God, and consequently a recipient of +love and wisdom from Him, 132. A recipient becomes an image of God +according to reception, 132. + +RECIPROCAL principle, the, of conjunction with God, is, that a man +should love God, and relish the things which are of God, as from +himself, and yet believe that they are of God, 132, 122. Without such a +reciprocal principle conjunction is impossible, 132. + +RECTIFICATION.--The purification of conjugial love may be compared to +the purification of natural spirits, effected by chemists, and called +rectification, 145. + +REFORMED, to be.--Man is reformed by the understanding, and this is +effected by the knowledges of good and truth, and by a rational +intuition grounded therein, 495. + +REGENERATION is a successive separation from the evils to which man is +naturally inclined, 146. Regeneration is purification from evils, and +thereby renovation of life, 525. The precepts of regeneration are five, +525. See _Precepts_. By regeneration a man is made altogether new as to +his spirit, and this is effected by a life according to the Lord's +precepts, 525. + +REGIONS of the mind.--In human minds there are three regions, of which +the highest is called the celestial, the middle the spiritual, and the +lowest the natural, 305. In the lowest man is born; he ascends into the +next above it by a life according to the truths of religion, and into +the highest by the marriage of love and wisdom, 305. In the lowest +region dwells natural love, in the superior spiritual love, and in the +supreme celestial love, 270. In each region there is a marriage of love +and wisdom, 270. The pleasantnesses of conjugial love in the highest +region are perceived as blessednesses, in the middle region as +satisfactions, and in the lowest region as delights, 335. In the lowest +region reside all the concupiscences of evil and of lasciviousness; in +the superior region there are not any concupiscences of evil and of +lasciviousness, for man is introduced into this region by the Lord when +he is reborn; in the supreme region is conjugial chastity in its love, +into this region man is elevated by the love of uses, 305. + +REIGN, to, with Christ is to be wise, and perform uses, 7. + +RELATION, there is no, of good to evil, but a relation of good to a +greater and less good, and of evil to a greater and less evil, 444. What +is signified by the expression, for the sake of relatives, 17. + +RELATIVES subsist between the greatest and the least of the same thing, +425, 17. + +RELIGION constitutes the state of the church with man, 238. Religion is +implanted in souls, and by souls is transmitted from parents to their +offspring, as the supreme inclination, 246. With Christians it is formed +by the good of life, agreeable to the truth of doctrine, 115. Conjugial +love is grounded in religion, 238. Where there is not religion, neither +is there conjugial love, 239. There is no religion without the truths of +religion; what is religion without truths, 239. Religion, as it is the +marriage of the Lord and the church, is the initiament and inoculation +of conjugial love, 531. That love in its progress accompanies religion, +531. The first internal cause of cold in marriages is the rejection of +religion by each of the parties, 240. The second cause is, that one has +religion and not the other, 241. The third is, that one of the parties +is of one religion, and the other of another, 242. The fourth is the +falsity of religion, 243. + +_Obs._--There is a difference which it is important to bear in mind, +between religion and the church; the church of the Lord, it is true, is +universal, and is with all those who acknowledge a Divine Being, and +live in charity whatever else may be their creed; but the church is +especially where the Word is, and where by means of the Word the Lord is +known. In the countries where the Word does not exist, or is withdrawn +from the people and replaced by human decisions, as among the Roman +Catholics, there is religion alone, but there is, to speak correctly, no +church. Among Protestants, there is both religion and a church, but this +church has come to an end, because it has perverted the Word. + +RENEW, to.--Every part of man, both interior and exterior, renews +itself, and this is effected by solutions and reparations, 171. + +RENUNCIATION of whoredoms, whence exists the chastity of marriage, how +it is effected, 148. + +REPASTS.--In heaven, as in the world, there are repasts, 6. + +REPRESENTATIONS.--Among the ancients the study of their bodily senses +consisted in representations of truths in forms, 76. + +REPRESENTATIVE.--To those who are in the third heaven, every +representative of love and wisdom becomes real, 270. + +RESPIRATION OF THE LUNGS, the, has relation to truth, 87. + +REST.--What is the meaning of eternal rest, 207. + +RETAIN, to--In whatever state man is he retains the faculty of elevating +the understanding, 495. + +REVELATIONS made at the present day by the Lord, 532. + +RIB, by a, of the breast is signified, in the spiritual sense, natural +truth, 193. + +RIGHT, the, signifies good, 316. It also signifies power, 21. + +RITES, customary.--There are customary rites which are merely formal, +and there are others which, at the same time, are also essential, 306. + +RIVALSHIP or emulation between married parties respecting right and +power, 291. Emulation of prominence between married partners is one of +the external causes of cold, 248. + +RULES of life concerning marriages, 77. Universal rule, 147, 313. + +SABBATH, the.--The life of heaven from the worship of God, is called a +perpetual Sabbath, 9. Celebration of the Sabbath in a heavenly society, +23, 24. + +SACRILEGE.--See _Sacrimony_. + +SACRIMONY.--In heaven, marriage with one wife is called sacrimony, but +if it took place with more than one it would be called sacrilege, 76. + +SAGACITY is one of the principles constituent of natural wisdom, 163. + +SANCTITIES.--The marriage of the Lord and the church, and the marriage +of good and truth, are essential sanctities, 64. Sanctity of the Holy +Scriptures, 24. + +SANCTUARY of the tabernacle of worship amongst the most ancient in +heaven, 75. + +SATANS.--They are called satans who have confirmed themselves in favor +of nature to the denial of God, 380. Those who are evil from the +understanding dwell in the front in hell, and are called satans, but +those who are in evil from the will, dwell to the back and are called +devils, 492. See _Devils_. Satan wishing to demonstrate that nature is +God, 415. + +_Obs._--In the Word, by the devil is understood that hell which is to +the back, and in which are the most wicked, called evil genii; and by +satan, that hell in which dwell those who are not so wicked, who are +called evil spirits, _H. and H._, 544. + +SATISFACTION.--In love truly conjugial exists a state of satisfaction, +180. + +SATURNINE or golden age, 153*. + +SATYRS.--In the spiritual world the satyr-like form is the form of +dissolute adultery, 521. + +SAVED, to be.