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diff --git a/11248-h/11248-h.htm b/11248-h/11248-h.htm new file mode 100644 index 0000000..041e917 --- /dev/null +++ b/11248-h/11248-h.htm @@ -0,0 +1,25060 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml"> +<head> +<meta name="generator" content= +"HTML Tidy for Solaris (vers 1st October 2003), see www.w3.org" /> +<meta http-equiv="Content-Type" content= +"text/html; charset=UTF-8" /> +<title>The Delights of Wisdom Pertaining to Conjugial Love.</title> + +<style type="text/css"> + /*<![CDATA[*/ + <!-- +body {margin-left: 10%; margin-right: 10%;} +p {text-align: justify;} +h1,h2,h3,h4,h5,h6 {text-align: center;} + +hr {text-align: center; width: 50%;} +html>body hr {margin-right: 25%; margin-left: 25%; width: 50%;} +html>body hr.full {margin-right: 0%; margin-left: 0%; width: 100%;} + +.note, .footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + + --> + /*]]>*/ +</style> +</head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 11248 ***</div> + +<h1>The Delights of Wisdom Pertaining to Conjugial Love</h1> +<h1>To Which is Added The Pleasures of Insanity Pertaining To +Scortatory Love</h1> +<center><b>By Emanuel Swedenborg</b></center> +<center><i>A Swede</i></center> +<center><i>Being a translation of his work</i></center> +<center>"Delitiæ Sapientiæ de Amore Conjugiali; post +quas sequuntur Voluptates Insaniæ de Amore Scortatorio" +(Amstelodami 1768)</center> +<center>1892</center> +<hr /> +<h2>CONTENTS</h2> +<p><a href="#book1">The Delights of Wisdom</a></p> +<p><a href="#book2">Adulterous Love and its Sinful +Pleasures</a></p> +<p><a href="#index">Index</a></p> +<hr /> +<a name="book1" id="book1"></a> +<h2>PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND +NUPTIALS THERE.</h2> +<a name="p1" id="p1"></a> +<p>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."</p> +<a name="p2" id="p2"></a> +<p>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.</p> +<a name="p3" id="p3"></a> +<p>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.</p> +<a name="p4" id="p4"></a> +<p>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."</p> +<a name="p5" id="p5"></a> +<p>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 (<i>mentes</i>) of +the angels are exhilarated, their minds (<i>animi</i>) 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.</p> +<a name="p6" id="p6"></a> +<p>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.</p> +<p>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."</p> +<a name="p7" id="p7"></a> +<p>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 <i>aura</i> 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.</p> +<p>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 +<i>aura</i> of phantasy was dispersed, and a bright cloud, +containing the <i>aura</i> of wisdom encompassed them, and thus +they were presently restored to their sober senses.</p> +<a name="p8" id="p8"></a> +<p>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."</p> +<a name="p9" id="p9"></a> +<p>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, <i>Herein is my Father glorified, that ye bring forth much +fruit; so shall ye be my disciples</i>, 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.</p> +<a name="p10" id="p10"></a> +<p>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 +(<i>animus</i>) 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 +(<i>mens</i>) 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."</p> +<p>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."</p> +<a name="p12" id="p12"></a> +<p>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."</p> +<a name="p13" id="p13"></a> +<p>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.</p> +<a name="p14" id="p14"></a> +<p>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.</p> +<p>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.</p> +<a name="p16" id="p16"></a> +<p>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.</p> +<a name="p17" id="p17"></a> +<p>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."</p> +<a name="p18" id="p18"></a> +<p>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.</p> +<a name="p19" id="p19"></a> +<p>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."</p> +<a name="p20" id="p20"></a> +<p>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, +"<i>Accept these pledges</i>;" 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.</p> +<a name="p21" id="p21"></a> +<p>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: '<i>These are those who were not defiled with women; +for they are Virgins: and they follow the Lamb whithersoever he +goeth</i>,' 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: '<i>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</i>.' 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."</p> +<a name="p22" id="p22"></a> +<p>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?"</p> +<a name="p23" id="p23"></a> +<p>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."</p> +<a name="p24" id="p24"></a> +<p>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.</p> +<p>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.</p> +<p>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?"</p> +<a name="c-marriage-heaven" id="c-marriage-heaven"></a> +<center>ON MARRIAGES IN HEAVEN.</center> +<a name="p27" id="p27"></a> +<p>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. <i>A man +(homo) lives a man after death.</i> II. <i>In this case a male is a +male, and a female a female.</i> III. <i>Every one's peculiar love +remains with him after death.</i> IV. <i>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.</i> V. <i>These things fully confirmed by ocular +demonstration.</i> VI. <i>Consequently that there are marriages in +the heavens.</i> VII. <i>Spiritual nuptials are to be understood by +the Lord's words, where he says, that after the resurrection they +are not given in marriage.</i> We will now give an explanation of +these propositions in their order.</p> +<a name="p28" id="p28"></a> +<p>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, <i>That all the dead rise again; and that God is +not the God of the dead but of the living</i>, 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 (<i>in quodam pu seu ubi</i>)?" 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?</p> +<a name="p29" id="p29"></a> +<p>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 +<i>limbo</i> 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.</p> +<a name="p30" id="p30"></a> +<p>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.</p> +<a name="p31" id="p31"></a> +<p>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 +<i>vice versa</i>, 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.</p> +<a name="p32" id="p32"></a> +<p>32. II. IN THIS CASE A MALE IS A MALE, AND A FEMALE A FEMALE. +Since a man (<i>homo</i>) 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: +<i>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</i>, chap. ii. 21-23: the signification of a rib and of flesh +will be shewn elsewhere.</p> +<a name="p33" id="p33"></a> +<p>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.</p> +<a name="p34" id="p34"></a> +<p>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 <i>vice +versa</i>; 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 (<i>hominis</i>), 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.</p> +<a name="p35" id="p35"></a> +<p>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.</p> +<a name="p36" id="p36"></a> +<p>36. The reason why every one's peculiar love remains with him +after death, is, because, as was said just above, n. <a href= +"#p34">34</a>, love is a man's (<i>hominis</i>) 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 <i>esse</i> or essence of a man's +life, and that thought is the <i>existere</i> 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.</p> +<a name="p37" id="p37"></a> +<p>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 (<i>homo</i>) 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 (<i>homo</i>) 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 (<i>homines</i>) after death.</p> +<a name="p38" id="p38"></a> +<p>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.</p> +<a name="p39" id="p39"></a> +<p>39. V. THESE THINGS FULLY CONFIRMED BY OCULAR DEMONSTRATION. +That a man (<i>homo</i>) 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 (<i>homo</i>) +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.</p> +<p>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.</p> +<a name="p41" id="p41"></a> +<p>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, <i>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</i>, Luke xx. 27-38, Matt. xxii. +22-32; Mark xii. 18-27. By these words the Lord taught two things; +first, that a man (<i>homo</i>) 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, <i>God is not +the God of the dead, but of the living</i>, 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, "<i>Those who shall be +accounted worthy to attain to another generation, neither marry nor +are given in marriage</i>." That none other than spiritual nuptials +are here meant, is very evident from the words which immediately +follow—"<i>neither can they die any more; because they are +like unto the angels, and are the sons of God, being sons of the +resurrection</i>." 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, "<i>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</i>". The latter are also called by the Lord "<i>sons of +nuptials</i>" Matt, ix. 15; Mark ii. 19; and in this place, +<i>angels, sons of God, and sons of the resurrection</i>. 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: <i>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</i>. Matt. xxii. +2-14. <i>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)</i>, Matt. xxv. 1, and the following +verses. That the Lord here meant himself, is evident from verse 13, +where it is said, <i>Watch ye; because ye know not the day and hour +in which the Son of Man will come</i>: also from the Revelation, +<i>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</i>, 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.</p> +<hr /> +<a name="p42" id="p42"></a> +<p>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.</p> +<a name="p43" id="p43"></a> +<p>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."</p> +<a name="p44" id="p44"></a> +<p>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 +<i>your</i> 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."</p> +<hr /> +<a name="c-death" id="c-death"></a> +<center>ON THE STATE OF MARRIED PARTNERS AFTER DEATH.</center> +<a name="p45" id="p45"></a> +<p>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. <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.</i> II. <i>The same is true of conjugial love.</i> III. +<i>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.</i> IV. <i>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.</i> V. <i>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.</i> VI. <i>In this case there is given to the man a suitable +wife, and to the woman a suitable husband.</i> VII. <i>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.</i> VIII. <i>This is the case +with those who go to heaven; but it is otherwise with those who go +to hell.</i> We now proceed to an explanation of these +propositions, by which they may be illustrated and confirmed.</p> +<a name="p46" id="p46"></a> +<p>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 <i>esse</i> 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 <i>esse</i> 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.</p> +<p>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.</p> +<a name="p48" id="p48"></a> +<p>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.</p> +<p>[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.]</p> +<a name="p47p" id="p47p"></a> +<p>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 (<i>homo</i>) 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.</p> +<a name="p48p" id="p48p"></a> +<p>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 (<i>homo</i>) +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.</p> +<a name="p49" id="p49"></a> +<p>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.</p> +<a name="p50" id="p50"></a> +<p>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 +"<i>They are no longer two, but one flesh</i>." 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.</p> +<a name="p51" id="p51"></a> +<p>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. <a href="#p44">44</a>. 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.</p> +<a name="p52" id="p52"></a> +<p>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 (<i>homo</i>) 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.</p> +<a name="p53" id="p53"></a> +<p>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.</p> +<a name="p54" id="p54"></a> +<p>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.</p> +<hr /> +<a name="p55" id="p55"></a> +<p>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.</p> +<a name="p56" id="p56"></a> +<p>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.</p> +<hr /> +<a name="c-truly-conjugial" id="c-truly-conjugial"></a> +<center>ON LOVE TRULY CONJUGIAL.</center> +<a name="p57" id="p57"></a> +<p>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. <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.</i> II. <i>This love +originates in the marriage of good and truth.</i> III. <i>There is +a correspondence of this love with the marriage of the Lord and the +church.</i> IV. <i>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.</i> V. <i>It is also the foundation love of all celestial +and spiritual loves, and thence of all natural loves.</i> VI. +<i>Into this love are collected all joys and delights from first to +last.</i> VII. <i>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.</i> VIII. <i>This love was the love +of loves with the ancients, who lived in the golden, silver, and +copper ages; but afterwards it successively departed.</i> We now +proceed to the explanation of each article.</p> +<a name="p58" id="p58"></a> +<p>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?</p> +<a name="p59" id="p59"></a> +<p>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.</p> +<a name="p60" id="p60"></a> +<p>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.</p> +<a name="p61" id="p61"></a> +<p>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.</p> +<a name="p62" id="p62"></a> +<p>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.</p> +<a name="p63" id="p63"></a> +<p>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.</p> +<a name="p64" id="p64"></a> +<p>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.</p> +<a name="p65" id="p65"></a> +<p>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. <a href="#p51">51</a>, <a href="#p52">52</a>.</p> +<a name="p66" id="p66"></a> +<p>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.</p> +<a name="p67" id="p67"></a> +<p>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.</p> +<a name="p68" id="p68"></a> +<p>68. VI. INTO THIS LOVE ARE COLLECTED ALL JOYS AND DELIGHTS FROM +FIRST TO LAST. All delights whatever, of which a man (<i>homo</i>) +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?</p> +<a name="p69" id="p69"></a> +<p>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. +<a href="#p58">58</a>, <a href="#p59">59</a>; 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.</p> +<a name="p70" id="p70"></a> +<p>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. +<a href="#p60">60</a> and <a href="#p62">62</a>. 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 (<i>homo</i>) +is according to the state of the church with him, will also be seen +in those chapters.</p> +<a name="p71" id="p71"></a> +<p>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. <a href="#p64">64</a>; 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. <a href= +"#p65">65-67</a>. 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. <a href= +"#p10">10</a>.</p> +<a name="p72" id="p72"></a> +<p>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 (<i>homo</i>) 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.</p> +<a name="p73" id="p73"></a> +<p>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 +<i>sophi</i> 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.</p> +<hr /> +<p>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.</p> +<a name="p75" id="p75"></a> +<p>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.</p> +<a name="p76" id="p76"></a> +<p>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 +(<i>homines</i>), 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.</p> +<a name="p77" id="p77"></a> +<p>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.</p> +<a name="p78" id="p78"></a> +<p>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 (<i>homo</i>) 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 (<i>homo</i>) 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 (<i>homo</i>) 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."</p> +<a name="p79" id="p79"></a> +<p>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: '<i>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</i>, +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 (<i>homines</i>) 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 <i>vice versa</i>. 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 +<i>seventh</i> 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."</p> +<a name="p80" id="p80"></a> +<p>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 '<i>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</i>,' 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."</p> +<a name="p81" id="p81"></a> +<p>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, '<i>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</i>.' +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>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</i>,' Dan. vii. +13, 14. They are further celebrating the Lord from these words in +the Revelation: '<i>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</i>,' 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>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</i>,' Rev. xxi. 1, 2, 9, 10: also these words, 'I +JESUS <i>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</i>,' 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; '<i>Let all +flesh know that I, JEHOVAH, AM THY SAVIOUR AND THY REDEEMER</i>,' +Isaiah xlix. 26. '<i>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</i>,' Isaiah xliv. 6. '<i>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</i>.' Isaiah xxv. +9. '<i>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</i>,' Isaiah xl. 3, 10, 11. +'<i>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</i>,' Isaiah ix. 6. '<i>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</i>,' Jeremiah xxiii. +5, 6; chap, xxxiii. 15, 16. '<i>JEHOVAH ZEBAOTH is his name, and +THY REDEEMER the holy one of Israel: THE GOD OF THE WHOLE EARTH +SHALL HE BE CALLED</i>,' 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.</p> +<a name="p82" id="p82"></a> +<p>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.</p> +<hr /> +<a name="c-marriage-good" id="c-marriage-good"></a> +<center>ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE +OF GOOD AND TRUTH.</center> +<a name="p83" id="p83"></a> +<p>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 +(<i>homo</i>), 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. +<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.</i> II. <i>There is neither solitary good nor +solitary truth, but in all cases they are conjoined.</i> III. +<i>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.</i> IV. <i>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).</i> V. <i>From the +influx of the marriage of good and truth from the Lord, the love of +the sex and conjugial love are derived.</i> VI. <i>The love of the +sex belongs to the external or natural man, and hence it is common +to every animal.</i> VII. <i>But conjugial love belongs to the +internal or spiritual man; and hence this love is peculiar to +man.</i> VIII. <i>With man conjugial love is in the love of the sex +as a gem in its matrix.</i> IX. <i>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.</i> X. <i>During the implantation +of conjugial love, the love of the sex inverts itself and becomes +the chaste love of the sex.</i> XI. <i>The male and the female were +created to be the essential form of the marriage of good and +truth.</i> XII. <i>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.</i> We will now proceed +to the explanation.</p> +<a name="p84" id="p84"></a> +<p>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.</p> +<a name="p85" id="p85"></a> +<p>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.</p> +<a name="p86" id="p86"></a> +<p>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.</p> +<a name="p87" id="p87"></a> +<p>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 <i>good</i> 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. <a href="#p84">84</a>, <a href= +"#p85">85</a>. 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 <i>esse</i>; and truth is that by which the essence is +formed and the <i>esse</i> exists. Again in a man (<i>homo</i>) +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.</p> +<a name="p88" id="p88"></a> +<p>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. <a href= +"#p84">84</a>. 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. <a href="#p32">32</a>, <a href= +"#p33">33</a>, and in the preliminary MEMORABLE RELATION, n. +<a href="#p20">20</a>. 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.</p> +<a name="p89" id="p89"></a> +<p>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.</p> +<a name="p90" id="p90"></a> +<p>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. <a href= +"#p84">84-86</a>: 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. <a href= +"#p33">33</a>. 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.</p> +<a name="p91" id="p91"></a> +<p>91. But that the female is born to be a subject of the will +(<i>ut sit voluntaria</i>), 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. <a href="#p88">88</a>, +<a href="#p89">89</a>,) 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 (<i>vir</i>) cannot be loved merely on +account of his form, in that he appears as a man (<i>homo</i>), 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.</p> +<a name="p92" id="p92"></a> +<p>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. <a href= +"#p84">84-87</a>: 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. <a href="#p86">86</a>, 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.</p> +<p>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.</p> +<a name="p94" id="p94"></a> +<p>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. <a href="#p130">130</a>. 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.</p> +<a name="p95" id="p95"></a> +<p>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.</p> +<a name="p96" id="p96"></a> +<p>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.</p> +<p>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. <a href= +"#p94">94</a>, <a href="#p95">95</a>,—that the love of the +sex belongs to the external or natural man, and conjugial love to +the internal or spiritual man.</p> +<a name="p98" id="p98"></a> +<p>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.</p> +<a name="p99" id="p99"></a> +<p>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. <a href="#p44">44</a> and +<a href="#p55">55</a>.</p> +<a name="p100" id="p100"></a> +<p>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. <a href="#p88">88</a>; 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.</p> +<a name="p101" id="p101"></a> +<p>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.</p> +<a name="p102" id="p102"></a> +<p>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."</p> +<hr /> +<a name="p103" id="p103"></a> +<p>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."</p> +<p>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 +(<i>Hispani</i>), 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.</p> +<a name="p104" id="p104"></a> +<p>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.</p> +<a name="p105" id="p105"></a> +<p>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!"</p> +<a name="p106" id="p106"></a> +<p>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."</p> +<a name="p107" id="p107"></a> +<p>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.</p> +<a name="p108" id="p108"></a> +<p>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.</p> +<a name="p109" id="p109"></a> +<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.</p> +<a name="p110" id="p110"></a> +<p>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.</p> +<a name="p111" id="p111"></a> +<p>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 +<i>Delphos</i>. 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.</p> +<a name="p112" id="p112"></a> +<p>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 (<i>homines</i>) as it were +one man (<i>homo</i>); which is meant by becoming one flesh. That +this love was inspired at creation, is plain from these words in +the book of creation, '<i>And a man shall leave father and mother, +and shall cleave to his wife; and they shall be one flesh</i>,' +Gen. ii. 24. That it can be inspired into Christians, is evident +from these words, '<i>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</i>,' 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.</p> +<p>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."</p> +<a name="p114" id="p114"></a> +<p>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.</p> +<a name="p115" id="p115"></a> +<p>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, +<i>The marriage of good and truth</i>; 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 +<i>esse</i> of his substance is divine good, and its +<i>existere</i> 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, +"<i>Yes, we also comprehend what has been spoken</i>;" 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, "<i>It is not +so</i>." 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.</p> +<a name="c-marriage-lord" id="c-marriage-lord"></a> +<hr /> +<center>ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS +CORRESPONDENCE.</center> +<a name="p116" id="p116"></a> +<p>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. <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.</i> +II. <i>The Lord is also called a Father, and the church, a +mother.</i> III. <i>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.</i> IV. +<i>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.</i> V. <i>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.</i> VI. <i>The husband does not represent the Lord and the +wife the church; because both together, the husband and the wife, +constitute the church.</i> VII. <i>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.</i> VIII. <i>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.</i> IX. <i>The Word is the medium of conjunction, because it +is from the Lord, and therefore is the Lord.</i> X. <i>The church +is from the Lord, and exists with those who come to him, and live +according to his precepts.</i> XI. <i>Conjugial love is according +to the state of the church, because it is according to the state of +wisdom with man (homo).</i> XII. <i>And as the church is from the +Lord, conjugial love is also from him.</i> We proceed to the +explanation of each article.</p> +<a name="p117" id="p117"></a> +<p>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: "<i>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</i>," John iii. 29: this was spoken by John the +Baptist concerning the Lord. "<i>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</i>," Matt ix. 15; Mark ii. 19, 20; Luke v. +34, 35. "<i>I saw the holy city, New Jerusalem, prepared as a BRIDE +adorned for HER HUSBAND</i>," Rev. xxi. 2. The New Jerusalem +signifies the New Church of the Lord, as may be seen in the +APOCALYPSE REVEALED, n. 880, 881. "<i>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</i>," Rev. xxi. 9, 10. "<i>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</i>," 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.</p> +<a name="p118" id="p118"></a> +<p>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: "<i>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</i>," Isaiah ix. 6. "<i>Thou, +JEHOVAH, art OUR FATHER, our REDEEMER; thy name is from an +age</i>," Isaiah lxiii. 16. Again, "<i>Jesus said, He that seeth +ME, seeth the FATHER that sent ME</i>," John xii. 45. "<i>If ye +have known ME, ye have known my FATHER also; and henceforth ye have +known him, and have seen him</i>," John xiv. 7. "<i>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</i>?" John +xiv. 8, 9. "<i>Jesus said, The FATHER and I are one</i>," John x. +30. "<i>All things that the FATHER hath are MINE</i>," John xvi. +15; chap. xvii. 10. "<i>The FATHER is in ME, and I IN THE +FATHER</i>," 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.</p> +<a name="p119" id="p119"></a> +<p>119. The church is called a mother, as appears from the +following passages: "<i>Jehovah said, Contend with YOUR MOTHER: she +is not MY WIFE, and I am not her HUSBAND</i>." Hosea ii. 2, 5. +"<i>Thou art thy MOTHER'S daughter, that loatheth her HUSBAND</i>," +Ezek. xvi. 45. "<i>Where is the hill of thy MOTHER'S divorcement, +whom I have put away</i>?" Isaiah l. 1. "<i>Thy MOTHER was like a +vine planted by the waters, bearing fruit</i>," Ezek. xix. 10; +speaking of the Jewish church. "<i>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</i>," Luke viii. 21; Matt. xii. 49, 50; +Mark iii. 33-35: the Lord's disciples means the church. "<i>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</i>," 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.</p> +<a name="p120" id="p120"></a> +<p>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.</p> +<a name="p121" id="p121"></a> +<p>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.</p> +<a name="p122" id="p122"></a> +<p>122. V. FROM THE MARRIAGE OF GOOD AND TRUTH, WHICH PROCEEDS FROM +THE LORD IN THE WAY OF INFLUX, MAN (<i>homo</i>) 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 (<i>homo</i>), 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.</p> +<a name="p123" id="p123"></a> +<p>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.</p> +<a name="p124" id="p124"></a> +<p>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.</p> +<a name="p125" id="p125"></a> +<p>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 (<i>homo</i>), the man (<i>vir</i>) 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 <i>vice +versa</i>, 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. <a href= +"#p21">21</a>.</p> +<a name="p126" id="p126"></a> +<p>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.</p> +<a name="p127" id="p127"></a> +<p>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 +<a href="#p132">MEMORABLE RELATION</a> 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 +(<i>homo</i>) 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 +<a href="#p132">MEMORABLE RELATIONS</a> which follow.</p> +<a name="p128" id="p128"></a> +<p>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 (<i>homo</i>), 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.</p> +<a name="p129" id="p129"></a> +<p>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, "<i>which was with God, and which was +God, from which men have life and light, and which was made +flesh</i>," 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, +"<i>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</i>," John XIV. +21-24. Love is conjunction; and conjunction with the Lord is the +church.</p> +<a name="p130" id="p130"></a> +<p>130. XI. CONJUGIAL LOVE IS ACCORDING TO THE STATE OF THE CHURCH, +BECAUSE IT IS ACCORDING TO THE STATE OF WISDOM WITH MAN +(<i>homo</i>). 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. <a href="#p163">163-165</a>.</p> +<a name="p131" id="p131"></a> +<p>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.</p> +<hr /> +<a name="p132" id="p132"></a> +<p>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 (<i>homo</i>) 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.</p> +<p>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, "<i>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</i>," Gen. i. 26, +27. "<i>In the day that God created man, into the LIKENESS OF GOD +made he him</i>," 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, '<i>Jehovah God breathed into +Adam's nostril the soul of LIVES; and man became a living +soul</i>,' 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, '<i>Behold the man is as one of us, +knowing good and evil</i>,' 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."</p> +<a name="p133" id="p133"></a> +<p>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.</p> +<a name="p134" id="p134"></a> +<p>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."</p> +<a name="p135" id="p135"></a> +<p>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, '<i>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</i>,' 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."</p> +<p>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.</p> +<a name="p137" id="p137"></a> +<p>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 <i>vice versa</i>, 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 (<i>homines</i>) 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.</p> +<hr /> +<a name="c-chaste" id="c-chaste"></a> +<center>ON THE CHASTE PRINCIPLE AND THE NON-CHASTE.</center> +<a name="p138" id="p138"></a> +<p>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 <a href="#book2">ADULTEROUS LOVE AND ITS SINFUL +PLEASURES</a>, 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. <i>The chaste principle and the non-chaste +are predicated only of marriages and of such things as relate to +marriages.</i> II. <i>The chaste principle is predicated only of +monogamical marriages, or of the marriage of one man with one +wife.</i> III. <i>The Christian conjugial principle alone is +chaste.</i> IV. <i>Love truly conjugial is essential chastity.</i> +V. <i>All the delights of love truly conjugial, even the ultimate, +are chaste.</i> VI. <i>With those who are made spiritual by the +Lord, conjugial love is more and more purified and rendered +chaste.</i> VII. <i>The chastity of marriage exists by a total +renunciation of whoredoms from a principle of religion.</i> VIII. +<i>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.</i> IX. <i>Chastity cannot be predicated of eunuchs so +born, or of eunuchs so made.</i> X. <i>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.</i> XI. <i>Chastity cannot be predicated +of those who abstain from adulteries only for various external +reasons.</i> XII. <i>Chastity cannot be predicated of those who +believe marriages to be unchaste.</i> XIII. <i>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.</i> XIV. <i>A state of marriage is to be +preferred to a state of celibacy.</i> We will now proceed to an +explanation of each article.</p> +<a name="p139" id="p139"></a> +<p>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.</p> +<a name="p140" id="p140"></a> +<p>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."</p> +<a name="p141" id="p141"></a> +<p>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 <a href= +"#c-polygamy">POLYGAMY</a>.</p> +<a name="p142" id="p142"></a> +<p>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 (<i>homo</i>), and because the state of the +church is from the Lord, as has been shewn in the foregoing +section, n. <a href="#p130">130</a>, <a href="#p131">131</a>, 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 <a href="#c-polygamy">POLYGAMY</a>.</p> +<a name="p143" id="p143"></a> +<p>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 (<i>homo</i>). 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. <a href= +"#p146">146</a>.</p> +<a name="p144" id="p144"></a> +<p>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. <a href= +"#p69">69</a>: and also in the MEMORABLE RELATIONS, especially +those which follow.</p> +<a name="p145" id="p145"></a> +<p>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 (<i>homo</i>) 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. <a href="#p130">130</a>; and +in proportion as this is effected, in the same proportion his mind +is elevated into a superior <i>aura</i>, 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. <a href="#p137">137</a>.</p> +<a name="p146" id="p146"></a> +<p>146. It is however to be observed, that there is no conjugial +love altogether chaste or pure either with men (<i>homines</i>) 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. <a href="#p71">71</a>.</p> +<a name="p147" id="p147"></a> +<p>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 <i>vice +versa</i>; 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.</p> +<a name="p148" id="p148"></a> +<p>148. There is implanted in every man (<i>homo</i>) 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.</p> +<a name="p149" id="p149"></a> +<p>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 (<i>homo</i>) 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. <a href="#p130">130</a>. More on this subject +may be seen in the exposition of <a href="#p151">article +XI</a>.</p> +<p>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. +<a href="#p139">139</a>; 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.</p> +<a name="p151" id="p151"></a> +<p>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.</p> +<a name="p152" id="p152"></a> +<p>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,—<a href="#book2">ADULTEROUS LOVE AND ITS SINFUL +PLEASURES</a>.</p> +<a name="p153" id="p153"></a> +<p>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 (<i>homo</i>), 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, +"<i>That whosoever looketh upon another's woman, so as to lust +after her, hath already committed adultery with her in his +heart</i>," 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.</p> +<p>154. XII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO BELIEVE +MARRIAGES TO BE UNCHASTE. These, like the persons spoken of just +above, n. <a href="#p152">152</a>, 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.</p> +<a name="p155" id="p155"></a> +<p>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.</p> +<a name="p156" id="p156"></a> +<p>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 (<i>homo</i>); 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 <i>who +make themselves eunuchs for the kingdom of heaven's sake</i>, 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.</p> +<hr /> +<p>[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.]</p> +<a name="p151p" id="p151p"></a> +<p>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. <a href="#p132">132</a>), 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 <i>sophi</i> 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 <i>sophi</i> 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 +<i>sophi</i>, 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 <i>sophi</i> 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 +<i>sophi</i> 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.</p> +<a name="p152p" id="p152p"></a> +<p>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."</p> +<a name="p153p" id="p153p"></a> +<p>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?</p> +<p>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.</p> +<a name="p155p" id="p155p"></a> +<p>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 (<i>vir</i>)" 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 (<i>mentium</i>), all the joys and delights of their +minds (<i>animarum</i>) 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.</p> +<hr /> +<a name="c-conjunction" id="c-conjunction"></a> +<center>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.</center> +<a name="p156p" id="p156p"></a> +<p>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, "<i>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</i>," chap. +ii. 22-24. The Lord also says in Matthew, "<i>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</i>," chap. +xix. 4-6. From this it is evident, that the woman was created out +of the man (<i>vir</i>), and that each has an inclination and +faculty to reunite themselves into a one. That such reunion means +into one man (<i>homo</i>), is also evident from the book of +creation, where both together are called man (<i>homo</i>); for it +is written, "<i>In the day that God created man (homo), he created +them a male and a female, and called their name Man (homo)</i>," +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 (<i>vir</i>) 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 (<i>homo</i>), +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. <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.</i> II. <i>Conjugial love conjoins two souls, and +thence two minds into a one.</i> III. <i>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.</i> IV. <i>The inclination to unite the man to herself is +constant and perpetual with the wife; but is inconstant and +alternate with the man.</i> V. <i>Conjunction is inspired into the +man from the wife according to her love, and is received by the man +according to his wisdom.</i> VI. <i>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.</i> VII. <i>The conjunction of the wife +with the rational wisdom of the husband is effected from within, +but with this moral wisdom from without.</i> VIII. <i>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.</i> IX. <i>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.</i> X. <i>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.</i> XI. +<i>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.</i> XII. <i>The wife +conjoins herself to the man, by applications to the desires of his +will.</i> XIII. <i>The wife is conjoined to her husband by the +sphere of her life flowing from the love of him.</i> XIV. <i>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.</i> XV. <i>Thus the wife receives in herself the +image of her husband, and thence perceives, sees, and is sensible +of, his affections.</i> XVI. <i>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.</i> XVII. +<i>These duties, also, according to mutual aid, conjoin the two +into a one, and at the same time constitute one house.</i> XVIII. +<i>Married partners, according to these conjunctions, become one +man (homo) more and more.</i> XIX. <i>Those who are principled in +love truly conjugial, are sensible of their being a united man, and +as it were one flesh.</i> XX. <i>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.</i> XXI. <i>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.</i> XXII. <i>These things can only exist in the +marriage of one man with one wife.</i> We proceed now to the +explanation of these articles.</p> +<p>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 <i>vice +versa</i>. 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.</p> +<a name="p158" id="p158"></a> +<p>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.</p> +<a name="p159" id="p159"></a> +<p>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.</p> +<a name="p160" id="p160"></a> +<p>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.</p> +<a name="p161" id="p161"></a> +<p>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 <a href="#c-coldness">ON THE CAUSES OF COLDNESS, +SEPARATIONS, AND DIVORCES BETWEEN MARRIED PARTNERS</a>. 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.</p> +<a name="p162" id="p162"></a> +<p>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 <i>vice versa</i>.</p> +<a name="p163" id="p163"></a> +<p>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.</p> +<a name="p164" id="p164"></a> +<p>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.</p> +<a name="p165" id="p165"></a> +<p>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.</p> +<a name="p166" id="p166"></a> +<p>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 <a href= +"#p182">MEMORABLE RELATIONS</a> 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 +<a href="#p182">RELATIONS</a> will unfold this arcanum.</p> +<p>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 <a href="#c-coldness">ON THE CAUSES OF +COLDNESSES, SEPARATION, AND DIVORCES BETWEEN MARRIED PARTNERS</a>. +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.</p> +<a name="p168" id="p168"></a> +<p>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.</p> +<p>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. <a href= +"#p160">160</a>: 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 <a href= +"#p182">MEMORABLE RELATIONS</a> from the seven wives sitting in the +rose-garden, which are annexed to some of the following +chapters.</p> +<p>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.</p> +<a name="p171" id="p171"></a> +<p>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 (<i>homo</i>) 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 (<i>homo</i>), 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.</p> +<a name="p172" id="p172"></a> +<p>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 +(<i>homovir</i>) 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.</p> +<a name="p173" id="p173"></a> +<p>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 +(<i>unico suo</i>) 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 <a href="#p182">MEMORABLE RELATIONS</a> +which follow.</p> +<a name="p174" id="p174"></a> +<p>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.</p> +<a name="p175" id="p175"></a> +<p>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, "<i>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</i>." 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.</p> +<a name="p176" id="p176"></a> +<p>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 +<i>storge</i>, is well known. It is also well known, that these +duties, regarded in their distinction and conjunction, constitute +one house.</p> +<a name="p177" id="p177"></a> +<p>177. XVIII. MARRIED PARTNERS, ACCORDING TO THESE CONJUNCTIONS, +BECOME ONE MAN (homo) MORE AND MORE. This coincides with what is +contained in <a href="#p162">article VI</a>.; 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.</p> +<a name="p178" id="p178"></a> +<p>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.</p> +<a name="p179" id="p179"></a> +<p>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. +<a href="#p158">158</a>. 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.</p> +<a name="p180" id="p180"></a> +<p>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 (<i>homo</i>) +for the reception of those principles, the man (<i>vir</i>) 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 (<i>homines</i>) 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.</p> +<a name="p181" id="p181"></a> +<p>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.</p> +<hr /> +<a name="p182" id="p182"></a> +<p>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.</p> +<a name="p183" id="p183"></a> +<p>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 (<i>homo</i>), 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 (<i>homo</i>), but also are man; yea, what possibly +you will be surprised at, they propagate man; for in the seed of a +man (<i>vir</i>) 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.</p> +<hr /> +<a name="c-change" id="c-change"></a> +<center>ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH +MEN AND WOMEN BY MARRIAGE.</center> +<a name="p184" id="p184"></a> +<p>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. <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.</i> II. <i>In like manner a man's internal +form which is that of his spirit, is continually changing.</i> III. +<i>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.</i> IV. <i>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.</i> V. <i>With both men and women, +the states of life before marriage are different from what they are +afterwards.</i> VI. <i>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.</i> VII. <i>Marriage +also induces other forms in the souls and minds of married +partners.</i> VIII. <i>The woman is actually formed into a wife +according to the description in the book of creation.</i> IX. +<i>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.</i> X. <i>This formation on the part of the wife is affected +by the conjunction of her own will with the internal will of the +man.</i> XI. <i>The end herein is, that the will of both became +one, and that thus both may become one man (homo).</i> XII. <i>This +formation on the part of the wife is affected by an appropriation +of the affections of the husband.</i> XIII. <i>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.</i> XIV. <i>Thus a +maiden is formed into a wife, and a youth into a husband.</i> XV. +<i>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.</i> XVI. <i>Thus also +their forms are successively perfected and ennobled from +within.</i> XVII. <i>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.</i> XVIII. <i>The reason +of this is because the soul of the offspring is from the father and +its clothing from the mother.</i> We proceed to the explanation of +each article.</p> +<a name="p185" id="p185"></a> +<p>185. I. THE STATE OF A MAN'S (<i>homo</i>) 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 <i>in infinitum</i>; 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.</p> +<a name="p186" id="p186"></a> +<p>186. II. IN LIKE MANNER A MAN'S (<i>homo</i>) 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.</p> +<a name="p187" id="p187"></a> +<p>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. <a href= +"#p90">90</a>. 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 <i>vice versa</i>. 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.</p> +<a name="p188" id="p188"></a> +<p>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.</p> +<a name="p189" id="p189"></a> +<p>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.</p> +<p>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.</p> +<a name="p191" id="p191"></a> +<p>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.</p> +<a name="p192" id="p192"></a> +<p>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 (<i>homines</i>) 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 +(<i>conjugia</i>) in any other place; beneath heaven there are only +nuptial connections (<i>connubia</i>), which are alternately tied +and loosed.</p> +<a name="p193" id="p193"></a> +<p>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 (<i>Ischah</i>), +because she was taken out of man (<i>Isch</i>):" 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. +<a href="#p187">187</a>; 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. +<a href="#p183">183</a>; and conjoins the man's internal will with +her own, of which we shall treat presently; and also claims to +herself the propagated forms (<i>propagines</i>) 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.</p> +<a name="p194" id="p194"></a> +<p>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. <a href="#p166">166-168</a>; 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 <i>leave his father +and mother and to cleave to his wife</i>, Gen. ii. 24; Matt. xix. +4, 5. The father and mother, whom the man is to leave, in a +spiritual sense signify his <i>proprium</i> of will and +<i>proprium</i> of understanding; and the <i>proprium</i> of a +man's (<i>homo</i>) will is to love himself, and the +<i>proprium</i> 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 <i>propriums</i> are deadly evils to man, if +they remain with him, and the love of those two <i>propriums</i> 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. <a href= +"#p193">193</a>, and elsewhere. To sleep signifies to be in +ignorance and unconcern; a father and a mother signify the two +<i>propriums</i> of a man (<i>homo</i>), 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.</p> +<a name="p195" id="p195"></a> +<p>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. <a href="#p163">163-165</a>. 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 <i>with the man's internal will</i>, 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. <a href="#p32">32</a>, 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.</p> +<a name="p196" id="p196"></a> +<p>196. XI. THE END HEREIN IS, THAT THE WILL OF BOTH MAY BECOME +ONE, AND THAT THUS BOTH MAY BECOME ONE MAN (<i>homo</i>): 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 +(<i>homo</i>).</p> +<a name="p197" id="p197"></a> +<p>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.</p> +<a name="p198" id="p198"></a> +<p>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. <a href= +"#p172">172</a>, <a href="#p173">173</a>, 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 <a href= +"#p188">Article IV., n. 188</a>.</p> +<a name="p199" id="p199"></a> +<p>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 (<i>homo</i>), and as it were one flesh, +may be seen in the preceding chapter, n. <a href="#p178">178</a>. +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 +(<i>feminae</i>) still you are women (<i>mulieres</i>):" and they +replied, "In the first states of marriage we were women +(<i>mulieres</i>); but now we are wives."</p> +<p>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 (<i>homo</i>), +may be seen above n. <a href="#p178">178</a>, <a href= +"#p179">179</a>; 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 (<i>homo</i>): and to become more a man +(<i>homo</i>) 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 <i>vice versa</i>; +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. <a href= +"#p130">130</a>, <a href="#p163">163-165</a>. These things however +they said in regard to marriages on earth.</p> +<a name="p201" id="p201"></a> +<p>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. <a href="#p188">188</a>, <a href= +"#p189">189</a>. 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.</p> +<a name="p202" id="p202"></a> +<p>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.</p> +<a name="p203" id="p203"></a> +<p>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. <a href="#p65">65</a>, conjugial +love is the foundation of all loves.</p> +<a name="p204" id="p204"></a> +<p>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.</p> +<p>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.</p> +<a name="p206" id="p206"></a> +<p>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 +(<i>homo</i>) 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.</p> +<a name="p207" id="p207"></a> +<p>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 <a href="#p151p">memorable +relation</a>, 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.</p> +<a name="p208" id="p208"></a> +<p>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 <i>one</i> 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 (<i>homo masculus</i>) 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."</p> +<hr /> +<a name="c-universals" id="c-universals"></a> +<center>UNIVERSALS RESPECTING MARRIAGES.</center> +<a name="p209" id="p209"></a> +<p>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. <i>The sense proper to conjugial love is the +sense of touch.</i> II. <i>With those who are in love truly +conjugial, the faculty of growing wise gradually increases; but +with those who are not it decreases.</i> III. <i>With those who are +in love truly conjugial the happiness of dwelling together +increases; but with those who are not it decreases.</i> IV. <i>With +those who are in love truly conjugial, conjunction of minds +increases, and therewith friendship; but with those who are not +they both decrease.</i> V. <i>Those who are in love truly conjugial +continually desire to be one man (homo); but those who are not +desire to be two.</i> VI. <i>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.</i> VII. <i>Conjugial love resides with +chaste wives; but still their love depends on the husbands.</i> +VIII. <i>Wives love the bonds of marriage if the men do.</i> IX. +<i>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</i>. X. <i>Wives +are in no excitation as men are; but they have a state of +preparation for reception.</i> XI. <i>Men have abundant store +according to the love of propagating the truths of their wisdom, +and to the love of doing uses.</i> XII. <i>Determination is in the +good pleasure of the husband.</i> XIII. <i>The conjugial sphere +flows from the Lord through heaven into everything in the universe, +even to its ultimates.</i> XIV. <i>This sphere is received by the +female sex, and through that is transferred into the male sex; and +not</i> vice versa. XV. <i>Where there is love truly conjugial, +this sphere is received by the wife, and only through her by the +husband.</i> XVI. <i>Where there is love not conjugial, this sphere +is received indeed by the wife, but not by the husband through +her.</i> XVII. <i>Love truly conjugial may exist with one of the +married partners and not at the same time with the other.</i> +XVIII. <i>There are various similitudes and dissimilitudes, both +internal and external, with married partners.</i> XIX. <i>Various +similitudes can be conjoined, but not with dissimilitudes.</i> XX. +<i>The Lord provides similitudes for those who desire love truly +conjugial; and if not on earth, he yet provides them in heaven.</i> +XXI. <i>A man (homo) according to the deficiency and loss of +conjugial love, approaches to the nature of a beast.</i> We proceed +to the explanation of each article.</p> +<a name="p210" id="p210"></a> +<p>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.</p> +<a name="p211" id="p211"></a> +<p>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 <i>storge</i>; which love +unites with their conjugial love, and continually elevates it, and +joins them together.</p> +<a name="p212" id="p212"></a> +<p>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.</p> +<a name="p213" id="p213"></a> +<p>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.</p> +<a name="p214" id="p214"></a> +<p>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 <a href="#c-conjunction">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</a>, see n. <a href= +"#c-conjunction">156*-191</a>. 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.</p> +<a name="p215" id="p215"></a> +<p>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 <i>conatus</i> of +that love, from which flow all its effects. That <i>conatus</i> is +the very essence of motion, and that desire is the living +<i>conatus</i> 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, "<i>They are no longer two, but one flesh</i>;" Matt. xix. +6.</p> +<a name="p216" id="p216"></a> +<p>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.</p> +<p>[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.]</p> +<a name="p216p" id="p216p"></a> +<p>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 +<i>conatus</i> 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.</p> +<a name="p217" id="p217"></a> +<p>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.</p> +<a name="p218" id="p218"></a> +<p>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.</p> +<p>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.</p> +<a name="p220" id="p220"></a> +<p>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 (<i>homo</i>) 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. +<a href="#p120">120</a>; and seed signifies truth, as may be seen +in the APOCALYPSE REVEALED, n. 565.</p> +<a name="p221" id="p221"></a> +<p>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.</p> +<a name="p222" id="p222"></a> +<p>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 (<i>homines</i>). 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.</p> +<a name="p223" id="p223"></a> +<p>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. +<a href="#p161">161</a>. 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.</p> +<a name="p224" id="p224"></a> +<p>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.</p> +<a name="p225" id="p225"></a> +<p>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 (<i>vir</i>) 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.</p> +<a name="p226" id="p226"></a> +<p>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.</p> +<a name="p227" id="p227"></a> +<p>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.</p> +<a name="p228" id="p228"></a> +<p>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.</p> +<a name="p229" id="p229"></a> +<p>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. <a href="#p130">130</a>, <a href="#p131">131</a>; +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.</p> +<a name="p230" id="p230"></a> +<p>230. XXI. A MAN (<i>homo</i>) 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 (<i>homo</i>) is in +conjugial love, so far he is spiritual, and so far as he is +spiritual, so far he is a man (<i>homo</i>); 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 (<i>homo</i>); 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 +(<i>homines</i>); 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.</p> +<hr /> +<a name="p231" id="p231"></a> +<p>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.</p> +<p>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."</p> +<a name="p232" id="p232"></a> +<p>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 <i>whether a thing be so or not</i>, and seldom think +<i>that it is so</i>; 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, '<i>O how learned!</i>' 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."</p> +<a name="p233" id="p233"></a> +<p>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, "<i>O +how wise!</i>" 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."</p> +<hr /> +<a name="c-coldness" id="c-coldness"></a> +<center>ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN +MARRIAGES.</center> +<a name="p234" id="p234"></a> +<p>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. <i>There are spiritual heat and +spiritual cold; and spiritual heat is love, and spiritual cold the +privation thereof.</i> II. <i>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.</i> III. <i>There are several successive causes of cold, +some internal, some external, and some accidental.</i> IV. +<i>Internal causes of cold are from religion.</i> V. <i>The first +of these causes is the rejection of religion by each of the +parties.</i> VI. <i>The second is, that one has religion and not +the other.</i> VII. <i>The third is, that one is of one religion +and the other of another.</i> VIII. <i>The fourth is the falsity of +the religion imbibed.</i> IX. <i>With many, these are causes of +internal cold, but not at the same time of external.</i> X. +<i>There are also several external causes of cold; the first of +which is dissimilitude of minds and manners.</i> XI. <i>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.</i> XII. <i>The third is, a striving for pre-eminence between +married partners.</i> XIII. <i>The fourth is, a want of +determination to any employment or business, whence comes wandering +passion.</i> XIV. <i>The fifth is, inequality of external rank and +condition.</i> XV. <i>There are also causes of separation.</i> XVI. +<i>The first of them is a vitiated state of mind.</i> XVII. <i>The +second is a vitiated state of body.</i> XVIII. <i>The third is +impotence before marriage.</i> XIX. <i>Adultery is the cause of +divorce.</i> XX. <i>There are also several accidental causes of +cold; the first of which is, that enjoyment is common (or cheap), +because continually allowed.</i> XXI. <i>The second is that living +with a married partner, from a covenant and compact, seems to be +forced and not free.</i> XXII. <i>The third is, affirmation on the +part of the wife, and her talking incessantly about love.</i> +XXIII. <i>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.</i> XXIV. <i>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.</i> We proceed to an +explanation of each article.</p> +<a name="p235" id="p235"></a> +<p>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 <i>vice +versa</i>; 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.</p> +<a name="p236" id="p236"></a> +<p>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.</p> +<a name="p237" id="p237"></a> +<p>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.</p> +<a name="p238" id="p238"></a> +<p>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. +<a href="#p222">222-225</a>; 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 <a href="#c-marriage-good">ON THE MARRIAGE OF GOOD AND +TRUTH</a>, 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. +<a href="#p130">130</a>, 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.</p> +<a name="p239" id="p239"></a> +<p>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. <a href= +"#p235">235</a>; 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.</p> +<a name="p240" id="p240"></a> +<p>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. <a href="#p153">153</a>, 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 +<a href="#p79">MEMORABLE RELATION, n. 79</a>, which they may read +if they please.</p> +<a name="p241" id="p241"></a> +<p>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.</p> +<a name="p242" id="p242"></a> +<p>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.</p> +<a name="p243" id="p243"></a> +<p>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.</p> +<p>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 <a href="#c-causes">CONCERNING THE CAUSES OF APPARENT LOVE, +FRIENDSHIP, AND FAVOR IN MARRIAGES</a>. There are several causes +which conjoin minds (<i>animos</i>) but still do not conjoin souls; +among these are some of those mentioned above, n. <a href= +"#p183">183</a>; 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. <a href="#p103">103-114</a>.</p> +<a name="p245" id="p245"></a> +<p>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 (<i>homines</i>). 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. <a href="#p270">270</a>.</p> +<a name="p246" id="p246"></a> +<p>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 (<i>animos</i>) 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.</p> +<p>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.</p> +<a name="p248" id="p248"></a> +<p>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. <a href="#p235">235</a>. 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 +<i>ignis fatuus</i>, yea, like that between a well-conditioned man +and one consisting only of bone and skin.</p> +<a name="p249" id="p249"></a> +<p>249. XIII. OF EXTERNAL CAUSES OF COLD THE FOURTH IS, A WANT OF +DETERMINATION TO ANY EMPLOYMENT OR BUSINESS, WHENCE COMES WANDERING +PASSION. Man (<i>homo</i>) 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 (<i>homo</i>) 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.</p> +<a name="p250" id="p250"></a> +<p>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. <a href="#p229">229</a>.</p> +<a name="p251" id="p251"></a> +<p>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.</p> +<a name="p252" id="p252"></a> +<p>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.</p> +<a name="p253" id="p253"></a> +<p>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.</p> +<a name="p254" id="p254"></a> +<p>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.</p> +<a name="p255" id="p255"></a> +<p>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 (<i>homo</i>), heaven recedes, and hell enters. Hence then it +is, that adultery is the cause of divorce; wherefore the Lord +saith, that "<i>whosoever shall put away his wife, except for +whoredom, and shall marry another, committeth adultery</i>," 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.</p> +<a name="p256" id="p256"></a> +<p>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.</p> +<a name="p257" id="p257"></a> +<p>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 <i>vice versa</i>. 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.</p> +<a name="p258" id="p258"></a> +<p>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.</p> +<p>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.</p> +<a name="p260" id="p260"></a> +<p>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 (<i>homo</i>) 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 (<i>homo</i>), 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.</p> +<hr /> +<a name="p261" id="p261"></a> +<p>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 <i>in the hand</i>, +because whatever a man examines intellectually, appears to the +angels as if inscribed on his hands.</p> +<a name="p262" id="p262"></a> +<p>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 +<i>proprium</i>, and a man's <i>proprium</i> 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.</p> +<a name="p263" id="p263"></a> +<p>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."</p> +<a name="p264" id="p264"></a> +<p>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 <i>ochim</i> and +<i>ijim</i>, 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.</p> +<a name="p265" id="p265"></a> +<p>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.</p> +<a name="p266" id="p266"></a> +<p>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.</p> +<a name="p267" id="p267"></a> +<p>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.</p> +<a name="p268" id="p268"></a> +<p>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."</p> +<a name="p269" id="p269"></a> +<p>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.</p> +<a name="p270" id="p270"></a> +<p>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, "<i>In what region of the human mind +does love truly conjugial reside, and thence in what region does +conjugial cold reside</i>?" 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 +<i>conjugial cold</i>. 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."</p> +<hr /> +<a name="c-causes" id="c-causes"></a> +<center>ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN +MARRIAGES.</center> +<a name="p271" id="p271"></a> +<p>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 (<i>animos</i>) 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. <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.</i> II. <i>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.</i> III. +<i>It is the external affections, according to which matrimony is +generally contracted in the world.</i> IV. <i>But in case they are +not influenced by internal affections, which conjoin minds, the +bonds of matrimony are loosed in the house.</i> V. <i>Nevertheless +those bonds must continue in the world till the decease of one of +the parties.</i> VI. <i>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.</i> VII. <i>Hence come apparent love, friendship, and +favor between married partners.</i> VIII. <i>These appearances are +assumed conjugial semblances, and they are commendable, because +useful and necessary.</i> IX. <i>These assumed conjugial +semblances, in the case of a spiritual man (homo) conjoined to a +natural, are founded in justice and judgement.</i> X. <i>For +various reasons these assumed conjugial semblances with natural men +are founded in prudence.</i> XI. <i>They are for the sake of +amendment and accommodation.</i> XII. <i>They are for the sake of +preserving order in domestic affairs, and for the sake of mutual +aid.</i> XIII. <i>They are for the sake of unanimity in the care of +infants and the education of children.</i> XIV. <i>They are for the +sake of peace in the house.</i> XV. <i>They are for the sake of +reputation out of the house.</i> XVI. <i>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.</i> +XVII. <i>They are for the sake of having blemishes excused, and +thereby of avoiding disgrace.</i> XVIII. <i>They are for the sake +of reconciliation.</i> XIX. <i>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.</i> XX. <i>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.</i> XXI. <i>In the +world there are infernal marriages between persons who interiorly +are the most inveterate enemies, and exteriorly are as the closest +friends.</i> We proceed to an explanation of each article.</p> +<a name="p272" id="p272"></a> +<p>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.</p> +<a name="p273" id="p273"></a> +<p>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 (<i>homo</i>) 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.</p> +<a name="p274" id="p274"></a> +<p>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.</p> +<a name="p275" id="p275"></a> +<p>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 <i>in the house</i>, 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.</p> +<a name="p276" id="p276"></a> +<p>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: "<i>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</i>," 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. <a href="#p103">103-115</a>; 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. <a href="#p252">252-254</a>; +and also of concubinage, respecting which see the second part of +this work.</p> +<a name="p277" id="p277"></a> +<p>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 (<i>animis</i>) 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.</p> +<a name="p278" id="p278"></a> +<p>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.</p> +<a name="p279" id="p279"></a> +<p>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 <a href="#p282">article +XI-XX</a>. 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.</p> +<a name="p280" id="p280"></a> +<p>280. IX. THESE ASSUMED CONJUGIAL SEMBLANCES, IN THE CASE OF A +SPIRITUAL MAN (<i>homo</i>) 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.</p> +<a name="p281" id="p281"></a> +<p>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 (<i>animis</i>), and also assume looks +of love and friendship towards each other, notwithstanding the +disagreement of their minds (<i>mentes</i>): 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 +<a href="#p286">XV.-XVII</a>. 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. <a href= +"#p280">280</a>; but only in case the prudence with the natural man +is founded in intelligence.</p> +<a name="p282" id="p282"></a> +<p>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 (<i>homo</i>) 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. <a href="#p280">280</a>, whatever is +said and done by a spiritual man (<i>homo</i>) 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.</p> +<a name="p283" id="p283"></a> +<p>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 (<i>animis</i>); 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 +(<i>mentium</i>) 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.</p> +<a name="p284" id="p284"></a> +<p>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 (<i>homines</i>) 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).</p> +<a name="p285" id="p285"></a> +<p>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.</p> +<a name="p286" id="p286"></a> +<p>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.</p> +<a name="p287" id="p287"></a> +<p>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. <a href= +"#p250">250</a>; 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.</p> +<a name="p288" id="p288"></a> +<p>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. <a href="#p252">252</a> and +<a href="#p253">253</a>, 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.</p> +<p>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.</p> +<a name="p290" id="p290"></a> +<p>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 (<i>animorum</i>) 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.</p> +<a name="p291" id="p291"></a> +<p>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.</p> +<a name="p292" id="p292"></a> +<p>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 +(<i>mulieres</i>) 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 +(<i>mulieres</i>) 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.</p> +<hr /> +<a name="p293" id="p293"></a> +<p>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 (<i>animum</i>), 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.</p> +<a name="p294" id="p294"></a> +<p>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 (<i>animos</i>) 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.</p> +<hr /> +<a name="c-betrothings" id="c-betrothings"></a> +<center>ON BETROTHINGS AND NUPTIALS.</center> +<a name="p295" id="p295"></a> +<p>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. +<i>The right of choice belongs to the man, and not to the +woman.</i> II. <i>The man ought to court and intreat the woman +respecting marriage with him, and not the woman the man.</i> III. +<i>The woman ought to consult her parents, or those who are in the +place of parents, and then deliberate with herself, before she +consents.</i> IV. <i>After a declaration of consent, pledges are to +be given.</i> V. <i>Consent is to be secure and established by +solemn betrothing.</i> VI. <i>By betrothing, each party is prepared +for conjugial love.</i> VII. <i>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.</i> VIII. <i>This is +the case with those who think chastely of marriages: but it is +otherwise with those who think unchastely of them.</i> IX. +<i>Within the time of betrothing, it is not allowable to be +connected corporeally.</i> X. <i>When the time of betrothing is +completed, the nuptials ought to take place.</i> XI. <i>Previous to +the celebration of the nuptials, the conjugial covenant is to be +ratified in the presence of witnesses.</i> XII. <i>The marriage is +to be consecrated by a priest.</i> XIII. <i>The nuptials are to be +celebrated with festivity.</i> XIV. <i>After the nuptials, the +marriage of the spirit is made also the marriage of the body, and +thereby a full marriage.</i> XV. <i>Such is the order of conjugial +love with its modes from its first heat to its first torch.</i> +XVI. <i>Conjugial love precipitated without order and the modes +thereof, burns up the marrows and is consumed.</i> XVII. <i>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.</i> XVIII. +<i>There are successive and simultaneous orders, and the latter is +from the former and according to it.</i> We proceed to an +explanation of each article.</p> +<a name="p296" id="p296"></a> +<p>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.</p> +<p>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.</p> +<p>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 +<i>judgement</i>, because they are in an advanced age, which excels +in judgement, and discerns what is suitable and unsuitable: from +<i>knowledge</i>, 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 <i>love</i>, 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.</p> +<a name="p299" id="p299"></a> +<p>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 +<i>judgement</i>, 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 <i>knowledge</i>, 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 <i>love</i>, 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.</p> +<a name="p300" id="p300"></a> +<p>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 <i>confirmations</i>, 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 +<i>testifications</i>, 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 (<i>animorum</i>) of the +bridegroom and the bride. Those pledges are <i>first favors</i>, +because conjugial love engages for itself everlasting favor; +whereof those gifts are the first fruits. That they are the +<i>gladnesses</i> 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.</p> +<a name="p301" id="p301"></a> +<p>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.</p> +<a name="p302" id="p302"></a> +<p>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. +<a href="#p305">305</a>. 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.</p> +<a name="p303" id="p303"></a> +<p>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. <a href="#p301">301</a>, <a href="#p302">302</a>, we +shall pass it by, without adducing any further confirmations from +reason.</p> +<p>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. <a href="#p302">302</a>. 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.</p> +<a name="p305" id="p305"></a> +<p>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.</p> +<a name="p306" id="p306"></a> +<p>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. <a href="#p21">21</a>, and also, n. <a href= +"#c-marriage-heaven">27-41</a>.</p> +<p>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.</p> +<a name="p308" id="p308"></a> +<p>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.</p> +<p>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.</p> +<a name="p310" id="p310"></a> +<p>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.</p> +<a name="p311" id="p311"></a> +<p>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.</p> +<a name="p312" id="p312"></a> +<p>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. <a href="#p305">305</a>.</p> +<a name="p313" id="p313"></a> +<p>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 (<i>animis</i>) 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.</p> +<a name="p314" id="p314"></a> +<p>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.</p> +<hr /> +<a name="p315" id="p315"></a> +<p>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 <i>corpora striata</i> 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 <i>dura mater</i>; 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 <i>corpora striata</i> 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 <i>dura +mater</i> 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 <i>aorta</i> 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, "<i>Jehovah God +breathed into the man's nostrils the SOUL OF LIVES, and the man +became a LIVING SOUL</i>," Gen. ii. 7.</p> +<a name="p316" id="p316"></a> +<p>316. THE SECOND MEMORABLE RELATION. Some time ago, as I was +walking with my mind (<i>animus</i>) 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 +(<i>animos</i>) 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 (<i>animorum</i>) and minds (<i>mentium</i>), 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 <i>vice +versa</i>, 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.</p> +<hr /> +<a name="c-repeated" id="c-repeated"></a> +<center>ON REPEATED MARRIAGES.</center> +<a name="p317" id="p317"></a> +<p>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. +<i>After the death of a married partner, again to contract wedlock, +depends on the preceding conjugial love.</i> II. <i>It depends also +on the state of marriage, in which the parties had lived.</i> III. +<i>With those who have not been in love truly conjugial there is no +obstacle or hindrance to their again contracting wedlock.</i> IV. +<i>Those who had lived together in love truly conjugial are +unwilling to marry again, except for reasons separate from +conjugial love.</i> V. <i>The state of the marriage of a youth with +a maiden differs from that of a youth with a widow.</i> VI. <i>The +state of the marriage of a widower with a maiden differs also from +that of a widower with a widow.</i> VII. <i>The varieties and +diversities of these marriages as to love and its attributes are +innumerable.</i> VIII. <i>The state of a widow is more grievous +than that of a widower.</i> We proceed to the explanation of each +article.</p> +<a name="p318" id="p318"></a> +<p>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.</p> +<p>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 +(<i>animos</i>) 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.</p> +<a name="p320" id="p320"></a> +<p>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.</p> +<a name="p321" id="p321"></a> +<p>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. <a href="#p198">198</a>. 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. <a href="#p223">223</a>. 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. +<a href="#p216">216</a>. 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.</p> +<a name="p322" id="p322"></a> +<p>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 (<i>animorum</i>), 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.</p> +<p>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.</p> +<a name="p324" id="p324"></a> +<p>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?</p> +<a name="p325" id="p325"></a> +<p>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. <a href= +"#p220">220</a>. 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.</p> +<hr /> +<a name="p326" id="p326"></a> +<p>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 <i>vertumnus</i>; 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 +<i>vice versa</i>; 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.</p> +<a name="p327" id="p327"></a> +<p>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.</p> +<a name="p328" id="p328"></a> +<p>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.</p> +<a name="p329" id="p329"></a> +<p>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 <i>ad +infinitum</i>: 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."</p> +<a name="p330" id="p330"></a> +<p>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."</p> +<a name="p331" id="p331"></a> +<p>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 +<i>proprium</i> (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.</p> +<hr /> +<a name="c-polygamy" id="c-polygamy"></a> +<center>ON POLYGAMY.</center> +<a name="p332" id="p332"></a> +<p>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, "<i>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</i>," 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. <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.</i> II. <i>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.</i> III. <i>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.</i> IV. <i>Consequently, love truly conjugial, with +its felicities, can only exist with those who are of the Christian +church.</i> V. <i>Therefore a Christian is not allowed to marry +more than one wife.</i> VI. <i>If a Christian marries several +wives, he commits not only natural but also spiritual adultery.</i> +VII. <i>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.</i> VIII. <i>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.</i> IX. +<i>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.</i> X. <i>Polygamy is lasciviousness.</i> XI. <i>Conjugial +chastity, purity, and sanctity, cannot exist with polygamists.</i> +XII. <i>Polygamists, so long as they remain such, cannot become +spiritual.</i> XIII. <i>Polygamy is not sin with those who live in +it from a religious notion.</i> XIV. <i>That polygamy is not sin +with those who are in ignorance respecting the Lord.</i> XV. +<i>That of these, although polygamists, such are saved as +acknowledge God, and from a religious notion live according to the +civil laws of justice.</i> XVI. <i>But none either of the latter or +of the former can be associated with the angels in the Christian +heavens.</i> We proceed to an explanation of each article.</p> +<a name="p333" id="p333"></a> +<p>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.</p> +<a name="p334" id="p334"></a> +<p>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 <a href= +"#p355">SECOND MEMORABLE RELATION</a> 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. <a href="#c-conjunction">156-183</a>.</p> +<a name="p335" id="p335"></a> +<p>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?</p> +<a name="p336" id="p336"></a> +<p>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.</p> +<a name="p337" id="p337"></a> +<p>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. <a href="#c-truly-conjugial">57-73</a>, 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. <a href= +"#p130">130</a>, 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. <a href="#p58">58-59</a>, 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.</p> +<a name="p338" id="p338"></a> +<p>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.</p> +<a name="p339" id="p339"></a> +<p>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, "<i>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</i>." 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, "<i>The words that I speak unto +you are spirit and are life</i>," 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. <a href= +"#c-marriage-good">83-102</a>; 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. +<a href="#c-marriage-lord">116-131</a>. 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. <a href="#p128">128-131</a>. 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.</p> +<a name="p340" id="p340"></a> +<p>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, "<i>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</i>," 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.</p> +<a name="p341" id="p341"></a> +<p>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. <a href= +"#p340">340</a>. 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. +<a href="#p130">130</a>, and in several other places.</p> +<a name="p342" id="p342"></a> +<p>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.