--All in the universe who acknowledge a God, and, from a +religious principle, shun evil as sins against Him, are saved, 343. + +SCIENCE is a principle of knowledges, 130. There is no end to science, +185. Man is not born into the science of any love, but beasts and birds +are born into the science of all their loves, 133. Man is born without +sciences, to the end that he may receive them all; whereas, supposing +him to be born into sciences, he could not receive any but those into +which he was born, 134. Science and love are undivided companions, 134. + +SCIENCE OF CORRESPONDENCES, the, was among the ancients the science of +sciences, 532. It was the knowledge concerning the spiritual things of +heaven and the church, and thence they derived wisdom, 532. It conjoined +the sensual things of their bodies with the perceptions of their minds, +and procured to them intelligence, 76. This science having been turned +into idolatrous science, was so obliterated and destroyed by the divine +providence of the Lord, that no visible traces of it were left +remaining, 532. Nevertheless, it has been again discovered by the Lord, +in order that the men of the church may again have conjunction with Him, +and consociation with the angels; which purposes are effected by the +Word, in which all things are correspondences, 532. See +_Correspondences_. + +SCORBUTIC PHTHISIC, 253, 470. + +SCRIPTURE, the sacred, which proceeded immediately from the Lord, is, in +general and in particular, a marriage of good and truth, 115. + +SEAT, the, of jealousy is in the understanding of the husband, 372. + +SEDUCERS.--Their sad lot after death, 514. + +SEE, to, that what is true is true, and that what is false is false, is +to see from heavenly light in natural light, 233. + +SEEDS spiritually understood are truths, 220. By the seed of man, +whereby iron shall be mixed with clay, and still they shall not cohere, +is meant the truth of the Word falsified, 79. Formation of seed, 220, +245, 183. + +SELF-CONCEIT, or SELF-DERIVED INTELLIGENCE.--The love of wisdom, if it +remains with man, and is not transcribed into the woman, is an evil +love, and is called self-conceit, or the love of his own intelligence, +88, 353. The wife continually attracts to herself her husband's conceit +of his own intelligence, and extinguishes it in him, and verifies it in +herself, 353. He who, from a principle of self-love, is vain of his own +intelligence, cannot possibly love his wife with true conjugial love, +193. + +SEMBLANCES, conjugial, 279-289. + +SEMINATION corresponds to the potency of truth, 127. It has a spiritual +origin, and proceeds from the truths of which the understanding +consists, 220. + +SENSATIONS with the pleasures thence derived appertain to the body, and +affections with the thoughts thence derived appertain to the mind, 273. + +SENSE.--Every love has its own proper sense, 210. Spiritual origin of +the natural senses, 220. See _Taste, Smell, Hearing, Touch, Sight_. Each +of these senses has its delights, with variations according to the +specific uses of each, 68. The sense proper to conjugial love is the +sense of touch, 210. The use of this sense is the complex of all other +uses, 68. Wives have a sixth sense, and which is a sense of all the +delights of the conjugial love of the husband, and this sense they have +in the palms of their hands, 155*. + +SENSUAL.--Natural men who love only the delights of the senses, placing +their heart in every kind of luxury and pleasure, are properly meant by +the sensual, 496. The sensual immerse all things of the will, and +consequently of the understanding, in the allurements and fallacies of +the senses, indulging in these alone, 496. + +SEPARATIONS of married partners. Legitimate causes thereof, 251-254. + +SERENE, principle of peace, 155*. + +SERIES.--All those things which precede in minds form series, which +collect themselves together, one near another, and one after another, +and these together, compose a last or ultimate, in which they co-exist, +313. The series of the love of infants, from its greatest to its least, +thus to the boundary in which it subsists or ceases, is retrograde, the +reason why, 401. + +SERPENT, the, signifies the love of self-intelligence, 353. By the +serpent, Gen. iii. is meant the devil, as to the conceit of self-love +and self-intelligence, 135. In hell, the forms of beasts, under which +the lascivious delights of adulterous love are presented to the sight, +are serpents, &c., 430. + +SEX.--The love of the male sex differs from that of the female sex, 382. +Origin of the beauty of the female sex, 381-384. Cause of the beauty of +the female sex, 56. + +SHEEP, in the spiritual world, are the representative forms of the state +of innocence and peace of the inhabitants, 75. + +SHEEPFOLD signifies the church, 129. + +SHOWER, golden, 155*, 208. + +SIGHT.--There is in man an internal and an external sight, 477. Natural +sight is grounded in spiritual sight, which is that of the +understanding, 220. The love of seeing, grounded in the love of +understanding, has the sense of seeing; and the gratifications proper to +it are the various kinds of symmetry and beauty, 210. How gross the +sight of the eye is, 416. + +SILVER signifies intelligence in spiritual truths, and thence in natural +truths, 76. The silver age, 76. + +SIMPLE.--Every thing divided is more and more multiple, and not more and +more simple, 329. + +SIMULTANEOUS.--There is simultaneous order and successive order, 314. +That simultaneous order is grounded in successive, and is according to +it, is not known, 314. + +SIN.--All that which is contrary to religion is believed to be sin, +because it is contrary to God; and, on the other hand, all that which +agrees with religion is believed not to be sin, because it agrees with +God, 348. + +SINCERITY is one of those virtues which have respect to life, and enter +into it, 164. + +SINGING in heaven, 55, 155*. + +SIRENS, fantastic beauty of, in the spiritual world, 505. + +SISTERS.--The Lord calls those brethren and sisters who are of his +church, 120. + +SIX.--The number six signifies all and what is complete, 21. + +SLEEP, the, into which Adam fell, when the woman was created, signifies +man's entire ignorance that the wife is formed, and, as it were, created +from him, 194. + +SLEEP, to, Gen. ii. 21, signifies to be in ignorance, 194. Sleep in +heaven, 19. + +SLOTHFUL, to the, in the spiritual world, food is not given, 6. + +SMALL-POX, 253, 470. + +SMELLING, natural, is grounded in spiritual smelling, which is +perception, 220. The love of knowing those things which float about in +the air, grounded in the love of perceiving, is the sense of smelling; +and the gratifications proper to it are the various kinds of fragrance, +210. + +SOBRIETY is one of those virtues which have respect to life, and enter +into it, 164. + +SOCIETY, every, in heaven may be considered as one common body, and the +constituent angels as the similar parts thereof, from which the common +body exists, 10. + +SOCRATES, 151*. + +SOCRATICS, 153*. + +SOLITARY, there is neither good nor solitary truth, but in all cases +they are conjoined, 87. + +SOLUTIONS and reparations by which every part of man, both interior and +exterior, renews itself, 171. + +SOMNAMBULISTS act from the impulse of a blind science, the understanding +being asleep, 134. + +SONS in the Word signify truths conceived in the spiritual man, and born +in the natural, 120, 220. Those who are regenerated by the Lord are +called in the Word sons of God, sons of the kingdom, 120. + +SONS-IN-LAW, what, and daughters-in-law signify in the Word, 120. + +SONGS in heaven, 17, 19. Heavenly songs are in reality sonorous +affections, or affections expressed and modified by sounds, 55. Singing +in heaven is an affection of the mind, which is let forth through the +mouth as a tune, 155*. Affections are expressed by songs, as thoughts +are by discourse, 55. + +SOPHI.