</p> +<a name="p343" id="p343"></a> +<p>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.</p> +<a name="p344" id="p344"></a> +<p>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.</p> +<a name="p345" id="p345"></a> +<p>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.</p> +<a name="p346" id="p346"></a> +<p>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 <a href= +"#c-chaste">ON THE CHASTE PRINCIPLE AND THE NON-CHASTE</a>; +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. <a href= +"#p141">141</a>; also, that love truly conjugial is essential +chastity, and that hence all the delights of that love, even the +ultimate, are chaste, n. <a href="#p143">143</a>, <a href= +"#p144">144</a>; and moreover from what was adduced in the chapter +<a href="#c-truly-conjugial">ON LOVE TRULY CONJUGIAL</a>, 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. <a href="#p64">64</a>. Now +since chastity, purity, and sanctity exist only in love truly +conjugial, it follows, that it neither does nor can exist in +polygamical love.</p> +<a name="p347" id="p347"></a> +<p>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.</p> +<a name="p348" id="p348"></a> +<p>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, "<i>If ye were +blind ye would not have sin; but now ye say, We see, therefore your +sin remaineth</i>," John ix. 41. Since polygamy cannot convict them +of sin, therefore after death they have their heavens, n. <a href= +"#p342">342</a>, <a href="#p343">343</a>; and their joys there +according to life.</p> +<a name="p349" id="p349"></a> +<p>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 +(<i>homo</i>) 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.</p> +<a name="p350" id="p350"></a> +<p>350. It is well known, that a man (<i>homo</i>) 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. <a href="#p132">132-136</a>. 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.</p> +<a name="p351" id="p351"></a> +<p>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.</p> +<a name="p352" id="p352"></a> +<p>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.</p> +<hr /> +<a name="p353" id="p353"></a> +<p>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 (<i>homo</i>) +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 (<i>vir</i>) +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 (<i>homo</i>) 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.</p> +<a name="p354" id="p354"></a> +<p>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.</p> +<a name="p355" id="p355"></a> +<p>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 +(<i>homo</i>), 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 +(<i>animum</i>), 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 <i>conatus</i>, and it is this +perpetual <i>conatus</i> 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."</p> +<a name="p356" id="p356"></a> +<p>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.</p> +<hr /> +<a name="c-jealousy" id="c-jealousy"></a> +<center>ON JEALOUSY.</center> +<a name="p357" id="p357"></a> +<p>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 (<i>zelotypia</i>) 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. <i>Zeal, +considered in itself, is like the ardent fire, of love.</i> II. +<i>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.</i> III. <i>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.</i> IV. <i>The zeal of a good love and the zeal of +an evil love are alike in externals, but altogether unlike in +internals.</i> V. <i>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.</i> VI. <i>The zeal of conjugial love is called +jealousy.</i> VII. <i>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.</i> VIII. <i>There is +spiritual jealousy with monogamists, and natural with +polygamists.</i> IX. <i>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.</i> X. <i>Jealousy with married partners who do not love +each other, is grounded in several causes: arising in some +instances from various mental weaknesses.</i> XI. <i>In some +instances there is not any jealousy; and this also from various +causes.</i> XII. <i>There is a jealousy also in regard to +concubines, but not such as in regard to wives.</i> XIII. +<i>Jealousy likewise exists among beasts and birds.</i> XIV. <i>The +jealousy of men and husbands is different from that of women and +wives.</i> We proceed to an explanation of the above articles.</p> +<a name="p358" id="p358"></a> +<p>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 <i>esse</i> 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.</p> +<a name="p359" id="p359"></a> +<p>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.</p> +<a name="p360" id="p360"></a> +<p>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.</p> +<a name="p361" id="p361"></a> +<p>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.</p> +<a name="p362" id="p362"></a> +<p>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.</p> +<a name="p363" id="p363"></a> +<p>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.</p> +<p>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.</p> +<a name="p365" id="p365"></a> +<p>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.</p> +<a name="p366" id="p366"></a> +<p>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.</p> +<a name="p367" id="p367"></a> +<p>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.</p> +<a name="p368" id="p368"></a> +<p>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.</p> +<a name="p369" id="p369"></a> +<p>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 <a href= +"#c-polygamy">chapter on Polygamy</a>, n. <a href="#p345">345</a>, +<a href="#p347">347</a>; 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.</p> +<a name="p370" id="p370"></a> +<p>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 <a href="#c-polygamy">chapter on +Polygamy</a>,—that polygamy is lasciviousness, n. <a href= +"#p345">345</a>; and that a polygamist, so long as he remains such, +is natural, and cannot become spiritual, n. <a href= +"#p347">347</a>. 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.</p> +<a name="p371" id="p371"></a> +<p>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.</p> +<a name="p372" id="p372"></a> +<p>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.</p> +<a name="p373" id="p373"></a> +<p>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.</p> +<p>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.</p> +<a name="p375" id="p375"></a> +<p>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. <a href="#p130">130</a>, +<a href="#p131">131</a>; 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.</p> +<a name="p376" id="p376"></a> +<p>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.</p> +<a name="p377" id="p377"></a> +<p>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.</p> +<a name="p378" id="p378"></a> +<p>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.</p> +<a name="p379" id="p379"></a> +<p>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.</p> +<hr /> +<a name="p380" id="p380"></a> +<p>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 <i>gymnasia</i>, 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 <i>Glades Mariæ</i>; 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.</p> +<a name="p381" id="p381"></a> +<p>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 <i>aura</i>. 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.</p> +<a name="p382" id="p382"></a> +<p>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."</p> +<a name="p383" id="p383"></a> +<p>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 (<i>homo</i>) 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."</p> +<p>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.</p> +<hr /> +<a name="c-infants" id="c-infants"></a> +<center>ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF +INFANTS.</center> +<a name="p385" id="p385"></a> +<p>385. There are evident signs that conjugial love and the love of +infants, which is called <i>storge</i>, 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. <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.</i> II. <i>These two universal +spheres make a one with the sphere of conjugial love and the sphere +of the love of infants.</i> III. <i>These two spheres universally +and singularly flow into all things of heaven, and all things of +the world from first to last.</i> IV. <i>The sphere of the love of +infants is a sphere of protection and support of those who cannot +protect and support themselves.</i> V. <i>This sphere affects both +the evil and the good, and disposes every one to love, protect, and +support his offspring from his own love.</i> VI. <i>This sphere +principally affects the female sex, thus mothers, and the male sex, +or fathers, by derivation from them.</i> VII. <i>This sphere is +also a sphere of innocence and peace from the Lord.</i> VIII. +<i>The sphere of innocence flows into infants, and through them +into the parents, and affects them.</i> IX, <i>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.</i> X. <i>In the degree in which innocence +retires from infants, affection and conjunction also abate, and +this successively even to separation.</i> XI. <i>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.</i> XII. <i>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.</i> +XIII. <i>The love of infants descends and does not ascend.</i> XIV. +<i>Wives have one state of love before conception and another +after, even to the birth.</i> XV. <i>With parents conjugial love is +conjoined with the love of infants by spiritual causes, and thence +by natural.</i> XVI. <i>The love of infants and children is +different with spiritual married partners from what it is with +natural.</i> XVII. <i>With spiritual married partners that love is +from what is interior or prior, but with natural from what is +exterior or posterior.</i> XVIII. <i>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.</i> XIX. +<i>The love of infants remains after death, especially with +women.</i> XX. <i>Infants are educated under the Lord's auspices by +such women, and grow in stature and intelligence as in the +world.</i> XXI. <i>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.</i> We now proceed to +an explanation of each article.</p> +<a name="p386" id="p386"></a> +<p>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. <a href="#p222">222</a>. The +operations of uses by these spheres are the divine providence.</p> +<a name="p387" id="p387"></a> +<p>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 <a href="#p400">article +XII</a>.</p> +<a name="p388" id="p388"></a> +<p>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.</p> +<a name="p389" id="p389"></a> +<p>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. +<a href="#p222">222-225</a>. 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.</p> +<p>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.</p> +<a name="p391" id="p391"></a> +<p>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. +<a href="#p386">386</a>; 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.</p> +<a name="p392" id="p392"></a> +<p>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.</p> +<p>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.</p> +<a name="p394" id="p394"></a> +<p>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, "<i>Peace I leave you; my peace I give you</i>," +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 <i>esse</i> 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.</p> +<a name="p395" id="p395"></a> +<p>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 <i>storge</i>.</p> +<a name="p396" id="p396"></a> +<p>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.</p> +<a name="p397" id="p397"></a> +<p>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. <a href= +"#p388">388-390</a>; 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. <a href="#p389">389</a>; 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.</p> +<p>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 +<i>storge</i>, 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 <i>storge</i>.</p> +<p>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. <a href="#p391">391</a>: 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.</p> +<a name="p400" id="p400"></a> +<p>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.</p> +<a name="p401" id="p401"></a> +<p>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.</p> +<a name="p402" id="p402"></a> +<p>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 <a href="#p405">article XVI</a>.</p> +<p>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 <i>storge</i> 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.</p> +<a name="p404" id="p404"></a> +<p>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.</p> +<a name="p405" id="p405"></a> +<p>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.</p> +<a name="p406" id="p406"></a> +<p>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.</p> +<p>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.</p> +<a name="p408" id="p408"></a> +<p>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.</p> +<a name="p409" id="p409"></a> +<p>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.</p> +<a name="p410" id="p410"></a> +<p>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 <i>storge</i>. 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.</p> +<a name="p411" id="p411"></a> +<p>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.</p> +<p>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.</p> +<a name="p413" id="p413"></a> +<p>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. <a href="#p395">395</a>, 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.</p> +<a name="p414" id="p414"></a> +<p>414. On the subject of innocence I have often conversed with the +angels who have told me that innocence is the <i>esse</i> 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, "<i>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</i>," 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.</p> +<hr /> +<a name="p415" id="p415"></a> +<p>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 <i>vertumni</i>. 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.</p> +<a name="p416" id="p416"></a> +<p>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.</p> +<a name="p417" id="p417"></a> +<p>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.</p> +<a name="p418" id="p418"></a> +<p>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.</p> +<a name="p419" id="p419"></a> +<p>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.</p> +<a name="p420" id="p420"></a> +<p>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.</p> +<a name="p421" id="p421"></a> +<p>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.</p> +<a name="p422" id="p422"></a> +<p>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."</p> +<hr /> +<a name="book2" id="book2"></a> +<h2>ADULTEROUS LOVE AND ITS SINFUL PLEASURES.</h2> +<center>ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL +LOVE.</center> +<a name="p423" id="p423"></a> +<p>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. <i>It is not known what +adulterous love is, unless it be known what conjugial love is.</i> +II. <i>Adulterous love is opposed to conjugial love.</i> III. +<i>Adulterous love is opposed to conjugial love, as the natural man +viewed in himself is opposed to the spiritual man.</i> IV. +<i>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.</i> V. <i>Hence adulterous love in opposed to +conjugial love, as hell is opposed to heaven.</i> VI. <i>The +impurity of hell is from adulterous love, and the purity of heaven +from conjugial love.</i> VII. <i>The impurity and the purity in the +church are similarly circumstanced.</i> VIII. <i>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).</i> IX. <i>There are a sphere of adulterous love and a +sphere of conjugial love.</i> X. <i>The sphere of adulterous love +ascends from hell, and the sphere of conjugial love descends from +heaven.</i> XI. <i>Those two spheres mutually meet each other in +each world; but they do not unite.</i> XII. <i>Between those two +spheres there is an equilibrium, and man is in it.</i> XIII. <i>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.</i> XIV. <i>Each sphere brings with it delights.</i> XV. +<i>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.</i> XVI. <i>The delights of adulterous love are the +pleasures of insanity; but the delights of conjugial love are the +delights of wisdom.</i> We proceed to an explanation of each +article.</p> +<a name="p424" id="p424"></a> +<p>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. <a href= +"#p423">423</a>. 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.</p> +<a name="p425" id="p425"></a> +<p>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.</p> +<a name="p426" id="p426"></a> +<p>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 <i>lumen</i>, 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.</p> +<a name="p427" id="p427"></a> +<p>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. <a href="#c-marriage-good">83-102</a>; +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.</p> +<a name="p428" id="p428"></a> +<p>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.</p> +<a name="p429" id="p429"></a> +<p>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. <a href="#p427">427</a>, <a href="#p428">428</a>, 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. <a href="#p428">428</a>. 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.</p> +<a name="p430" id="p430"></a> +<p>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.</p> +<a name="p431" id="p431"></a> +<p>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. <a href="#p430">430</a>, 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.</p> +<a name="p432" id="p432"></a> +<p>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 (<i>homo</i>) 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 (<i>homo</i>). 2. That he becomes +more and more wise; and the wiser any one is, so much the more is +he a man (<i>homo</i>). 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 (<i>homo</i>) more and more a man +(<i>homo</i>). 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 (<i>homo</i>), 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 <a href= +"#c-adulteries">chapter concerning adulteries</a>. 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.</p> +<a name="p433" id="p433"></a> +<p>433. That conjugial love makes a man (<i>homo</i>) more a man +(<i>vir</i>), 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. <a href= +"#p355">355</a>, <a href="#p356">356</a>. 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. <a href="#p75">75</a>, <a href="#p76">76</a>. 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. <a href="#p432">432</a>. 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 (<i>homo</i>) more and more not a man (<i>homo</i>) and +not a man (<i>vir</i>) and that conjugial love makes a man more and +more a man (<i>homo</i>) and a man (<i>vir</i>).</p> +<a name="p434" id="p434"></a> +<p>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. <a href= +"#p222">222-225</a>; and n. <a href="#p386">386-397</a>. That every +thing in the universe has its opposites, may be seen above, n. +<a href="#p425">425</a>: 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.</p> +<a name="p435" id="p435"></a> +<p>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. <a href="#p434">434</a>; but the reason why the +sphere of adulterous love ascends from hell, is, because this love +is from thence, see n. <a href="#p429">429</a>. 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. <a href="#p430">430</a>, <a href= +"#p431">431</a>.</p> +<a name="p436" id="p436"></a> +<p>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.</p> +<a name="p437" id="p437"></a> +<p>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.</p> +<a name="p438" id="p438"></a> +<p>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.)</p> +<a name="p439" id="p439"></a> +<p>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 (<i>homo</i>) 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.</p> +<a name="p440" id="p440"></a> +<p>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.</p> +<a name="p441" id="p441"></a> +<p>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.</p> +<a name="p442" id="p442"></a> +<p>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.</p> +<a name="p443" id="p443"></a> +<p>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.</p> +<hr /> +<a name="p444" id="p444"></a> +<p>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 <i>conatus</i>. 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. <i>To eat +of that tree, signifies to believe that they knew good and evil, +and were wise, from themselves, and not from God.</i>" 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 +<i>cerebrum</i>, and beneath the hinder part is the +<i>cerebellum</i>; 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.</p> +<hr /> +<a name="c-fornication" id="c-fornication"></a> +<center>ON FORNICATION.</center> +<p>[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.]</p> +<p>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. +<i>Fornication is of the love of the sex.</i> II. <i>This love +commences when a youth begins to think and act from his own +understanding and his voice to be masculine.</i> III. +<i>Fornication is of the natural man.</i> IV. <i>Fornication is +lust, but not the lust of adultery.</i> V. <i>With some men the +love of the sex cannot without hurt be totally checked from going +forth into fornication.</i> VI. <i>Therefore in populous cities +public stews are tolerated.</i> VII. <i>The lust of fornication is +light, so far as it looks to conjugial love, and gives this love +the preference.</i> VIII. <i>The lust of fornication is grievous, +so far as it looks to adultery.</i> IX. <i>The lust of fornication +is more grievous, as it verges to the desire of varieties and of +defloration.</i> X. <i>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.</i> XI. <i>Care is to be taken, lest, by inordinate +and immoderate fornications, conjugial love be destroyed.</i> XII. +<i>Inasmuch as the conjugial principle of one man with one wife is +the jewel of human life and the reservoir of the Christian +religion.</i> XIII. <i>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.</i> XIV. <i>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.</i> We proceed to an explanation of each +article.</p> +<p>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 (<i>homo</i>), +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?</p> +<a name="p446" id="p446"></a> +<p>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 (<i>vir</i>), and also his +male principle; consequently, that as his understanding is +elevated, so he becomes a man-man (<i>homo vir</i>), and also a +male man (<i>masculus vir</i>); see above, n. <a href= +"#p432">432</a>, <a href="#p433">433</a>.</p> +<a name="p447" id="p447"></a> +<p>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 (<i>homo</i>) 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.</p> +<a name="p448" id="p448"></a> +<p>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.</p> +<p>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 <a href="#book2">foregoing chapter</a> 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.</p> +<a name="p450" id="p450"></a> +<p>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.</p> +<p>[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.]</p> +<a name="p451" id="p451"></a> +<p>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.</p> +<a name="p452" id="p452"></a> +<p>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 +(<i>homo</i>) 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.</p> +<a name="p453" id="p453"></a> +<p>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. <a href="#p452">452</a>). 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, +<i>Judge not, that ye be not judged</i>, Matt. vii. I.</p> +<a name="p454" id="p454"></a> +<p>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.</p> +<a name="p455" id="p455"></a> +<p>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. <a href="#p435">435</a>; +that those two spheres meet each other in each world, but do not +unite, n. <a href="#p436">436</a>; that between those two spheres +there is an equilibrium, and that man is in it, n. <a href= +"#p437">437</a>; 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. <a href="#p438">438</a>: for the +meaning of spheres, see n. <a href="#p434">434</a>, 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.</p> +<a name="p456" id="p456"></a> +<p>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.</p> +<a name="p457" id="p457"></a> +<p>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. <a href="#p333">333</a>, <a href= +"#p334">334</a>: 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. <a href="#p335">335</a>. +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. <a href="#p65">65-69</a>: +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.</p> +<a name="p458" id="p458"></a> +<p>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. <a href="#p70">70</a>, <a href= +"#p71">71</a>: that that love is from the only Lord, and that hence +it exists with those who are of the Christian religion; n. <a href= +"#p131">131</a>, <a href="#p335">335</a>, <a href="#p336">336</a>: +that that love is according to the state of the church, because it +is according to the state of wisdom with man; n. <a href= +"#p130">130</a>. 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. <a href="#p116">116</a>, <a href= +"#p131">131</a>; and in the <a href="#c-marriage-good">chapter</a> +on the origin of that love from the marriage of good and truth; n. +<a href="#c-marriage-good">83-102</a>.</p> +<a name="p459" id="p459"></a> +<p>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 <i>maitresse</i>. 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.</p> +<a name="p460" id="p460"></a> +<p>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. <a href= +"#p338">338</a>, <a href="#p339">339</a>. 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 (<i>homo</i>); 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.</p> +<hr /> +<a name="p461" id="p461"></a> +<p>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, "<i>What does this mean, +Inquire and learn what delight is, and you will know the nature and +quality of heaven and hell?</i>" 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, '<i>Inquire and learn what +delight is, and you will know.</i>' 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 +<i>esse</i> 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 +<i>proviso</i>, 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."</p> +<hr /> +<a name="c-concubinage" id="c-concubinage"></a> +<center>ON CONCUBINAGE.</center> +<a name="p462" id="p462"></a> +<p>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 <a href="#book2">chapter +concerning their opposition</a>; 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. <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.</i> II. +<i>Concubinage conjointly with a wife, is altogether unlawful for +Christians, and detestable.</i> III. <i>That it is polygamy which +has been condemned, and is to be condemned, by the Christian +world.</i> IV. <i>It is an adultery whereby the conjugial +principle, which is the most precious jewel of the Christian life, +is destroyed.</i> V. <i>Concubinage apart from a wife, when it is +engaged in from causes legitimate, just, and truly excusatory, is +not unlawful.</i> VI. <i>The legitimate causes of this concubinage +are the legitimate causes of divorce, while the wife is +nevertheless retained at home.</i> VII. <i>The just causes of this +concubinage are the just causes of reparation from the bed.</i> +VIII. <i>Of the excusatory causes of this concubinage some are real +and some not.</i> IX. <i>The really excusatory causes are such as +are grounded in what is just.</i> X. <i>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.</i> XI. <i>Those who from causes +legitimate, just, and really excusatory, are engaged in this +concubinage, may at the same time be principled in conjugial +love.</i> XII. <i>While this concubinage continues, actual +connection with a wife is not allowable.</i> We proceed to an +explanation of each article.</p> +<a name="p463" id="p463"></a> +<p>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.</p> +<a name="p464" id="p464"></a> +<p>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.</p> +<p>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. <a href= +"#p338">338</a>: If a Christian marries several wives, he commits +not only natural, but also spiritual adultery; n. <a href= +"#p339">339</a>: The Israelitish nation was permitted to marry +several wives, because the Christian church was not with them; n. +<a href="#p349">349</a>. 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.</p> +<a name="p466" id="p466"></a> +<p>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. <a href="#p457">457</a>, +<a href="#p458">458</a>,) 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.</p> +<a name="p467" id="p467"></a> +<p>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 n. <a href= +"#p450">450</a>, and the Preliminary note.)</p> +<a name="p468" id="p468"></a> +<p>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. <a href="#p255">255</a>.</p> +<p>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.</p> +<a name="p470" id="p470"></a> +<p>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. <a href="#p252">252</a>, <a href= +"#p253">253</a>; 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 +<i>lipothamia</i>, which is a total faintness of body, and defect +of strength; <i>paralysis</i>, 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.</p> +<p>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.</p> +<a name="p472" id="p472"></a> +<p>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.</p> +<a name="p473" id="p473"></a> +<p>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.</p> +<p>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.</p> +<a name="p475" id="p475"></a> +<p>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. <a href="#p467">467-473</a>. +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.</p> +<a name="p476" id="p476"></a> +<p>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. <a href="#p472">472</a>, <a href= +"#p473">473</a>, be engaged in with one only, and not with two at +the same time.</p> +<hr /> +<a name="p477" id="p477"></a> +<p>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.</p> +<hr /> +<a name="c-adulteries" id="c-adulteries"></a> +<center>ON ADULTERIES AND THEIR GENERA AND DEGREES.</center> +<a name="p478" id="p478"></a> +<p>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 <a href="#book2">first chapter of this +part</a>, 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. <i>There are three +genera of adulteries,—simple, duplicate, and triplicate.</i> +II. <i>Simple adultery is that of an unmarried man with another's +wife, or of an unmarried woman with another's husband.</i> III. +<i>Duplicate adultery is that of a husband with another's wife, or +of a wife with another's husband.</i> IV. <i>Triplicate adultery is +with relations by blood.</i> V. <i>There are four degrees of +adulteries, according to which they have their predications, their +charges of blame, and after death their imputations.</i> VI. +<i>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.</i> VII. <i>In +such cases adulteries are mild.</i> VIII. <i>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.</i> IX. <i>Adulteries +committed by such persons are imputatory, according as the +understanding afterwards favors them or not.</i> X. <i>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.</i> XI. <i>The +adulteries committed by such persons are grievous, and are imputed +to them according to confirmations.</i> XII. <i>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.</i> XIII. <i>The adulteries committed by these persons are +exceedingly grievous, and are imputed to them as evils of purpose, +and remain with them as guilt.</i> XIV. <i>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.</i> XV. <i>.Adulteries grounded in +purpose of the will, and adulteries grounded in confirmation of the +understanding render men natural, sensual, and corporeal.</i> XVI. +<i>And this to such a degree, that at length they reject from +themselves all things of the church and of religion.</i> XVII. +<i>Nevertheless they have the powers of human rationality like +other men.</i> XVIII. <i>But they use that rationality while they +are in externals, but abuse it while in their internals.</i> We +proceed to an explanation of each article.</p> +<a name="p479" id="p479"></a> +<p>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.</p> +<a name="p480" id="p480"></a> +<p>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.</p> +<a name="p481" id="p481"></a> +<p>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. <a href="#c-adulteries">478</a>), 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.</p> +<a name="p482" id="p482"></a> +<p>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. <a href= +"#p480">480</a>, 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.</p> +<a name="p483" id="p483"></a> +<p>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.</p> +<a name="p484" id="p484"></a> +<p>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.</p> +<a name="p485" id="p485"></a> +<p>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.</p> +<a name="p486" id="p486"></a> +<p>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.</p> +<a name="p487" id="p487"></a> +<p>487. VII. IN SUCH CASES ADULTERIES ARE MILD. This is manifest +from what was said just above, n. <a href="#p486">486</a>, 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.</p> +<a name="p488" id="p488"></a> +<p>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 (<i>animum</i>), 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.</p> +<a name="p489" id="p489"></a> +<p>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 (<i>homo</i>) +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.</p> +<a name="p490" id="p490"></a> +<p>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.</p> +<a name="p491" id="p491"></a> +<p>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.</p> +<a name="p492" id="p492"></a> +<p>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.</p> +<a name="p493" id="p493"></a> +<p>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.</p> +<a name="p494" id="p494"></a> +<p>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. <a href="#p490">490-493</a>. The +reason of this is, because a man (<i>homo</i>) 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: <i>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</i>; 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.</p> +<a name="p495" id="p495"></a> +<p>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 (<i>homo</i>) 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. +<a href="#p430">430</a>, <a href="#p431">431</a>.</p> +<a name="p496" id="p496"></a> +<p>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.</p> +<a name="p497" id="p497"></a> +<p>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. <a href= +"#p425">425</a>, and the love of marriage acts in unity with the +church and religion; see n. <a href="#p130">130</a>, 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. <a href="#p427">427</a>, <a href="#p428">428</a>; 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. <a href="#p429">429</a>; 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. <a href="#p440">440</a>, <a href="#p441">441</a>; +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.</p> +<a name="p498" id="p498"></a> +<p>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.</p> +<a name="p499" id="p499"></a> +<p>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.</p> +<hr /> +<a name="p500" id="p500"></a> +<p>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.</p> +<hr /> +<a name="c-defloration" id="c-defloration"></a> +<center>ON THE LUST OF DEFLORATION.</center> +<a name="p501" id="p501"></a> +<p>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. <i>The state of a maiden or undeflowered woman before and after +marriage.</i> II. <i>Virginity is the crown of chastity, and the +certificate of conjugial love.</i> III. <i>Defloration, without a +view to marriage as an end, is the villany of a robber.</i> IV. +<i>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.</i> We proceed to explain them.</p> +<a name="p502" id="p502"></a> +<p>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.</p> +<a name="p503" id="p503"></a> +<p>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.</p> +<a name="p504" id="p504"></a> +<p>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 +(<i>animus</i>) to marriage, have no other object in their mind +(<i>mens</i>) 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.</p> +<a name="p505" id="p505"></a> +<p>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.</p> +<hr /> +<a name="c-varieties" id="c-varieties"></a> +<center>ON THE LUST OF VARIETIES.</center> +<a name="p506" id="p506"></a> +<p>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. <i>By the lust of varieties is meant +the entirely dissolute lust of adultery.</i> II. <i>That lust is +love and at the same time loathing in regard to the sex.</i> III. +<i>That lust altogether annihilates conjugial love appertaining to +itself.</i> IV. <i>The lot of those (who have been addicted to that +lust), after death, is miserable, since they have not the inmost +principle of life.</i> We proceed to an explanation of each +article.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<a name="p510" id="p510"></a> +<p>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 (<i>homines</i>) +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.</p> +<hr /> +<a name="c-violation" id="c-violation"></a> +<center>ON THE LUST OF VIOLATION.</center> +<a name="p511" id="p511"></a> +<p>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.</p> +<a name="p512" id="p512"></a> +<p>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.</p> +<hr /> +<a name="c-seducing" id="c-seducing"></a> +<center>THE LUST OF SEDUCING INNOCENCIES.</center> +<a name="p513" id="p513"></a> +<p>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.</p> +<a name="p514" id="p514"></a> +<p>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.</p> +<hr /> +<a name="c-correspondence" id="c-correspondence"></a> +<center>ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF +SPIRITUAL MARRIAGE.</center> +<a name="p515" id="p515"></a> +<p>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. <a href="#p76">76</a>, and n. +<a href="#p342">342</a>; 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.</p> +<a name="p516" id="p516"></a> +<p>516. The spiritual marriage means the marriage of the Lord and +the church, spoken of above, n. <a href="#p116">116-131</a>; and +hence also the marriage of good and truth, likewise spoken of +above, n. <a href="#p83">83-102</a>; 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.</p> +<a name="p517" id="p517"></a> +<p>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.</p> +<a name="p518" id="p518"></a> +<p>518. Above, in treating of the marriage of the Lord and the +church, n. <a href="#p116">116</a>, and the following numbers, and +in treating of the marriage of good and truth, n. <a href= +"#p83">83</a>, 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.</p> +<a name="p519" id="p519"></a> +<p>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.</p> +<a name="p520" id="p520"></a> +<p>520. As the natural principle and the spiritual appertaining to +every man (<i>homo</i>), 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.</p> +<hr /> +<a name="p521" id="p521"></a> +<p>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 +(<i>animi</i>) 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 <i>seventh</i> 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.</p> +<a name="p522" id="p522"></a> +<p>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."</p> +<hr /> +<a name="c-imputation" id="c-imputation"></a> +<center>ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND +CONJUGIAL.</center> +<a name="p523" id="p523"></a> +<p>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: <i>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</i>, 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. <i>The evil in which every one is +principled is imputed to him after death; and so also the good.</i> +II. <i>The transference of the good of one person into another is +impossible.</i> III. <i>Imputation, if by it is meant such +transference, is a frivolous term.</i> IV. <i>Evil is imputed to +every one according to the quality of his will and his +understanding; in like manner good.</i> V. <i>Thus adulterous love +is imputed to every one.</i> VI. <i>In like manner conjugial +love.</i> We proceed to the explanation of each article.</p> +<a name="p524" id="p524"></a> +<p>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 (<i>animi</i>) +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 (<i>homo</i>) 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: <i>The Son +of Man will come and will then render to every one according to his +deeds</i>, Matt. xvi. 27. <i>I saw the books open; and all were +judged according to their works</i>, Rev. xx. 12. <i>In the day of +judgement God will render to every one according to his works</i>, +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 <i>aura</i>; 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.</p> +<a name="p525" id="p525"></a> +<p>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 (<i>animi</i>); 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. +<a href="#p82">82</a>; 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.</p> +<a name="p526" id="p526"></a> +<p>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. <a href="#p524">524</a>; 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, n. +<a href="#p525">525</a>. 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.</p> +<a name="p527" id="p527"></a> +<p>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.</p> +<a name="p528" id="p528"></a> +<p>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. <a href="#p490">490-493</a>, and in the two MEMORABLE +RELATIONS, n. <a href="#p500">500</a>, <a href="#p521">521</a>, +<a href="#p522">522</a>: 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.</p> +<a name="p529" id="p529"></a> +<p>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.</p> +<a name="p530" id="p530"></a> +<p>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.</p> +<a name="p531" id="p531"></a> +<p>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. <a href= +"#c-truly-conjugial">57-73</a>; concerning the cause of colds and +separations, n. <a href="#c-coldness">234-260</a>; and concerning +the causes of apparent love and friendship in marriages, n. +<a href="#c-causes">271-292</a>: 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. <a href="#p457">457</a>, <a href="#p458">458</a>; +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 (<i>homo</i>) +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 +<i>Judge not, lest ye be condemned</i>. Matt. vii. 1.</p> +<hr /> +<a name="p532" id="p532"></a> +<p>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 (<i>homo</i>) 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."</p> +<a name="p533" id="p533"></a> +<p>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, <i>For a time, and times, and half a time</i>, Rev. xii. +14.</p> +<a name="p534" id="p534"></a> +<p>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."</p> +<a name="p535" id="p535"></a> +<p>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."</p> +<hr /> +<a name="index" id="index"></a> +<h2>GENERAL INDEX.</h2> +<center>PART THE FIRST.</center> +<p>PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS +THERE, n. <a href="#book1">1-26</a>.</p> +<p>ON MARRIAGES IN HEAVEN, n. <a href= +"#c-marriage-heaven">27-41</a>.</p> +<p>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.</p> +<p>ON THE STATE OF MARRIED PARTNERS AFTER DEATH, n. <a href= +"#c-death">45-54</a>.</p> +<p>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.</p> +<p>ON LOVE TRULY CONJUGIAL, n. <a href= +"#c-truly-conjugial">57-73</a>.</p> +<p>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.</p> +<p>ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF +GOOD AND TRUTH, n. <a href="#c-marriage-good">83-102</a>.</p> +<p>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.</p> +<p>ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS +CORRESPONDENCE, n. <a href="#c-marriage-lord">116-131</a>.</p> +<p>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.</p> +<p>ON THE CHASTE PRINCIPLE AND THE NON-CHASTE, n. <a href= +"#c-chaste">138-156</a>.</p> +<p>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.</p> +<p>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. <a href="#c-conjunction">156*-181</a>.</p> +<p>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.</p> +<p>ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN +AND WOMEN BY MARRIAGE, n. <a href="#c-change">184-206</a>.</p> +<p>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.</p> +<p>UNIVERSALS RESPECTING MARRIAGES, n. <a href= +"#c-universals">209-230</a>.</p> +<p>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.</p> +<p>ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES, +n. <a href="#c-coldness">234-260</a>.</p> +<p>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.</p> +<p>ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN +MARRIAGES, n. <a href="#c-causes">271-292</a>.</p> +<p>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.</p> +<p>ON BETROTHINGS AND NUPTIALS, n. <a href= +"#c-betrothings">295-314</a>.</p> +<p>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.</p> +<p>ON REPEATED MARRIAGES, n. <a href="#c-repeated">317-355</a>.</p> +<p>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.</p> +<p>ON POLYGAMY, n. <a href="#c-polygamy">332-352</a>.</p> +<p>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.</p> +<p>ON JEALOUSY, n. <a href="#c-jealousy">357-379</a>.</p> +<p>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.</p> +<p>ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, +n. <a href="#c-infants">385-414</a>.</p> +<p>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.</p> +<center>PART THE SECOND.</center> +<p>ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE, n. +<a href="#book2">423-443</a>.</p> +<p>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 (<i>homo</i>) not a man (<i>homo</i>), and a man +(<i>vir</i>) not a man (<i>vir</i>); and conjugial love makes a man +(<i>homo</i>) more and more a man (<i>homo</i>) and a man +(<i>vir</i>), 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.</p> +<p>ON FORNICATION, n. <a href="#c-fornication">444*-460</a>.</p> +<p>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.</p> +<p>ON CONCUBINAGE, n. <a href="#c-concubinage">462-476</a>.</p> +<p>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.</p> +<p>ON ADULTERIES AND THEIR GENERA AND DEGREES, n. <a href= +"#c-adulteries">478-499</a>.</p> +<p>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.</p> +<p>ON THE LUST OF DEFLORATION, n. <a href= +"#c-defloration">501-505</a>.</p> +<p>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.</p> +<p>ON THE LUST OF VARIETIES, n. <a href= +"#c-varieties">506-510</a>.</p> +<p>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.</p> +<p>ON THE LUST OF VIOLATION, n. <a href="#c-violation">511, +512</a>.</p> +<p>ON THE LUST OF SEDUCING INNOCENCIES, n. <a href= +"#c-seducing">513, 514</a>.</p> +<p>ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF +SPIRITUAL MARRIAGE, n. <a href="#c-correspondence">515-520</a>.</p> +<p>ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL, n. +<a href="#c-imputation">523-531</a>.</p> +<p>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.</p> +<center>INDEX TO THE MEMORABLE RELATIONS.</center> +<p>Conjugial love seen in its form with two conjugial partners, who +were conveyed down from heaven in a chariot, n. <a href= +"#p42">42</a>, <a href="#p43">43</a>.</p> +<p>Three novitiates from the world receive information respecting +marriages in heaven, n. <a href="#p44">44</a>.</p> +<p>On the chaste love of the sex, n. <a href="#p55">55</a>.</p> +<p>On the temple of wisdom, where the causes of beauty in the +female sex are discussed by wise ones, n. <a href= +"#p56">56</a>.</p> +<p>On conjugial love with those who lived in the golden age, n. +<a href="#p75">75</a>.</p> +<p>On conjugial love with those who lived in the silver age, n. +<a href="#p76">76</a>.</p> +<p>On conjugial love with those who lived in the copper age, n. +<a href="#p77">77</a>.</p> +<p>On conjugial love with those who lived in the iron age, n. +<a href="#p78">78</a>.</p> +<p>On conjugial love with those who lived after those ages, n. +<a href="#p79">79</a>, <a href="#p80">80</a>.</p> +<p>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. <a href="#p81">81</a>.</p> +<p>On the precepts of the New Church, n. <a href="#p82">82</a>.</p> +<p>On the origin of conjugial love, and of its virtue or potency, +discussed by an assembly of the wise from Europe, n. <a href= +"#p103">103</a>, <a href="#p104">104</a>.</p> +<p>On a paper let down from heaven to the earth, on which was +written, The marriage of good and truth, n. <a href= +"#p115">115</a>.</p> +<p>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. <a href= +"#p132">132-136</a>.</p> +<p>Two angels out of the third heaven give information respecting +conjugial love there, n. <a href="#p137">137</a>.</p> +<p>On the ancients in Greece, who inquired of strangers, What news +from the earth? Also, on men found in the woods, n. <a href= +"#p151p">151*-154*</a>.</p> +<p>On the golden shower and hall, where the wives said various +things respecting conjugial love, n. <a href="#p155p">155*</a>.</p> +<p>The opinion of the ancient sophi in Greece respecting the life +of men after death, n. <a href="#p182">182</a>.</p> +<p>On the nuptial garden called Adramandoni, where there was a +conversation respecting the influx of conjugial love, n. <a href= +"#p183">183</a>.</p> +<p>A declaration by the ancient sophi in Greece respecting +employments in heaven, n. <a href="#p207">207</a>.</p> +<p>On the golden shower and hall, where the wives again conversed +respecting conjugial love, n. <a href="#p208">208</a>.</p> +<p>On the judges who were influenced by friendship, of whom it was +exclaimed, O how just! n. <a href="#p231">231</a>.</p> +<p>On the reasoners, of whom it was exclaimed, O how learned! n. +<a href="#p232">232</a>.</p> +<p>On the confirmatory, of whom it was exclaimed, O how wise! n. +<a href="#p233">233</a>.</p> +<p>On those who are in the love of ruling from the love of self, n. +<a href="#p261">261-266</a>.</p> +<p>On those who are in the love of possessing all things of the +world, n. <a href="#p267">267</a>, <a href="#p268">268</a>.</p> +<p>On Lucifer, n. <a href="#p269">269</a>.</p> +<p>On conjugial cold, n. <a href="#p270">270</a>.</p> +<p>On the seven wives sitting on a bed of roses, who said various +things respecting conjugial love, n. <a href="#p293">293</a>.</p> +<p>Observations by the same wives on the prudence of women, n. +<a href="#p294">294</a>.</p> +<p>A discussion what the soul is, and what is its quality, n. +<a href="#p315">315</a>.</p> +<p>On the garden, where there was a conversation respecting the +divine providence in regard to marriages, n. <a href= +"#p316">316</a>.</p> +<p>On the distinction between what is spiritual and what is +natural, n. <a href="#p326">326-329</a>.</p> +<p>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. <a href="#p330">330</a>, <a href= +"#p331">331</a>.</p> +<p>On self-prudence, n. <a href="#p353">353</a>.</p> +<p>On the perpetual faculty of loving a wife in heaven, n. <a href= +"#p355">355</a>, <a href="#p356">356</a>.</p> +<p>A discussion, whether nature is of life, or life of nature; also +respecting the centre and expanse of life and nature, n. <a href= +"#p380">380</a>.</p> +<p>Orators delivering their sentiments on the origin of beauty in +the female sex, n. <a href="#p381">381-384</a>.</p> +<p>That all things which exist and take place in the natural world, +are from the Lord through the spiritual world, n. <a href= +"#p415">415-422</a>.</p> +<p>On the angels who were ignorant of the nature and meaning of +adultery, n. <a href="#p444">444</a>.</p> +<p>On delight, which is the universal of heaven and hell, n. +<a href="#p461">461</a>.</p> +<p>On an adulterer who was taken up into heaven, and there saw +things inverted n. <a href="#p477">477</a>.</p> +<p>On three priests who were accused by adulterers, n. <a href= +"#p500">500</a>.</p> +<p>That determined and confirmed adulterers do not acknowledge +anything of heaven and the church, n. <a href="#p521">521</a>, +<a href="#p522">522</a>.</p> +<p>On the new things revealed by the Lord, n. <a href= +"#p532">532</a>.</p> +<hr /> +<center>INDEX TO CONJUGIAL LOVE.</center> +<p><i>The Numbers refer to the Paragraphs, and not to the +Pages</i>.</p> +<p>ABOMINATION OF DESOLATION. Matt. xxiv. 15, signifies the +falsification and deprivation of all truth, <a href= +"#p80">80</a>.</p> +<p>ABSENCE in the spiritual world, its cause, <a href= +"#p171">171</a>.</p> +<p>ACTION.—In all conjunction by love there must be action, +reception, and reaction, <a href="#p293">293</a>. From the will, +which in itself is spiritual, actions flow, <a href= +"#p220">220</a>.</p> +<p>ACTIVITY is one of the moral virtues which respect life, and +enter into it, <a href="#p164">164</a>. The activity of love makes +a sense of delight, <a href="#p461">461</a>. The influx of Love and +wisdom from the Lord is the essential activity from which comes all +delight, <a href="#p461">461</a>. From conjugial love, as from a +fountain, issue the activities and alacrities of life, <a href= +"#p249">249</a>.</p> +<a name="i-actors" id="i-actors"></a> +<p>ACTORS.—In heaven, out of the cities, are exhibited stage +entertainments, wherein the actors represent the various virtues +and graces of moral life, <a href="#p17">17</a>, <a href= +"#p79">79</a>.</p> +<p>ACTUALLY, <a href="#p66">66</a>, <a href="#p98">98</a>, <a href= +"#p178">178</a>, &c.</p> +<p><i>Obs.</i>—This expression is used to distinguish +<i>Actualiter</i> from <i>Realiter</i>, of which the author also +makes use; thus between <i>actually</i> and <i>really</i>, there is +the same distinction as between <i>actual</i> taken in a +philosophical sense, and <i>real</i>.</p> +<p>ACUTION.—The spiritual purification of conjugial love may +be compared with the purification of natural spirits effected by +chemists, and called acution, <a href="#p145">145</a>.</p> +<p>ADAM.—In what his sin consisted, <a href="#p444">444</a>. +Error of those who believe that Adam was wise and did good from +himself, and that this was his state of integrity, <a href= +"#p135">135</a>. The evil in which each man is born, is not derived +hereditarily from Adam, but from his parents, <a href= +"#p525">525</a>. 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, <a href="#p525">525</a>. +Adam and man are one expression in the Hebrew tongue, <a href= +"#p156p">156*</a>.</p> +<a name="i-adjunction" id="i-adjunction"></a> +<p>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, <a href="#p321">321</a>. This adjunction is +close and near according to the love, and approaching to contact +with those who are principled in love truly conjugial, <a href= +"#p158">158</a>. 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, <a href= +"#p158">158</a>.</p> +<p>ADMINISTRATIONS in the spiritual world, <a href="#p207">207</a>. +The discharge of them is attended with delight, <a href= +"#p207">207</a>.</p> +<p>ADMINISTRATORS.—In the spiritual world there are +administrators, <a href="#p207">207</a>.</p> +<p>ADORATIONS.—Why the ancients in their adorations turned +their faces to the rising sun, <a href="#p342">342</a>.</p> +<p>ADRAMANDONI is the name of a garden in the spiritual world; this +word signifies the delight of conjugial love, <a href= +"#p183">183</a>.</p> +<p>ADULTERERS.—As soon as a man actually becomes an +adulterer, heaven is closed to him, <a href="#p500">500</a>. +Adulterers become more and more not men, <a href="#p432">432</a>. +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, <a href="#p432">432</a>. 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, <a href= +"#p432">432</a>. Reasonings of adulterers, <a href="#p500">500</a>. +Every unclean principle of hell is from adulterers, <a href= +"#p500">500</a>, <a href="#p477">477</a>. Whoever is in spiritual +adultery is also in natural adultery, <a href="#p520">520</a>.</p> +<p>ADULTERERS from a deliberate principle and from a non-deliberate +principle, <a href="#p432">432</a>.</p> +<p>ADULTERY, by, is meant scortation opposite to marriage, <a href= +"#p480">480</a>. The horrible nature of adultery, <a href= +"#p483">483</a>. Spiritual adultery is the connection of evil and +the false, <a href="#p520">520</a>. Adulteries are the complex of +all evils, <a href="#p356">356</a>. Why hell in the total is called +adultery, <a href="#p520">520</a>. There are three genera of +adulteries, simple, duplicate, and triplicate, <a href= +"#p478">478</a>, <a href="#p484">484</a>. There are four degrees of +adulteries, according to which they have their predications, their +charges of blame, and after death, their imputations, <a href= +"#p485">485-499</a>:—1st, Adulteries of ignorance, &c., +<a href="#p486">486</a>, <a href="#p487">487</a>; 2d, adulteries of +lust, <a href="#p488">488</a>, <a href="#p489">489</a>; 3d, +adulteries of the reason or understanding, &e., <a href= +"#p490">490</a>, <a href="#p491">491</a>; 4th, adulteries of the +will, <a href="#p492">492</a>, <a href="#p493">493</a>. The +distinction between adulteries of the will and those of the +understanding, <a href="#p490">490</a>. The adultery of the reason +is less grievous than the adultery of the will, <a href= +"#p490">490</a>.—Accessories of adultery and aggravations of +it, <a href="#p454">454</a>. Adultery is the cause of divorce, +<a href="#p255">255</a>. Representative of adultery in its +business, <a href="#p521">521</a>.</p> +<p>AFFECT.</p> +<p><i>Obs.</i>—This word signifies to impress with affection +either good or bad.</p> +<p>AFFECTIONS which are merely derivations of the love, form the +will, and make and compose it, <a href="#p197">197</a>. Every +affection of love belongs to the will, for what a man loves, that +he also wills, <a href="#p196">196</a>. Every affection has its +delight, <a href="#p272">272</a>. Affections, with the thoughts +thence derived, appertain to the mind, and sensations, with the +pleasures thence derived, appertain to the body, <a href= +"#p273">273</a>. 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, <a href= +"#p272">272</a>. In the spiritual world all are conjoined as to +internal affections, but not according to external, unless these +act in unity with the internal, <a href="#p273">273</a>. The +affections according to which wedlock is commonly contracted in the +world, are external, <a href="#p274">274</a>; but in that case they +are not influenced by internal affections, which conjoin minds, the +bonds of wedlock are loosed in the house, <a href="#p275">275</a>. +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, <a href= +"#p277">277</a>. The external affections by death follow the body, +and are entombed with it, those only remaining which cohere with +internal principles, <a href="#p320">320</a>. Women were created by +the Lord affections of the wisdom of men, <a href="#p56">56</a>. +Their affection of wisdom is essential beauty, <a href= +"#p56">56</a>. All the angels are affections of love in a human +form, <a href="#p42">42</a>: 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, <a href="#p42">42</a>.</p> +<p>AFFLICTION, great, Matt. xxiv. 21, signifies the state of the +church infested by evils and falses, <a href="#p80">80</a>.</p> +<p>AFFLUX, <a href="#p293">293</a>.</p> +<p><i>Obs.</i>—Afflux is that which flows <i>upon</i> or +<i>towards</i>, and remains generally in the external, without +penetrating interiorly, <i>A.C.</i>, n. 7955. Efflux is that which +flows <i>from</i>, and is generally predicated of that which +proceeds from below upwards. Influx is that which flows +<i>into</i>, 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.</p> +<p>AFRICANS more intelligent than the learned of Europe, <a href= +"#p114">114</a>.</p> +<a name="i-age" id="i-age"></a> +<p>AGE.—The common states of a man's life are called infancy, +childhood, youth, manhood, and old age, <a href="#p185">185</a>. +Unequal ages induce coldness in marriage, <a href="#p250">250</a>. +In the heavens there is no inequality of age, all there are in one +flower of youth, and continue therein to eternity, <a href= +"#p250">250</a>. Golden age, <a href="#p75">75</a>. Silver age or +period, <a href="#p76">76</a>. Copper age, <a href="#p77">77</a>. +Iron age, <a href="#p78">78</a>. Age of iron mixed with miry clay, +<a href="#p79">79</a>. Age of gold, <a href="#p42">42</a>, <a href= +"#p75">75</a>; of silver, <a href="#p76">76</a>; of copper, +<a href="#p77">77</a>; of iron, <a href="#p78">78</a>; of iron +mixed with clay, <a href="#p79">79</a>. The ages of gold, silver, +and copper are anterior to the time of which we have any historical +records, <a href="#p73">73</a>. 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, +<a href="#p153p">153*</a>. All those who lived in the silver age +had intelligence grounded in spiritual truths, and thence in +natural truths, <a href="#p76">76</a>.</p> +<p>AID, mutual, of husband and wife, <a href="#p176">176</a>.</p> +<p>ALACRITY is one of those moral virtues which have respect to +life, and enter into it, <a href="#p164">164</a>.</p> +<p>ALCOHOL.—Wisdom purified may be compared with alcohol, +which is a spirit highly rectified, <a href="#p145">145</a>.</p> +<p>ALCORAN, <a href="#p342">342</a>.</p> +<p>ALPHA, the, and the Omega.—Why the Lord is so called, +<a href="#p326">326</a>.</p> +<p>ALPHABET in the spiritual world, each letter of it is +significative, <a href="#p326">326</a>.</p> +<p>AMBASSADOR in the spiritual world discussing with two priests on +the subject of human prudence, <a href="#p354">354</a>.</p> +<p>ANCIENTS.—Of marriages among the ancients, and the most +ancient, <a href="#p75">75</a>, <a href="#p77">77</a>. 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, <a href="#p130">130</a>. Precepts +concerning marriages left by the ancient people to their posterity, +<a href="#p77">77</a>. Angels are men; their form is the human +form, <a href="#p30">30</a>. They appear to man when the eyes of +his spirit are opened, <a href="#p30">30</a>. All the angels are +affections of love in the human form, <a href="#p42">42</a>. 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, <a href="#p64">64</a>. 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, <a href="#p207">207</a>. Every +angel has conjugial love with its virtue, ability, and delights, +according to his application to the genuine use in which he is, +<a href="#p207">207</a>. 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, <a href= +"#p404">404</a>.</p> +<p>ANGER.—Why it is attributed to the Lord, <a href= +"#p366">366</a>.</p> +<p>ANIMALS.—Wonderful things conspicuous in the productions +of animals, <a href="#p416">416</a>. Every animal is led by the +love implanted in his science, as a blind person is led through the +streets by a dog, <a href="#p96">96</a>. See <a href= +"#i-beasts"><i>Beasts</i></a>.</p> +<p>ANIMUS.—By <i>animus</i> is meant the affections, and +thence the external inclinations, which are principally insinuated +after birth by education, social intercourse, and consequent habits +of life, <a href="#p246">246</a>.</p> +<p><i>Obs.</i>—These affections and inclinations constitute a +sort of inferior mind.</p> +<p>ANTIPATHY.—In the spiritual world, antipathies are not +only felt, but also appear in the face, the discourse, and the +gesture, <a href="#p273">273</a>. It is otherwise in the natural +world, where antipathies may be concealed, <a href="#p272">272</a>. +Among certain married partners in the natural world, there is an +antipathy in their internals, and an apparent sympathy in their +externals, <a href="#p292">292</a>. Antipathy derives its origin +from the opposition of spiritual spheres which emanate from +subjects, <a href="#p171">171</a>.</p> +<p>ANTIQUITY.—Memorable things of antiquity seen in heaven +amongst a nation that lived in the copper age, <a href= +"#p77">77</a>.</p> +<p>AORTA, <a href="#p315">315</a>.</p> +<p>APES.—Of those in hell who appear like apes, <a href= +"#p505">505</a>.</p> +<p>APOCALYPSE.—A voice from heaven commanded Swedenborg to +apply to the work begun in the Apocalypse, and finish it within two +years, <a href="#p522">522</a>, <a href="#p532">532</a>.</p> +<p>APOPLEXY.—Permanent infirmity, arising from apoplexy, a +cause of separation, <a href="#p253">253</a>, <a href= +"#p470">470</a>.</p> +<p>APPEARANCE.—Spaces in the spiritual world are appearances; +distances, also, and presences are appearances, <a href= +"#p158">158</a>. The appearances of distances and presences there, +are according to the proximities, relationships, and affinities of +love, <a href="#p158">158</a>. Those things which, from their +origin, are celestial and spiritual, are not in space, but in the +appearances of space, <a href="#p158">158</a>.</p> +<p><i>Obs.</i>—Those things which in the spiritual world are +present to the sight of spirits and angels are called +<i>appearances</i>; 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 <a href= +"#i-heaven"><i>Heaven</i></a> and <a href= +"#i-hell"><i>Hell</i></a>.</p> +<p>APPROPRIATION of evil how it is effected, <a href= +"#p489">489</a>.</p> +<p>ARCANA of wisdom respecting conjugial love; it is important that +they should be discovered, <a href="#p43">43</a>. Arcana of +conjugial love concealed with wives, <a href="#p166">166</a>, +<a href="#p155p">155*</a>, <a href="#p293">293</a>. Arcanum +relative to conception, which takes place though the souls of two +married partners be disjoined, <a href="#p245">245</a>. Arcanum +respecting the actual habitation of every man in some society, +either of heaven or hell, <a href="#p530">530</a>. Arcana known to +the ancients, and at this day lost, <a href="#p220">220</a>. Arcana +revealed, which exceed in excellence all the arcana heretofore +revealed since the beginning of the church, <a href= +"#p532">532</a>. These arcana are yet reputed on earth as of no +value, <a href="#p533">533</a>.</p> +<p>ARCHITECTONIC ART, the, is in its essential perfection in +heaven, and hence are derived all the rules of that art in the +world, <a href="#p12">12</a>.</p> +<p>ARISTIPPUS, <a href="#p151p">151*</a>.</p> +<p>ARISTOTLE, <a href="#p151p">151*</a>.</p> +<p>ARMIES of the Lord Jehovah. Thus the most ancient people called +themselves, <a href="#p75">75</a>.</p> +<p>ARTIFICERS in the spiritual world, <a href="#p207">207</a>: +wonderful works which they execute there, <a href= +"#p207">207</a>.</p> +<p>AS FROM HIMSELF, <a href="#p132">132</a>, <a href= +"#p134">134</a>, <a href="#p269">269</a>, <a href= +"#p340">340</a>.</p> +<p>ASSAULT.—How love defends itself when assaulted, <a href= +"#p361">361</a>.</p> +<p>ASSES.—Of those who, in the spiritual world, appear at a +distance like asses heavily laden, <a href="#p232">232</a>. Blazing +ass upon which a pope was seated in hell, <a href= +"#p265">265</a>.</p> +<p>ASSOCIATE, to.—All in the heavens are associated according +to affinities and relationships of love, and have habitations +accordingly, <a href="#p50">50</a>.</p> +<p>ASTRONOMY is one of those sciences by which an entrance is made +into things rational, which are the ground of rational wisdom, +<a href="#p163">163</a>.</p> +<p>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, +<a href="#p269">269</a>. Why the understanding of atheists, in +spiritual light, appeared open beneath but closed above, <a href= +"#p421">421</a>.</p> +<p>ATHENAEUM, city of, in the spiritual world, <a href= +"#p151p">151*</a>, <a href="#p182">182</a>, <a href= +"#p207">207</a>. Sports of the Athenaeides, <a href= +"#p207">207</a>. These games were spiritual exercises, <a href= +"#p207">207</a>.</p> +<a name="i-atmospheres" id="i-atmospheres"></a> +<p>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, <a href="#p188">188</a>, The reason why the +atmosphere appears of a golden color in the heaven in which the +love of uses reigns, <a href="#p266">266</a>.</p> +<p>AURA.—Thus the superior atmosphere is named, <a href= +"#p145">145</a>. The aura is the continent of celestial light and +heat, or of the wisdom and love in which the angels are principled, +<a href="#p145">145</a>. See <a href= +"#i-atmospheres"><i>Atmospheres</i></a>.</p> +<p>AUTHORESSES, learned.—Examination of their writings in the +spiritual world in their presence, <a href="#p175">175</a>.</p> +<p>AVERSION between married partners arises from spiritual cold, +<a href="#p236">236</a>. Whence arises aversion on the part of the +husband towards the wife, <a href="#p305">305</a>. Aversion between +married partners arises from a disunion of souls and a disjunction +of minds, <a href="#p236">236</a>.</p> +<a name="i-back" id="i-back"></a> +<p>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, <a href="#p171">171</a>, <a href= +"#p224">224</a>. The effect of this on married partners, who are of +different minds and discordant affections. <a href= +"#p171">171</a>.</p> +<p>BALANCE.—Love truly conjugal is like a balance in which +the inclinations for iterated marriages are made, <a href= +"#p318">318</a>. The mind is kept balancing to another marriage, +according to the degree of love in which it was principled in the +former marriage, <a href="#p318">318</a>.</p> +<p>BANK of roses, <a href="#p8">8</a>, <a href="#p294">294</a>.</p> +<p>BATS, in the spiritual world, are correspondences and consequent +appearances of the thoughts of confirmators, <a href= +"#p233">233</a>.</p> +<p>BEARS signify those who read the Word in the natural sense, and +see truths therein, without understanding, <a href="#p193">193</a>. +Those who only read the Word, and imbibe thence nothing of +doctrine, appear at a distance, in the spiritual world, like bears, +<a href="#p78">78</a>.</p> +<a name="i-beasts" id="i-beasts"></a> +<p>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, +<a href="#p134">134</a>. 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, +<a href="#p133">133</a>. Difference between man and beasts, +<a href="#p133">133</a>, <a href="#p134">134</a>. Every beast +corresponds to some quality, either good or evil, <a href= +"#p76">76</a>. Beasts in the spiritual world are representative, +but in the natural world they are real, <a href="#p133">133</a>. +Wild beasts in the spiritual world are correspondences, and thus +representatives of the lusts in which the spirits are, <a href= +"#p79">79</a>. The state of men compared with that of beasts, +<a href="#p151p">151*</a>. Men like beasts, found in the forests, +<a href="#p151p">151*</a>. Beast-men, <a href="#p233">233</a>.</p> +<p>BEAUTY.—The affection of wisdom is essential beauty, +<a href="#p56">56</a>. Cause of beauty in the female sex, <a href= +"#p56">56</a>. 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, <a href="#p330">330</a>. Beauty in +the spiritual world is the form of the love and manners, <a href= +"#p330">330</a>. Discussion on the beauty of woman, <a href= +"#p330">330</a>. Origin of that beauty, <a href= +"#p382">382-384</a>. Ineffable beauty of a wife in the third +heaven, <a href="#p42">42</a>.</p> +<p>BEES.—Their wonderful instinct, <a href= +"#p419">419</a>.</p> +<p>BEHIND.—In the spiritual world, it is not allowed any one +to stand behind another, and speak to him, <a href= +"#p444">444</a>.</p> +<p>BEINGS.—The desire to continue in its form is implanted by +creation in all living beings, <a href="#p361">361</a>.</p> +<p>BENEVOLENCE is one of those virtues which have respect to life +and enter into it, <a href="#p164">164</a>.</p> +<p>BETROTHINGS, of, <a href="#p295">295-314</a>. Reasons of +betrothings, <a href="#p301">301</a>. By betrothing each party is +prepared for conjugial love, <a href="#p302">302</a>. 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, +<a href="#p303">303</a>, <a href="#p305">305</a>. Of betrothings in +heaven, <a href="#p20">20</a>; <a href="#p21">21</a>.</p> +<p>BIRDS in the spiritual world are representative forms, <a href= +"#p76">76</a>. Every bird corresponds to some good or bad quality, +<a href="#p76">76</a>.</p> +<p>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., <a href="#p430">430</a>. A pair of +birds of paradise represent the middle region of conjugial love, +<a href="#p270">270</a>.</p> +<p>BLESSEDNESS, <a href="#p69">69</a>, <a href="#p180">180</a>. +Love receives its blessedness from communication by uses with +others, <a href="#p266">266</a>. The infinity of all blessedness is +in the Lord, <a href="#p335">335</a>.</p> +<p>BLESSING of marriages by the priests, <a href= +"#p308">308</a></p> +<p>BLUE.—What the color blue signifies, <a href= +"#p76">76</a>.</p> +<p>BODY, the material, is composed of watery and earthy elements, +and of aerial vapors thence arising, <a href="#p192">192</a>. 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, <a href="#p272">272</a>. Such are the +constituent substances of which the bodies of men in the world are +composed, <a href="#p272">272</a>. The bodies of men viewed +interiorly are merely forms of their minds exteriorly organized to +effect the purposes of the soul, <a href="#p310">310</a>. See +<a href="#i-mind"><i>Mind</i></a>. Every thing which is done in the +body is from a spiritual origin, <a href="#p220">220</a>. All +things which are done in the body by man flow in from his spirit, +<a href="#p310">310</a>. Man when stripped of his body is in his +internal affections, which his body had before concealed, <a href= +"#p273">273</a>. 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, <a href="#p162">162</a>, +<a href="#p191">191</a>. Marriages of the spirit ought to precede +marriages of the body, <a href="#p310">310</a>.</p> +<p>BOND.—The internal or spiritual bond must keep the +external or natural in its order and tenor, <a href= +"#p320">320</a>. Wives love the bonds of marriage if the men do, +<a href="#p217">217</a>. Unless the external affections are +influenced by internal, which conjoin minds, the bonds of wedlock +are loosed in the house, <a href="#p275">275</a>.</p> +<p>BOOKS.—In heaven, as in the world, there are books, +<a href="#p207">207</a>.</p> +<p>BORN, to be.—Man is born in total ignorance, <a href= +"#p134">134</a>. Every man by birth is merely corporeal, and from +corporeal he becomes natural more and more interiorly, and thus +rational, and at length spiritual, <a href="#p59">59</a>, <a href= +"#p305">305</a>, <a href="#p447">447</a>. He becomes rational in +proportion as he loves intelligence, and spiritual if he loves +wisdom, <a href="#p94">94</a>, <a href="#p102">102</a>. Man is not +born into any knowledge, and if he does not receive instruction +from others, is viler than a beast, <a href="#p350">350</a>. 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, <a href="#p134">134</a>. 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, <a href= +"#p350">350</a>.</p> +<p>BREAST, the, of man signifies wisdom, <a href="#p198">198</a>. +All things which by derivation from the soul and mind have their +determination in the body, first flow into the bosom, <a href= +"#p179">179</a>. 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, <a href="#p179">179</a>. The sphere of the +man's life encompasses him more densely on the breast, but lightly +on the back, <a href="#p171">171</a>, <a href="#p224">224</a>. See +<a href="#i-back"><i>Back</i></a>.</p> +<p>BRETHREN.—The Lord calls those brethren and sisters who +are of his church, <a href="#p120">120</a>.</p> +<p>BRIDE.—The church in the Word is called the bride and +wife, <a href="#p117">117</a>. Clothing of a bride in heaven, +<a href="#p20">20</a>.</p> +<p>BRIDEGROOM.—The Lord in the Word is called the bridegroom +and husband, <a href="#p117">117</a>. Clothing of a bridegroom in +heaven, <a href="#p20">20</a>.</p> +<p>BRIMSTONE signifies the love of what is false, <a href= +"#p80">80</a>. Lakes of fire and brimstone, <a href="#p79">79</a>, +<a href="#p80">80</a>.</p> +<p>CABINET of antiquities in the spiritual world, <a href= +"#p77">77</a>.</p> +<p>CALF, a golden, signifies the pleasure of the flesh, <a href= +"#p535">535</a>.</p> +<p>CAP, a, signifies intelligence, <a href="#p293">293</a>. +Turreted cap, <a href="#p78">78</a>.</p> +<p>CAROTID ARTERIES, <a href="#p315">315</a>.</p> +<p>CASTIGATION.—The spiritual purification of conjugial love +may be compared with the purification of natural spirits effected +by chemists, and named castigation, <a href="#p145">145</a>.</p> +<p>CATS.—Comparison concerning them, <a href= +"#p512">512</a>.</p> +<p>CAUSE.—See <a href="#i-end"><i>End</i></a>. To speak from +causes is the speech of wisdom, <a href="#p75">75</a>. Causes of +coldness, separations, and divorces in marriages, <a href= +"#p234">234-260</a>. Causes of concubinage, <a href= +"#p467">467-474</a>.</p> +<p>CAUSES, the various, of legitimate separation, <a href= +"#p253">253</a>, <a href="#p470">470</a>.</p> +<p>CELEBRATION of the Lord from the Word, <a href= +"#p81">81</a>.</p> +<p>CELESTIAL.—In proportion as a man loves his wife he +becomes celestial and internal, <a href="#p77">77</a>.</p> +<p>CELIBACY ought not to be preferred to marriage, <a href= +"#p156">156</a>. 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, <a href= +"#p155">155</a>. The sphere of perpetual celibacy infests the +sphere of conjugial love, which is the very essential sphere of +heaven, <a href="#p54">54</a>. Those who live in celibacy, if they +are spiritual, are on the side of heaven, <a href="#p54">54</a>. +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, +<a href="#p54">54</a>. 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, <a href="#p54">54</a>.</p> +<p>CENTRE of nature and of life, <a href="#p380">380</a>.</p> +<p>CERBERUS, <a href="#p79">79</a>.</p> +<p>CEREBELLUM, the, is beneath the hinder part of the head, and is +designed for love and the goods thereof, <a href= +"#p444">444</a>.</p> +<p>CEREBRUM, the, is beneath the anterior and upper part of the +head, and is designed for wisdom and the truths thereof, <a href= +"#p444">444</a>.</p> +<p>CHANGE, the, of the state of life which takes place with men and +with women by marriage, <a href="#p184">184-206</a>. 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, <a href="#p184">184</a>. The changes which take place in +man's internal principles are more perfectly continuous than those +which take place in his external principles, <a href= +"#p185">185</a>. 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, +<a href="#p185">185</a>. The changes of these two faculties are +perpetual with man from infancy even to the end of his life, and +afterwards to eternity, <a href="#p185">185</a>. These changes +differ in the case of men and in the case of women, <a href= +"#p187">187</a>.</p> +<p>CHARGES of blame are made by a judge according to the law, +<a href="#p485">485</a>. Difference between predications, charges +of blame, and imputations, <a href="#p485">485</a>.</p> +<p>CHARIOT, a, signifies the doctrine of truth, <a href= +"#p76">76</a>.</p> +<p>CHARITY is love, <a href="#p10">10</a>.</p> +<p>CHARITY AND FAITH.—Good has relation to charity, and truth +to faith, <a href="#p115">115</a>, <a href="#p124">124</a>. To live +well is charity, and to believe well is faith, <a href= +"#p233">233</a>. Charity and faith are the life of God in man, +<a href="#p135">135</a>.</p> +<p>CHASTE PRINCIPLE, concerning the, and the non-chaste, <a href= +"#p138">138-156</a>. The chaste principle and the non-chaste are +predicated solely of marriages, and of such things as relate to +marriages, <a href="#p139">139</a>. The Christian conjugial +principle alone is chaste, <a href="#p142">142</a>. See <a href= +"#i-conjugial"><i>Conjugial</i></a>.</p> +<p>CHASTITY OF MARRIAGE, <a href="#p138">138</a>, and following. +The chastity of marriage exists by a total abdication of what is +opposed to it from a principle of religion, <a href= +"#p147">147-149</a>. The purity of conjugial love is what is called +chastity, <a href="#p139">139</a>. Love truly conjugial is +essential chastity, <a href="#p139">139</a>, <a href= +"#p143">143</a>. Non-chastity is a removal of what is unchaste from +what is chaste, <a href="#p138">138</a>.</p> +<p>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, <a href="#p163">163</a>.</p> +<p>CHEMISTS.—Spiritual purification compared to the natural +purification of spirits effected by chemists, <a href= +"#p145">145</a>.</p> +<p>CHILDREN born of parents who are principled in love truly +conjugial, derive from their parents the conjugial principle of +good and truth, <a href="#p202">202-205</a>. Infants in heaven +become men of stature and comeliness, according to the increments +of intelligence with them; it is otherwise with infants on earth, +<a href="#p187">187</a>. 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, +<a href="#p444">444</a>. The love of infants remains after death, +especially with women, <a href="#p410">410</a>. Infants are +educated under the Lord's auspices by such women, <a href= +"#p411">411</a>. Little children in the Word signify those who are +in innocence, <a href="#p414">414</a>. The love of infants +corresponds to the defence of good and truth, <a href= +"#p127">127</a>.</p> +<p>CHRIST.—The kingdom of Christ, which is heaven, is a +kingdom of uses, <a href="#p7">7</a>. To reign with Christ +signifies to be wise, and to perform uses, <a href="#p7">7</a>.</p> +<p>CHRISTIAN.—Love truly conjugial with its delights can only +exist among those who are of the Christian church, <a href= +"#p337">337</a>. Not a single person throughout the Christian world +is acquainted with the true nature of heavenly joy and eternal +happiness, <a href="#p4">4</a>.</p> +<p>CHRYSALISES, <a href="#p418">418</a>.</p> +<p>CHURCH, the, is from the Lord, and exists with those who come to +Him, and live according to His precepts, <a href="#p129">129</a>. +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, <a href="#p431">431</a>. The church in +general and in particular is a marriage of good and of truth, +<a href="#p115">115</a>. The church with man is formed by the Lord +by means of truths to which good is adjoined, <a href= +"#p122">122-124</a>. The church with its goods and truths can never +exist but with those who live in love truly conjugial with one +wife, <a href="#p76">76</a>. The church is of both sexes, <a href= +"#p21">21</a>. The husband and wife together are the church; with +these the church first implanted in the man and by the man in the +wife, <a href="#p125">125</a>. How the church is formed by the Lord +with two married partners, and how conjugial love is formed +thereby, <a href="#p68">68</a>. The origin of the church and of +conjugial love are in one place of abode, <a href= +"#p238">238</a>.</p> +<p>CIRCE, <a href="#p521">521</a>.</p> +<p>CIRCLE.—What circles round the head represent in the +spiritual life, <a href="#p269">269</a>. Circle and increasing +progression of conjugial love, <a href="#p78">78</a>.</p> +<p>CIRCUMSTANCES and contingencies vary every thing, <a href= +"#p485">485</a>. The quality of every deed, and in general the +quality of every thing, depends upon circumstances, <a href= +"#p487">487</a>.</p> +<p>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, <a href= +"#p130">130</a>. Civil things with man reside beneath spiritual +things, and above natural things, <a href="#p130">130</a>.</p> +<p>CIVILITY is one of the moral virtues which have respect to life, +and enter into it, <a href="#p164">164</a>. In heaven they show +each other every token of civility, <a href="#p16">16</a>.</p> +<p>CLAY mixed with iron, <a href="#p79">79</a>.</p> +<p>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, <a href="#p321">321</a>.</p> +<p>COHABITATION, spiritual, takes place with married partners who +love each other tenderly, however remote their bodies may be from +each other, <a href="#p158">158</a>. See <a href= +"#i-adjunction"><i>Adjunction</i></a>. Internal and external +cohabitation, <a href="#p322">322</a>. 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, <a href="#p213">213</a>.</p> +<p>COHOBATION.—The spiritual purification of conjugial love +may be compared to the purification of natural spirits, as effected +by chemists, and called cohobation, <a href="#p145">145</a>.</p> +<p>COLD.—Spirits merely natural grow intensely cold while +they apply themselves to the side of some angel, who is in a state +of love, <a href="#p235">235</a>. Spiritual cold in marriages is a +disunion of souls, <a href="#p236">236</a>. Causes of cold in +marriages, <a href="#p237">237-250</a>. Cold arises from various +causes, internal, external, and accidental, all of which originate +in a dissimilitude of internal inclinations, <a href= +"#p275">275</a>. Spiritual cold is the privation of spiritual heat, +<a href="#p285">285</a>. Whence it arises, <a href="#p235">235</a>. +Whence conjugial cold arises, <a href="#p294">294</a>. Every one +who is insane in spiritual things is cold towards his wife, and +warm towards harlots, <a href="#p294">294</a>.</p> +<p>COLUMN.—Comparison of successive and simultaneous order to +a column of steps, which, when it subsides, becomes a body ushering +in a plane, <a href="#p314">314</a>.</p> +<p>COMMUNICATIONS.—After death, married pairs enjoy similar +communications with each other as in the world, <a href= +"#p51">51</a>.</p> +<p>CONATUS is the very essence of motion, <a href="#p215">215</a>. +From the endeavor of the two principles of good and truth to join +themselves together into one, conjugial love exists by derivation, +<a href="#p288">288</a>.</p> +<p>CONCEPTIONS.—Between the disjoined souls of married +partners there is effected conjunction in a middle love, otherwise +there would be no conceptions, <a href="#p245">245</a>.</p> +<p>CONCERTS of music and singing in the heavens, <a href= +"#p17">17</a>.</p> +<p>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, <a href="#p408">408</a>.</p> +<p>CONCUBINAGE, <a href="#p462">462-476</a>. Difference between +concubinage and pellicacy, <a href="#p462">462</a>. See <a href= +"#i-pellicacy"><i>Pellicacy</i></a>. There are two kinds of +concubinage which differ exceedingly from each other, the one +conjointly with a wife, the other apart from a wife, <a href= +"#p463">463</a>. Concubinage conjointly with a wife is illicit to +Christians and detestable, <a href="#p464">464</a>. See also +<a href="#p467">467</a>, <a href="#p476">476</a>.</p> +<p>CONCUBINE, <a href="#p462">462</a>.</p> +<p>CONCUPISCENCE, concerning, <a href="#p267">267</a>. Every one is +by truth interiorly in concupiscence, but by education exteriorly +in intelligence, <a href="#p267">267</a>. Interesting particulars +concerning concupiscence not visionary or fantastic, in which all +men are born, <a href="#p269">269</a>. 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, <a href="#p305">305</a>. +In every thing that proceeds from the natural man there is +concupiscence, <a href="#p448">448</a>. Imputation of +concupiscence, <a href="#p455">455</a>. 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, <a href="#p521">521</a>.</p> +<p>CONFIDENCE, full, is in conjugial love, and is derived from it, +<a href="#p180">180</a>. Full confidence relates to the heart, +<a href="#p180">180</a>.</p> +<p>CONFINES OF HEAVEN.—Those who enter into extra-conjugial +life are sent to their like, on the confines of heaven, <a href= +"#p155">155</a>.</p> +<a name="i-confirm" id="i-confirm"></a> +<p>CONFIRM, to.—The understanding alone confirms, and when it +confirms it engages the will to its party, <a href="#p491">491</a>. +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, <a href= +"#p491">491</a>. 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, <a href= +"#p233">233</a>. Every one may confirm himself in favor of the +divine principle or Being, by the visible things of nature, +<a href="#p416">416-419</a>. 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, <a href="#p416">416</a>. 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, <a href= +"#p421">421</a>.</p> +<p>CONFIRMATIONS are effected by reasonings, which the mind seizes +for its use, deriving them either from its superior region or its +inferior, <a href="#p491">491</a>. 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, <a href="#p491">491</a>. +Confirmations of falsities, so as to make them appear like truths, +are represented in the spiritual world under the forms of birds of +night, <a href="#p233">233</a>. See <a href="#i-confirm"><i>To +Confirm</i></a>.</p> +<p>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, <a href="#p233">233</a>. Their fate +in the other life, <a href="#p233">233</a>.