--The most ancient people did not acknowledge any other wisdom +than the wisdom of life, and this was the wisdom of those who were +formerly called _sophi_, 130. + +SOUL, the, is the inmost principle of man, 101, 158, 206. It is not +life, but the proximate receptacle of life from God, and thereby the +habitation of God, 315. It is a form of all things relating to love, and +of all things relating to wisdom, 315. It is a form from which the +smallest thing cannot be taken away, and to which the smallest thing +cannot be added, and it is the inmost of all the forms of the whole +body, 315. Propagation of the soul, 220, 245. The soul of the offspring +is from the father, and its clothing from the mother, 206, 288. The +principle of truth in the soul is the origin of seed, in which is the +soul of man, 220, 483. It is in a perfect human form, covered with +substances from the purest principles of nature, whereof a body is +formed in the womb of the mother, 183. The soul of man, and of every +animal, from an implanted tendency to self-propagation, forms itself, +clothes itself, and becomes seed, 220; because the soul is a spiritual +substance, which is not a subject of extension but of impletion, and +from which no part can be taken away, but the whole may be produced +without any loss thereof, hence it is that it is as fully present in the +smallest receptacles, which are seeds, as in its greatest receptacle, +the body, 220. The soul of every man, by its origin, is celestial, +wherefore it receives influx immediately from the Lord, 482. The soul +and the mind are the man, since both constitute the spirit which lives +after death, and which is in a perfect human form, 260. The soul +constitutes the inmost principles not only of the head, but also of the +body, 178. The soul and mind adjoin themselves closely to the flesh of +the body, to operate and produce their effects, 178. A masculine soul, +220. How a feminine principle is produced from a male soul, 220. How a +union of the souls of married partners is effected, 172. See _Mind, +obs_. + +SPACE.--Those things which, from their origin, are celestial and +spiritual, are not in space, but in the appearances of space, 158. The +soul of man being celestial, and his mind spiritual, are not in space, +158. + +SPANIARDS, 103, 104. + +SPECIES.--Why the Creator has distinguished all things into genera, +species, and discriminations, 479. + +SPEECH, the, of wisdom is to speak from causes, 75. From the thought, +which also is spiritual, speech flows, 220. + +SPHERE.--All that which flows from a subject, and encompasses and +surrounds it, is named a sphere, 386. From the Lord, by the spiritual +sun, proceeds a sphere of heat and light, or of love and wisdom, to +operate ends which are uses, 386. The universal sphere of generating and +propagating the celestial things, which are of love; and the spiritual +things, which are of wisdom, and thence the natural things, which are of +offspring, proceeds from the Lord, and fills the universal heaven and +the universal world, 355. The divine sphere which looks to the +preservation of the universe in its created state by successive +generations, is called the sphere of procreating, 386. The divine sphere +which looks to the preservation of generations in their beginnings, and +afterwards in their progressions, is called the sphere of protecting the +things created, 386. There are several other divine spheres, which are +named according to uses, as the sphere of defence of good and truth +against evil and false, the sphere of reformation and regeneration, the +sphere of innocence and peace, the sphere of mercy and grace, &c., 222, +386. But the universal of all is the conjugial sphere, because this is +the supereminent sphere of conservation of the created universe, 222. +This sphere fills the universe, and pervades all things from first to +last, 222; thus from angels even to worms, 92. Why it is more universal +than the sphere of heat and light which proceed from the sun, 222. In +its origin, the conjugial sphere, flowing into the universe, is divine; +in its progress in heaven with the angels, it is celestial and +spiritual; with men it is natural; with beasts and birds, animal; with +worms merely corporeal; with vegetables, it is void of life; and, +moreover, in all its subjects it is varied according to their forms, +225. This sphere is received immediately by the female sex, and +mediately by the male, 225. The sphere of conjugial love is the very +essential sphere of heaven, because it descends from the heavenly +marriage of the Lord and the church, 54. Whereas there is a sphere of +conjugial love, there is also a sphere opposite to it, which is called a +sphere of adulterous love, 434. This sphere ascends from hell, and the +sphere of conjugial love descends from heaven, 435, 455. These spheres +meet each other in each world, but do not conjoin, 436, 455. Between +these two spheres there is equilibrium, and man is in it, 437, 455. Man +can turn himself to whichever sphere he pleases; but so far as he turns +himself to the one, so far he turns himself from the other, 438, 455. A +sphere of love from the wife, and of understanding from the man, is +continually flowing forth, and unites them, 321. A natural sphere is +continually flowing forth, not only from man, but also from beasts--yea, +from trees, fruits, flowers, and also from metals, 171. There flows +forth--yea, overflows from every man (_homo_)--a spiritual sphere, +derived from the affections of his love, which encompasses him, and +infuses itself into the natural sphere derived from the body, so that +these two spheres are conjoined, 171. Every one, both man and woman, is +encompassed by his own sphere of life, densely on the breast, and less +densely on the back, 224. + +SPIRE.--With whom the mind is closed from beneath, and sometimes twisted +as a spire into the adverse principle, 203. + +SPIRIT, the.--There are two principles which, in the beginning, with +every man who from natural is made spiritual, are at strife together, +which are commonly called the spirit and the flesh, 488. The love of +marriage is of the spirit, and the love of adultery is of the flesh, +488. See _Flesh_. + +SPIRITS.