</p> +<p>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, <a href="#p316">316</a>.</p> +<a name="i-conjugial" id="i-conjugial"></a> +<p>CONJUGIAL PRINCIPLE, the, of good and truth is implanted from +creation in every soul, and also in the principles derived from the +soul, <a href="#p204">204</a>. The conjugial principle fills the +universe from first principles to last, and from a man even to a +worm, <a href="#p204">204</a>. It is inscribed on the soul, to the +end that soul may be propagated from soul, <a href="#p236">236</a>. +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, <a href="#p140">140</a>. In every substance, even +the smallest, there is a conjugial principle, <a href= +"#p316">316</a>. 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, <a href="#p316">316</a>. 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. <a href="#p148">148</a>, <a href="#p188">188</a>. +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, <a href="#p203">203</a>. The +conjugial human principle ever goes hand in hand with religion, +<a href="#p80">80</a>. This conjugial principle is the desire of +living with one wife, and every Christian has this desire according +to his religion, <a href="#p80">80</a>. The Christian conjugial +principle alone is chaste, <a href="#p142">142</a>. By the +Christian conjugial principle is meant the marriage of one man with +one wife, <a href="#p142">142</a>. The conjugial principle of one +man with one wife, is the storehouse of human life, and the +reservoir of the Christian religion, <a href="#p457">457</a>, +<a href="#p458">458</a>. The conjugial principle is like a scale in +which conjugial love is weighed, <a href="#p531">531</a>.</p> +<p>CONJUNCTION.—In every part, and even in every particular, +there is a principle tending to conjunction, <a href="#p33">33</a>, +<a href="#p37">37</a>; it was implanted from creation, and thence +remains perpetually, <a href="#p37">37</a>. The conjunctive +principle lies concealed in every part of the male, and in every +part of the female, <a href="#p37">37</a>, <a href="#p46">46</a>. +In the male conjugial principle there is what is conjunctive with +the female conjugial principle, and <i>vice versa</i>, even in the +minutest things, <a href="#p316">316</a>.</p> +<p>CONJUNCTION of souls and minds by marriage, so that they are no +longer two but one flesh, <a href="#p156">156</a>, <a href= +"#p181">181</a>. Spiritual conjunction cannot possibly be +dissolved, <a href="#p321">321</a>. How there is a conjunction of +the created universe with its Creator, and by conjunction +everlasting conservation, <a href="#p85">85</a>. There is +conjunction with the Lord by a life according to his commandments, +<a href="#p341">341</a>. 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, <a href="#p61">61</a>.</p> +<p>CONNECTION, the connubial, of what is evil and false is the +spiritual origin of adultery, <a href="#p428">428</a>, <a href= +"#p520">520</a>. It is the anti-church, <a href="#p497">497</a>. In +hell all are in this <i>conmibium</i>, <a href="#p520">520</a>.</p> +<p>CONNUBIAL PRINCIPLE, the, of what is evil and false, is the +opposite of the conjugial principle of good and truth, <a href= +"#p203">203</a>. Beneath heaven there are only nuptial connections +which are tied and loosed, <a href="#p192">192</a>.</p> +<p>CONSCIENCE is a spiritual virtue which flows from love towards +God, and love towards the neighbor, <a href="#p164">164</a>. See +<a href="#i-flow"><i>To Flow</i></a>.</p> +<p>CONSCIENTIOUSNESS in regard to marriage, <a href= +"#p271">271</a>.</p> +<p>CONSECRATION of marriages, <a href="#p308">308</a>.</p> +<p>CONSENT constitutes marriage and initiates the spirit into +conjugial love, <a href="#p299">299</a>. Consent against the will, +or extorted, does not initiate the spirit, <a href= +"#p299">299</a>.</p> +<p>CONSOCIATION, <a href="#p45">45</a>, <a href= +"#p153p">153*</a>.</p> +<p>CONSUMMATION of the Age, signifies the last time or end of the +church, <a href="#p80">80</a>.</p> +<p>CONTEMPT between married partners springs from disunion of +souls, <a href="#p236">236</a>.</p> +<p>CONTINGENCIES and circumstances vary every thing, <a href= +"#p485">485</a>, <a href="#p488">488</a>.</p> +<p>CONTRARIES arise from an opposite principle in contrariety +thereto, <a href="#p425">425</a>.</p> +<p>CONVICTION of the spirit of man, how it is effected, <a href= +"#p295">295</a>. 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, <a href= +"#p295">295</a>.</p> +<p>COPPER, the, signifies natural good, <a href="#p77">77</a>. The +age or period of copper, <a href="#p77">77</a>.</p> +<p>CORPORA STRIATA, <a href="#p315">315</a>.</p> +<p>CORPOREAL PRINCIPLE, the, is like ground wherein things natural, +rational, and spiritual, are implanted in their order, <a href= +"#p59">59</a>. Man is born corporeal as a worm, and he remains +corporeal, unless he learns to know, to understand, and to be wise +from others, <a href="#p133">133</a>. Every man by birth is merely +corporeal, and from corporeal he becomes natural more and more +interiorly, and thus rational, and at length spiritual, <a href= +"#p59">59</a>, <a href="#p148">148</a>. By corporeal men are +properly meant those who love only themselves, placing their heart +in the quest of honor, <a href="#p496">496</a>; 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, <a href="#p496">496</a>. Corporeal +spirits, <a href="#p495">495</a>.</p> +<a name="i-correspondences" id="i-correspondences"></a> +<p>CORRESPONDENCES, <a href="#p76">76</a>, <a href="#p127">127</a>, +<a href="#p342">342</a>, <a href="#p532">532</a>. Concerning the +correspondence of the marriage of the Lord and the church, <a href= +"#p116">116</a>. There is a correspondence of conjugial love with +the marriage of the Lord and the church, <a href="#p62">62</a>. Of +the correspondence of the opposite with the violation of spiritual +marriage, <a href="#p515">515</a>. See <a href= +"#i-science-corres"><i>Science of Correspondences</i></a>.</p> +<p>CORTICAL substance of the brain, <a href="#p315">315</a>.</p> +<p>COURAGE is one of the moral virtues which have respect to life +and enter into it, <a href="#p164">164</a>.</p> +<p>COVENANT signifies conjunction, <a href="#p128">128</a>. As the +Word is the medium of conjunction, it is therefore called the old +and the new covenant, <a href="#p128">128</a>. The covenant between +Jehovah and the heavens, <a href="#p75">75</a>.</p> +<p>CRAB, the.—What it is to think as a crab walks, <a href= +"#p295">295</a>.</p> +<p>CREATE, to.—Why man was so created that whatever he wills, +thinks, and does, appears to him as in himself, and thereby from +himself, <a href="#p444">444</a>. How man, created a form of God, +could be changed into a form of the devil, <a href= +"#p153p">153*</a>.</p> +<p>CREATION cannot be from any other source than from divine love, +by divine wisdom in divine use, <a href="#p183">183</a>. All +fructifications, propagations, and prolifications, are +continuations of creation, <a href="#p183">183</a>. The creation +returns to the Creator, through the angelic heaven which is +composed of the human race, <a href="#p85">85</a>. Creation of man +for conjugial love, <a href="#p66">66</a>.</p> +<p>CROCODILES, in the spiritual world, represent the deceit and +cunning of the inhabitants, <a href="#p79">79</a>.</p> +<p>CROWNS of flowers on the head, <a href="#p183">183</a>. The +crown of chastity, <a href="#p503">503</a>.</p> +<p>CUPIDITIES, the, of the flesh are nothing but the conglomerated +concupiscences of what is evil and false, <a href= +"#p440">440</a>.</p> +<p>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, <a href="#p306">306</a>. Nuptials are to +be reckoned among essentials, <a href="#p306">306</a>.</p> +<p>DANES, the, <a href="#p103">103</a>, <a href= +"#p111">111</a>.</p> +<p>DARKNESS of the north signifies dulness of mind and ignorance of +truth, <a href="#p77">77</a>.</p> +<p>DAUGHTERS-IN-LAW.—What daughters and sons-in-law signify +in the Word, <a href="#p120">120</a>.</p> +<p>DAUGHTERS, in the Word, signifies the goods of the church, +<a href="#p120">120</a>, <a href="#p220">220</a>.</p> +<p>DEATH.—Man after death is perfectly a man, yea, more +perfectly a man than before in the world, <a href= +"#p182">182</a>.</p> +<p>DECALOGUE, why the, was promulgated by Jehovah God upon Mount +Sinai with a stupendous miracle, <a href="#p351">351</a>.</p> +<p>DECANTATION.—The purification of conjugial love may be +compared with the purification of natural spirits, as effected by +the chemists, and called decantation, <a href="#p145">145</a>.</p> +<a name="i-deceased" id="i-deceased"></a> +<p>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, +<a href="#p321">321</a>.</p> +<p>DECLARATION, the, of love belongs to the men, <a href= +"#p296">296</a>.</p> +<p>DEFECATION.—The purification of conjugial love may be +compared with the purification of natural spirits, as effected by +the chemists, and called defecation, <a href="#p145">145</a>.</p> +<p>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, <a href= +"#p532">532</a>. Heretofore the distinction of degrees in relation +to greater and less has been known, but not in relation to prior +and posterior, <a href="#p532">532</a>. 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, +<a href="#p496">496</a>. Adulteries change men into these +degenerate degrees, <a href="#p496">496</a>. Four degrees of +adulteries, <a href="#p485">485-494</a>. Violations of the Word and +the church correspond to the prohibited degrees enumerated in +Levit., ch. xviii., <a href="#p519">519</a>.</p> +<p>DELIGHTS, all, whatever, of which man has any sensation, are +delights of his love, <a href="#p68">68</a>. By delights love +manifests itself, yea, exists and lives, <a href="#p68">68</a>. +Delights follow use, and are also communicated to man according to +the love thereof, <a href="#p68">68</a>. 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, <a href="#p63">63</a>. 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, <a href="#p461">461</a>. Delight is the all of +life to all in heaven, and to all in hell, <a href="#p461">461</a>. +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, <a href="#p68">68</a>. 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, <a href="#p430">430</a>. +Delights of love truly conjugial, <a href="#p68">68</a>.</p> +<p>DELIGHTS, external, without internal have no soul, <a href= +"#p8">8</a>. Every delight without its corresponding soul +continually grows more and more languid and dull, and fatigues the +mind (<i>animus</i>) more than labor, <a href="#p8">8</a>. The +delight of the soul is derived from love and wisdom proceeding from +the Lord, <a href="#p8">8</a>. 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, <a href="#p8">8</a>. In conjugial +love are collated all joys and delights from first to last, +<a href="#p68">68</a>, <a href="#p69">69</a>. The delights of +conjugial love are the same with the delights of wisdom, <a href= +"#p293">293</a>, <a href="#p294">294</a>. They proceed from the +Lord, and now thence into the souls of men (<i>homines</i>), and +through their souls into their minds, and there into the interior +affections and thoughts, and thence into the body, <a href= +"#p183">183</a>, <a href="#p69">69</a>, <a href="#p144">144</a>, +<a href="#p155p">155*</a>, <a href="#p193">193</a>. 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, +<a href="#p198">198</a>. Paradisiacal delights, <a href= +"#p8">8</a>. 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, <a href="#p294">294</a>.</p> +<p>DELIRIUM.—An eminent degree of delirium is occasioned by +truths which are falsified until they are believed to be wisdom, +<a href="#p212">212</a>. Delirium in which those are, in the +spiritual world, who have been in the unrestrained love of self and +the world, <a href="#p267">267</a>.</p> +<p>DEMOCRITUS, <a href="#p182">182</a>.</p> +<p>DEMOSTHENES, <a href="#p182">182</a>.</p> +<a name="i-devils" id="i-devils"></a> +<p>DEVILS.—Those are called devils who have lived wickedly, +and thereby rejected all acknowledgment of God from their hearts, +<a href="#p380">380</a>. See <a href="#i-satans"><i>Satans</i></a>. +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, <a href="#p492">492</a>. Devil of a frightful +form, <a href="#p263">263</a>.</p> +<p>DIFFERENCE between the spiritual and the natural, <a href= +"#p326">326-329</a>.</p> +<p>DIGNITIES, concerning, in heaven, <a href="#p7">7</a>, <a href= +"#p266">266</a>, there they do not prefer dignity to use but the +excellence of use to dignity, <a href="#p250">250</a>.</p> +<p>DIOGENES, <a href="#p182">182</a>.</p> +<p>DISCIPLES, the twelve, together represented the church as to all +its constituent principles, <a href="#p119">119</a>. Who they are +who are called disciples of the Lord in the spiritual world, +<a href="#p261">261</a>.</p> +<p>DISCORD between married partners arises from spiritual cold, +<a href="#p236">236</a>.</p> +<p>DISCOURSE, man's, in itself is such as is the thought of his +understanding which produces it, <a href="#p527">527</a>. Discourse +itself is grounded in the thought of the understanding, and the +tone of the voice is grounded in the will affection, <a href= +"#p140">140</a>. Speech which is said to flow from the thought, +flows not from the thought, but from the affection through the +thought, <a href="#p36">36</a>. Spiritual language with +representatives fully expresses what is intended to be said, and +many things in a moment, <a href="#p481">481</a>. Conversation in +the spiritual world may be heard by a distant person as if he were +present, <a href="#p521">521</a>. Frequent discourse from the +memory and from recollection, and not at the same time from thought +and intelligence, induces a kind of faith, <a href= +"#p415">415</a>.</p> +<p>DISJUNCTION, all, derives its origin from the opposition of +spiritual spheres, which emanate from their subjects, <a href= +"#p171">171</a>.</p> +<p>DISSIMILITUDES in the spiritual world are separated, <a href= +"#p273">273</a>. See <a href="#i-likeness"><i>Likeness</i></a>.</p> +<p>DISTANCES.—Spheres cause distances in the spiritual world, +<a href="#p171">171</a>. Distances in the spiritual world are +appearances according to the states of mind, <a href= +"#p78">78</a>.</p> +<p>DISTINCTION, characteristic, of the woman and the man, <a href= +"#p217">217</a>.</p> +<a name="i-diversities" id="i-diversities"></a> +<p>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, <a href="#p324">324</a>. In heaven there is +infinite variety, and in hell infinite diversity, <a href= +"#p324">324</a>.</p> +<p>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, <a href="#p329">329</a>.</p> +<p>DIVINE GOOD AND TRUTH.—The divine good is the <i>esse</i> +of the divine substance, and the divine truth is the +<i>existere</i> of the divine substance, <a href="#p115">115</a>. +The divine good and truth proceed as one from the Lord, <a href= +"#p87">87</a>. Lord God, the Creator, is essential divine good, and +essential divine truth, <a href="#p84">84</a>. The divine truth in +the Word is united to the divine good, <a href="#p129">129</a>. All +divine truth in the heavens gives forth light, <a href= +"#p77">77</a>.</p> +<p>DIVINE ESSENCE, the, is composed of love, wisdom, and use, +<a href="#p183">183</a>. Nothing but what is of the divine essence +can proceed from the Lord, and flow into the inmost principle of +man, <a href="#p183">183</a>. There is not any essence without a +form, nor any form without an essence, <a href="#p87">87</a>.</p> +<p>DIVINE LOVE AND WISDOM.—In the Lord God, the Creator, +there are divine love and Divine Wisdom, <a href="#p84">84</a>.</p> +<p>DIVISIBLE.—Every grain of thought, and every drop of +affection, is divisible <i>ad infinitum</i>: in proportion as his +ideas are divisible man is wise, <a href="#p329">329</a>. Every +thing is divisible <i>in infinitum</i>, <a href= +"#p185">185</a>.</p> +<p>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, <a href="#p468">468</a>. The only cause of +divorce is adultery, according to the Lord's precept. Matt. xix. 9, +<a href="#p255">255</a>, <a href="#p468">468</a>.</p> +<p>DOCTRINALS of the New Church in five precepts, <a href= +"#p82">82</a>.</p> +<p>DOGS in the spiritual world represent the lusts in which the +inhabitants are principled, <a href="#p79">79</a>. Who those are +who appear like dogs of indulgences, <a href="#p505">505</a>.</p> +<p>DOVES, turtle.—In heaven, the appearances under which the +chaste delights of conjugial love are presented to the view, are +turtle-doves, &c., <a href="#p430">430</a>. A pair of +turtle-doves represents conjugial love of the highest region, +<a href="#p270">270</a>.</p> +<p>DRAGONS in the spiritual world represent the falsities and +depraved inclinations of the inhabitants to those things which +appertain to idolatrous worship, <a href="#p79">79</a>.</p> +<p>DRESS of a bridegroom and bride during their marriage in heaven, +<a href="#p20">20</a>, <a href="#p21">21</a>.</p> +<p>DRINK, to, water from the fountain signifies to be instructed +concerning truths, and by truths concerning goods, and thereby to +grow wise, <a href="#p182">182</a>.</p> +<p>DRINKS.—In the heaven as well as in the world there are +drinks, <a href="#p6">6</a>. See <a href= +"#i-food"><i>Food</i></a>.</p> +<p>DRUNKENNESS, <a href="#p252">252</a>, <a href= +"#p472">472</a>.</p> +<p>DURA-MATER, <a href="#p315">315</a>.</p> +<p>DUTIES.—There are duties proper to the man, and duties +proper to the wife, <a href="#p174">174</a>. 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, <a href="#p175">175</a>.</p> +<p>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, <a href="#p440">440</a>. In heaven the +right ear is the good of hearing, and the left the truth thereof, +<a href="#p316">316</a>.</p> +<p>EARTH, the, or ground is the common mother of all vegetables, +<a href="#p206">206</a>, <a href="#p397">397</a>; and of all +minerals, <a href="#p397">397</a>.</p> +<p>EARTH, the lower, in the spiritual world, is next above hell, +<a href="#p231">231</a>.</p> +<p>EARTH, or country, <a href="#p13">13</a>, <a href="#p27">27</a>, +<a href="#p37">37</a>, <a href="#p49">49</a>, <a href= +"#p69">69</a>, <a href="#p71">71</a>, <a href="#p144">144</a>, +<a href="#p320">320</a>, &c.</p> +<p>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, <a href="#p249">249</a>.</p> +<p>EAST, the.—The Lord is the East, because he is in the sun +there, <a href="#p261">261</a>.</p> +<p>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, <a href="#p353">353</a>. 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, <a href="#p135">135</a>, +<a href="#p444">444</a>.</p> +<p>ECCLESIASTICAL ORDER, the, on the earth minister those things +which appertain to the Lord's priestly character, <a href= +"#p308">308</a>. What is the nature of ecclesiastical self-love, +<a href="#p264">264</a>. They aspire to be gods, so far as that +love is unrestrained. <a href="#p264">264</a>.</p> +<p>EDEN.—See <a href="#i-gardens"><i>Garden</i></a>.</p> +<p>EDUCATION of children in the spiritual world, <a href= +"#p411">411-413</a>.</p> +<p>EFFECT.—See <a href="#i-end"><i>End</i></a>.</p> +<p>EFFIGY.—Two married partners, between or in whom conjugial +love subsists, are an effigy and form of it, <a href="#p65">65</a>. +In the spiritual world the faces of spirits become the effigies of +their internal affections, <a href="#p273">273</a>.</p> +<p>ELECTION belongs to the man and not to the woman, <a href= +"#p296">296</a>. The women have the right of election of one of +their suitors, <a href="#p296">296</a>.</p> +<p>ELEVATION.—With men there is an elevation of the mind into +superior light, and with women elevation of the mind into superior +heat, <a href="#p188">188</a>. Elevation into superior light with +men is elevation into superior intelligence, and thence into +wisdom, in which also there are ascending degrees of elevation, +<a href="#p188">188</a>. 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, <a href="#p188">188</a>. +These elevations considered in themselves are openings of the mind, +<a href="#p188">188</a>.</p> +<p>ELYSIAN FIELDS, <a href="#p182">182</a>.</p> +<p>EMPLOYMENTS in the spiritual world, <a href="#p207">207</a>.</p> +<a name="i-end" id="i-end"></a> +<p>END of this Work, <a href="#p295">295</a>.</p> +<p>END, the, and the cause, in what is to be effected and in +effects, act in unity because they act together, <a href= +"#p387">387</a>. The end, cause, and effect successively progress +as three things, but in the effect itself they make one, <a href= +"#p401">401</a>. Every end considered in itself is a love, <a href= +"#p212">212</a>. Every end appertains to the will, every cause to +the understanding, and every effect to action, <a href= +"#p400">400</a>. 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, <a href= +"#p400">400</a>. All operations in the universe have a progression +from ends, through causes into effects, <a href="#p400">400</a>. +Ends advance in a series, one after the other, and in their +progress the last end becomes first, <a href="#p387">387</a>. 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, <a href="#p401">401</a>. The end of +marriage is the procreation of children, <a href="#p254">254</a>. +All in heaven are influenced by an end of good; and all in hell by +an end of evil, <a href="#p453">453</a>, <a href= +"#p527">527</a>.</p> +<p>ENGLAND, <a href="#p380">380</a></p> +<p>ENGLISH, <a href="#p103">103</a>, <a href="#p107">107</a>, +<a href="#p326">326</a>.</p> +<p>ENUNCIATIONS, the.—The name of the prophetic books of the +Word that was given to the inhabitants of Asia, before the +Israelitish Word, <a href="#p77">77</a>.</p> +<p>EPICURUS, <a href="#p182">182</a>.</p> +<p>EQUILIBRIUM, there is an, between the sphere of conjugial love, +and between the sphere of its opposite, and man is kept in this +equilibrium, <a href="#p437">437</a>. This equilibrium is a +spiritual equilibrium, <a href="#p437">437</a>. Spiritual +equilibrium is that which exists between good and evil, or between +heaven and hell, <a href="#p444">444</a>. This equilibrium produces +a free principle, <a href="#p444">444</a>. See <a href= +"#i-freedom"><i>Freedom</i></a>.</p> +<p>ERUDITE, the pretended, in the spiritual world, <a href= +"#p232">232</a>.</p> +<p>ERUDITION appertains to rational wisdom, <a href= +"#p163">163</a>.</p> +<p>ERUDITION is one of the principles constituent of rational +wisdom, <a href="#p163">163</a>.</p> +<p>ESSE and EXISTERE.—The esse of the substance of God is +Divine good, and the existere of the substance of God is Divine +truth, <a href="#p115">115</a>.</p> +<p>ESSENTIALS.—Love, wisdom, and use, are three essentials, +together constituting one divine essence, <a href="#p183">183</a>. +These three essentials flow into the souls of men, <a href= +"#p183">183</a>.</p> +<p>ETERNITY is the infinity of time, <a href="#p185">185</a>.</p> +<p>ETHICS is one of those sciences by which an entrance is made +into things rational, which are the ground of rational wisdom, +<a href="#p163">163</a>.</p> +<p>EUNUCHS.—Of those who are born eunuchs, or of eunuchs so +made, <a href="#p151">151</a>. Who are understood by the eunuchs +who make themselves eunuchs for the kingdom of heaven's sake, Matt. +xix. 12, <a href="#p156">156</a>.</p> +<a name="i-evil" id="i-evil"></a> +<p>EVIL is not from creation; nothing but good exists from +creation, <a href="#p444">444</a>. 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, +<a href="#p444">444</a>. Love without wisdom is love from man, and +this love is the origin of evil, <a href="#p444">444</a>. No one +can be withdrawn from evil unless he has been first led into it, +<a href="#p510">510</a>. So far as any one removes evil, so far a +capacity is given for good to succeed in its place, <a href= +"#p147">147</a>. So far as evil is hated, so far good is loved, +<a href="#p147">147</a>. Evils and falses, after they arose, were +distinguished into genera, species, and differences, <a href= +"#p479">479</a>. All evils are together of the external and +internal man; the internal intends them, and the external does +them, <a href="#p486">486</a>. So far as the understanding favors +evils, so far a man appropriates them to himself, and makes them +his own, <a href="#p489">489</a>. See <a href= +"#i-hereditary"><i>Hereditary</i></a>.</p> +<p>EXTENSION cannot be predicated of things spiritual, <a href= +"#p158">158</a>. The reason why, <a href="#p389">389</a>.</p> +<p>EXTERNALS derive from their internals their good or evil, +<a href="#p478">478</a>. Of the external derived from the internal, +and of the external separate from the internal, <a href= +"#p148">148</a>. How man after death puts off externals, and puts +on internals, <a href="#p48p">48*</a>.</p> +<p>EYE, the, does not see and discern various particulars in +objects, but they are seen and discerned by the spirit, <a href= +"#p440">440</a>. In heaven the right eye is the good of vision, and +the left the truth thereof, <a href="#p316">316</a>.</p> +<p>EYES, when the, of the spirit are opened, angels appear in their +proper form, which is the human, <a href="#p30">30</a>.</p> +<p>FABLES.—Things which are called fables at this day, were +correspondences agreeable to the primeval method of speaking, +<a href="#p182">182</a>.</p> +<p>FACE, the, depends on the mind (<i>animus</i>), and is its type, +<a href="#p524">524</a>. The countenance is a type of the love, +<a href="#p35">35</a>. The variety of countenances is infinite, +<a href="#p35">35</a>. There are not two human faces which arc +exactly alike, <a href="#p186">186</a>. The faces of no two persons +are absolutely alike, nor can there be two faces alike to eternity, +<a href="#p524">524</a>.</p> +<p>FACULTY.—Man is born faculty and inclination; faculty to +know, and inclination to love, <a href="#p134">134</a>. The faculty +of understanding and growing wise as of himself, was implanted in +man by creation, <a href="#p444">444</a>. The faculty of knowing, +of understanding, and of growing wise, receives truths, whereby it +has science, intelligence, and wisdom, <a href="#p122">122</a>. 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, <a href= +"#p230">230</a>. The faculty of becoming wise increases with those +who are in love truly conjugial, <a href="#p211">211</a>.</p> +<p>FAITH is truth, <a href="#p10">10</a>, <a href="#p24">24</a>. +Saving faith is to believe on the Lord Jesus Christ, <a href= +"#p82">82</a>.</p> +<p>FALLACIES of the senses are the darkness of truths, <a href= +"#p152p">152*</a>.</p> +<p>FALSES, all, have been collated into hell, <a href= +"#p479">479</a>. See <a href="#i-evil"><i>Evils</i></a>.</p> +<p>FALSIFICATIONS of truth are spiritual whoredoms, <a href= +"#p77">77</a>, <a href="#p80">80</a>.</p> +<p>FATHER.—The Lord in the Word is called Father, <a href= +"#p118">118</a>. 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, <a href= +"#p406">406</a>. 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 <i>proprium</i> (self-hood) of +will, and <i>proprium</i> of understanding, <a href= +"#p194">194</a>. See <a href="#i-proprium"><i>Proprium</i></a>.</p> +<p>FAVOR, causes of, between married partners, <a href= +"#p278">278</a>, <a href="#p287">287</a>, <a href= +"#p290">290</a>.</p> +<p>FEAR.—In love truly conjugial there is a fear of loss, +<a href="#p318">318</a>. This fear resides in the very inmost +principles of the mind, <a href="#p318">318</a>.</p> +<p>FEASTS.—There are in heaven, as in the world, both feasts +and repasts, <a href="#p6">6</a>.</p> +<a name="i-female" id="i-female"></a> +<p>FEMALE.—See <a href="#i-male-female"><i>Male and +Female</i></a>. The female principle is derived from the male, or, +the woman was taken out of the man, <a href="#p32">32</a>. The +female principle cannot be changed into the male principle, nor the +male into the female, <a href="#p32">32</a>. The difference between +the essential feminine and masculine principle, <a href= +"#p32">32</a>, <a href="#p168">168</a>. The good of truth, or truth +from good, in the female principle, <a href="#p61">61</a>, <a href= +"#p88">88</a>, <a href="#p90">90</a>. The female principle consists +in perceiving from love, <a href="#p168">168</a>, <a href= +"#p220">220</a>.</p> +<p>FEVERS, malignant and pestilential, <a href="#p253">253</a>, +<a href="#p470">470</a>.</p> +<p>FIRE in heaven represents good, <a href="#p326">326</a>.</p> +<p>FIRE in the spiritual sense signifies love, <a href= +"#p380">380</a>. The fire of the angelic sun is divine love, +<a href="#p34">34</a>. The fire of the altar and of the candlestick +in the tabernacle among the Israelites, represented divine love, +<a href="#p380">380</a>. The fire of the natural sun has existed +from no other source than from the fire of the spiritual sun, which +is divine love, <a href="#p380">380</a>. The fires of the west +signify the delusive loves of evil, <a href="#p77">77</a>.</p> +<p>FISH.—In the spiritual world fishes are representative +forms, <a href="#p76">76</a>. Every fish corresponds to some +quality, <a href="#p76">76</a>.</p> +<p>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, <a href="#p359">359</a>. Flame in the spiritual +world does not burn like flame in the natural world, <a href= +"#p359">359</a>. 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, <a href= +"#p365">365</a>.</p> +<a name="i-flesh" id="i-flesh"></a> +<p>FLESH, the, is contrary to the spirit, that is, contrary to the +spiritual things of the church, <a href="#p497">497</a>. Combat +between the flesh and the spirit, <a href="#p488">488</a>. The +flesh is ignorant of the delights of the spirit, <a href= +"#p481">481</a>. The flesh is not sensible of those things which +happen in the flesh, but the spirit perceives them, <a href= +"#p440">440</a>. What is signified by the words of our Lord, "They +are no more twain but one flesh," <a href="#p50">50</a>, <a href= +"#p156p">156*</a>, <a href="#p178">178</a>, <a href= +"#p321">321</a>. By "all flesh," in the Word, is signified every +man, <a href="#p156p">156*</a>.</p> +<a name="i-flow" id="i-flow"></a> +<p>FLOW FROM, to.—All that which flows from a subject, and +encompasses and environs it, is named a sphere, <a href= +"#p386">386</a>.</p> +<p>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, +<a href="#p101">101</a>. 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, <a href="#p101">101</a>.</p> +<p>FLOWERS.—The delights of conjugial love are represented in +heaven by the flowers with which the cloaks and tunics of married +partners are embroidered, <a href="#p137">137</a>.</p> +<p>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, <a href="#p430">430</a>.</p> +<a name="i-food" id="i-food"></a> +<p>FOOD, heavenly, in its essence is nothing but love, wisdom, and +use, united together; that is, use effected by wisdom, and derived +from love, <a href="#p6">6</a>. Food for the body is given to every +one in heaven, according to the use which he performs, <a href= +"#p6">6</a>.</p> +<a name="i-form" id="i-form"></a> +<p>FORM.—There is nothing that exists but in a form, <a href= +"#p186">186</a>. There is no substance without a form, <a href= +"#p66">66</a>. Every form consists of various things, and is such +as is the harmonic co-ordination thereof and arrangement to one, +<a href="#p524">524</a>. All a man's affections and thoughts are in +forms, and thence from forms, <a href="#p186">186</a>. The form of +heaven is derived solely from varieties of souls and minds arranged +into such an order as to make a one, <a href="#p524">524</a>. Truth +is the form of good, <a href="#p198">198</a>. The human form in its +inmost principles is from creation a form of love and wisdom, +<a href="#p361">361</a>. Men from creation are forms of science, +intelligence, and wisdom; and women are forms of the love of those +principles as existing with men, <a href="#p187">187</a>. Form of +the marriage of good and truth, <a href="#p100">100</a>. 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, <a href="#p101">101</a>, +<a href="#p102">102</a>. Two married partners are the very forms of +love and wisdom, or of good and truth, <a href="#p66">66</a>. The +internal form of man is that of his spirit, <a href= +"#p186">186</a>. The woman is a form of wisdom inspired with +love-affection, <a href="#p56">56</a>. The male form is the +intellectual form, and the female is the voluntary, <a href= +"#p228">228</a>. The most perfect and most noble human form results +from the conjunction of two forms by marriage, so as to become one +form, <a href="#p201">201</a>. How man, created a form of God, +could be changed into a form of the devil, <a href= +"#p153p">153*</a>. The desire to continue in its form is implanted +from creation in all living things, <a href="#p361">361</a>. See +<a href="#i-substance"><i>Substance</i></a>.</p> +<p>FORMATION.—As to formation, the masculine soul, as being +intellectual, is thus truth, <a href="#p220">220</a>. Formation of +the woman into a wife according to the description in the Book of +Creation, <a href="#p193">193-198</a>.</p> +<p>FOUNTAIN, a, signifies the truth of wisdom, <a href= +"#p293">293</a>. Fountain of Parnassus, <a href="#p182">182</a>. +See <a href="#i-water"><i>Water</i></a>.</p> +<p>FOWLS.—Wonderful things conspicuous respecting fowls, +<a href="#p417">417</a>.</p> +<p>FRANCE, <a href="#p380">380</a>, <a href="#p381">381</a>.</p> +<a name="i-freedom" id="i-freedom"></a> +<p>FREEDOM originates in the spiritual equilibrium which exists +between heaven and hell, or between good and evil, and in which man +is educated, <a href="#p444">444</a>. The freedom of love truly +conjugial is most free, <a href="#p257">257</a>. The Lord wills +that the male man (<i>homo</i>) should act from principle according +to reason, <a href="#p208">208</a>, <a href="#p438">438</a>. +Without freedom and reason man would not be a man, but a beast, +<a href="#p438">438</a>.</p> +<p>FRENCH, the, <a href="#p103">103</a>, <a href="#p110">110</a>, +<a href="#p326">326</a>.</p> +<p>FRENSY, or furious wildness, a legitimate cause of separation, +<a href="#p252">252</a>, <a href="#p470">470</a>.</p> +<p>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, <a href="#p273">273</a>.</p> +<p>FRIENDSHIP is one of the moral virtues which have respect to +life, and enter into it, <a href="#p164">164</a>. Friendship +increases with those who are principled in love truly conjugial, +<a href="#p214">214</a>. Inmost friendship is in love truly +conjugial, and is derived from it, <a href="#p180">180</a>. Inmost +friendship is seated in the breast, <a href="#p180">180</a>. +Friendship from conjugial love differs greatly from the friendship +of every other love, <a href="#p214">214</a>. Apparent friendship +between married partners is a consequence of the conjugial covenant +being ratified for the term of life, <a href="#p278">278</a>. There +are various species of apparent friendship between married +partners, one of whom is brought under the yoke, and therefore +subject to the other, <a href="#p291">291</a>. Difference between +conjugial friendship and servile friendship in marriages, <a href= +"#p248">248</a>. Under what circumstances there may exist between +married partners, when old, a friendship resembling that of +conjugial love, <a href="#p290">290</a>.</p> +<p>FROZEN SUBSTANCES, <a href="#p510">510</a>.</p> +<p>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, <a href="#p183">183</a>. Fructifications are +continuations of creation, <a href="#p183">183</a>. Fructification +in the heavens, <a href="#p44">44</a>, <a href="#p355">355</a>.</p> +<p>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, <a href= +"#p535">535</a>.</p> +<p>GALLERY, open, <a href="#p208">208</a>.</p> +<p>GANGRENES, <a href="#p253">253</a>.</p> +<a name="i-gardens" id="i-gardens"></a> +<p>GARDENS.—In heaven the appearances under which the chaste +delights of conjugial love are presented, are gardens and flowery +fields, <a href="#p430">430</a>. The garden of Eden signifies the +wisdom of love, <a href="#p135">135</a>. Nuptial gardens, <a href= +"#p316">316</a>. Paradisiacal gardens, <a href="#p8">8</a>. +Description of the garden of the prince of a heavenly society, +<a href="#p13">13</a>.</p> +<p>GARLAND OF ROSES, a, in heaven signifies the delights of +intelligence, <a href="#p293">293</a>.</p> +<p>GARLANDS in heaven represent the delights of conjugial love, +<a href="#p137">137</a>, <a href="#p293">293</a>.</p> +<p>GENERA.—Distinction of all things into genera, species, +and discriminations; the reason why, <a href="#p479">479</a>. There +are three genera of adulteries, simple, duplicate, and triplicate, +<a href="#p479">479</a>, <a href="#p484">484</a>.</p> +<p>GENERAL of an army, <a href="#p481">481</a>.</p> +<p>GENERALS cannot enter into particulars, <a href= +"#p328">328</a>.</p> +<p>GENEROSITY is one of those moral virtues which have respect to +life, and enter into it, <a href="#p164">164</a>.</p> +<p>GENII.—Who those are who, in the spiritual world, are +called infernal genii, <a href="#p514">514</a>.</p> +<p>GENITAL region, <a href="#p183">183</a>.</p> +<p>GENTILES.—Why there is no communication between the +Christian heaven, and the heaven of the Gentiles, <a href= +"#p352">352</a>.</p> +<p>GEOMETRY is one of the sciences by which an entrance is made +into things rational, which are the ground of rational wisdom, +<a href="#p163">163</a>.</p> +<p>GERMANS, <a href="#p103">103</a>, <a href="#p109">109</a>.</p> +<p>GERMANY, <a href="#p380">380</a>.</p> +<p>GESTURES.—In the spiritual world the internal affections +appear even in the gestures, <a href="#p273">273</a>.</p> +<p>GIANTS, abode of, <a href="#p77">77</a>.</p> +<p>GLAND, pineal, <a href="#p315">315</a>.</p> +<p>GLORIFICATION of the Lord by the angels of the heavens on +account of his coming, <a href="#p81">81</a>.</p> +<p>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, <a href="#p9">9</a>.</p> +<p>GLORY, the, of the love of self, elevates the understanding even +into the light of heaven, <a href="#p269">269</a>. The glory of +honor with men induces, exalts, and sharpens jealousy, <a href= +"#p378">378</a>.</p> +<a name="i-god" id="i-god"></a> +<p>GOD, the, of heaven is the Lord, <a href="#p78">78</a>. There is +only one God, in whom there is a divine trinity, and He is the Lord +Jesus Christ, <a href="#p82">82</a>, <a href="#p532">532</a>. God +is love itself, and wisdom itself, <a href="#p132">132</a>. The +<i>esse</i> of the substance of God is divine good, and the +<i>existere</i> of His substance is divine truth, <a href= +"#p115">115</a>. See <a href="#i-lord-obs"><i>Lord, +obs</i></a>.</p> +<a name="i-good-truth" id="i-good-truth"></a> +<p>GOOD and TRUTH.—What the will loves and does is called +good, and what the understanding perceives and thinks is called +true, <a href="#p490">490</a>. All those things which pertain to +the love are called good, and all those things which pertain to +wisdom are called truths, <a href="#p60">60</a>. All things in the +universe have relation to good and truth, <a href="#p60">60</a>. +Good and truth are the universals of creation, and thence are in +all created things, <a href="#p84">84</a>. Good has relation to +love, and truth to wisdom, <a href="#p84">84</a>. By truths, man +has understanding, perception, and all thought; and by goods, love, +charity, and all affection, <a href="#p121">121</a>. Man receives +truth as his own, and appropriates it as his own, for he thinks +what is true as from himself, <a href="#p122">122</a>; but he +cannot take good as of himself, it being no object of his sight, +<a href="#p123">123</a>. The truth of faith constitutes the Lord's +presence, and the good of life according to the truths of faith +constitutes conjunction with Him, <a href="#p72">72</a>. 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, <a href="#p72">72</a>. In all things in the +universe, good is conjoined with truth, and truth with good, +<a href="#p60">60</a>. There is not any truth without good, nor +good without truth, <a href="#p87">87</a>. 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, <a href="#p87">87</a>. Relations of +good and truth to their objects, and their conjunction with them, +<a href="#p87">87</a>. 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, <a href= +"#p100">100</a>. See <i>Marriage of Good and Truth</i>.</p> +<p>GOVERNMENT.—In heaven there are governments and forms of +government, <a href="#p7">7</a>.</p> +<p>GOVERNMENTS.—There are in heaven, as on the earths, +distinctions of dignity and governments, <a href="#p7">7</a>.</p> +<p>GRAPES, good, and bad grapes, what they represent in the +spiritual world, <a href="#p294">294</a>, <a href= +"#p76">76</a>.</p> +<p>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, +<a href="#p134">134</a>.</p> +<p>GROVES, <a href="#p76">76</a>, <a href="#p132">132</a>, <a href= +"#p183">183</a>, <a href="#p316">316</a>.</p> +<p>GUILT, <i>Reatus</i>, is principally predicated of the will, +<a href="#p493">493</a>.</p> +<p>GYMNASIA in the spiritual world, <a href="#p151p">151*</a>, +<a href="#p207">207</a>, <a href="#p315">315</a>, <a href= +"#p380">380</a>.</p> +<p>GYMNASIA, Olympic, in the spiritual world, where the ancient +<i>sophi</i> and many of their disciples met together, <a href= +"#p151p">151*</a>.</p> +<p>HABITATIONS.—How men have ceased to be habitations of God, +<a href="#p153p">153*</a>.</p> +<a name="i-hand" id="i-hand"></a> +<p>HAND.—In heaven the right hand is the good of man's +ability, and the left the truth thereof, <a href="#p316">316</a>. +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, <a href="#p314">314</a>. +The angels can see in a man's hand all the thoughts and intentions +of his mind, <a href="#p314">314</a>. Whatever a man examines +intellectually, appears to the angels as if inscribed on his hands, +<a href="#p261">261</a>.</p> +<p>HAPPINESS, concerning eternal, <a href="#p2">2</a> and +following. Happiness ought to be within external joys, and to flow +from them, <a href="#p6">6</a>. This happiness abiding in external +joys, makes them joys, and to flow from them, <a href="#p6">6</a>. +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, <a href="#p6">6</a>. From the +reception of the love of uses, springs heavenly happiness, which is +the life of joys, <a href="#p6">6</a>. Heavenly happiness results +from the eternal enjoyment of different states derived from +conjugial love, <a href="#p180">180</a>. The delights of the soul, +with the thoughts of the mind and the sensations of the body, +constitute heavenly happiness, <a href="#p16">16</a>. The happiness +which results from the sensations of the body alone, is not +eternal, but soon passes away, and in some cases becomes +unhappiness, <a href="#p16">16</a>. Eternal happiness does not +arise from the place, but from the state of the life of man +(<i>homo</i>) <a href="#p16">16</a>.</p> +<p>HAPPINESS, the, of cohabitation increases with those who are +principled in love truly conjugial, <a href="#p213">213</a>.</p> +<p>HEALING of the sick by the touch, <a href="#p396">396</a>.</p> +<a name="i-hearing" id="i-hearing"></a> +<p>HEARING, natural, is grounded in spiritual hearing, which is +attention of the understanding, and at the same time accommodation +of the will, <a href="#p220">220</a>. 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, <a href="#p210">210</a>. 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, <a href="#p183">183</a>.</p> +<p>HEART, the, signifies love, <a href="#p75">75</a>. The heart has +relation to good, <a href="#p87">87</a>. The heart rules by the +blood in every part of the body, <a href="#p179">179</a>.</p> +<p>HEAT, spiritual, is love, <a href="#p235">235</a>. This heat is +from no other source than the sun of the spiritual world, 235. Heat +is felt, and not seen, <a href="#p123">123</a>. When the heat of +conjugial love removes and rejects the heat of adulterous love, +conjugial love begins to acquire a pleasant warmth, <a href= +"#p147">147</a>. The quality of the heat of conjugial love with +polygamists, <a href="#p344">344</a>.</p> +<a name="i-heat" id="i-heat"></a> +<p>HEAT and LIGHT.—In heaven heat is love, and the light with +which heat is united, is wisdom, <a href="#p137">137</a>. Natural +heat corresponds to spiritual heat, which is love, and natural +light corresponds to spiritual light, which is wisdom, <a href= +"#p145">145</a>. Heavenly light acts in unity with wisdom, and +heavenly heat with love, <a href="#p145">145</a>. Those things +which have relation to light are seen, and those which have +relation to heat are felt, <a href="#p168">168</a>. 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, +<a href="#p189">189</a>.