--See _Mind, obs_. By novitiate spirits are meant men newly +deceased, who are called spirits because they are then spiritual men, +461. Who those are, who, after death, become corporeal spirits, 495. + +SPIRITUAL--The difference between what is spiritual and natural is like +that between prior and posterior, which bear no determinate proportion +to each other, 326. Spiritual principles without natural, which are +their constituent have no consistence, 52. Spiritual principles +considered in themselves have relation to love and wisdom, 52. The +things relating to the church, which are called spiritual things, reside +in the inmost principles with man, 130. By the spiritual is meant he who +loves spiritual things, and thereby is wise from the Lord, 281. A man +(_homo_) without religion is not spiritual, but remains natural, 149. To +become spiritual is to be elevated out of the natural principle, that +is, out of the light and heat of the world into the light and heat of +heaven, 347. Man becomes spiritual in proportion as his rational +principle begins to derive a soul from influx out of heaven, which is +the case so far as it is affected and delighted with wisdom, 145. + +SPIRITUALLY, to think, is to think abstractedly from space and time, +328. + +SPORTS of wisdom in the, heavens, 132. Literary sports, 207. Conjugial +love in its origin is the sport of wisdom and love, 75, 183. Games and +shows in the heavens, 17. The sixth sense in the female sex is called in +the heavens the sport of wisdom with its love, and of love with its +wisdom, 155*. + +SPRING.--In heaven the heat and light proceeding from the sun cause +perpetual spring, 137. In heaven, with conjugial partners, there is +spring in its perpetual conatus, 355. All who come into heaven return +into their vernal youth, and into the powers appertaining to that age, +44. + +STABLES signify instructions, 76. + +STAGE entertainments. See _Actors_. + +STATES.--The state of a man's life is his quality as to the +understanding and the will, 184. The state of a man's life from infancy, +even to the end of life, is continually changing, 185. The common states +of a man's life are called infancy, childhood, youth, manhood, and old +age, 185. No subsequent state of life is the same as a preceding one, +186. The last state is such as the successive order is, from which it is +formed and exists, 313. What was the primeval state, which is called a +state of integrity, 355. Of the state of married partners after death, +45-54. There are two states into which a man enters after death--an +external and an internal state; he comes first into his external state, +and afterwards into his internal, 47*. + +STATUE, the, which Nebuchadnezzar saw in a dream represented the ages of +gold, silver, copper, and iron, 78. + +STONES signify natural truths, and precious stones spiritual truths, 76. + +STORE, abundant, 220, 221. + +STOREHOUSE.--The conjugial principle of one man with one wife is the +storehouse of human life, 457. + +STORGE.--The love called _storge_ is the love of infants, 392. This love +prevails equally with the evil and the good, and, in like manner, with +tame and wild beasts; it is even in some cases stronger and more ardent +with evil men, and also with wild beasts, 392. The innocence of infancy +is the cause of the love called _storge_, 395. Spiritual storge, 211. + +STUDY, what was the, of the men who lived in the silver age, 76. Study +of sciences in the spiritual world, 207. + +STUPIDITY of the age, 481. + +SUBLIMATION.--The purification of conjugial love may be compared to the +purification of natural spirits, as effected by chemists, and called +sublimation, 145. + +SUBJECT, every, receives influx according to its form, 86. All a man's +affections and thoughts are in forms, and thence from forms, for forms +are their subjects, 186. A subject without predicates is an entity which +has no existence in reason, 66. See _Substance_. + +SUBSISTENCE is perpetual existence, 86. + +SUBSTANCE.--There is no substance without a form, an unformed substance +not being any thing, 66. There is not any good or truth which is not in +a substance as in its subject, 66. Every idea of man's, however +sublimated, is substantial, that is, affixed to substance, 66. Material +things derive their origin from things substantial, 207. In man, all the +affections of love, and all the perceptions of wisdom, are rendered +substantial, for substances are their subjects, 361. See _Form_. + +SUBSTANTIAL.--The difference between what is substantial and what is +material is like the difference between what is prior and what is +posterior, 31. Spiritual things are substantial, 328. Spirits and angels +are in substantial and not in materials, 328. Man after death is a +substantial man, because this substantial man lay inwardly concealed in +the natural or material man, 31. The substantial man sees the +substantial man, as the material man sees the material man, 31. All +things in the spiritual world are substantial and not material, whence +it is that there are in their perfection in that world, all things which +are in the natural world, and many things besides, 207. Every idea of +man's, however sublimated, is substantial, that is, attached to +substances, 66. + +SUCCESSIVE.--There is a successive order and a simultaneous order, and +there is an influx of successive order into simultaneous order, 314. See +_Order_. + +SUMMARY of the Lord's commandments, 340, 82. + +SUN.--There is a sun of the spiritual world as there is a sun of the +natural world, 380. The sun of the spiritual world proceeds immediately +from the Lord, who is in the midst of it, 235. That sun is pure love +235, 380, 532. It appears fiery before the angels, altogether as the sun +of our world appears before men, 235. It does not set nor rise, but +stands constantly between the zenith and the horizon, that is, at the +elevation of 45 degrees, 137. The spiritual sun is pure love, and the +natural sun is pure fire, 182, 532. Whatever proceeds from the spiritual +sun partakes of life, since it is pure love; whatever proceeds from the +natural sun partakes nothing of life, since it is pure fire, 532. The +spiritual sun is in the centre of the universe, and its operation, being +without space and time, is instant and present from first principles in +last, 391. For what end the sun of the natural world was created, 235. +The fire of the natural sun exists from no other source than from the +fire of the spiritual sun, which is divine love, 380. + +SUPPERS.--In heaven, as in the world, there are suppers, 19. + +SURVIVOR, 321.--See _Deceased_. + +SWAMMERDAM, 416. + +SWANS, in the spiritual world, signify conjugial love in the lowest +region of the mind, 270. + +SWEDENBORG.--He protests in truth that the memorable relations annexed +to the chapters in this work are not fictions, but were truly done and +seen; not seen in any state of the mind asleep, but in a state of full +wakefulness, 1. That it had pleased the Lord to manifest Himself unto +him, and send him to teach the things relating to the New Church, 1. +That the interiors of his mind and spirit were opened by the Lord, and +that thence it was granted him to be in the spiritual world with angels, +and at the same time in the natural world with men, 1, 39, 326. State of +anxiety into which he fell when once he thought of the essence and +omnipresence of God from eternity, that is, of God before the creation +of the world, 328. The angels, as well as himself, did not know the +differences between spiritual and natural, because there had never +before been an opportunity of comparing them together by any person's +existing at the same time in both worlds; and without such comparison +and reference those differences were not ascertainable, 327. On a +certain time, as he was wandering through the streets of a great city +inquiring for a lodging, he entered a house inhabited by married +partners of a different religion; the angels instantly accosted him, and +told him they could not on that account remain with him there, 242. He +had observed for twenty-five years continually, from an influx +perceptible and sensible, that it is impossible to think analytically +concerning any form of government, civil law, moral virtue, or any +spiritual truth, unless the divine principle flows in from the Lord's +wisdom through the spiritual world, 419. He declares, that having +related a thousand particulars respecting departed spirits, he has never +heard any one object, how can such be their lot when they are not yet +risen from their sepulchres, the last judgment not being yet +accomplished? 28. + +SWEDES, 103, 112. + +SWEETNESS.--In heaven, the chaste love of the sex is called heavenly +sweetness, 55. + +SYMPATHIES.--In the spiritual world sympathies are not only felt, but +also appear in the face, the discourse, and gesture, 273. With some +married partners in the natural world, there is antipathy in internals, +combined with apparent sympathy in their externals, 292. Sympathy +derives its origin from the concordance of spiritual spheres, which +emanate from subjects, 171. + +TABERNACLE.--In heaven, the most ancient people dwell in tabernacles, +because, whilst in the world, they lived in tabernacles, 75. Tabernacle +of their worship exactly similar to the tabernacle of which the form was +showed to Moses on Mount Sinai, 75. + +TABLES of wood and stone on which were the writings of the most ancient +people, 77. Tablet with this inscription, "The covenant between Jehovah +and the Heavens," 75. + +TARTARUS, 75.--Shades of Tartarus, 75. + +TARTARY.--The ante-Mosaic Word, at this day lost, is reserved only in +Great Tartary, 77. + +TASTE, sense of.--The love of self-nourishment, grounded in the love of +imbibing goods, is the sense of tasting, and the delights proper to it +are the various kinds of delicate foods, 210. + +TEMPERANCE is one of those moral virtues which have respect to life and +enter into it, 164. + +TEMPLE, description of a, in heaven, 23. Temple of wisdom, where the +causes of the beauty of the female sex were discussed, 56. + +TEMPORAL.--Idea of what is temporal in regard to marriages, effect that +it produced on two married partners from heaven present with Swedenborg, +216. + +THEATRES in the heavens, 17.--See _Actors_. + +THING, every, created by the Lord is representative, 294. + +THINK, to, spiritually is to think abstractedly from space and time, and +to think naturally is to think in conjunction with space and time, 328. +To think and conclude from an interior and prior principle is to think +and conclude from ends and causes to effects, but to think and conclude +from an exterior or posterior principle, is to think and conclude from +effects to causes and ends, 408. The spiritual man thinks of things +incomprehensible and ineffable to the natural man, 326. + +THOUGHT is the _existere_, or existence of a man's life, from the _esse_ +or essence, which is love, 36. Spiritual thoughts, compared with +natural, are thoughts of thoughts, 326. Spiritual thoughts are the +beginnings and origins of natural thoughts, 320. Spiritual thought so +far exceeds natural thought as to be respectively ineffable, 326. + +THUNDER.--Clapping of the air like thunder is a correspondence and +consequent appearance of the conflict and collision of arguments amongst +spirits, 415. + +TONES, discordant, brought into harmony, 243. + +TOUCH, to.--This sense is common to all the other senses, and hence +borrows somewhat from them, 210. It is the sense proper to conjugial +love, 210. The love of knowing objects, grounded on the love of +circumspection and self-preservation, is the sense of touching, and the +gratifications proper to it are the various kinds of titillation, 210. +The innocence of parents and the innocence of children meet each other +by the touch, especially of the hands, 396. See _Sense_. + +TRADES.--In the spiritual world there are trades, 207. + +TRANQUILLITY is in conjugial love, and relates to the mind, 180. + +TRANSCRIBED, to be.--Whereas every man (_homo_) by birth inclined to +love himself, it was provided from creation, to prevent man's perishing +by self-love, and the conceit of his own intelligence, that that love of +the man (_vir_) should be transcribed into the wife, 353, 88, 193, 293. + +TRANSCRIPTION, the, of the good of one person into another is +impossible, 525. + +TREE, a, signifies man, 135. The tree of life signifies man living from +God, or God living in man, 135. To eat of this tree signifies to receive +eternal life, 135. The tree of the knowledge of good and evil, signifies +the belief that life for man is not God, but self, 135. By eating +thereof signifies damnation, 135. + +TRINITY, the Divine, is in Jesus Christ, in whom dwells all the fulness +of the Godhead bodily, 24. + +TRUTH.--What the understanding perceives and thinks is called truth, +490. Truth is the form of good, 198, 493. There is the truth of good, +and from this the good of truth, or truth grounded in good, and good +grounded in that truth; and in these two principles is implanted from +creation an inclination to join themselves together into one, 88. The +truth of good, or truth grounded in good, is male (or masculine), and +the good of truth, or good grounded in truth, is female (or feminine), +61, 88. See _Good and Truth_. + +TRUTH does not admit of reasonings, 481. + +TRUTHS pertain to the understanding, 128. + +TWO.--In every part of the body where there are not two, they are +divided into two, 316. + +TZIIM.--In hell, the forms of birds, and under which the lascivious +delights of adulterous love are presented to the view, are birds called +tziim, 430. + +ULCERS, 253. + +ULTIMATE.