</p> +<a name="i-heaven" id="i-heaven"></a> +<p>HEAVEN.—The angelic heaven is formed from the human race, +<a href="#p156">156</a>. There are three heavens, the first or +ultimate heaven, the second or middle heaven, and the third or +highest heaven, <a href="#p42">42</a>. The universal heaven is +arranged in order according to the varieties of the affections of +the love of good, <a href="#p36">36</a>. In heaven human forms are +altogether similar to those in the natural world. Nothing is +wanting in the male, and nothing in the female, <a href= +"#p44">44</a>. The heaven of infants, its situation, <a href= +"#p410">410</a>. Heaven of innocence, <a href="#p444">444</a>. +Heaven of Mahometans, <a href="#p342">342-344</a>.</p> +<p>HELICON, <a href="#p151p">151*</a>, <a href="#p182">182</a>.</p> +<p>HELICONIDES, sports of the, in the spiritual world, <a href= +"#p207">207</a>. These sports were spiritual exercises and trials +of skill, <a href="#p207">207</a>.</p> +<a name="i-hell" id="i-hell"></a> +<p>HELL.—The universal hell is arranged in order according to +the affections of the love of evil, <a href="#p36">36</a>. 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, <a href="#p492">492</a>. Hell of the +deceitful, <a href="#p514">514</a>.</p> +<p>HERACLITUS, <a href="#p182">182</a>.</p> +<a name="i-hereditary" id="i-hereditary"></a> +<p>HEREDITARY evil is not from Adam, but from a man's parents, +<a href="#p525">525</a>. Whence it springs, <a href= +"#p245">245</a>.</p> +<p>HETEROGENEITES in the spiritual world are not only felt, but +also appear in the face, the discourse, and the gesture, <a href= +"#p273">273</a>.</p> +<p>HETEROGENEOUS or DISCORDANT, what is, causes disjunction and +absence in the spiritual world, <a href="#p171">171</a>.</p> +<p>HIEROGLYPHICS, the, of the Egyptians derive their origin from +the science of correspondences and representations, <a href= +"#p76">76</a>, <a href="#p342">342</a>.</p> +<p>HISTORY is one of the sciences by which an entrance is made into +things rational, which are the ground of rational wisdom, <a href= +"#p163">163</a>.</p> +<p>HOGS.—In hell, the forms of beasts under which the +lascivious delights of adulterous love are presented to the view +are hogs, &c., <a href="#p430">430</a>. Companions of Ulysses +changed into hogs, <a href="#p521">521</a>.</p> +<p>HOLLAND, <a href="#p380">380</a>.</p> +<p>HOLLANDERS or Dutchmen, <a href="#p103">103</a>, <a href= +"#p105">105</a>.</p> +<p>HOMOGENEITES, in the spiritual world, are not only felt, but +also appear in the face, language, and gesture, <a href= +"#p273">273</a>.</p> +<p>HOMOGENEOUS or CONCORDANT, what is, causes conjunction and +presence, <a href="#p171">171</a>.</p> +<p>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, <a href="#p266">266</a>.</p> +<p>HOOF, by the, of the horse Pegasus is understood experiences +whereby comes natural intelligence, <a href="#p182">182</a>.</p> +<p>HOUSE, the, signifies the understanding of truths, <a href= +"#p76">76</a>. See <a href="#i-pegasus"><i>Pegasus</i></a>.</p> +<p>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, <a href="#p50">50</a>.</p> +<p>HUMAN PRINCIPLE, the, consists in desiring to grow wise, and in +loving whatever appertains to wisdom, <a href="#p52">52</a>.</p> +<p>HUNCH-BACKED.—When the love of the world constitutes the +head, a man is not a man otherwise than as hunch-backed, <a href= +"#p269">269</a>.</p> +<p>HUSBAND.—How with young men the youthful principle is +changed into that of a husband, <a href="#p199">199</a>.</p> +<p>HUSBAND, the, does not represent the Lord, and the wife the +church, because both together, the husband and the wife, constitute +the church, <a href="#p125">125</a>. The husband represents wisdom, +and the wife represents the love of the wisdom of the husband, +<a href="#p21">21</a>. The husband is truth, and the wife the good +thereof, <a href="#p76">76</a>. A state receptible of love, and +perceptible of wisdom, makes a youth into a husband, <a href= +"#p321">321</a>. See <a href="#i-wife"><i>Wife</i></a>.</p> +<p>HYPOCRITE.—Every man who is not interiorly led by the Lord +is a hypocrite, and thereby an apparent man, and yet not a man, +<a href="#p267">267</a>.</p> +<p>IDEA, every, of man's, however sublimated, is +substantial—that is, affixed to substances, <a href= +"#p66">66</a>. To every idea of natural thought there adheres +something derived from space and time, which is not the case with +any spiritual idea, <a href="#p328">328</a>. Spiritual ideas, +compared with natural, are ideas of ideas, <a href="#p326">326</a>. +There is not any idea of natural thought adequate to any idea of +spiritual thought, <a href="#p326">326</a>. Spiritual ideas are +supernatural, inexpressible, ineffable, and incomprehensible to the +natural man, <a href="#p326">326</a>. One natural idea contains +innumerable spiritual ideas, and one spiritual idea contains +innumerable celestial ideas, <a href="#p329">329</a>.</p> +<p>IDENTITY.—No absolute identity of two things exist, still +less of several, <a href="#p186">186</a>.</p> +<p>IDOLATERS, ancient, in the spiritual world, <a href= +"#p78">78</a>.</p> +<p>IDOLATRY.—Its origin, <a href="#p78">78</a>, <a href= +"#p342">342</a>.</p> +<p>IJIM, the, in hell represent the images of the phantasies of the +infernals, <a href="#p264">264</a>. See <a href= +"#i-phantasy"><i>Phantasy</i></a>.</p> +<p>ILLUSTRATE, to, <a href="#p42">42</a>, <a href="#p48p">48*</a>, +<a href="#p130">130</a>, <a href="#p134">134</a>, &c.</p> +<p><i>Obs.</i>—In the writings of the Author, to illustrate +is generally used in the sense of to enlighten.</p> +<p>ILLUSTRATION.—In the Word there is illustration concerning +eternal life, <a href="#p28">28</a>.</p> +<p><i>Obs.</i>—Illustration is an actual opening of the +interiors which pertain to the mind, and also an elevation into the +light of heaven, <i>H.D.</i>, 256.</p> +<p>IMAGE.—What are the image and likeness of God into which +man was created, <a href="#p182">182</a>, <a href="#p134">134</a>. +Image of the husband in the wife, <a href="#p173">173</a>.</p> +<p>IMAGINATION, <a href="#p4">4</a>, <a href="#p7">7</a>. See +<a href="#i-phantasy"><i>Phantasy</i></a>.</p> +<p>IMMODESTY, <a href="#p252">252</a>, <a href="#p472">472</a>. All +in hell are in the immodesty of adulterous love, <a href= +"#p429">429</a>.</p> +<p>IMMORTALITY.—Man may no longer be in doubt through +ignorance respecting his immortality, after the discoveries which +it has pleased the Lord to make, <a href="#p532">532</a>.</p> +<p>IMPLANT, to.—That which is implanted in souls by creation, +and respects propagation, is indelible, and not to be extirpated, +<a href="#p409">409</a>. Good cannot be implanted, only so far as +evil is removed, <a href="#p525">525</a>.</p> +<p>IMPLETION.—The soul is a spiritual substance, which is not +a subject of extension, but of impletion, <a href= +"#p220">220</a>.</p> +<p>IMPOSITION OF HANDS.—Whence it has originated, <a href= +"#p396">396</a>.</p> +<p>IMPURE.—To the impure every thing is impure, <a href= +"#p140">140</a>.</p> +<p>IMPURITY, the, of hell is from adulterous love, <a href= +"#p480">480</a>, <a href="#p495">495</a>. In like manner the +impurity in the church, <a href="#p431">431</a>, <a href= +"#p495">495</a>. There are innumerable varieties of impurities; all +hell overflows with impurities, <a href="#p430">430</a>.</p> +<p>IMPUTATION, the, of evil in the other life is not accusation, +incusation, inculpation, and judication, as in the world, <a href= +"#p524">524</a>; 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, <a href="#p524">524</a>. Imputation +of adulterous love, and imputation of conjugial love, <a href= +"#p523">523-531</a>. Imputation of adulteries after death, how +effected, <a href="#p485">485</a>, <a href="#p489">489</a>, +<a href="#p493">493</a>; these imputations take place after death, +not according to circumstances, which are external of the deed, but +according to internal circumstances of the mind, <a href= +"#p530">530</a>. Imputation of good, how it is effected, <a href= +"#p524">524</a>. If by imputation is meant the transcription of +good into any one who is in evil, it is a frivolous term, <a href= +"#p526">526</a>.</p> +<p>IMPUTE, to.—The evil in which every one is, is imputed to +him after death; in like manner the good, <a href="#p524">524</a>, +<a href="#p530">530</a>, <a href="#p531">531</a>. Evil or good is +imputed to every one after death, according to the quality of his +will and or his understanding, <a href="#p527">527</a>. Who it is +to whom sin is not imputed, and who to whom it is imputed, <a href= +"#p529">529</a>, <a href="#p527">527</a>.</p> +<p>INACTIVITY or SLOTH occasions a universal languor, dulness, +stupor, and drowsiness of the mind, and thence of the body, +<a href="#p207">207</a>. 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, <a href= +"#p249">249</a>.</p> +<p>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, <a href="#p88">88</a>, <a href= +"#p100">100</a>; the reason why, <a href="#p89">89</a>. The +conjunctive inclination, which is conjugial love, is in the same +degree with the conjunction of good and truth, which is the church, +<a href="#p63">63</a>. Every one derives from his parents his +peculiar temper, which is his inclination, <a href="#p525">525</a>. +Children are born with inclinations to such things as their parents +were inclined to, <a href="#p202">202</a>; but it is of the Divine +Providence that perverse inclinations may be rectified, <a href= +"#p202">202</a>. Inclinations of married partners towards each +other, <a href="#p171">171</a>. 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, <a href= +"#p208">208</a>. Inclination of the wife towards the husband, +<a href="#p160">160</a>. Dissimilitude of internal inclinations is +the origin and cause of cold, <a href="#p275">275</a>. External +inclinations, whence they arise, <a href="#p246">246</a>.</p> +<p>INDIFFERENCE with married partners comes from a disunion of +souls and disjunction of minds, <a href="#p236">236</a>, <a href= +"#p256">256</a>.</p> +<p>INDUSTRY is one of the moral virtues which have respect to life, +and enter into it, <a href="#p164">164</a>.</p> +<p>INEQUALITY of external rank and condition is one of the external +causes of cold, <a href="#p250">250</a>. There are many +inequalities of rank and condition which put an end to the +conjugial love commenced before marriage, <a href= +"#p250">250</a>.</p> +<p>INFANCY is the appearance of innocence, <a href= +"#p75">75</a>.</p> +<p>INFLUX.—What is meant by influx, <a href="#p313">313</a>. +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, <a href= +"#p183">183</a>. Every subject receives influx according to its +form, <a href="#p86">86</a>. The subject does not perceive the +influx, <a href="#p392">392</a>. The influx is alike into all; but +the reception, which is according to the form, causes every species +to continue a particular species, <a href="#p86">86</a>. The influx +of love and wisdom from the Lord is the essential activity from +which comes all delight, <a href="#p461">461</a>. Influx of +conjugial love, <a href="#p183">183</a>, <a href="#p208">208</a>, +<a href="#p355">355</a>.</p> +<p>INHERENT, <a href="#p23">23</a>, <a href="#p217">217</a>, +<a href="#p410">410</a>, <a href="#p422">422</a>.</p> +<p><i>Obs.</i>—That is called inherent which proceeds from a +common influx, <i>A.E.</i>, 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 <i>A.E.</i>, 6214. +What is inherent is as a graft.</p> +<p>INHERENT, to be, <a href="#p32">32</a>, <a href="#p51">51</a>, +<a href="#p98">98</a>, <a href="#p221">221</a>, <a href= +"#p422">422</a>, <a href="#p426">426</a>.</p> +<p>INMOST principles of the mind, and inmost principles of the +body, <a href="#p68">68</a>. The highest things of successive order +become the inmost of simultaneous order, <a href="#p314">314</a>. +The inmost principle of man is his soul, <a href= +"#p183">183</a>.</p> +<p>INNOCENCE is the <i>esse</i> of every good; good is only so far +good as innocence is in it, <a href="#p394">394</a>, <a href= +"#p414">414</a>. The Lord is innocence itself, <a href= +"#p394">394</a>. Innocence is to be led by the Lord, <a href= +"#p414">414</a>. The innocence of infants flows in from the Lord, +<a href="#p395">395</a>. The sphere of innocence flows into +infants, and through them into parents, and affects them, <a href= +"#p395">395</a>, <a href="#p396">396</a>. What is the innocence of +infants which flows into parents, <a href="#p395">395</a>. The +innocence of infancy is the cause of the love called <i>storge</i>, +<a href="#p395">395</a>. Innocence corresponds to infancy, and also +to nakedness, <a href="#p413">413</a>. The innocence of childhood +is external innocence, and the innocence of wisdom internal +innocence, <a href="#p413">413</a>. The innocence of wisdom is the +end of all instruction and progression with infants in the +spiritual world, <a href="#p413">413</a>. 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, <a href= +"#p413">413</a>. Innocence is in conjugial love, and pertains to +the soul, <a href="#p180">180</a>. Innocence is one of the +spiritual virtues which flow from love to God and love towards the +neighbor, <a href="#p164">164</a>.</p> +<p>INSANITY, <a href="#p212">212</a>.—Insanity, a vitiated +state of the mind, is a legitimate cause of separation, <a href= +"#p252">252</a>, <a href="#p470">470</a>.</p> +<p>INSCRIBED ON THE HANDS.—Why this form of expression is +used in the Word, <a href="#p314">314</a>. See <a href= +"#i-hand"><i>Hand</i></a>.</p> +<p>INSTRUCTION of children in heaven, <a href="#p411">411-413</a>. +Places of instruction in the spiritual world, <a href= +"#p261">261</a>.</p> +<p>INTEGRITY, state of, <a href="#p135">135</a>, <a href= +"#p155">155</a>.</p> +<p>INTELLECTUAL, the, principle is nothing but truth, <a href= +"#p220">220</a>. Man's intellectual principle is the inmost +principle of the woman, <a href="#p195">195</a>.</p> +<p>INTELLIGENCE is a principle of reason, <a href="#p130">130</a>. +There is no end to intelligence, <a href="#p185">185</a>. Every one +is in intelligence, not by birth, but exteriorly by education, +<a href="#p267">267</a>. 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, <a href="#p218">218</a>. Circles around the head +represent intelligence, <a href="#p269">269</a>.</p> +<p>INTEMPERANCE, <a href="#p252">252</a>, <a href= +"#p472">472</a>.</p> +<p>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, <a href="#p493">493</a>. The intention +which pertains to the will is principally regarded by the Lord, +<a href="#p71">71</a>, <a href="#p146">146</a>. 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, <a href= +"#p400">400</a>, <a href="#p452">452</a>. Intention is the soul of +all actions, and causes blamableness and unblamableness in the +world, and after death imputation, <a href="#p452">452</a>.</p> +<p>INTERCOURSE.—In heaven there are frequent occasions of +cheerful intercourse and conversation, whereby the internal minds +(<i>mentes</i>) of the angels are exhilarated, their external minds +(<i>animi</i>) 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, <a href="#p5">5</a>.</p> +<p>INTERIORS, the, form the exteriors to their own likeness, +<a href="#p33">33</a>. 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, <a href= +"#p39">39</a>. These interiors, which in themselves are spiritual, +are opened by the Lord alone, <a href="#p340">340</a>, <a href= +"#p341">341</a>.</p> +<p>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, <a href="#p185">185</a>.</p> +<p>INTREPIDITY is one of the moral virtues which have respect to +life, and enter into it, <a href="#p164">164</a>.</p> +<p>IRON.—Age of iron, <a href="#p78">78</a>.</p> +<p>ISRAELITISH NATION.—Why it was permitted to the +Israelitish nation to marry a plurality of wives, <a href= +"#p340">340</a>.</p> +<p>ITALIANS, <a href="#p103">103</a>, <a href="#p106">106</a>. +Italian eunuchs, <a href="#p156">156</a>.</p> +<p>JAMES, the Apostle, represented charity, <a href= +"#p119">119</a>.</p> +<p>JEALOUSY, concerning, <a href="#p357">357-379</a>. The zeal of +conjugial love is called jealousy, <a href="#p367">367</a>. +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, <a href="#p368">368</a>. There is a +spiritual jealousy with monogamists, and natural with polygamists, +<a href="#p369">369</a>, <a href="#p370">370</a>. 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, <a href="#p371">371</a>, <a href= +"#p372">372</a>. Jealousy with married partners who do not love +each other is grounded in several causes, proceeding in some +instances from various mental sickness, <a href="#p373">373</a>, +<a href="#p375">375</a>. Jealousy with men resides in the +understanding, <a href="#p372">372</a>. In some instances there is +not any jealousy, and this also from various causes, <a href= +"#p376">376</a>. There is a jealousy also in regard to concubines, +but not such as in regard to wives, <a href="#p377">377</a>. +Jealousy likewise exists among beasts and birds, <a href= +"#p378">378</a>. The jealousy prevalent with men and husbands is +different from what is prevalent with women and wives, <a href= +"#p379">379</a>.</p> +<p>JEHOVAH.—The Lord is Jehovah from eternity, <a href= +"#p29">29</a>. Why Jehovah is said to be jealous, <a href= +"#p366">366</a>.</p> +<p>JERUSALEM, the New, signifies the new church of the Lord, +<a href="#p43">43</a>, <a href="#p534">534</a>.</p> +<p>JESUIT, <a href="#p499">499</a>.</p> +<p>JESUS CHRIST.—The divine trinity is in Jesus Christ, in +whom Dwells all the fulness of the Godhead bodily, <a href= +"#p24">24</a>. See <a href="#i-god"><i>God</i></a>, <a href= +"#i-lord"><i>Lord</i></a>.</p> +<p>JEW, a, may be recognized by his look, <a href= +"#p202">202</a>.</p> +<p>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, <a href= +"#p532">532</a>.</p> +<p>JOHN, the Apostle, represented the works of charity, <a href= +"#p119">119</a>. He represented the church as to the goods of +charity, John xix. 26, 27, <a href="#p119">119</a>.</p> +<p>JOY, heavenly, <a href="#p2">2</a>, 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, <a href="#p5">5</a>. The delight of +being useful, originating in love and operating by wisdom, is the +very soul and life of all heavenly joys, <a href="#p5">5</a>.</p> +<p>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 <i>vice +versa</i>, <a href="#p485">485</a>, <a href="#p527">527</a>. Unjust +judges, their fate in the other life, <a href="#p231">231</a>.</p> +<p>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, <a href="#p523">523</a>. No one is to be +judged of from the wisdom of his conversation, but of his life in +union therewith, <a href="#p499">499</a>. 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, <a href="#p485">485</a>.</p> +<p>JUDGMENT.—Difference between corporeal judgment, and +judgment of the mind, <a href="#p57">57</a>. By corporeal judgment +is meant the judgment of the mind according to the external senses, +which judgment is gross and dull, <a href="#p57">57</a>. See +<a href="#i-justice"><i>Justice and Judgment</i></a>.</p> +<p>JUDICIAL PROCEEDINGS.—In heaven there are judicial +proceedings, <a href="#p207">207</a>, <a href="#p231">231</a>.</p> +<p>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, <a href="#p164">164</a>.</p> +<p>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, <a href="#p351">351</a>.</p> +<a name="i-justice" id="i-justice"></a> +<p>JUSTICE and JUDGMENT.—Justice has relation to moral +wisdom, and judgment to rational wisdom, <a href="#p164">164</a>. +The spiritual man in all he does acts from justice and judgment, +<a href="#p280">280</a>.</p> +<p>KIDS.—In heaven, the forms of animals under which the +chaste delights of conjugial love are presented to view are kids +&c., <a href="#p430">430</a>.</p> +<p>KINGDOM, the, of Christ, which is heaven, is a kingdom of uses, +<a href="#p7">7</a>.</p> +<p>LABYRINTH, paradisiacal, <a href="#p8">8</a>.</p> +<p>LAKES signify falsifications of truth, <a href="#p80">80</a>. +Lakes of fire and brimstone, <a href="#p79">79</a>, <a href= +"#p80">80</a>.</p> +<p>LAMBS in the spiritual world are representative forms of the +state of innocence and peace of the inhabitants, <a href= +"#p75">75</a>. The forms of animals under which the chaste delights +of conjugial love are there presented to the view, are lambs, +&c., <a href="#p430">430</a>. The Lord from innocence is called +a lamb, <a href="#p394">394</a>.</p> +<p>LAMPS signify truth, <a href="#p44">44</a>.</p> +<p>LANGUAGE.—All in the spiritual world have the spiritual +language, which has in it nothing common to any natural language, +<a href="#p326">326</a>. Every man comes of himself into the use of +that language after his decease, <a href="#p326">326</a>. Every +spirit and angel, when conversing with a man, speaks his proper +language, <a href="#p326">326</a>. 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, <a href="#p326">326</a>.</p> +<p>LASCIVIOUS.—Angels discern in the extremes what is +lascivious from what is not lascivious, <a href="#p439">439</a>. +The external principle separated from the internal, is lascivious +in the whole and in every part, <a href="#p148">148</a>. The +lascivious mind acts lasciviously, and the chaste mind chastely; +and the latter arranges the body, whereas the former is arranged by +the body, <a href="#p191">191</a>.</p> +<p>LASCIVIOUSNESS, in its spiritual origin, is insanity, <a href= +"#p212">212</a>. 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, <a href="#p305">305</a>. All in hell are in +lasciviousness, <a href="#p429">429</a>. A sphere of lasciviousness +issues forth from the unchaste, <a href="#p140">140</a>.</p> +<p>LATITUDE.—All goods and evils partake of latitude and +altitude, and according to latitude have their genera, and +according to altitude their degrees, <a href="#p478">478</a>.</p> +<p>LAW.—Divine law and rational are one law, <a href= +"#p276">276</a>. How the declaration, that no one can fulfil the +law, is to be understood, <a href="#p528">528</a>.</p> +<p>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, <a href="#p194">194</a>.</p> +<p>LEFT, the, signifies truth, <a href="#p316">316</a>.</p> +<p>LEOPARDS in the spiritual world represent the falsities and +depraved inclinations of the inhabitants to those things which +pertain to idolatrous worship, <a href="#p79">79</a>. Those who +only read the Word, and imbibe thence nothing of doctrine, but +confirm false principles, appear like leopards, <a href= +"#p78">78</a>.</p> +<p>LEPROSY, <a href="#p258">258</a>, <a href="#p470">470</a>.</p> +<p>LIBERALITY is one of those virtues which have respect to life, +and enter into it, <a href="#p164">164</a>.</p> +<a name="i-liberty" id="i-liberty"></a> +<p>LIBERTY.—See <a href= +"#i-rationality"><i>Rationality</i></a> and <a href= +"#i-liberty"><i>Liberty</i></a>.</p> +<p>LIBRARIES in the spiritual world, <a href="#p207">207</a>.</p> +<p>LIFE.—The life of man essentially is his will, and +formally is his understanding, <a href="#p493">493</a>. Every one +has excellence of life according to his conjugial love, <a href= +"#p510">510</a>.</p> +<p>LIGHT.—In heaven, the light with which warmth is united is +wisdom, <a href="#p137">137</a>. 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, <a href= +"#p137">137</a>. Heavenly light is above the rational principle +with man, and rational light is below it, <a href="#p233">233</a>. +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, <a href="#p233">233</a>. False and +delusive lights, <a href="#p77">77</a>. See <a href= +"#i-heat"><i>Heat and Light</i></a>.</p> +<p>LIGHTNING.—In the spiritual world, the vibration of light, +like lightning, is a correspondence and consequent appearance of +the conflict of arguments, <a href="#p415">415</a>.</p> +<p>LIKE.—There is not one angel of heaven absolutely like +another, nor any spirit of hell, neither can there be to eternity, +<a href="#p362">362</a>. There are not two human faces exactly +alike, <a href="#p186">186</a>.</p> +<a name="i-likeness" id="i-likeness"></a> +<p>LIKENESS or SIMILITUDE.—The likeness of children to their +parents, <a href="#p525">525</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, <a href="#p132">132</a>, <a href= +"#p134">134</a>. Similitudes and dissimilitudes between married +partners in general originate from connate inclinations, varied by +education, connections, and imbibed persuasions, <a href= +"#p227">227</a>. There are both internal and external similitudes +and dissimilitudes; the internal derive their origin from religion, +and the external from education, <a href="#p246">246</a>. The +varieties of similitudes are very numerous, and differ more or less +from each other, <a href="#p228">228</a>. Various similitudes can +be conjoined, but not with dissimilitudes, <a href="#p228">228</a>. +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, <a href="#p229">229</a>. In the spiritual +world, similitudes are joined, and dissimilitudes separated, +<a href="#p273">273</a>.</p> +<p>LIPOTHAMIA, <a href="#p253">253</a>, <a href= +"#p470">470</a>.</p> +<p>LIVE, to, for others is to perform uses, <a href= +"#p18">18</a>.</p> +<p>LOINS, the, with men correspond to conjugial love, <a href= +"#p510">510</a>.</p> +<p>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, +<a href="#p444">444</a>. In heaven it is impossible to look at the +wife of another from an unchaste principle, <a href= +"#p75">75</a>.</p> +<a name="i-lord" id="i-lord"></a> +<p>LORD, the, is the God of heaven and earth, <a href= +"#p129">129</a>. The Lord is essential good and essential truth; +and these in Him are not two, but one, <a href="#p121">121</a>. The +Lord loves every one, and desires to do good to every one, <a href= +"#p7">7</a>. He promotes good or use by the mediation of angels in +heaven, and of men on earth, <a href="#p7">7</a>. From the Lord, +the creator and conservator of the universe, there continually +proceed love, wisdom, and use, and these three as one, <a href= +"#p400">400</a>.</p> +<a name="i-lord-obs" id="i-lord-obs"></a> +<p><i>Obs.</i>—in all the writings of the Author, by the +<i>Lord</i>, 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.</p> +<p>LOT.—Such as a man's life has been in the world, such is +his lot after death, <a href="#p46">46</a>. Lot of those who have +abandoned themselves to various lusts, <a href="#p505">505</a>, +<a href="#p510">510</a>, <a href="#p512">512</a>, <a href= +"#p514">514</a>. Happy lot of those who wished for dominion from +the love of uses, <a href="#p266">266</a>.</p> +<p>LOVE, to.—Whether it be possible for a woman to love her +husband, who constantly loves her own beauty, <a href= +"#p380">380</a>. Whether a man who loves himself from his +intelligence can love a wife, <a href="#p381">381</a>.</p> +<p>LOVE is the <i>esse</i> or essence of a man's life, <a href= +"#p36">36</a>, <a href="#p46">46</a>, <a href="#p358">358</a>. It +is the man himself, <a href="#p36">36</a>. It is the best of the +life of man, or his vital heat, <a href="#p34">34</a>, <a href= +"#p359">359</a>. Love is the essential active principle of life, +<a href="#p183">183</a>; it is kept alive by delight, <a href= +"#p18">18</a>. Each love has its delight, <a href="#p18">18</a>. +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, <a href="#p358">358</a>. Love, without its delights, is +not any thing, <a href="#p427">427</a>. Love is spiritual heat, +<a href="#p235">235</a>. Love is spiritual heat originating in the +fire of the angelic sun, which is pure love, <a href= +"#p358">358</a>. Spiritual heat living in subjects is felt as love, +<a href="#p235">235</a>. Love resides in man's will; in the will it +is like fire, and in the understanding like flame, <a href= +"#p360">360</a>. Love cannot do otherwise than love, and unite +itself, in order that it may be loved in return, <a href= +"#p160">160</a>. 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, <a href="#p180">180</a>. 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, <a href="#p34">34</a>. 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, <a href="#p269">269</a>. It is not possible that any love +should become perfect either with men or with angels, <a href= +"#p71">71</a>, <a href="#p146">146</a>.</p> +<p>LOVE, conjugial, is the foundation love of all celestial and +spiritual loves, and thence of all natural loves, <a href= +"#p65">65</a>, <a href="#p143">143</a>, <a href="#p240">240</a>. It +is as a parent, and all other loves are as the offspring, <a href= +"#p65">65</a>. Conjugial love essentially consists in the desire of +two to become one, that is, their desire that two lives may become +one life, <a href="#p215">215</a>, <a href="#p37">37</a>. It is the +conjunction of love and wisdom, <a href="#p65">65</a>. The very +origin of this love resides in the inmost principles appertaining +to man, that is, in is soul, <a href="#p238">238</a>, <a href= +"#p466">466</a>. This origin springs from the marriage of good and +truth, <a href="#p60">60</a>, <a href="#p83">83-102</a>, <a href= +"#p103">103</a>, <a href="#p143">143</a>. This love is celestial, +spiritual, and holy, because derived from a celestial, spiritual, +and holy origin, <a href="#p61">61</a>. The love of the sex with +man is not the origin of conjugial love, but is its first rudiment, +<a href="#p98">98</a>. Conjugial love in its origin is the sport of +wisdom and love, <a href="#p75">75</a>. It is called celestial, as +appertaining to the angels of the highest heaven, and spiritual, as +appertaining to the angels beneath that heaven, <a href= +"#p64">64</a>. Every angel has conjugial love with its virtue, +ability, and delights, according to his application to the genuine +use in which he is, <a href="#p207">207</a>. Into conjugial love +are collated all joys and delights from first to last, <a href= +"#p68">68</a>. Whence arise the delights of conjugial love, which +are innumerable and ineffable, <a href="#p183">183</a>. This love +belongs to the internal or spiritual man, and hence is peculiar to +man, <a href="#p95">95</a>, <a href="#p96">96</a>. Conjugial love +corresponds to the affection of truth, its chastity, purity, and +sanctity, <a href="#p127">127</a>. It is according to the state of +wisdom with man, <a href="#p130">130</a>. It remains with man after +death such as it had been interiorly, that is, in the interior will +and thought, <a href="#p48">48</a>. The purity of heaven is from +conjugial love, <a href="#p430">430</a>. The delights of conjugial +love commence in the spirit, and are of the spirit even in the +flesh, <a href="#p440">440</a>. These delights are the delights of +wisdom, <a href="#p442">442</a>. What are the delights of conjugial +love, <a href="#p69">69</a>. How conjugial love is formed, <a href= +"#p162">162</a>. It corresponds to the marriage of the Lord with +the church, <a href="#p62">62</a>, <a href="#p143">143</a>. +Conjugial love is according to the state of the church, because it +is according to the state of wisdom with man, <a href= +"#p130">130</a>. The states of this love are, innocence, peace, +tranquillity, inmost friendship, full confidence, &c., <a href= +"#p180">180</a>. Conjugial love is of infinite variety, <a href= +"#p57">57</a>. Experience testifies that conjugial love exceeds +self-love, the love of the world, and even the love of life, +<a href="#p333">333</a>. Conjugial love is so rare at this day, +that its quality is not known, and scarcely its existence, <a href= +"#p69">69</a>. Conjugial love, such as it was with the ancients, +will be raised again by the Lord, <a href="#p78">78</a>, <a href= +"#p81">81</a>. Conjugial love is according to religion with man, +spiritual with the spiritual, natural with the natural, and merely +carnal with adulterers, <a href="#p534">534</a>. Of the conjunction +of conjugial love with the love of infants, <a href= +"#p385">385-414</a>. Of the imputation of conjugial love, <a href= +"#p523">523-531</a>. Of love truly conjugial, <a href= +"#p57">57-78</a>. 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, <a href= +"#p179">179</a>. It was the love of loves with the ancients who +lived in the golden, silver, and copper ages, <a href= +"#p73">73</a>. Considered in its origin and correspondence, it is +celestial, spiritual, holy, pure, and clean, <a href="#p71">71</a>. +Love truly conjugial is only with those who desire wisdom, and who +consequently advance more and more into wisdom, <a href= +"#p98">98</a>. 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, <a href="#p355">355</a>. So far as man +becomes spiritual, so far he is in love truly conjugial, <a href= +"#p130">130</a>. This love with its delights is solely from the +Lord, and is given to those who live according to his precepts, +<a href="#p534">534</a>. Love truly conjugial may exist with one of +the married partners, and not at the same time with the other, +<a href="#p226">226</a>. How love truly conjugial is distinguished +from spurious, false, and cold conjugial love, <a href= +"#p224">224</a>. 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, <a href="#p98">98</a>.</p> +<p>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, <a href= +"#p49">49</a>.</p> +<p>LOVE OF CHILDREN, the, with the mother and the father, conjoin +themselves as the heart and lungs in the breast, <a href= +"#p284">284</a>. The love of infants corresponds to the defence of +truth and good, <a href="#p127">127</a>. Why the love of infants +descends and does not ascend, <a href="#p402">402</a>. The love of +infants and of children is different with spiritual married +partners from what it is with natural, <a href="#p405">405</a>. The +love of infants remains after death, especially with women, +<a href="#p410">410</a>. Of the conjunction of conjugial love with +the love of infants, <a href="#p385">385-414</a>.</p> +<p>LOVE OF DOMINION, the, grounded in the love of self, and the +love of dominion grounded in the love of uses, <a href= +"#p262">262</a>. The love of dominion grounded in the love of self, +is the first universal love of hell; it is in the highest degree +infernal, <a href="#p262">262</a>. The love of dominion grounded in +the love of uses is the universal love of heaven; it is in the +highest degree celestial, <a href="#p262">262</a>, <a href= +"#p266">266</a>. When the ruling love is touched, there ensues an +emotion of the mind (<i>animus</i>), and if the touch hurts, there +ensues wrath, <a href="#p358">358</a>.</p> +<p>LOVE OF THE NEIGHBOR, the, is also the love of doing uses, +<a href="#p269">269</a>. The love of the neighbor, or of doing +uses, is a spiritual love, <a href="#p269">269</a>.</p> +<p>LOVE, polygamical, is connubial, and at the same time +adulterous, <a href="#p78">78</a>. It is the love of the sex, +limited to a number, <a href="#p345">345</a>. It is the love of the +external or natural man, and thus is not conjugial love, <a href= +"#p345">345</a>. It is inscribed on the natural man, <a href= +"#p345">345</a>.</p> +<p>LOVE OF SELF, the, is also the love of bearing rule over others, +<a href="#p269">269</a>. The love of self, or the love of bearing +rule over others, is a corporeal love, <a href="#p269">269</a>.</p> +<p>LOVE OF THE SEX, the, is a love directed to several, and +contracted with several of the sex, <a href="#p48">48</a>. The love +of the sex exists with the natural man, but conjugial love with the +spiritual man, <a href="#p38">38</a>. 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, <a href="#p98">98</a>. It is the +first in respect to time, but not in respect to end, <a href= +"#p98">98</a>. 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, <a href="#p46">46</a>. +What the chaste love of the sex is, and whence derived, <a href= +"#p55">55</a>, <a href="#p99">99</a>. The love of the sex belongs +to the external of natural man, and hence is common to every +animal, <a href="#p94">94</a>. It is in itself natural, <a href= +"#p141">141</a>. Origin of the love of the sex, <a href= +"#p446">446</a>. 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, <a href= +"#p447">447</a>. The nature of the love of the sex if it becomes +active before marriage, <a href="#p447">447</a>. The results of +checking such love, <a href="#p450">450</a>. The love of the sex +remains with man after death, <a href="#p37">37</a>. It remains +such as it was in its interior quality, that is, such as it had +been in his interior will and thought, <a href="#p46">46</a>.</p> +<p>LOVE OF USES, the, is from the Lord, <a href="#p262">262</a>, +<a href="#p266">266</a>, <a href="#p305">305</a>. So far as we do +uses from the love thereof, so far that love increases, <a href= +"#p266">266</a>. The love of doing uses is also neighborly love, +<a href="#p269">269</a>.</p> +<p>LOVE OF THE WORLD, the, is also the love of possessing wealth, +<a href="#p269">269</a>. The love of the world, or the love of +possessing wealth, is a material love, <a href="#p269">269</a>.</p> +<p>LOVE, the ruling, is the head of all the rest, <a href= +"#p46">46</a>. The reason why this love remains with man to +eternity, <a href="#p46">46</a>.</p> +<p>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, <a href="#p269">269</a>. 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, +<a href="#p269">269</a>. 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, <a href="#p67">67</a>. 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, <a href="#p67">67</a>. Apparent loves between married +partners are a consequence of the conjugial covenant being ratified +for the term of life, <a href="#p278">278</a>. The loves of animals +are altogether united with their connate science, <a href= +"#p96">96</a>. See <a href="#i-beasts"><i>Beasts</i></a>.</p> +<p>LOVE, adulterous.—Concerning the opposition of adulterous +love to conjugial love, <a href="#p423">423-443</a>. 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, +<a href="#p423">423</a>. The quality of adulterous love is not +known, unless it be known what is the quality of conjugial love, +<a href="#p424">424</a>. The impurity of hell is from adulterous +love, <a href="#p430">430</a>. The delights of adulterous love +commence from the flesh, and are of the flesh even in the spirit, +<a href="#p440">440</a>. The origin of adulterous love is from the +connection (<i>connubium</i>) of what is evil and false, <a href= +"#p427">427</a>. Of the imputation of adulterous love, <a href= +"#p523">523-531</a>.</p> +<a name="i-love-wisdom" id="i-love-wisdom"></a> +<p>LOVE and WISDOM constitute the marriage of the Lord and the +church, <a href="#p21">21</a>. The Lord is love, and the church is +wisdom, <a href="#p21">21</a>. Love and wisdom are the same thing +as good and truth, <a href="#p84">84</a>. Love consists of goods, +and wisdom of truths, <a href="#p84">84</a>.</p> +<p>LOWEST, the, things of successive order become the outermost of +simultaneous order, <a href="#p314">314</a>.</p> +<p>LUCIFER, <a href="#p209">209</a>.</p> +<p>LUNGS, the, signify wisdom, <a href="#p75">75</a>. The lungs +rule by respiration in every part of the body, <a href= +"#p179">179</a>.</p> +<p>LUST.—The natural man is nothing but an abode and +receptacle of concupiscences and lust, <a href="#p448">448</a>. In +all that proceeds from the natural man, there is concupiscence and +lust, <a href="#p440">440</a>. Concerning the unchaste love of the +sex with the young, <a href="#p98">98</a>. With the married. +<a href="#p456">456</a>. Concerning various lusts, <a href= +"#p444">444-460</a>, <a href="#p443">443</a>; <a href= +"#p501">501-505</a>, <a href="#p460">460</a>, <a href= +"#p506">506-510</a>, <a href="#p511">511</a>, <a href= +"#p512">512</a>, <a href="#p513">513</a>, <a href= +"#p514">514</a>.</p> +<p>LUXURY, <a href="#p252">252</a>.</p> +<p>LYMPHS of the brain, <a href="#p315">315</a>.</p> +<p>MADNESS is a vitiated state of the mind, and a legitimate cause +of separation, <a href="#p252">252</a>.</p> +<p>MAHOMET, <a href="#p342">342</a>, <a href="#p344">344</a>.</p> +<p>MAHOMETAN RELIGION, <a href="#p341">341</a>. How it originated, +<a href="#p342">342</a>. It was raised up of the Lord's divine +providence, to the end that it might destroy the idolatries of many +nations, <a href="#p342">342</a>.</p> +<p>MAHOMETANS.—Why it is permitted the Mahometans to marry a +plurality of wives, <a href="#p341">341</a>. The Mahometan heaven +is out of the Christian heaven, and is divided into two heavens, +the one inferior and the other superior, <a href= +"#p342">342</a>.</p> +<a name="i-male-female" id="i-male-female"></a> +<p>MALE and FEMALE.—Man (<i>homo</i>) is male and female, +<a href="#p32">32</a>, <a href="#p100">100</a>. The male and female +were created to be the essential form of the marriage of good and +truth, <a href="#p100">100</a> 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, +<a href="#p100">100</a>, <a href="#p220">220</a>. 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, <a href="#p33">33</a>. Therefore, the male and female +differ as to the face, tone of the voice, and form, <a href= +"#p33">33</a>, <a href="#p218">218</a>. Distinct affections, +applications, manners, and forms of the male and female, <a href= +"#p90">90</a>, <a href="#p91">91</a>. The male is the wisdom of +love, and the female the love of that wisdom, <a href= +"#p32">32</a>. After death the male lives a male, and the female a +female, each being a spiritual man, <a href="#p32">32</a>, <a href= +"#p100">100</a>; neither is there any thing wanting, <a href= +"#p51">51</a>.</p> +<p>MALE PRINCIPLE, the, consists in perceiving from the +understanding, <a href="#p168">168</a>. The truth of good, or truth +grounded in good, is in the male principle, <a href="#p61">61</a>, +<a href="#p88">88</a>, <a href="#p90">90</a>. In what the male +principle essentially consists, <a href="#p32">32</a>. See <a href= +"#i-female"><i>Female Principle</i></a>.</p> +<p>MAN is born in a state of greater ignorance than the beasts, +<a href="#p152p">152*</a>. 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, <a href="#p152p">152*</a>. Man is man by virtue +of the will and the understanding, <a href="#p494">494</a>. 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, <a href="#p132">132</a>. 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, <a href="#p495">495</a>. 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, <a href="#p101">101</a>. 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, <a href= +"#p158">158</a>. The supreme principles in man are turned upwards +to God, the middle principles outwards to the world, and the lowest +principles downwards to self, <a href="#p269">269</a>. 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, <a href= +"#p361">361</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 plucked asunder from them, he would +instantly die, <a href="#p28">28</a>. Man was created for uses, +<a href="#p249">249</a>. Man is male and female, <a href= +"#p32">32</a>. 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 +(<i>homo</i>) in his fulness; but without such conjunctions they +are two, and each is a divided or half man, <a href="#p37">37</a>. +Man was born to be wisdom, and the woman to be the love of the +man's wisdom, <a href="#p75">75</a>. Man is such as his love is, +and not such as his understanding is, <a href="#p269">269</a>. 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, +<a href="#p432">432</a>. A spiritual man is sensible of, and +perceives spiritual delight, which is a thousand times superior to +natural delight, <a href="#p29">29</a>. Man lives a man after +death, <a href="#p28">28</a>. Man after death is not a natural man, +but a spiritual or substantial man, <a href="#p31">31</a>. A +spiritual or substantial man sees a spiritual or substantial man, +as a natural or material man sees a natural or material man, +<a href="#p31">31</a>. 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, <a href="#p36">36</a>; +instead of a material body he enjoys a substantial one, wherein +natural delight grounded in spiritual is made sensible in its +eminence, <a href="#p475">475</a>. Men left in the forests when +they were about two or three years old, <a href="#p151p">151*</a>, +<a href="#p152p">152*</a>. Difference between men and beasts, +<a href="#p133">133</a>, <a href="#p134">134</a>, <a href= +"#p498">498</a>.</p> +<p>MARRIAGE-APARTMENT of the will and understanding, <a href= +"#p270">270</a>.</p> +<a name="i-marriage" id="i-marriage"></a> +<p>MARRIAGE is the fulness of man (<i>homo</i>), for by it a man +becomes a full man, <a href="#p156">156</a>; thus a state of +marriage is preferable to a state of celibacy, <a href= +"#p156">156</a>. Consent is the essential of marriage, and all +succeeding ceremonies are its formalities, <a href="#p21">21</a>. +The covenant of marriage is for life, <a href="#p276">276</a>. +Marriages in themselves are spiritual, and thence holy, <a href= +"#p53">53</a>. Marriages are the seminaries of the human race, and +thence also the seminaries of the heavenly kingdom, <a href= +"#p481">481</a>. 