--It is a universal law that things primary exist, subsist, and +persist from things ultimate, 44. That the ultimate state is such as the +successive order is, from which it is formed and exists, is a canon +which, from its truth, must be acknowledged in the learned world, 313. + +ULYSSES, companions of, changed into hogs, 521. + +UNCHASTITY, difference between, and what is not chaste, 139. Unchastity +is entirely opposed to chastity, 139. There is a conjugial love which is +not chaste, and yet is not unchastity, 139. The love opposite to +conjugial love is essential unchastity, 139. If the renunciations of +whoredoms be not made from a principle of religion, unchastity lies +inwardly concealed like corrupt matter in a wound only outwardly healed, +149. + +UNCLEAN or FILTHY, every, principle of hell is from adulterers, 500. + +UNCLEANNESS, 252, 472. + +UNDERSTANDING, the.--Man has understanding from heavenly light, 233. The +understanding considered in itself is merely the ministering and serving +principle of the will, 196. It is only the form of the will, 493. Man is +capable of elevating his intellect above his natural loves, 96. See +_Will and Understanding_. + +UNION.--Spiritual union of two married partners is the actual adjunction +of the soul and mind of the one to the soul and mind of the other, 321. +Conjugial love is the union of souls, 179, 480, 482. Union between two +married partners in heaven is like that of the two tents in the breast, +which are called the heart and the lungs, 75. + +UNITY, the, of souls between two married partners in heaven is seen in +their faces; the life of the husband is in the wife, and the life of the +wife is in the husband--they are two bodies but one soul, 75. + +UNIVERSALS.--Whoever knows universals may afterwards comprehend +particulars, because the latter are in the former as parts in a whole, +261. Good and truth are the universals of creation, 84, 92. There are +three universals of heaven and three universals of hell, 261. A +universal principle exists from, and consists of singulars, 388. If we +take away singulars, a universal is a mere name, and is like somewhat +superficial, which has no contents within, 388. A universal truth is +acknowledged by every intelligent man, 60. Every universal truth is +acknowledged as soon as it is heard, in consequence of the Lord's influx +and at the same time of the confirmation of heaven, 62. + +UNIVERSE.--The universe, with all its created subjects, is from the +divine love, by the divine wisdom, or what is the same thing, from the +divine good, by the divine truth, 87. All things which proceed from the +Lord, or from the sun, which is from him, and in which he is, pervade +the created universe, even to the last of all its principles, 389. All +thing in the universe have relation to good and truth, 60. In every +thing in the universe good is conjoined with truth, and truth with good, +60. + +USE is essential good, 183, 77. Use is doing good from love by wisdom, +183. Creation can only be from divine love by divine wisdom, in divine +use, 183. All things in the universe are procreated and formed from use, +in use, and for use, 183. All use is from the Lord, and is effected by +angels and men, as of themselves, 7. Uses are the bonds of society; +there are as many bonds as there are uses, and the number of uses is +infinite, 18. There are spiritual uses, such as regard love towards God, +and love towards our neighbor, 18. There are moral and civil uses, such +as regard the love of the society and state to which a man belongs, and +of his fellow-citizens among whom he lives, 18. There are natural uses, +which regard the love of the world and its necessities, 18: and there +are corporeal uses, such as regard the love of self-preservation with a +view to superior uses, 18. The delight of the love of uses is a heavenly +delight, which enters into succeeding delights in their order, and +according to the order of succession exalts them and makes them eternal, +18. Delights follow use, and are also communicated to man according to +the love thereof, 68. The delight of being useful derives its essence +from love, and its existence from wisdom, 5. This delight, originating +in love and operating by wisdom, is the very soul and life of all +heavenly joys, 5. Those who are only in natural and corporeal uses are +satans, loving only the world and themselves, for the sake of the world; +and those who are only in corporeal uses are devils, because they live +to themselves alone, and to others only for the sake of themselves, 18. +Happiness is derived to every angel from the use he performs in his +function, 6. The public good requires that every individual, being a +member of the common body, should be an instrument of use in the society +to which he belongs, 7. To such as faithfully perform uses, the Lord +gives the love thereof, 7. So far as uses are done from the love +thereof, so far that love increases, 266. The use of conjugial love is +the most excellent of all uses, 183, 305. Conjugial love is according to +the love of growing wise, for the sake of uses from the Lord, 183. How +can any one know whether he performs uses from self-love, or from the +love of uses? 266. Every one who believes in the Lord, and shuns evils +as sins, performs uses from the Lord; but every one who neither believes +in the Lord, nor shuns evils as sins, does uses from self, and for the +sake of self, 266. All good uses in the heavens are splendid and +refulgent, 266. Blessed lot of those who are desirous to have dominion +from the love of uses, 266. + +_Obs._--Use consists in fulfilling faithfully, sincerely, and carefully, +the duties of our functions, _T.C.R._, 744. Those things are called +_uses_ which, proceeding from the Lord, are by creation in order, _D.L. +and W_., 298. + +USES of apparent love and friendship between married partners, for the +sake of preserving order in domestic affairs, 271, and following, 283. + +UTILITY of apparent love and apparent friendship between married +partners, for the sake of preserving order in domestic affairs, 271, and +following, 283. + +VAPOR.--From reason it may be seen that the soul of man after death is +not a mere vapor, 29. + +VARIETY.--There is a perpetual variety, and there is not any thing the +same with another thing, 524. Heaven consists of perpetual varieties, +524. Distinction between varieties and diversities, 324. See +_Diversities_. + +VEGETABLES.--Wonders in the productions of vegetables, 416. + +VEIN.--There is a certain vein latent in the affection of the will of +every angel which attracts his mind to the execution of some purpose, 6. +Vein of conjugial love, 44, 68, 183, 293, 313, 433, 482. + +VENTRICLES of the brain, 315. + +VERNAL, the, principle exists only where warmth is equally united to +light, 137. With men (_homines_) there is a perpetual influx of vernal +warmth from the Lord, it is otherwise with animals, 137. In heaven, +where there is vernal warmth, there is love truly conjugial, 137. + +VIOLATION of spiritual marriage, 515-520. Violation of spiritual +marriage is violation of the Word, 516. Violation of the Word is +adulteration of good, and falsification of truth, 517. This violation of +the Word corresponds to scortations and adulteries, 518. By whom, in the +Christian church, violation of the Word is committed, 519. + +VIRGINITY.