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, <a href="#p49">49</a>, <a href="#p274">274</a>. +Marriages interiorly conjunctive can hardly be entered into in the +world, the reason why, <a href="#p320">320</a>, <a href= +"#p49">49</a>. Of reiterated marriages, <a href= +"#p317">317-325</a>. There are in the world infernal marriages +between married partners, who interiorly are the most inveterate +enemies, and exteriorly are as the closest friends, <a href= +"#p292">292</a>. Of marriages in heaven, <a href="#p27">27-41</a>. +How in heaven marriages from love truly conjugial are provided by +the Lord, <a href="#p229">229</a>, <a href="#p316">316</a>. +Spiritual prolification of love and wisdom from marriages in +heaven, <a href="#p52">52</a>. Beneath heaven there are no +marriages (<i>conjugia</i>), <a href="#p192">192</a>. Concerning +the marriage of the Lord and the church, and the correspondence +thereof, <a href="#p116">116-131</a>.</p> +<p>MARRIAGE, the, of God and truth, <a href="#p83">83</a>, <a href= +"#p115">115</a>. The reason why it has been heretofore unknown, +<a href="#p83">83</a>. How it takes place with man, <a href= +"#p122">122</a>, <a href="#p123">123</a>. It is the church with +man, and is the same thing as the marriage of charity and faith, +<a href="#p62">62</a>. The marriage of good and truth is in every +thing of the Word, <a href="#p516">516</a>; from this marriage +proceed all the loves which constitute heaven and the church with +man, <a href="#p65">65</a>. The marriage of good and truth flows +into every thing of the universe, <a href="#p220">220</a>, <a href= +"#p84">84</a>. To be given in marriage signifies to enter heaven, +where the marriage of good and truth takes place, <a href= +"#p44">44</a>.</p> +<a name="i-married-partners" id="i-married-partners"></a> +<p>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, <a href="#p66">66</a>, <a href="#p101">101</a>, +<a href="#p102">102</a>. 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, <a href="#p159">159</a>, <a href= +"#p160">160</a>. Love is inspired into the man by his wife, +<a href="#p161">161</a>. The conjunction of the wife with the man's +rational principle is from within, <a href="#p165">165</a>. The +wife is conjoined to her husband by the sphere of her life flowing +forth from the love of him, <a href="#p171">171-173</a>. 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, <a href="#p174">174</a>, <a href="#p175">175</a>. Marriage +induces other forms in the souls and minds of married partners, +<a href="#p192">192</a>. The woman is actually formed into a wife +according to the description in the book of creation, Gen. ii. 21, +22, 23, <a href="#p193">193</a>. Two married partners in heaven are +called, not two angels, but one angel, <a href="#p50">50</a>. Two +married partners most commonly meet after death, know each other, +again associate, &c. <a href="#p49">49</a>. If they can live +together, they remain married partners, but if they cannot, they +separate themselves, <a href="#p49">49</a>, <a href="#p51">51</a>, +<a href="#p52">52</a>.</p> +<p>MARROW, spinal, <a href="#p315">315</a>.—The marrows +represent the interiors of the mind and of the body, <a href= +"#p312">312</a>.</p> +<p>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, +<a href="#p59">59</a>. See <a href= +"#i-marriage"><i>Marriage</i></a>.</p> +<p>MARY signifies the church, <a href="#p119">119</a>.</p> +<p>MATERIALS.—Substantials are the beginnings of materials, +<a href="#p328">328</a>. Natural things, which are material, cannot +enter into spiritual things, which are substantial. <a href= +"#p328">328</a>, Material things originate in substantial, <a href= +"#p207">207</a>.</p> +<p>MATERIAL things derive their origin from things substantial, +<a href="#p207">207</a>.</p> +<p>MECHANICS is one of the sciences by which an entrance is made +into things rational, which are the ground of rational wisdom. +<a href="#p163">163</a>.</p> +<p>MEATS,—There are in heaven, as in the world, both meats +and drinks, <a href="#p6">6</a>. See <a href= +"#i-food"><i>Food</i></a>.</p> +<p>MEDIUMS are conducive to what is first in itself, <a href= +"#p98">98</a>.</p> +<p>MEDIUM, the, of conjunction of the Lord with man, is the Word, +<a href="#p128">128</a>.</p> +<p>MEDULLARY substance of the brain, <a href="#p315">315</a>.</p> +<p>METEOR in the spiritual world, <a href="#p315">315</a>.</p> +<a name="i-mind" id="i-mind"></a> +<p>MIND, the, is intermediate between the soul and the body, +<a href="#p178">178</a>; although it appears to be in the head, it +is actually in the whole body, <a href="#p178">178</a>, <a href= +"#p260">260</a>. The human mind is distinguished into regions, as +the world is distinguished into regions as to the atmospheres, +<a href="#p188">188</a>, <a href="#p270">270</a>; the supreme +region of the mind is called celestial, the middle region +spiritual, and the lowest region natural, <a href="#p270">270</a>, +<a href="#p305">305</a>. The mind is successively opened from +infancy even to extreme old age, <a href="#p102">102</a>. As a man +advances from science into intelligence, and from intelligence into +wisdom, so also his mind changes its form, <a href="#p94">94</a>. +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, <a href="#p203">203</a>. 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, <a href="#p188">188</a>. 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, +<a href="#p530">530</a>. The lower principles of the mind are +unchaste, but its higher principles chaste, <a href= +"#p302">302</a>. 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, <a href="#p477">477</a>. With the ancients, the +science of correspondences conjoined the sensual things of the body +with the perceptions of the mind, and procured intelligence, +<a href="#p76">76</a>.</p> +<a name="i-mind-obs" id="i-mind-obs"></a> +<p><i>Obs.</i>—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 (<i>anima</i>), 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 <i>animus</i>, 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 (<i>spiritus</i>). 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.</p> +<p>MIRACLES.—Why there are none in the present day, <a href= +"#p535">535</a>.</p> +<p>MIRE.—In hell lascivious delights are represented under +the appearance of mire, &c., <a href="#p480">480</a>.</p> +<p>MISTRESS, <a href="#p459">459</a>.</p> +<p>MODESTY is one of those virtues which have respect to life, and +enter into it, <a href="#p164">164</a>.</p> +<p>MONASTERIES.—What becomes in the other life of those who +have been shut up in monasteries, <a href="#p54">54</a>, <a href= +"#p155">155</a>. Virgins devoted to the monastic life, <a href= +"#p513">513</a>.</p> +<p>MONOGAMISTS.—All in heaven live married to one wife, +<a href="#p77">77</a>.</p> +<p>MONOGAMICAL marriages, <a href="#p70">70</a>, <a href= +"#p77">77</a>, <a href="#p141">141</a>. They correspond to the +marriage of the Lord and the church, and originate in the marriages +of good and truth, <a href="#p70">70</a>.</p> +<p>MONOGAMY.—Why monogamy exists with Christian nations, +<a href="#p337">337-339</a>.</p> +<p>MOTE.—Wonderful things respecting it, <a href= +"#p329">329</a>.</p> +<p>MOTHER.—The church in the world is called mother, <a href= +"#p118">118</a>, <a href="#p119">119</a>.</p> +<p>MORALITY, genuine, is the wisdom of life, <a href= +"#p383">383</a>. Spiritual morality is the result of a life from +the Lord according to the truths of the Word, <a href= +"#p293">293</a>.</p> +<p>MULTIPLICABLE.—Every thing is multiplicable <i>in +infinitum</i>, <a href="#p185">185</a>.</p> +<p>MUNIFICENCE is one of those virtues which have respect to life, +and enter into it, <a href="#p164">164</a>.</p> +<p>MUSES, nine, or virgins represent knowledges and sciences of +every kind, <a href="#p182">182</a>.</p> +<p>NAKEDNESS signifies innocence, <a href="#p413">413</a>.</p> +<p>NATURAL, the, derives its origin from the spiritual, <a href= +"#p320">320</a>. Difference between the natural and spiritual, +<a href="#p326">326-329</a>. The natural principle is distinguished +into three degrees; the so-called natural, the natural sensual, and +the natural-corporeal, <a href="#p442">442</a>. The natural man is +nothing but an abode and receptacle of concupiscences and lusts, +<a href="#p448">448</a>. There are three degrees of the natural +man, <a href="#p496">496</a>. Those who love only the world, +placing their heart in wealth, are properly meant by the natural, +<a href="#p496">496</a>; 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, <a href="#p496">496</a>.</p> +<p>NATURE is the recipient whereby love and wisdom produce their +effects or uses, <a href="#p380">380</a>; thus nature is derived +from life, and not life from nature, <a href="#p380">380</a>. All +the parts of nature derive their subsistence and existence from the +sun, <a href="#p380">380</a>. Nature is in all time, in time, and +in all space, in space, <a href="#p328">328</a>. Nature, with her +time and space, must of necessity have a beginning and a birth, +<a href="#p328">328</a>. Wherefore nature is from God, not from +eternity, but in time, that is, together with her time and space, +<a href="#p328">328</a>.</p> +<p>NECESSITY for apparent love and friendship in marriages, for the +sake of order being preserved in houses, <a href="#p271">271</a>, +and following, <a href="#p283">283</a>.</p> +<p>NEMESIS, <a href="#p504">504</a>.</p> +<p>NOVITIATES, <a href="#p182">182</a>.—Novitiate spirit, +<a href="#p461">461</a>. See <a href= +"#i-spirits"><i>Spirits</i></a>.</p> +<p>NUPTIALS celebrated in heaven, <a href="#p19">19-25</a>. 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, <a href="#p44">44</a>. 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, <a href="#p41">41</a>. These spiritual nuptials take +place in the earths, but not after departure thence, thus not in +the heavens, <a href="#p44">44</a>. To celebrate nuptials signifies +to be joined with the Lord, <a href="#p41">41</a>. To enter into +nuptials is to be received into heaven by the Lord, <a href= +"#p41">41</a>. Why nuptials in the world are essential solemnities, +<a href="#p306">306</a>.</p> +<p>OBSTRUCTIONS of inmost life, whence they proceed, <a href= +"#p313">313</a>.</p> +<p>OCCIPUT, <a href="#p267">267</a>, <a href="#p444">444</a>.</p> +<p>OCHIM, the, in hell, represent the images of the phantasies of +the internals, <a href="#p264">264</a>, <a href= +"#p430">430</a>.</p> +<p>ODE sung by virgins in the spiritual world, <a href= +"#p207">207</a>.</p> +<p>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, <a href= +"#p430">430</a>.</p> +<p>OFFENSIVE appearances, odors, and forms, under which unchaste +delights are presented to the view in hell, <a href= +"#p430">430</a>.</p> +<p>OFFICES and employments in the spiritual world, <a href= +"#p207">207</a>.</p> +<p>OFFSPRINGS, the, derived from the Lord as a husband and father, +and from the church as a wife and mother, are all spiritual, +<a href="#p120">120</a>. The spiritual offsprings which are born +from the Lord's marriage with the church are truths and goods, +<a href="#p121">121</a>. 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, <a href="#p65">65</a>. 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, <a href="#p211">211</a>. See <a href= +"#i-storge"><i>Storge</i></a>.</p> +<p>OIL signifies good, <a href="#p44">44</a>.</p> +<p>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, <a href= +"#p137">137</a>.</p> +<p>OLIVE-TREES in the spiritual world represent conjugial love in +the highest region, <a href="#p270">270</a>,</p> +<p>ONE, the, from whom all things have life and from whom form +coheres, is the Lord, <a href="#p524">524</a>. In heaven two +married partners are called two when they are named husband and +wife, but one when they are named angels, <a href="#p177">177</a>. +When the will of two married partners become one, they become one +man (<i>homo</i>), <a href="#p196">196</a>.</p> +<p>OPERATIONS, all, in the universe have a progression from ends +through causes into effects, <a href="#p400">400</a>.</p> +<p>OPINIONS on celestial joys and eternal happiness, <a href= +"#p3">3</a>.</p> +<p>OPPOSITE.—There is not any thing in the universe which has +not its opposite, <a href="#p425">425</a>. Opposites, in regard to +each other, are not relatives, but contraries, <a href= +"#p425">425</a>. When an opposite acts upon an opposite, one +destroys the other even to the last spark of its life, <a href= +"#p255">255</a>. Marriages and adulteries are diametrically +opposite to each other, <a href="#p255">255</a>.</p> +<p>OPPOSITION of adulterous love and conjugial love, <a href= +"#p423">423-443</a>.</p> +<p>OPULENCE in heaven is the faculty of growing wise, according to +which faculty wealth is given in abundance, <a href= +"#p250">250</a>.</p> +<p>ORCHESTRA, <a href="#p315">315</a>.</p> +<a name="i-order" id="i-order"></a> +<p>ORDER, all, proceeds from first principles to last, and the last +becomes the first of some following order, <a href="#p311">311</a>. +All things of a middle order are the last of a prior order, +<a href="#p311">311</a>. There is successive order and simultaneous +order; the latter is from the former and according to it, <a href= +"#p314">314</a>. In successive order, one thing follows after +another from what is highest to what is lowest, <a href= +"#p314">314</a>. In simultaneous order, one thing is next to +another from what is inmost to what is outermost, <a href= +"#p314">314</a>. Successive order is like a column with steps from +the highest to the lowest, <a href="#p314">314</a>. Simultaneous +order is like a work cohering from the centre to the superficies, +<a href="#p314">314</a>. 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, <a href= +"#p314">314</a>. Successive order of conjugial love, <a href= +"#p305">305</a>, <a href="#p311">311</a>.</p> +<p>ORGANIZATION, the, of the life of man according to his love, +cannot be changed after death, <a href="#p524">524</a>. 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, <a href="#p524">524</a>.</p> +<p>ORGANS.—Such as conjugial love is in the minds or spirits +of two persons, such is it interiorly in its organs, <a href= +"#p310">310</a>. In these organs are terminated the forms of the +mind with those who are principled in conjugial love, <a href= +"#p310">310</a>.</p> +<p>ORIGIN of evil, <a href="#p444">444</a>. Origin of conjugial +love, <a href="#p60">60</a>, <a href="#p61">61</a>, <a href= +"#p83">83</a>, <a href="#p103">103-114</a>, <a href= +"#p183">183</a>, <a href="#p238">238</a>. Origin of the Mahometan +religion, <a href="#p342">342</a>. Origin of the beauty of the +female sex, <a href="#p381">381-384</a>.</p> +<p>OUTERMOST, the, lowest things of successive order become the +outermost of simultaneous order, <a href="#p314">314</a>.</p> +<p><i>Obs.</i>—The outermost is predicated of what is most +exterior, in opposition to the inmost, or that which is most +interior.</p> +<p>OWLS in the spiritual world are correspondences and consequent +appearances of the thoughts of confirmators, <a href= +"#p233">233</a>.</p> +<p>PAGANS, the, who acknowledge a God and live according to the +civil laws of justice, are saved, <a href="#p351">351</a>.</p> +<p>PALACE representative of conjugial love, <a href= +"#p270">270</a>. Small palace inhabited by two novitiate conjugial +partners, <a href="#p316">316</a>. Description of the palace of a +celestial society, <a href="#p12">12</a>.</p> +<p>PALLADIUM, <a href="#p151p">151*</a>.</p> +<p>PALM-TREES, in the spiritual world, represent conjugial love of +the middle region, <a href="#p270">270</a>.</p> +<p>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, <a href="#p151p">151*</a>.</p> +<p>PAPER on which was written arcana at this day revealed by the +Lord, <a href="#p533">533</a>. Paper bearing this inscription, "The +marriage of Good and Truth," <a href="#p115">115</a>.</p> +<p>PARADISE, spiritually understood, is intelligence, <a href= +"#p353">353</a>. Paradise on the confines of heaven, <a href= +"#p8">8</a>.</p> +<p>PARALYSIS, <a href="#p253">253</a>, <a href="#p470">470</a>.</p> +<p>PARCHMENT IN HEAVEN.—Roll of parchment containing arcana +of wisdom concerning conjugial love, <a href="#p43">43</a>. Sheet +of parchment, on which were the rules of the people of the first +age, <a href="#p77">77</a>.</p> +<p>PARNASSIDES, sports of the, in the spiritual world, <a href= +"#p207">207</a>. These sports were spiritual exercises and trials +of skill, <a href="#p207">207</a>.</p> +<p>PARNASSUS, <a href="#p151p">151*</a>, <a href="#p182">182</a>, +<a href="#p207">207</a>.</p> +<p>PARTICULARS are in universals as parts in a whole, <a href= +"#p261">261</a>. Whoever knows universals, may afterwards +comprehend particulars, <a href="#p261">261</a>.</p> +<p><i>Obs.</i>—Particulars taken together are called +universals.</p> +<p>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, <a href="#p321">321</a>. +See <a href="#i-married-partners"><i>Married Partners</i></a>.</p> +<p>PATHOLOGY, <a href="#p253">253</a>.</p> +<p>PEACE is the blessed principle of every delight which is of +good, <a href="#p394">394</a>. Peace, because it proceeds +immediately from the Lord, is one of the two inmost principles of +heaven, <a href="#p394">394</a>. Peace in their homes gives +serenity to the minds of husbands, and disposes them to receive +agreeably the kindnesses offered by their wives, <a href= +"#p285">285</a>. Peace is in conjugial love, and relates to the +soul, <a href="#p180">180</a>.</p> +<a name="i-pegasus" id="i-pegasus"></a> +<p>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, <a href="#p182">182</a>.</p> +<a name="i-pellicacy" id="i-pellicacy"></a> +<p>PELLICACY, <a href="#p459">459</a>, <a href="#p460">460</a>, +<a href="#p462">462</a>.</p> +<p>PERCEPTION, common, is the same thing us influx from heaven into +the interiors of the mind, <a href="#p28">28</a>. By virtue of this +perception, man inwardly in himself perceives truths, and as it +were sees them, <a href="#p28">28</a>. All have not common +perception, <a href="#p147">147</a>. There is an internal +perception of love, and an external perception, which sometimes +hides the internal, <a href="#p49">49</a>. The external perception +of love originates in those things which regard the love of the +world, and of the body, <a href="#p49">49</a>.</p> +<p><i>Obs.</i>—Perception is a sensation derived from the +Lord alone, and has relation to the good and true, <i>A.C.</i> 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, +<i>A.C.</i> 7680. Its opposite is phantasy. See <a href= +"#i-phantasy-obs"><i>Phantasy, obs</i></a>.</p> +<p>PEREGRINATIONS of man in the societies of the spiritual world, +during his life in the natural world, <a href="#p530">530</a>.</p> +<p>PERIODS whereby creation is preserved in the state foreseen and +provided for, <a href="#p400">400</a>, <a href="#p401">401</a>.</p> +<p>PERIOSTEUMS, <a href="#p511">511</a>.</p> +<p>PETER, the Apostle, represented truth and faith, <a href= +"#p119">119</a>.</p> +<a name="i-phantasy" id="i-phantasy"></a> +<p>PHANTASY, <a href="#p267">267</a>.—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, +<a href="#p267">267</a>. What is the fate of those after death who +have given themselves up to their phantasy, <a href= +"#p268">268</a>, <a href="#p514">514</a>. Errors which phantasy has +introduced through ignorance of the spiritual world and of its sun, +<a href="#p422">422</a>.</p> +<a name="i-phantasy-obs" id="i-phantasy-obs"></a> +<p><i>Obs.</i>—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, <i>A.C.</i>. +7680.</p> +<p>PHANTOMS.—Who those are who in the other life appear as +phantoms, <a href="#p514">514</a>.</p> +<p>PHILOSOPHERS, difference between, and <i>Sophi</i>, <a href= +"#p130">130</a>. The ancient people, who acknowledged the wisdom of +reason as wisdom, were called philosophers, <a href= +"#p180">180</a>. See <a href="#i-sophi"><i>Sophi</i></a>.</p> +<p>PHILOSOPHICAL considerations concerning the abstract substance, +form, subject. &c., <a href="#p66">66</a>, <a href= +"#p186">186</a>.</p> +<p>PHILOSOPHY is one of those sciences by which an entrance is made +into things rational, which are the grounds of rational wisdom, +<a href="#p163">163</a>.</p> +<p>PHYSICS is one of the sciences by which an entrance is made into +things rational, which are the ground of rational wisdom, <a href= +"#p163">163</a>.</p> +<p>PLACE.—In the spiritual world there are places as in the +natural world, otherwise there could be no habitations and distinct +abodes, <a href="#p10">10</a>. Nevertheless place is not place, but +an appearance of place, according to the state of love and wisdom. +<a href="#p10">10</a>. Places of instruction in the spiritual +world, <a href="#p261">261</a>.</p> +<p>PLACES, public, in the spiritual world, <a href="#p17">17</a>, +<a href="#p79">79</a>.</p> +<p>PLANES successive, formed in man, on which superior principles +may rest and find support, <a href="#p447">447</a>. The ultimate +plane in which the sphere of conjugial love and its opposite +terminate is the same, <a href="#p439">439</a>. 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, <a href= +"#p436">436</a>.</p> +<p>PLANETS.—Revelations made at the present day concerning +the inhabitants of the planets, <a href="#p532">532</a>. See +Treatise by the Author on <i>The Earths in the Universe</i>.</p> +<p>PLASTIC force in animals and vegetables, whence it proceeds, +<a href="#p238">238</a>.</p> +<p>PLATO, <a href="#p151p">151*</a>.</p> +<p>PLATONIST.—Arcana unfolded by a Platonist, <a href= +"#p153p">153*</a>.</p> +<p>PLEASURES.—Sensations, with the pleasures thence derived, +appertain to the body, <a href="#p273">273</a>. The delights of +adulterous love are the pleasures of insanity, <a href= +"#p442">442</a>, <a href="#p497">497</a>.</p> +<p>PLEDGES.—After a declaration of consent, pledges are to be +given, <a href="#p300">300</a>. These pledges are continual visible +witnesses of mutual love, hence also they are memorials thereof, +<a href="#p300">300</a>.</p> +<p>POLAND, <a href="#p521">521</a>.</p> +<p>POLES, <a href="#p103">103</a>, <a href="#p108">108</a>.</p> +<p>POLITICAL SELF-LOVE, its nature and quality, <a href= +"#p264">264</a>. It would make its votaries desirous of being +emperors if left without restraint, <a href="#p264">264</a>.</p> +<p>POLITICS is one of those sciences by which an entrance is made +into things rational, which are the ground of rational wisdom, +<a href="#p163">163</a>.</p> +<p>POLYGAMICAL love is the love of the external, or natural man, +<a href="#p345">345</a>. In this love there is neither chastity, +purity, nor sanctify, <a href="#p346">346</a>.</p> +<p>POLYGAMIST, no, so long as he remain such, is capable of being +made spiritual, <a href="#p347">347</a>. Conjugial chastity, +purity, and sanctity cannot exist with polygamists, <a href= +"#p346">346</a>.</p> +<p>POLYGAMY, of, <a href="#p332">332-352</a>. Whence it originates, +<a href="#p349">349</a>. Polygamy is lasciviousness, <a href= +"#p345">345</a>. Polygamy is not a sin with those who live in it +from a religious principle, as did the Israelites, <a href= +"#p348">348</a>. Why polygamy was permitted to the Israelitish +nation, <a href="#p340">340</a>.</p> +<p>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, <a href="#p265">265</a>.</p> +<p>PORTICO of palm-trees and laurels, <a href="#p56">56</a>.</p> +<p>POSTERIOR, the, is derived from the prior, as the effect from +its cause, <a href="#p326">326</a>. That which is posterior exists +from what is prior, as it exists from what is prior, <a href= +"#p330">330</a>. Between prior and posterior there is no +determinate proportion, <a href="#p326">326</a>.</p> +<p>POWER, active or living, and passive or dead, <a href= +"#p480">480</a>. Whence proceeds the propagative, or plastic force, +in seeds of the vegetable kingdom, <a href="#p238">238</a>.</p> +<a name="i-precept" id="i-precept"></a> +<p>PRECEPT.—He who from purpose or confirmation acts against +one precept, acts against the rest, <a href="#p528">528</a>. The +precepts of regeneration are five, see n. <a href="#p82">82</a>: +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, <a href= +"#p525">525</a>.</p> +<p>PREDICATES.—A subject without predicates is also an entity +which has no existence in reason (<i>ens nullius rationis</i>), +<a href="#p66">66</a>.</p> +<p>PREDICATIONS are made by a man according to his rational light, +<a href="#p485">485</a>. Predications of four degrees of +adulteries, <a href="#p485">485</a> and following. Difference +between predications, charges of blame, and imputations, <a href= +"#p485">485</a>.</p> +<p>PRELATES, why the, of the church have given the pre-eminence to +faith, which is of truth, above charity, which is of good, <a href= +"#p126">126</a>.</p> +<p>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, <a href= +"#p48p">48*</a>.</p> +<p>PRESENCE.—The origin or cause of presence in the spiritual +world, <a href="#p171">171</a>. 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, <a href="#p341">341</a>. His presence alone is without +reception, but presence and conjunction together are with +reception, <a href="#p341">341</a>. The truth of faith constitutes +the Lord's presence, <a href="#p72">72</a>.</p> +<p>PRESERVATION is perpetual creation, <a href="#p86">86</a>. +Whence arises perpetual preservation, <a href="#p85">85</a>.</p> +<p>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, <a href="#p267">267</a>.</p> +<p>PRIEST, chief, of a society in heaven, <a href= +"#p266">266</a>.</p> +<p>PRIMARY.—What is first in respect to end, is first in the +mind and its intention, because it is regarded as primary, <a href= +"#p98">98</a>. Things primary exist, subsist, and persist, from +things ultimate, <a href="#p44">44</a>.</p> +<p>PRIMEVAL.—In the world, at the present day, nothing is +known of the primeval state of man, which is called a state of +integrity, <a href="#p355">355</a>. What the primeval state of +creation was, and how man is led back to it by the Lord, <a href= +"#p355">355</a>.</p> +<p>PRINCE of a society in heaven, <a href="#p14">14</a> and +following, <a href="#p266">266</a>.</p> +<p>PRINCIPLE, the primary, of the church is the good of charity, +and not the truth of faith, <a href="#p126">126</a>.</p> +<p>PRINCIPLES and PRINCIPIATES, <a href="#p328">328</a>.</p> +<p><i>Obs.</i>—Principiates derive their essence from +principles, <i>T.C.R</i>., 177. All things of the body are +principiates, that is, are compositions of fibres, from principles +which are receptacles of love and wisdom, <i>D.L. and W</i>., +369.</p> +<p>PROBITY is one of those virtues which have respect to life, and +enter into it, <a href="#p164">164</a>.</p> +<p>PROBLEM concerning the soul, <a href="#p315">315</a>.</p> +<p>PROCEED, to.—All things which proceed from the Lord, are +in an instant from first principles in last, <a href= +"#p389">389</a>.</p> +<p>PROCREATION, sphere of the love of, <a href="#p400">400</a>.</p> +<p>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, <a href="#p444">444</a>. A progression from +ends through causes into effects is inscribed on every man in +general, and in every particular, <a href="#p400">400</a>, <a href= +"#p401">401</a>. Decreasing progression of conjugial love, <a href= +"#p78">78</a>.</p> +<p>PROLIFICATION corresponds to the propagation of truth, <a href= +"#p127">127</a>. Spiritual prolification is that of love and +wisdom, <a href="#p51">51</a>, <a href="#p52">52</a>. Origin of +natural prolifications, <a href="#p115">115</a>. The sphere of +prolification is the same as the universal sphere of the marriage +of good and truth, which proceeds from the Lord, <a href= +"#p92">92</a>. 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, <a href="#p183">183</a>. Prolifications +are continuations of creation, <a href="#p183">183</a>. The +principle of prolification is derived from the intellect alone, +<a href="#p90">90</a>. 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, <a href="#p172">172</a>. Its state with +husbands, if married pairs were in the marriage of good and truth, +<a href="#p115">115</a>.</p> +<p>PROMULGATION, cause of the, of the decalogue by Jehovah God upon +Mount Sinai, <a href="#p351">351</a>.</p> +<p>PROPAGATE, to.—Love and wisdom, with use, not only +constitute man (<i>homo</i>), but also are man, and propagate man, +<a href="#p183">183</a>. A feminine principle is propagated from +intellectual good, <a href="#p220">220</a>.</p> +<p>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, <a href="#p183">183</a>. Propagations are continuations +of creation, <a href="#p183">183</a>. Propagation of the soul, +<a href="#p220">220</a>, <a href="#p236">236</a>, <a href= +"#p238">238</a>, <a href="#p245">245</a>, <a href="#p321">321</a>. +The propagation of the human race, and thence of the angelic +heaven, was the chief end of creation. <a href="#p68">68</a>.</p> +<p>PROPAGATE, or plastic force of vegetables and animals, whence it +originated, <a href="#p138">138</a>.</p> +<a name="i-proprium" id="i-proprium"></a> +<p>PROPRIUM, man's, from his birth is essentially evil, <a href= +"#p262">262</a>. The <i>proprium</i> of man's (<i>homo</i>) will, +is to love himself, and the <i>proprium</i> of his understanding is +to love his own wisdom, <a href="#p194">194</a>. These two +propriums are deadly evils to man, if they remain with him, +<a href="#p194">194</a>. The love of these two propriums is changed +into conjugial love, so far as man cleaves to his wife, that is, +receives her love, <a href="#p194">194</a>.</p> +<p>PROVIDENCE, the Divine, of the Lord extends to every thing, even +to the minutest particulars concerning marriages, and in marriages, +<a href="#p229">229</a>, <a href="#p316">316</a>. The operations of +uses, by the Lord, by the spheres which proceed from Him, are the +Divine Providence, <a href="#p386">386</a>, <a href= +"#p391">391</a>.</p> +<p><i>Obs.</i>—The Divine Providence is the same as the +mediate and immediate influx from the Lord, <i>A.C.</i> 6480. See +the <i>Treatise on the Divine Providence</i>, by the Author.</p> +<p>PRUDENCE is one of the moral virtues which have respect to life, +and enter into it, <a href="#p164">164</a>. Nothing of prudence can +possibly exist but from God, <a href="#p354">354</a>. Prudence of +wives in concealing their love, <a href="#p294">294</a>. This +prudence is innate, <a href="#p187">187</a>. It was implanted in +women from creation, and consequently by birth, <a href= +"#p194">194</a>. Of self-derived prudence, <a href= +"#p354">354</a>.</p> +<p>PULPIT in a temple in the spiritual world, <a href= +"#p23">23</a>.</p> +<p>PU, or PAU, <a href="#p28">28</a>, <a href="#p29">29</a>, +<a href="#p182">182</a>.</p> +<p><i>Obs.</i>—This is the Greek word [Greek: pou], written +in ordinary characters; the Author gives the Latin translation at +n. <a href="#p28">28</a>. (In quodam pu seu ubi.) This word +expresses the uncertainty in which philosophers and theologians are +on the subject of the soul.</p> +<p>PURE.—It is not possible that any love should become +absolutely pure, with men or with angels, <a href="#p71">71</a>, +<a href="#p146">146</a>. To the pure all things are pure, but to +them that are defiled, nothing is pure, <a href= +"#p140">140</a>.</p> +<p>PURIFICATION the spiritual, of conjugial love may be compared to +the purification of natural spirits, as effected by the chemists, +<a href="#p145">145</a>. Wisdom purified may be compared with +alcohol, which is a spirit highly rectified, <a href= +"#p145">145</a>.</p> +<p>PURITY, the, of heaven is from conjugial love, <a href= +"#p430">430</a>. In like manner the purity of the church, <a href= +"#p431">431</a>.</p> +<p>PURPLE, the, color from its correspondence signifies the +conjugial love of the wife, <a href="#p76">76</a>.</p> +<p>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, <a href="#p493">493</a>. 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, <a href="#p529">529</a>.</p> +<p>PUSTULES, <a href="#p253">253</a>, <a href="#p470">470</a>.</p> +<p>PUT AWAY, to.—Putting away on account of adultery is a +plenary separation of minds, which is called divorce, <a href= +"#p255">255</a>. Other kinds of putting away, grounded in their +particular causes, are separations, <a href="#p255">255</a>.</p> +<p>PUT OFF, to.—Man after death puts off every thing which +does not agree with his love, <a href="#p36">36</a>. How a man +after death puts off externals and puts on informals, <a href= +"#p48p">48*</a></p> +<p>PYTHAGORAS, <a href="#p151p">151*</a>.</p> +<p>PYTHAGOREANS, <a href="#p153p">153*</a>.</p> +<p>QUALITY of the love of the sex in heaven, <a href="#p44">44</a>. +The quality of every deed, and in general the quality of every +thing depends upon the circumstances which mitigate or aggravate +it, <a href="#p487">487</a>.</p> +<p>RAINBOW painted on a wall in the spiritual world, <a href= +"#p76">76</a>.</p> +<p>RATIONAL principle, the, is the medium between heaven and the +world, <a href="#p145">145</a>. Above the rational principle is +heavenly light, and below the rational principle is natural light, +<a href="#p233">233</a>. 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, <a href="#p436">436</a>.</p> +<p><i>Obs.</i>—The rational principle of man partakes of the +spiritual and natural, or is a medium between them, <i>A.C.</i>, +268.</p> +<a name="i-rationality" id="i-rationality"></a> +<p>RATIONALITY, spiritual, comes by means of the Word, and of +preachings derived therefrom, <a href="#p293">293</a>. 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, <a href="#p498">498</a>, <a href= +"#p499">499</a>. Rationality, with devils, proceeds from the glory +of the love of self, <a href="#p269">269</a>, and also with +atheists, who enjoy a more sublime rationality than many others, +<a href="#p269">269</a>.</p> +<p>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, <a href="#p437">437</a>.</p> +<a name="i-reaction" id="i-reaction"></a> +<p>REACTION.—In all conjunction by love there must be action, +reception, and reaction, <a href="#p293">293</a>.</p> +<p>READ, to.—While man reads the Word, and collects truths +out of it, the Lord adjoins good, <a href="#p128">128</a>; but this +takes place interiorly with those only who read the Word to the end +that they may become wise, <a href="#p128">128</a>.</p> +<p>REAL.—Love and wisdom are collected together in use, and +therein become one principle, which is called real, <a href= +"#p183">183</a>.</p> +<p>REASON, human, is such that it understands truths from the light +thereof, as though was not heretofore distinguished them, <a href= +"#p490">490</a>.</p> +<p>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, <a href= +"#p232">232</a>. What their fate is in the other life, <a href= +"#p232">232</a>.</p> +<p>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, <a href="#p385">385</a>. Truth does not admit of +reasonings, <a href="#p481">481</a>. They favor the delights of the +flesh against those of the spirit, <a href="#p481">481</a>.</p> +<p>RECEPTION is according to religion, <a href="#p352">352</a>. +Without conjunction there is no reception, <a href="#p341">341</a>. +See <a href="#i-reaction"><i>Reaction</i></a>.</p> +<p>RECIPIENT.—Man is a recipient of God, and consequently a +recipient of love and wisdom from Him, <a href="#p132">132</a>. A +recipient becomes an image of God according to reception, <a href= +"#p132">132</a>.</p> +<p>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, <a href= +"#p132">132</a>, <a href="#p122">122</a>. Without such a reciprocal +principle conjunction is impossible, <a href="#p132">132</a>.</p> +<p>RECTIFICATION.—The purification of conjugial love may be +compared to the purification of natural spirits, effected by +chemists, and called rectification, <a href="#p145">145</a>.</p> +<p>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, <a href="#p495">495</a>.</p> +<p>REGENERATION is a successive separation from the evils to which +man is naturally inclined, <a href="#p146">146</a>. Regeneration is +purification from evils, and thereby renovation of life, <a href= +"#p525">525</a>. The precepts of regeneration are five, <a href= +"#p525">525</a>. See <a href="#i-precept"><i>Precepts</i></a>. 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, +<a href="#p525">525</a>.</p> +<p>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, <a href="#p305">305</a>. +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, <a href="#p305">305</a>. In the +lowest region dwells natural love, in the superior spiritual love, +and in the supreme celestial love, <a href="#p270">270</a>. In each +region there is a marriage of love and wisdom, <a href= +"#p270">270</a>. 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, <a href= +"#p335">335</a>. 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, <a href="#p305">305</a>.</p> +<p>REIGN, to, with Christ is to be wise, and perform uses, <a href= +"#p7">7</a>.</p> +<p>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, +<a href="#p444">444</a>. What is signified by the expression, for +the sake of relatives, <a href="#p17">17</a>.</p> +<p>RELATIVES subsist between the greatest and the least of the same +thing, <a href="#p425">425</a>, <a href="#p17">17</a>.</p> +<p>RELIGION constitutes the state of the church with man, <a href= +"#p238">238</a>. Religion is implanted in souls, and by souls is +transmitted from parents to their offspring, as the supreme +inclination, <a href="#p246">246</a>. With Christians it is formed +by the good of life, agreeable to the truth of doctrine, <a href= +"#p115">115</a>. Conjugial love is grounded in religion, <a href= +"#p238">238</a>. Where there is not religion, neither is there +conjugial love, <a href="#p239">239</a>. There is no religion +without the truths of religion; what is religion without truths, +<a href="#p239">239</a>. Religion, as it is the marriage of the +Lord and the church, is the initiament and inoculation of conjugial +love, <a href="#p531">531</a>. That love in its progress +accompanies religion, <a href="#p531">531</a>. The first internal +cause of cold in marriages is the rejection of religion by each of +the parties, <a href="#p240">240</a>. The second cause is, that one +has religion and not the other, <a href="#p241">241</a>. The third +is, that one of the parties is of one religion, and the other of +another, <a href="#p242">242</a>. The fourth is the falsity of +religion, <a href="#p243">243</a>.</p> +<p><i>Obs.</i>—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.</p> +<p>RENEW, to.—Every part of man, both interior and exterior, +renews itself, and this is effected by solutions and reparations, +<a href="#p171">171</a>.</p> +<p>RENUNCIATION of whoredoms, whence exists the chastity of +marriage, how it is effected, <a href="#p148">148</a>.</p> +<p>REPASTS.—In heaven, as in the world, there are repasts, +<a href="#p6">6</a>.</p> +<p>REPRESENTATIONS.—Among the ancients the study of their +bodily senses consisted in representations of truths in forms, +<a href="#p76">76</a>.</p> +<p>REPRESENTATIVE.—To those who are in the third heaven, +every representative of love and wisdom becomes real, <a href= +"#p270">270</a>.</p> +<p>RESPIRATION OF THE LUNGS, the, has relation to truth, <a href= +"#p87">87</a>.</p> +<p>REST.—What is the meaning of eternal rest, <a href= +"#p207">207</a>.</p> +<p>RETAIN, to—In whatever state man is he retains the faculty +of elevating the understanding, <a href="#p495">495</a>.</p> +<p>REVELATIONS made at the present day by the Lord, <a href= +"#p532">532</a>.</p> +<p>RIB, by a, of the breast is signified, in the spiritual sense, +natural truth, <a href="#p193">193</a>.</p> +<p>RIGHT, the, signifies good, <a href="#p316">316</a>. It also +signifies power, <a href="#p21">21</a>.</p> +<p>RITES, customary.—There are customary rites which are +merely formal, and there are others which, at the same time, are +also essential, <a href="#p306">306</a>.</p> +<p>RIVALSHIP or emulation between married parties respecting right +and power, <a href="#p291">291</a>. Emulation of prominence between +married partners is one of the external causes of cold, <a href= +"#p248">248</a>.</p> +<p>RULES of life concerning marriages, <a href="#p77">77</a>. +Universal rule, <a href="#p147">147</a>, <a href= +"#p313">313</a>.</p> +<p>SABBATH, the.—The life of heaven from the worship of God, +is called a perpetual Sabbath, <a href="#p9">9</a>. Celebration of +the Sabbath in a heavenly society, <a href="#p23">23</a>, <a href= +"#p24">24</a>.</p> +<p>SACRILEGE.—See <a href= +"#i-sacrimony"><i>Sacrimony</i></a>.</p> +<a name="i-sacrimony" id="i-sacrimony"></a> +<p>SACRIMONY.—In heaven, marriage with one wife is called +sacrimony, but if it took place with more than one it would be +called sacrilege, <a href="#p76">76</a>.</p> +<p>SAGACITY is one of the principles constituent of natural wisdom, +<a href="#p163">163</a>.</p> +<p>SANCTITIES.—The marriage of the Lord and the church, and +the marriage of good and truth, are essential sanctities, <a href= +"#p64">64</a>. Sanctity of the Holy Scriptures, <a href= +"#p24">24</a>.</p> +<p>SANCTUARY of the tabernacle of worship amongst the most ancient +in heaven, <a href="#p75">75</a>.</p> +<a name="i-satans" id="i-satans"></a> +<p>SATANS.—They are called satans who have confirmed +themselves in favor of nature to the denial of God, <a href= +"#p380">380</a>. 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, <a href= +"#p492">492</a>. See <a href="#i-devils"><i>Devils</i></a>. Satan +wishing to demonstrate that nature is God, <a href= +"#p415">415</a>.</p> +<p><i>Obs.</i>—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, <i>H. and H.</i>, +544.</p> +<p>SATISFACTION.—In love truly conjugial exists a state of +satisfaction, <a href="#p180">180</a>.</p> +<p>SATURNINE or golden age, <a href="#p153p">153*</a>.</p> +<p>SATYRS.—In the spiritual world the satyr-like form is the +form of dissolute adultery, <a href="#p521">521</a>.</p> +<p>SAVED, to be.—All in the universe who acknowledge a God, +and, from a religious principle, shun evil as sins against Him, are +saved, <a href="#p343">343</a>.</p> +<p>SCIENCE is a principle of knowledges, <a href="#p130">130</a>. +There is no end to science, <a href="#p185">185</a>. Man is not +born into the science of any love, but beasts and birds are born +into the science of all their loves, <a href="#p133">133</a>. 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, <a href= +"#p134">134</a>. Science and love are undivided companions, +<a href="#p134">134</a>.</p> +<a name="i-science-corres" id="i-science-corres"></a> +<p>SCIENCE OF CORRESPONDENCES, the, was among the ancients the +science of sciences, <a href="#p532">532</a>. It was the knowledge +concerning the spiritual things of heaven and the church, and +thence they derived wisdom, <a href="#p532">532</a>. It conjoined +the sensual things of their bodies with the perceptions of their +minds, and procured to them intelligence, <a href="#p76">76</a>. +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, <a href= +"#p532">532</a>. 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, <a href="#p532">532</a>. See <a href= +"#i-correspondences"><i>Correspondences</i></a>.</p> +<p>SCORBUTIC PHTHISIC, <a href="#p253">253</a>, <a href= +"#p470">470</a>.</p> +<p>SCRIPTURE, the sacred, which proceeded immediately from the +Lord, is, in general and in particular, a marriage of good and +truth, <a href="#p115">115</a>.</p> +<p>SEAT, the, of jealousy is in the understanding of the husband, +<a href="#p372">372</a>.</p> +<p>SEDUCERS.—Their sad lot after death, <a href= +"#p514">514</a>.</p> +<p>SEE, to, that what is true is true, and that what is false is +false, is to see from heavenly light in natural light, <a href= +"#p233">233</a>.</p> +<p>SEEDS spiritually understood are truths, <a href= +"#p220">220</a>. 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, <a href="#p79">79</a>. Formation of seed, +<a href="#p220">220</a>, <a href="#p245">245</a>, <a href= +"#p183">183</a>.</p> +<p>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, <a href="#p88">88</a>, <a href= +"#p353">353</a>. The wife continually attracts to herself her +husband's conceit of his own intelligence, and extinguishes it in +him, and verifies it in herself, <a href="#p353">353</a>. He who, +from a principle of self-love, is vain of his own intelligence, +cannot possibly love his wife with true conjugial love, <a href= +"#p193">193</a>.