--Fate of those who have vowed perpetual virginity, 155, 460, +503. + +VIRGINS, 21, 22, 293, 321, 502, 511. The affection of truth is called a +virgin, 293. The virgins (Matt. xxv. 1) signify the church, 21. Quality +of the state of virgins before and after marriage in heaven, 502. +Virgins of the fountain, 207, 293. The nine virgins, or muses, signify +knowledge and science of every kind, 182. How a virgin is formed into a +wife, 199. + +VIRTUES, moral, and spiritual virtues, 164. Various graces and virtues +of moral life represented in theatres in heaven, 17. Manly virtue, 433, +355. + +VISIBLE.--Every one may confirm himself in favor of a divine principle +or being, from what is visible in nature, 416-421. + +VISION, posterior, 233. + +VITIATED states of mind and body which are legitimate causes of +separation, 252, 253. + +WARS, the, of Jehovah. The name of the historical books of the +ante-Mosaic Word, 77. + +WATER FROM THE FOUNTAIN, to drink, signifies to be instructed concerning +truths, and by truths concerning goods, and thereby to grow wise, 182. + +WEASELS.--Who they are who appear at a distance in the spiritual world +like weasels, 514. + +WHIRLPOOLS which are in the borders of the worlds, 339. + +WHITE, the color, signifies intelligence, 76. + +WHITE, what is, in heaven is truth, 316. + +WHOREDOM, spiritual, is the falsification of truth, which acts in +unity with that which is natural, because they cohere, 80. Whoredoms in +the spiritual sense of the word signify the connubial connection of what +is evil and false, 428. They signify the falsification of truth, 518. +Whoredom is the destruction of society, 345. They are imputed to every +one after death, not according to the deeds themselves, but according to +the state of the minds in the deeds, 530. + +WHOREDOMS in the spiritual sense signify the connection (_connubium_) of +evil and false, 428. Toleration of such evils in populous cities, 451. + +WIDOW.--Why the state of a widow is more grievous than that of a +widower, 325. + +WIFE, a, is the love of a wise man's wisdom, 56. She represents the love +of her husband's wisdom, 21. The wife signifies the good of truth, 76. +In heaven, the wife is the love of her husband's wisdom, and the husband +is the wisdom of her love, 75. The wife perceives, sees, and is sensible +of the things which are in her husband, in herself, and thence as it +were herself in him, 173. There is with wives a sixth sense, which is +the sense of all the delights of the conjugial love of the husband, and +this sense is in the palms of the hands, 155*. Conjugial love resides +with chaste wives, but still their love depends on the husband's, 216*. +Wives love the bonds of marriage if the men do, 217. Wives seated on a +bed of roses, 293. In a rosary, 294. Acts which certain wives employ to +subject their husbands to their own authority, 292. See _Woman, Married +Partners_. + +WILL, the, is the receptacle of love, for what a man loves that he +wills, 347. Will principle, considered in itself, is nothing but an +affect and effect of some love, 461. Whoever conjoins to himself the +will of a man, conjoins to himself the whole man, 196. The will acts by +the body, wherefore, if the will were to be taken away, action would be +instantly at a stand, 494. + +WILL and UNDERSTANDING.--The will is the man himself, and the +understanding is the man as grounded in the will, 490. The life of man +essentially is his will, and formally is his understanding, 493. The +will is the receptacle of good, and the understanding is the receptacle +of truth, 121. Love, charity, and affection, belong to the will, and +perception and thought to the understanding, 121. All things which are +done by a man are done from his will and understanding, and without +these acting principles a man would not have either action or speech, +otherwise than as a machine, 527. Whoever conjoins to himself the will +of another, conjoins also to himself his understanding, 196. The +understanding is not so constant in its thoughts as the will is in its +affections, 221. He that does not discriminate between will and +understanding, cannot discriminate between evils and goods. 490. The +will alone of itself acts nothing, but whatever it acts, it acts by the +understanding, and the understanding alone of itself acts nothing, but +whatever it acts, it acts from the will, 490. With every man the +understanding is capable of being elevated according to knowledges, but +the will only by a life according to the truths of the church, 269. The +natural man can elevate his understanding into the light of heaven, and +think and discourse spiritually, but if the will at the same time does +not follow the understanding, he is still not elevated, for he does not +remain in that elevation, but in a short time he lets himself down to +his will, and there fixes his station, 347, 495. The will flows into the +understanding, but not the understanding into the will, yet the +understanding teaches what is good and evil, and consults with the will, +that out of those two principles it may choose, and do what is agreeable +to it, 490. The will of the wife conjoins itself with the understanding +of the man, and thence the understanding of the man with the will of the +wife, 159. In adultery of the reason, the understanding acts from +within, and the will from without, but in adultery of the will, the will +acts from within, and the understanding from without, 490. + +WISDOM is nothing but a form of love, 493. It is a principle of life, +130. Wisdom, considered in its fulness, is a principle, at the same +time, of knowledges, of reason, and of life, 130. What wisdom is as a +principle of life, 130, 293. Wisdom consists of truths, 84. The +understanding is the receptacle of wisdom, 400. The abode of wisdom is +in use, 18. Wisdom cannot exist with a man but by means of the love of +growing wise, 88. Wisdom with men is twofold, rational and moral; their +rational wisdom is of the understanding alone, and their moral wisdom is +of the understanding and life together, 163, 293. Rational wisdom +regards the truths and goods which appear inwardly in man, not as its +own, but as flowing in from the Lord, 102. Moral wisdom shuns evils and +falses as leprosies, especially the evils of lasciviousness, which +contaminate its conjugial love, 102. The things which relate to rational +wisdom constitute man's understanding, and those which relate to moral +wisdom constitute his will, 195. Wisdom of wives, 208. The perception, +which is the wisdom of the wife, is not communicable to the man, neither +is the rational wisdom of the man communicable to the wife, 168, 208. +The moral wisdom of the man is not communicable to women, so far as it +partakes of rational wisdom, 168. Wisdom and conjugial love are +inseparable companions, 98. The Lord provides conjugial love for those +who desire wisdom, and who consequently advance more and more into +wisdom, 98. There is no end to wisdom, 185. Temple of wisdom, 56. Sports +of wisdom, 182, 151*. See _Love and Wisdom_. + +WISE.--A wise one is not a wise one without a woman, or without love, a +wife being the love of a wise man's wisdom, 56. + +WOMAN, the, was created and born to become the love of the understanding +of a man, 55, 91. Woman was created out of the man, hence she has an +inclination to unite, and, as it were, reunite herself with the man, +173. Conjugial love is implanted in every woman from creation, 409. +Woman is actually formed into a wife, according to the description in +the book of creation, 193. In the universe nothing was created more +perfect than a woman of a beautiful countenance and becoming manners, +56. The woman receives from the man the truth of the church, 125. Woman, +by a peculiar property with which she is gifted from her birth, draws +back the internal affections into the inner recesses of her mind, 274. +Affection, application, manners, and form of woman, 91, 218. Women were +created by the Lord affections of the wisdom of men, 56. They are +created forms of the love of the understanding of men, 187. Women have +an interior perception of love, and men only an exterior, 47*. In +assemblies where the conversation of the men turns on subjects proper to +rational wisdom, women are silent, and listen only, the reason why, 165. +Intelligence of wisdom, 218. Women cannot enter into the duties proper +to men, 175. Difference between females, women, and wives, 199. See +_Wife_. + +WONDERS conspicuous in eggs, 416. + +WOOD signifies natural good, 77. Woods of palm-trees, and of rose-trees, +77. + +WORD, the ancient, at this day is lost, and is only reserved in Great +Tartary, 77. The historical books of this Word are called the Wars of +Jehovah, and the prophetic books The Enunciations, 77. + +WORD, the, with the most ancient, and with the ancient people, 77. + +WORD, the, is the Lord, 516. In every thing of the Word there is the +marriage of good and truth, 516. The Word is the medium of conjunction +of the Lord with man, and of man with the Lord, 128. In its essence it +is divine truth united to divine good, and divine good united to divine +truth, 128. It is the perfect marriage of good and truth, 128. In every +part of the Word there is a spiritual sense corresponding to the natural +sense, and by means of the former sense the men of the church have +conjunction with the Lord, and consociation with angels, 532. The +sanctity of the Word resides in this sense, 5-32. While man reads the +Word, and collects truths out of it, the Lord adjoins good, 128. + +WORKHOUSES, infernal, 264. See also 54, 80, 461. + +WORKS are good or bad, according as they proceed from an upright will +and thought, or from a depraved will and thought, whatever may be their +appearance in externals, 527. Good works are uses, 10. + +WORLD OF SPIRITS, the, is intermediate between heaven and hell, and +there the good are prepared for heaven, and the wicked for hell, 48*, +436, 461, 477. It is in the world of spirits that all men are first +collected after their departure out of the natural world, 2, 477. The +good are there prepared for heaven, and the wicked for hell; and after +such preparation, they discover ways open for them to societies of their +like, with whom they are to live eternally, 10, 477. + +WORLD, the natural, subsists from its sun, which is pure fire, 380. +There is not anything in the natural world which is not also in the +spiritual world, 182, 207. In the natural world, almost all are capable +of being joined together as to external affections, but not as to +internal affections, if these disagree and appear, 272. + +WORLD, the spiritual, subsists from its sun, which is pure love, as the +natural world subsists from its sun, 380. In the spiritual world there +are not spaces, but appearances of spaces, and these appearances are +according to the states of life of the inhabitants, 50. All things there +appear according to correspondences, 76. All who, from the beginning of +creation have departed by death out of the natural world, are in the +spiritual world, and as to their loves, resemble what they were when +alive in the natural world, and continue such to eternity, 73. In the +spiritual world there are all such things there as there are on earth, +and those things in the heavens are infinitely more perfect, 182. + +_Obs._--The spiritual world in general comprehends heaven, the world of +spirits, and hell. + +WORMS.--Wonders concerning them, 418. Silk-worms, 420. + +WORSHIP, the, of God in heaven returns at stated periods, and lasts +about two hours, 23. + +WRATH.--If love, especially the ruling love, be touched, there ensues an +emotion of the mind (_animus_); if the touch hurts, there ensues wrath, +358. + +WRITERS.--The most ancient writers, whose works remain to us, do not go +back beyond the iron age, 73. See _Writings_. + +WRITINGS, the, of the most ancient and of the ancient people are not +extant: the writings which exist are those of authors who lived after +the ages of gold, silver, and iron, 73. Writings of some learned +authoresses, examined in the spiritual world in the presence of those +authoresses, 175. The writings, which proceed from ingenuity and wit, on +account of the elegance and neatness of the style in which they are +written, have the appearance of sublimity and erudition, but only in the +eyes of those who call all ingenuity by the name of wisdom, 175. Writing +in the heavens, 182, 326. + +XENOPHON, 151*. + +YOUTH.--In heaven, all are in the flower of youth, and continue therein +to eternity, 250. All who come into heaven return into their vernal +youth, and into the powers appertaining to that age, and thus continue +to eternity, 44. Infants in heaven do not grow up beyond their first +age, and there they stop, and remain therein to eternity, 411, 444; and +that when they attain the stature which is common to youths of eighteen +years old in the world, and to virgins of fifteen, 444. + +YOUTH.--In heaven they remain forever in state of youth, 355. See _Age_. + +YOUTH, A.--The state of marriage of a youth with a widow, 322. How a +youth formed into a husband, 199. + +YOUTHFUL.--With men, the youthful principle is changed into that of a +husband, 199. + +ZEAL is of love, 358. Zeal is a spiritual burning or flame, 359. Zeal is +not the highest degree of love, but it is burning love, 358. The quality +of a man's zeal is according to the quality of his love, 362. There are +the zeal of a good love and the zeal of an evil love, 362. These two +zeals are alike in externals, but altogether unlike in internals, 363. +The zeal of a good love in its internals contains a hidden store of love +and friendship; but the zeal of an evil love in its internals contains a +hidden store of hatred and revenge, 365. The zeal of conjugial love is +called jealousy, 367. Wives are, as it were, burning zeals for the +preservation of friendship and conjugial confidence, 155*. + +ZEALOUS (_Zelotes_).--Why Jehovah in the Word is called zealous, 366. + + + + + +End of the Project Gutenberg EBook of The Delights of Wisdom Pertaining to +Conjugial Love, by Emanuel Swedenborg + +*** END OF THE PROJECT GUTENBERG EBOOK 11248 *** |