</p> +<p>SEMBLANCES, conjugial, <a href="#p279">279-289</a>.</p> +<p>SEMINATION corresponds to the potency of truth, <a href= +"#p127">127</a>. It has a spiritual origin, and proceeds from the +truths of which the understanding consists, <a href= +"#p220">220</a>.</p> +<p>SENSATIONS with the pleasures thence derived appertain to the +body, and affections with the thoughts thence derived appertain to +the mind, <a href="#p273">273</a>.</p> +<a name="i-sense" id="i-sense"></a> +<p>SENSE.—Every love has its own proper sense, <a href= +"#p210">210</a>. Spiritual origin of the natural senses, <a href= +"#p220">220</a>. See <a href="#i-taste"><i>Taste</i></a>, <a href= +"#i-smelling"><i>Smell</i></a>, <a href= +"#i-hearing"><i>Hearing</i></a>, <a href= +"#i-touch"><i>Touch</i></a>, <a href="#i-sight"><i>Sight</i></a>. +Each of these senses has its delights, with variations according to +the specific uses of each, <a href="#p68">68</a>. The sense proper +to conjugial love is the sense of touch, <a href="#p210">210</a>. +The use of this sense is the complex of all other uses, <a href= +"#p68">68</a>. 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, <a href= +"#p155p">155*</a>.</p> +<p>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, <a href="#p496">496</a>. 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, <a href="#p496">496</a>.</p> +<p>SEPARATIONS of married partners. Legitimate causes thereof, +<a href="#p251">251-254</a>.</p> +<p>SERENE, principle of peace, <a href="#p155p">155*</a>.</p> +<p>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, <a href="#p313">313</a>. 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, <a href="#p401">401</a>.</p> +<p>SERPENT, the, signifies the love of self-intelligence, <a href= +"#p353">353</a>. By the serpent, Gen. iii. is meant the devil, as +to the conceit of self-love and self-intelligence, <a href= +"#p135">135</a>. In hell, the forms of beasts, under which the +lascivious delights of adulterous love are presented to the sight, +are serpents, &c., <a href="#p430">430</a>.</p> +<p>SEX.—The love of the male sex differs from that of the +female sex, <a href="#p382">382</a>. Origin of the beauty of the +female sex, <a href="#p381">381-384</a>. Cause of the beauty of the +female sex, <a href="#p56">56</a>.</p> +<p>SHEEP, in the spiritual world, are the representative forms of +the state of innocence and peace of the inhabitants, <a href= +"#p75">75</a>.</p> +<p>SHEEPFOLD signifies the church, <a href="#p129">129</a>.</p> +<p>SHOWER, golden, <a href="#p155p">155*</a>, <a href= +"#p208">208</a>.</p> +<a name="i-sight" id="i-sight"></a> +<p>SIGHT.—There is in man an internal and an external sight, +<a href="#p477">477</a>. Natural sight is grounded in spiritual +sight, which is that of the understanding, <a href="#p220">220</a>. +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, <a href="#p210">210</a>. How +gross the sight of the eye is, <a href="#p416">416</a>.</p> +<p>SILVER signifies intelligence in spiritual truths, and thence in +natural truths, <a href="#p76">76</a>. The silver age, <a href= +"#p76">76</a>.</p> +<p>SIMPLE.—Every thing divided is more and more multiple, and +not more and more simple, <a href="#p329">329</a>.</p> +<p>SIMULTANEOUS.—There is simultaneous order and successive +order, <a href="#p314">314</a>. That simultaneous order is grounded +in successive, and is according to it, is not known, <a href= +"#p314">314</a>.</p> +<p>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, <a href="#p348">348</a>.</p> +<p>SINCERITY is one of those virtues which have respect to life, +and enter into it, <a href="#p164">164</a>.</p> +<p>SINGING in heaven, <a href="#p55">55</a>, <a href= +"#p155p">155*</a>.</p> +<p>SIRENS, fantastic beauty of, in the spiritual world, <a href= +"#p505">505</a>.</p> +<p>SISTERS.—The Lord calls those brethren and sisters who are +of his church, <a href="#p120">120</a>.</p> +<p>SIX.—The number six signifies all and what is complete, +<a href="#p21">21</a>.</p> +<p>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, <a href="#p194">194</a>.</p> +<p>SLEEP, to, Gen. ii. 21, signifies to be in ignorance, <a href= +"#p194">194</a>. Sleep in heaven, <a href="#p19">19</a>.</p> +<p>SLOTHFUL, to the, in the spiritual world, food is not given, +<a href="#p6">6</a>.</p> +<p>SMALL-POX, <a href="#p253">253</a>, <a href="#p470">470</a>.</p> +<a name="i-smelling" id="i-smelling"></a> +<p>SMELLING, natural, is grounded in spiritual smelling, which is +perception, <a href="#p220">220</a>. 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, <a href= +"#p210">210</a>.</p> +<p>SOBRIETY is one of those virtues which have respect to life, and +enter into it, <a href="#p164">164</a>.</p> +<p>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, <a href="#p10">10</a>.</p> +<p>SOCRATES, <a href="#p151p">151*</a>.</p> +<p>SOCRATICS, <a href="#p153p">153*</a>.</p> +<p>SOLITARY, there is neither good nor solitary truth, but in all +cases they are conjoined, <a href="#p87">87</a>.</p> +<p>SOLUTIONS and reparations by which every part of man, both +interior and exterior, renews itself, <a href="#p171">171</a>.</p> +<p>SOMNAMBULISTS act from the impulse of a blind science, the +understanding being asleep, <a href="#p134">134</a>.</p> +<p>SONS in the Word signify truths conceived in the spiritual man, +and born in the natural, <a href="#p120">120</a>, <a href= +"#p220">220</a>. Those who are regenerated by the Lord are called +in the Word sons of God, sons of the kingdom, <a href= +"#p120">120</a>.</p> +<p>SONS-IN-LAW, what, and daughters-in-law signify in the Word, +<a href="#p120">120</a>.</p> +<p>SONGS in heaven, <a href="#p17">17</a>, <a href="#p19">19</a>. +Heavenly songs are in reality sonorous affections, or affections +expressed and modified by sounds, <a href="#p55">55</a>. Singing in +heaven is an affection of the mind, which is let forth through the +mouth as a tune, <a href="#p155p">155*</a>. Affections are +expressed by songs, as thoughts are by discourse, <a href= +"#p55">55</a>.</p> +<a name="i-sophi" id="i-sophi"></a> +<p>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 <i>sophi</i>, <a href= +"#p130">130</a>.</p> +<p>SOUL, the, is the inmost principle of man, <a href= +"#p101">101</a>, <a href="#p158">158</a>, <a href="#p206">206</a>. +It is not life, but the proximate receptacle of life from God, and +thereby the habitation of God, <a href="#p315">315</a>. It is a +form of all things relating to love, and of all things relating to +wisdom, <a href="#p315">315</a>. 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, <a href="#p315">315</a>. Propagation of the soul, +<a href="#p220">220</a>, <a href="#p245">245</a>. The soul of the +offspring is from the father, and its clothing from the mother, +<a href="#p206">206</a>, <a href="#p288">288</a>. The principle of +truth in the soul is the origin of seed, in which is the soul of +man, <a href="#p220">220</a>, <a href="#p483">483</a>. 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, <a href="#p183">183</a>. The soul of man, and of every +animal, from an implanted tendency to self-propagation, forms +itself, clothes itself, and becomes seed, <a href="#p220">220</a>; +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, <a href= +"#p220">220</a>. The soul of every man, by its origin, is +celestial, wherefore it receives influx immediately from the Lord, +<a href="#p482">482</a>. 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, <a href="#p260">260</a>. The soul constitutes +the inmost principles not only of the head, but also of the body, +<a href="#p178">178</a>. The soul and mind adjoin themselves +closely to the flesh of the body, to operate and produce their +effects, <a href="#p178">178</a>. A masculine soul, <a href= +"#p220">220</a>. How a feminine principle is produced from a male +soul, <a href="#p220">220</a>. How a union of the souls of married +partners is effected, <a href="#p172">172</a>. See <a href= +"#i-mind-obs"><i>Mind, obs</i></a>.</p> +<p>SPACE.—Those things which, from their origin, are +celestial and spiritual, are not in space, but in the appearances +of space, <a href="#p158">158</a>. The soul of man being celestial, +and his mind spiritual, are not in space, <a href= +"#p158">158</a>.</p> +<p>SPANIARDS, <a href="#p103">103</a>, <a href="#p104">104</a>.</p> +<p>SPECIES.—Why the Creator has distinguished all things into +genera, species, and discriminations, <a href="#p479">479</a>.</p> +<p>SPEECH, the, of wisdom is to speak from causes, <a href= +"#p75">75</a>. From the thought, which also is spiritual, speech +flows, <a href="#p220">220</a>.</p> +<p>SPHERE.—All that which flows from a subject, and +encompasses and surrounds it, is named a sphere, <a href= +"#p386">386</a>. 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, <a href="#p386">386</a>. 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, <a href= +"#p355">355</a>. The divine sphere which looks to the preservation +of the universe in its created state by successive generations, is +called the sphere of procreating, <a href="#p386">386</a>. 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, <a href= +"#p386">386</a>. 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., <a href="#p222">222</a>, <a href="#p386">386</a>. But the +universal of all is the conjugial sphere, because this is the +supereminent sphere of conservation of the created universe, +<a href="#p222">222</a>. This sphere fills the universe, and +pervades all things from first to last, <a href="#p222">222</a>; +thus from angels even to worms, <a href="#p92">92</a>. Why it is +more universal than the sphere of heat and light which proceed from +the sun, <a href="#p222">222</a>. 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, <a href= +"#p225">225</a>. This sphere is received immediately by the female +sex, and mediately by the male, <a href="#p225">225</a>. 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, +<a href="#p54">54</a>. Whereas there is a sphere of conjugial love, +there is also a sphere opposite to it, which is called a sphere of +adulterous love, <a href="#p434">434</a>. This sphere ascends from +hell, and the sphere of conjugial love descends from heaven, +<a href="#p435">435</a>, <a href="#p455">455</a>. These spheres +meet each other in each world, but do not conjoin, <a href= +"#p436">436</a>, <a href="#p455">455</a>. Between these two spheres +there is equilibrium, and man is in it, <a href="#p437">437</a>, +<a href="#p455">455</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, <a href="#p438">438</a>, <a href= +"#p455">455</a>. A sphere of love from the wife, and of +understanding from the man, is continually flowing forth, and +unites them, <a href="#p321">321</a>. A natural sphere is +continually flowing forth, not only from man, but also from +beasts—yea, from trees, fruits, flowers, and also from +metals, <a href="#p171">171</a>. There flows forth—yea, +overflows from every man (<i>homo</i>)—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, <a href="#p171">171</a>. +Every one, both man and woman, is encompassed by his own sphere of +life, densely on the breast, and less densely on the back, <a href= +"#p224">224</a>.</p> +<p>SPIRE.—With whom the mind is closed from beneath, and +sometimes twisted as a spire into the adverse principle, <a href= +"#p203">203</a>.</p> +<p>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, <a href="#p488">488</a>. The love of marriage is of the +spirit, and the love of adultery is of the flesh, <a href= +"#p488">488</a>. See <a href="#i-flesh"><i>Flesh</i></a>.</p> +<a name="i-spirits" id="i-spirits"></a> +<p>SPIRITS.—See <a href="#i-mind-obs"><i>Mind, obs</i></a>. +By novitiate spirits are meant men newly deceased, who are called +spirits because they are then spiritual men, <a href= +"#p461">461</a>. Who those are, who, after death, become corporeal +spirits, <a href="#p495">495</a>.</p> +<p>SPIRITUAL—The difference between what is spiritual and +natural is like that between prior and posterior, which bear no +determinate proportion to each other, <a href="#p326">326</a>. +Spiritual principles without natural, which are their constituent +have no consistence, <a href="#p52">52</a>. Spiritual principles +considered in themselves have relation to love and wisdom, <a href= +"#p52">52</a>. The things relating to the church, which are called +spiritual things, reside in the inmost principles with man, +<a href="#p130">130</a>. By the spiritual is meant he who loves +spiritual things, and thereby is wise from the Lord, <a href= +"#p281">281</a>. A man (<i>homo</i>) without religion is not +spiritual, but remains natural, <a href="#p149">149</a>. 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, <a href="#p347">347</a>. 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, <a href="#p145">145</a>.</p> +<p>SPIRITUALLY, to think, is to think abstractedly from space and +time, <a href="#p328">328</a>.</p> +<p>SPORTS of wisdom in the, heavens, <a href="#p132">132</a>. +Literary sports, <a href="#p207">207</a>. Conjugial love in its +origin is the sport of wisdom and love, <a href="#p75">75</a>, +<a href="#p183">183</a>. Games and shows in the heavens, <a href= +"#p17">17</a>. 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, <a href="#p155p">155*</a>.</p> +<p>SPRING.—In heaven the heat and light proceeding from the +sun cause perpetual spring, <a href="#p137">137</a>. In heaven, +with conjugial partners, there is spring in its perpetual conatus, +<a href="#p355">355</a>. All who come into heaven return into their +vernal youth, and into the powers appertaining to that age, +<a href="#p44">44</a>.</p> +<p>STABLES signify instructions, <a href="#p76">76</a>.</p> +<p>STAGE entertainments. See <a href= +"#i-actors"><i>Actors</i></a>.</p> +<p>STATES.—The state of a man's life is his quality as to the +understanding and the will, <a href="#p184">184</a>. The state of a +man's life from infancy, even to the end of life, is continually +changing, <a href="#p185">185</a>. The common states of a man's +life are called infancy, childhood, youth, manhood, and old age, +<a href="#p185">185</a>. No subsequent state of life is the same as +a preceding one, <a href="#p186">186</a>. The last state is such as +the successive order is, from which it is formed and exists, +<a href="#p313">313</a>. What was the primeval state, which is +called a state of integrity, <a href="#p355">355</a>. Of the state +of married partners after death, <a href="#p45">45-54</a>. 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, <a href= +"#p47p">47*</a>.</p> +<p>STATUE, the, which Nebuchadnezzar saw in a dream represented the +ages of gold, silver, copper, and iron, <a href="#p78">78</a>.</p> +<p>STONES signify natural truths, and precious stones spiritual +truths, <a href="#p76">76</a>.</p> +<p>STORE, abundant, <a href="#p220">220</a>, <a href= +"#p221">221</a>.</p> +<p>STOREHOUSE.—The conjugial principle of one man with one +wife is the storehouse of human life, <a href="#p457">457</a>.</p> +<a name="i-storge" id="i-storge"></a> +<p>STORGE.—The love called <i>storge</i> is the love of +infants, <a href="#p392">392</a>. 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, <a href="#p392">392</a>. The +innocence of infancy is the cause of the love called <i>storge</i>, +<a href="#p395">395</a>. Spiritual storge, <a href= +"#p211">211</a>.</p> +<p>STUDY, what was the, of the men who lived in the silver age, +<a href="#p76">76</a>. Study of sciences in the spiritual world, +<a href="#p207">207</a>.</p> +<p>STUPIDITY of the age, <a href="#p481">481</a>.</p> +<p>SUBLIMATION.—The purification of conjugial love may be +compared to the purification of natural spirits, as effected by +chemists, and called sublimation, <a href="#p145">145</a>.</p> +<p>SUBJECT, every, receives influx according to its form, <a href= +"#p86">86</a>. All a man's affections and thoughts are in forms, +and thence from forms, for forms are their subjects, <a href= +"#p186">186</a>. A subject without predicates is an entity which +has no existence in reason, <a href="#p66">66</a>. See <a href= +"#i-substance"><i>Substance</i></a>.</p> +<p>SUBSISTENCE is perpetual existence, <a href="#p86">86</a>.</p> +<a name="i-substance" id="i-substance"></a> +<p>SUBSTANCE.—There is no substance without a form, an +unformed substance not being any thing, <a href="#p66">66</a>. +There is not any good or truth which is not in a substance as in +its subject, <a href="#p66">66</a>. Every idea of man's, however +sublimated, is substantial, that is, affixed to substance, <a href= +"#p66">66</a>. Material things derive their origin from things +substantial, <a href="#p207">207</a>. In man, all the affections of +love, and all the perceptions of wisdom, are rendered substantial, +for substances are their subjects, <a href="#p361">361</a>. See +<a href="#i-form"><i>Form</i></a>.</p> +<p>SUBSTANTIAL.—The difference between what is substantial +and what is material is like the difference between what is prior +and what is posterior, <a href="#p31">31</a>. Spiritual things are +substantial, <a href="#p328">328</a>. Spirits and angels are in +substantial and not in materials, <a href="#p328">328</a>. Man +after death is a substantial man, because this substantial man lay +inwardly concealed in the natural or material man, <a href= +"#p31">31</a>. The substantial man sees the substantial man, as the +material man sees the material man, <a href="#p31">31</a>. 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, +<a href="#p207">207</a>. Every idea of man's, however sublimated, +is substantial, that is, attached to substances, <a href= +"#p66">66</a>.</p> +<p>SUCCESSIVE.—There is a successive order and a simultaneous +order, and there is an influx of successive order into simultaneous +order, <a href="#p314">314</a>. See <a href= +"#i-order"><i>Order</i></a>.</p> +<p>SUMMARY of the Lord's commandments, <a href="#p340">340</a>, +<a href="#p82">82</a>.</p> +<p>SUN.—There is a sun of the spiritual world as there is a +sun of the natural world, <a href="#p380">380</a>. The sun of the +spiritual world proceeds immediately from the Lord, who is in the +midst of it, <a href="#p235">235</a>. That sun is pure love +<a href="#p235">235</a>, <a href="#p380">380</a>, <a href= +"#p532">532</a>. It appears fiery before the angels, altogether as +the sun of our world appears before men, <a href="#p235">235</a>. +It does not set nor rise, but stands constantly between the zenith +and the horizon, that is, at the elevation of 45 degrees, <a href= +"#p137">137</a>. The spiritual sun is pure love, and the natural +sun is pure fire, <a href="#p182">182</a>, <a href="#p532">532</a>. +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, <a href="#p532">532</a>. +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, <a href="#p391">391</a>. For what +end the sun of the natural world was created, <a href= +"#p235">235</a>. The fire of the natural sun exists from no other +source than from the fire of the spiritual sun, which is divine +love, <a href="#p380">380</a>.</p> +<p>SUPPERS.—In heaven, as in the world, there are suppers, +<a href="#p19">19</a>.</p> +<p>SURVIVOR, <a href="#p321">321</a>.—See <a href= +"#i-deceased"><i>Deceased</i></a>.</p> +<p>SWAMMERDAM, <a href="#p416">416</a>.</p> +<p>SWANS, in the spiritual world, signify conjugial love in the +lowest region of the mind, <a href="#p270">270</a>.</p> +<p>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, <a href="#p1">1</a>. +That it had pleased the Lord to manifest Himself unto him, and send +him to teach the things relating to the New Church, <a href= +"#p1">1</a>. 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, <a href="#p1">1</a>, <a href="#p39">39</a>, +<a href="#p326">326</a>. 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, +<a href="#p328">328</a>. 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, <a href="#p327">327</a>. 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, <a href= +"#p242">242</a>. 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, +<a href="#p419">419</a>. 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? <a href="#p28">28</a>.</p> +<p>SWEDES, <a href="#p103">103</a>, <a href="#p112">112</a>.</p> +<p>SWEETNESS.—In heaven, the chaste love of the sex is called +heavenly sweetness, <a href="#p55">55</a>.</p> +<p>SYMPATHIES.—In the spiritual world sympathies are not only +felt, but also appear in the face, the discourse, and gesture, +<a href="#p273">273</a>. With some married partners in the natural +world, there is antipathy in internals, combined with apparent +sympathy in their externals, <a href="#p292">292</a>. Sympathy +derives its origin from the concordance of spiritual spheres, which +emanate from subjects, <a href="#p171">171</a>.</p> +<p>TABERNACLE.—In heaven, the most ancient people dwell in +tabernacles, because, whilst in the world, they lived in +tabernacles, <a href="#p75">75</a>. Tabernacle of their worship +exactly similar to the tabernacle of which the form was showed to +Moses on Mount Sinai, <a href="#p75">75</a>.</p> +<p>TABLES of wood and stone on which were the writings of the most +ancient people, <a href="#p77">77</a>. Tablet with this +inscription, "The covenant between Jehovah and the Heavens," +<a href="#p75">75</a>.</p> +<p>TARTARUS, <a href="#p75">75</a>.—Shades of Tartarus, +<a href="#p75">75</a>.</p> +<p>TARTARY.—The ante-Mosaic Word, at this day lost, is +reserved only in Great Tartary, <a href="#p77">77</a>.</p> +<a name="i-taste" id="i-taste"></a> +<p>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, +<a href="#p210">210</a>.</p> +<p>TEMPERANCE is one of those moral virtues which have respect to +life and enter into it, <a href="#p164">164</a>.</p> +<p>TEMPLE, description of a, in heaven, <a href="#p23">23</a>. +Temple of wisdom, where the causes of the beauty of the female sex +were discussed, <a href="#p56">56</a>.</p> +<p>TEMPORAL.—Idea of what is temporal in regard to marriages, +effect that it produced on two married partners from heaven present +with Swedenborg, <a href="#p216">216</a>.</p> +<p>THEATRES in the heavens, <a href="#p17">17</a>.—See +<a href="#i-actors"><i>Actors</i></a>.</p> +<p>THING, every, created by the Lord is representative, <a href= +"#p294">294</a>.</p> +<p>THINK, to, spiritually is to think abstractedly from space and +time, and to think naturally is to think in conjunction with space +and time, <a href="#p328">328</a>. 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, <a href="#p408">408</a>. The spiritual man thinks +of things incomprehensible and ineffable to the natural man, +<a href="#p326">326</a>.</p> +<p>THOUGHT is the <i>existere</i>, or existence of a man's life, +from the <i>esse</i> or essence, which is love, <a href= +"#p36">36</a>. Spiritual thoughts, compared with natural, are +thoughts of thoughts, <a href="#p326">326</a>. Spiritual thoughts +are the beginnings and origins of natural thoughts, <a href= +"#p320">320</a>. Spiritual thought so far exceeds natural thought +as to be respectively ineffable, <a href="#p326">326</a>.</p> +<p>THUNDER.—Clapping of the air like thunder is a +correspondence and consequent appearance of the conflict and +collision of arguments amongst spirits, <a href= +"#p415">415</a>.</p> +<p>TONES, discordant, brought into harmony, <a href= +"#p243">243</a>.</p> +<a name="i-touch" id="i-touch"></a> +<p>TOUCH, to.—This sense is common to all the other senses, +and hence borrows somewhat from them, <a href="#p210">210</a>. It +is the sense proper to conjugial love, <a href="#p210">210</a>. 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, <a href= +"#p210">210</a>. The innocence of parents and the innocence of +children meet each other by the touch, especially of the hands, +<a href="#p396">396</a>. See <a href= +"#i-sense"><i>Sense</i></a>.</p> +<p>TRADES.—In the spiritual world there are trades, <a href= +"#p207">207</a>.</p> +<p>TRANQUILLITY is in conjugial love, and relates to the mind, +<a href="#p180">180</a>.</p> +<p>TRANSCRIBED, to be.—Whereas every man (<i>homo</i>) 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 (<i>vir</i>) should be +transcribed into the wife, <a href="#p353">353</a>, <a href= +"#p88">88</a>, <a href="#p193">193</a>, <a href= +"#p293">293</a>.</p> +<p>TRANSCRIPTION, the, of the good of one person into another is +impossible, <a href="#p525">525</a>.</p> +<p>TREE, a, signifies man, <a href="#p135">135</a>. The tree of +life signifies man living from God, or God living in man, <a href= +"#p135">135</a>. To eat of this tree signifies to receive eternal +life, <a href="#p135">135</a>. The tree of the knowledge of good +and evil, signifies the belief that life for man is not God, but +self, <a href="#p135">135</a>. By eating thereof signifies +damnation, <a href="#p135">135</a>.</p> +<p>TRINITY, the Divine, is in Jesus Christ, in whom dwells all the +fulness of the Godhead bodily, <a href="#p24">24</a>.</p> +<p>TRUTH.—What the understanding perceives and thinks is +called truth, <a href="#p490">490</a>. Truth is the form of good, +<a href="#p198">198</a>, <a href="#p493">493</a>. 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, <a href="#p88">88</a>. 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), +<a href="#p61">61</a>, <a href="#p88">88</a>. See <a href= +"#i-good-truth"><i>Good and Truth</i></a>.</p> +<p>TRUTH does not admit of reasonings, <a href="#p481">481</a>.</p> +<p>TRUTHS pertain to the understanding, <a href= +"#p128">128</a>.</p> +<p>TWO.—In every part of the body where there are not two, +they are divided into two, <a href="#p316">316</a>.</p> +<p>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, <a href="#p430">430</a>.</p> +<p>ULCERS, <a href="#p253">253</a>.</p> +<p>ULTIMATE.—It is a universal law that things primary exist, +subsist, and persist from things ultimate, <a href="#p44">44</a>. +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, <a href= +"#p313">313</a>.</p> +<p>ULYSSES, companions of, changed into hogs, <a href= +"#p521">521</a>.</p> +<p>UNCHASTITY, difference between, and what is not chaste, <a href= +"#p139">139</a>. Unchastity is entirely opposed to chastity, +<a href="#p139">139</a>. There is a conjugial love which is not +chaste, and yet is not unchastity, <a href="#p139">139</a>. The +love opposite to conjugial love is essential unchastity, <a href= +"#p139">139</a>. 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, <a href= +"#p149">149</a>.</p> +<p>UNCLEAN or FILTHY, every, principle of hell is from adulterers, +<a href="#p500">500</a>.</p> +<p>UNCLEANNESS, <a href="#p252">252</a>, <a href= +"#p472">472</a>.</p> +<p>UNDERSTANDING, the.—Man has understanding from heavenly +light, <a href="#p233">233</a>. The understanding considered in +itself is merely the ministering and serving principle of the will, +<a href="#p196">196</a>. It is only the form of the will, <a href= +"#p493">493</a>. Man is capable of elevating his intellect above +his natural loves, <a href="#p96">96</a>. See <a href= +"#i-will-understanding"><i>Will and Understanding</i></a>.</p> +<p>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, <a href="#p321">321</a>. Conjugial love is the +union of souls, <a href="#p179">179</a>, <a href="#p480">480</a>, +<a href="#p482">482</a>. 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, <a href="#p75">75</a>.</p> +<p>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, <a href="#p75">75</a>.</p> +<p>UNIVERSALS.—Whoever knows universals may afterwards +comprehend particulars, because the latter are in the former as +parts in a whole, <a href="#p261">261</a>. Good and truth are the +universals of creation, <a href="#p84">84</a>, <a href= +"#p92">92</a>. There are three universals of heaven and three +universals of hell, <a href="#p261">261</a>. A universal principle +exists from, and consists of singulars, <a href="#p388">388</a>. If +we take away singulars, a universal is a mere name, and is like +somewhat superficial, which has no contents within, <a href= +"#p388">388</a>. A universal truth is acknowledged by every +intelligent man, <a href="#p60">60</a>. 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, <a href= +"#p62">62</a>.</p> +<p>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, <a href= +"#p87">87</a>. 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, <a href= +"#p389">389</a>. All thing in the universe have relation to good +and truth, <a href="#p60">60</a>. In every thing in the universe +good is conjoined with truth, and truth with good, <a href= +"#p60">60</a>.</p> +<p>USE is essential good, <a href="#p183">183</a>, <a href= +"#p77">77</a>. Use is doing good from love by wisdom, <a href= +"#p183">183</a>. Creation can only be from divine love by divine +wisdom, in divine use, <a href="#p183">183</a>. All things in the +universe are procreated and formed from use, in use, and for use, +<a href="#p183">183</a>. All use is from the Lord, and is effected +by angels and men, as of themselves, <a href="#p7">7</a>. Uses are +the bonds of society; there are as many bonds as there are uses, +and the number of uses is infinite, <a href="#p18">18</a>. There +are spiritual uses, such as regard love towards God, and love +towards our neighbor, <a href="#p18">18</a>. 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, <a href="#p18">18</a>. There are natural uses, which regard +the love of the world and its necessities, <a href="#p18">18</a>: +and there are corporeal uses, such as regard the love of +self-preservation with a view to superior uses, <a href= +"#p18">18</a>. 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, <a href="#p18">18</a>. Delights follow use, and are also +communicated to man according to the love thereof, <a href= +"#p68">68</a>. The delight of being useful derives its essence from +love, and its existence from wisdom, <a href="#p5">5</a>. This +delight, originating in love and operating by wisdom, is the very +soul and life of all heavenly joys, <a href="#p5">5</a>. 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, <a href= +"#p18">18</a>. Happiness is derived to every angel from the use he +performs in his function, <a href="#p6">6</a>. 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, +<a href="#p7">7</a>. To such as faithfully perform uses, the Lord +gives the love thereof, <a href="#p7">7</a>. So far as uses are +done from the love thereof, so far that love increases, <a href= +"#p266">266</a>. The use of conjugial love is the most excellent of +all uses, <a href="#p183">183</a>, <a href="#p305">305</a>. +Conjugial love is according to the love of growing wise, for the +sake of uses from the Lord, <a href="#p183">183</a>. How can any +one know whether he performs uses from self-love, or from the love +of uses? <a href="#p266">266</a>. 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, <a href= +"#p266">266</a>. All good uses in the heavens are splendid and +refulgent, <a href="#p266">266</a>. Blessed lot of those who are +desirous to have dominion from the love of uses, <a href= +"#p266">266</a>.</p> +<p><i>Obs.</i>—Use consists in fulfilling faithfully, +sincerely, and carefully, the duties of our functions, +<i>T.C.R.</i>, 744. Those things are called <i>uses</i> which, +proceeding from the Lord, are by creation in order, <i>D.L. and +W</i>., 298.</p> +<p>USES of apparent love and friendship between married partners, +for the sake of preserving order in domestic affairs, <a href= +"#p271">271</a>, and following, <a href="#p283">283</a>.</p> +<p>UTILITY of apparent love and apparent friendship between married +partners, for the sake of preserving order in domestic affairs, +<a href="#p271">271</a>, and following, <a href= +"#p283">283</a>.</p> +<p>VAPOR.—From reason it may be seen that the soul of man +after death is not a mere vapor, <a href="#p29">29</a>.</p> +<p>VARIETY.—There is a perpetual variety, and there is not +any thing the same with another thing, <a href="#p524">524</a>. +Heaven consists of perpetual varieties, <a href="#p524">524</a>. +Distinction between varieties and diversities, <a href= +"#p324">324</a>. See <a href= +"#i-diversities"><i>Diversities</i></a>.</p> +<p>VEGETABLES.—Wonders in the productions of vegetables, +<a href="#p416">416</a>.</p> +<p>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, <a href="#p6">6</a>. Vein of conjugial love, <a href= +"#p44">44</a>, <a href="#p68">68</a>, <a href="#p183">183</a>, +<a href="#p293">293</a>, <a href="#p313">313</a>, <a href= +"#p433">433</a>, <a href="#p482">482</a>.</p> +<p>VENTRICLES of the brain, <a href="#p315">315</a>.</p> +<p>VERNAL, the, principle exists only where warmth is equally +united to light, <a href="#p137">137</a>. With men (<i>homines</i>) +there is a perpetual influx of vernal warmth from the Lord, it is +otherwise with animals, <a href="#p137">137</a>. In heaven, where +there is vernal warmth, there is love truly conjugial, <a href= +"#p137">137</a>.</p> +<p>VIOLATION of spiritual marriage, <a href="#p515">515-520</a>. +Violation of spiritual marriage is violation of the Word, <a href= +"#p516">516</a>. Violation of the Word is adulteration of good, and +falsification of truth, <a href="#p517">517</a>. This violation of +the Word corresponds to scortations and adulteries, <a href= +"#p518">518</a>. By whom, in the Christian church, violation of the +Word is committed, <a href="#p519">519</a>.</p> +<p>VIRGINITY.—Fate of those who have vowed perpetual +virginity, <a href="#p155">155</a>, <a href="#p460">460</a>, +<a href="#p503">503</a>.</p> +<p>VIRGINS, <a href="#p21">21</a>, <a href="#p22">22</a>, <a href= +"#p293">293</a>, <a href="#p321">321</a>, <a href="#p502">502</a>, +<a href="#p511">511</a>. The affection of truth is called a virgin, +<a href="#p293">293</a>. The virgins (Matt. xxv. 1) signify the +church, <a href="#p21">21</a>. Quality of the state of virgins +before and after marriage in heaven, <a href="#p502">502</a>. +Virgins of the fountain, <a href="#p207">207</a>, <a href= +"#p293">293</a>. The nine virgins, or muses, signify knowledge and +science of every kind, <a href="#p182">182</a>. How a virgin is +formed into a wife, <a href="#p199">199</a>.</p> +<p>VIRTUES, moral, and spiritual virtues, <a href="#p164">164</a>. +Various graces and virtues of moral life represented in theatres in +heaven, <a href="#p17">17</a>. Manly virtue, <a href= +"#p433">433</a>, <a href="#p355">355</a>.</p> +<p>VISIBLE.—Every one may confirm himself in favor of a +divine principle or being, from what is visible in nature, <a href= +"#p416">416-421</a>.</p> +<p>VISION, posterior, <a href="#p233">233</a>.</p> +<p>VITIATED states of mind and body which are legitimate causes of +separation, <a href="#p252">252</a>, <a href="#p253">253</a>.</p> +<p>WARS, the, of Jehovah. The name of the historical books of the +ante-Mosaic Word, <a href="#p77">77</a>.</p> +<a name="i-water" id="i-water"></a> +<p>WATER FROM THE FOUNTAIN, to drink, signifies to be instructed +concerning truths, and by truths concerning goods, and thereby to +grow wise, <a href="#p182">182</a>.</p> +<p>WEASELS.—Who they are who appear at a distance in the +spiritual world like weasels, <a href="#p514">514</a>.</p> +<p>WHIRLPOOLS which are in the borders of the worlds, <a href= +"#p339">339</a>.</p> +<p>WHITE, the color, signifies intelligence, <a href= +"#p76">76</a>.</p> +<p>WHITE, what is, in heaven is truth, <a href="#p316">316</a>.</p> +<p>WHOREDOM, spiritual, is the falsification of truth, which acts +in unity with that which is natural, because they cohere, <a href= +"#p80">80</a>. Whoredoms in the spiritual sense of the word signify +the connubial connection of what is evil and false, <a href= +"#p428">428</a>. They signify the falsification of truth, <a href= +"#p518">518</a>. Whoredom is the destruction of society, <a href= +"#p345">345</a>. 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, <a href="#p530">530</a>.</p> +<p>WHOREDOMS in the spiritual sense signify the connection +(<i>connubium</i>) of evil and false, <a href="#p428">428</a>. +Toleration of such evils in populous cities, <a href= +"#p451">451</a>.</p> +<p>WIDOW.—Why the state of a widow is more grievous than that +of a widower, <a href="#p325">325</a>.</p> +<a name="i-wife" id="i-wife"></a> +<p>WIFE, a, is the love of a wise man's wisdom, <a href= +"#p56">56</a>. She represents the love of her husband's wisdom, +<a href="#p21">21</a>. The wife signifies the good of truth, +<a href="#p76">76</a>. In heaven, the wife is the love of her +husband's wisdom, and the husband is the wisdom of her love, +<a href="#p75">75</a>. 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, <a href="#p173">173</a>. 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, <a href="#p155p">155*</a>. Conjugial love resides with +chaste wives, but still their love depends on the husband's, +<a href="#p216p">216*</a>. Wives love the bonds of marriage if the +men do, <a href="#p217">217</a>. Wives seated on a bed of roses, +<a href="#p293">293</a>. In a rosary, <a href="#p294">294</a>. Acts +which certain wives employ to subject their husbands to their own +authority, <a href="#p292">292</a>. See <a href= +"#i-woman"><i>Woman</i></a>, <a href= +"#i-married-partners"><i>Married Partners</i></a>.</p> +<p>WILL, the, is the receptacle of love, for what a man loves that +he wills, <a href="#p347">347</a>. Will principle, considered in +itself, is nothing but an affect and effect of some love, <a href= +"#p461">461</a>. Whoever conjoins to himself the will of a man, +conjoins to himself the whole man, <a href="#p196">196</a>. The +will acts by the body, wherefore, if the will were to be taken +away, action would be instantly at a stand, <a href= +"#p494">494</a>.</p> +<a name="i-will-understanding" id="i-will-understanding"></a> +<p>WILL and UNDERSTANDING.—The will is the man himself, and +the understanding is the man as grounded in the will, <a href= +"#p490">490</a>. The life of man essentially is his will, and +formally is his understanding, <a href="#p493">493</a>. The will is +the receptacle of good, and the understanding is the receptacle of +truth, <a href="#p121">121</a>. Love, charity, and affection, +belong to the will, and perception and thought to the +understanding, <a href="#p121">121</a>. 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, <a href="#p527">527</a>. +Whoever conjoins to himself the will of another, conjoins also to +himself his understanding, <a href="#p196">196</a>. The +understanding is not so constant in its thoughts as the will is in +its affections, <a href="#p221">221</a>. He that does not +discriminate between will and understanding, cannot discriminate +between evils and goods. <a href="#p490">490</a>. 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, <a href= +"#p490">490</a>. 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, <a href="#p269">269</a>. 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, +<a href="#p347">347</a>, <a href="#p495">495</a>. 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, <a href="#p490">490</a>. 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, +<a href="#p159">159</a>. 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, <a href="#p490">490</a>.</p> +<p>WISDOM is nothing but a form of love, <a href="#p493">493</a>. +It is a principle of life, <a href="#p130">130</a>. Wisdom, +considered in its fulness, is a principle, at the same time, of +knowledges, of reason, and of life, <a href="#p130">130</a>. What +wisdom is as a principle of life, <a href="#p130">130</a>, <a href= +"#p293">293</a>. Wisdom consists of truths, <a href="#p84">84</a>. +The understanding is the receptacle of wisdom, <a href= +"#p400">400</a>. The abode of wisdom is in use, <a href= +"#p18">18</a>. Wisdom cannot exist with a man but by means of the +love of growing wise, <a href="#p88">88</a>. 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, <a href="#p163">163</a>, <a href= +"#p293">293</a>. Rational wisdom regards the truths and goods which +appear inwardly in man, not as its own, but as flowing in from the +Lord, <a href="#p102">102</a>. Moral wisdom shuns evils and falses +as leprosies, especially the evils of lasciviousness, which +contaminate its conjugial love, <a href="#p102">102</a>. The things +which relate to rational wisdom constitute man's understanding, and +those which relate to moral wisdom constitute his will, <a href= +"#p195">195</a>. Wisdom of wives, <a href="#p208">208</a>. 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, <a href="#p168">168</a>, <a href="#p208">208</a>. The +moral wisdom of the man is not communicable to women, so far as it +partakes of rational wisdom, <a href="#p168">168</a>. Wisdom and +conjugial love are inseparable companions, <a href="#p98">98</a>. +The Lord provides conjugial love for those who desire wisdom, and +who consequently advance more and more into wisdom, <a href= +"#p98">98</a>. There is no end to wisdom, <a href="#p185">185</a>. +Temple of wisdom, <a href="#p56">56</a>. Sports of wisdom, <a href= +"#p182">182</a>, <a href="#p151p">151*</a>. See <a href= +"#i-love-wisdom"><i>Love and Wisdom</i></a>.</p> +<p>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, +<a href="#p56">56</a>.</p> +<a name="i-woman" id="i-woman"></a> +<p>WOMAN, the, was created and born to become the love of the +understanding of a man, <a href="#p55">55</a>, <a href= +"#p91">91</a>. Woman was created out of the man, hence she has an +inclination to unite, and, as it were, reunite herself with the +man, <a href="#p173">173</a>. Conjugial love is implanted in every +woman from creation, <a href="#p409">409</a>. Woman is actually +formed into a wife, according to the description in the book of +creation, <a href="#p193">193</a>. In the universe nothing was +created more perfect than a woman of a beautiful countenance and +becoming manners, <a href="#p56">56</a>. The woman receives from +the man the truth of the church, <a href="#p125">125</a>. 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, +<a href="#p274">274</a>. Affection, application, manners, and form +of woman, <a href="#p91">91</a>, <a href="#p218">218</a>. Women +were created by the Lord affections of the wisdom of men, <a href= +"#p56">56</a>. They are created forms of the love of the +understanding of men, <a href="#p187">187</a>. Women have an +interior perception of love, and men only an exterior, <a href= +"#p47p">47*</a>. In assemblies where the conversation of the men +turns on subjects proper to rational wisdom, women are silent, and +listen only, the reason why, <a href="#p165">165</a>. Intelligence +of wisdom, <a href="#p218">218</a>. Women cannot enter into the +duties proper to men, <a href="#p175">175</a>. Difference between +females, women, and wives, <a href="#p199">199</a>. See <a href= +"#i-wife"><i>Wife</i></a>.</p> +<p>WONDERS conspicuous in eggs, <a href="#p416">416</a>.</p> +<p>WOOD signifies natural good, <a href="#p77">77</a>. Woods of +palm-trees, and of rose-trees, <a href="#p77">77</a>.</p> +<p>WORD, the ancient, at this day is lost, and is only reserved in +Great Tartary, <a href="#p77">77</a>. The historical books of this +Word are called the Wars of Jehovah, and the prophetic books The +Enunciations, <a href="#p77">77</a>.</p> +<p>WORD, the, with the most ancient, and with the ancient people, +<a href="#p77">77</a>.</p> +<p>WORD, the, is the Lord, <a href="#p516">516</a>. In every thing +of the Word there is the marriage of good and truth, <a href= +"#p516">516</a>. The Word is the medium of conjunction of the Lord +with man, and of man with the Lord, <a href="#p128">128</a>. In its +essence it is divine truth united to divine good, and divine good +united to divine truth, <a href="#p128">128</a>. It is the perfect +marriage of good and truth, <a href="#p128">128</a>. 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, <a href= +"#p532">532</a>. The sanctity of the Word resides in this sense, +<a href="#p5">5-32</a>. While man reads the Word, and collects +truths out of it, the Lord adjoins good, <a href= +"#p128">128</a>.</p> +<p>WORKHOUSES, infernal, <a href="#p264">264</a>. See also <a href= +"#p54">54</a>, <a href="#p80">80</a>, <a href="#p461">461</a>.</p> +<p>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, <a href="#p527">527</a>. Good +works are uses, <a href="#p10">10</a>.</p> +<p>WORLD OF SPIRITS, the, is intermediate between heaven and hell, +and there the good are prepared for heaven, and the wicked for +hell, <a href="#p48p">48*</a>, <a href="#p436">436</a>, <a href= +"#p461">461</a>, <a href="#p477">477</a>. It is in the world of +spirits that all men are first collected after their departure out +of the natural world, <a href="#p2">2</a>, <a href="#p477">477</a>. +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, +<a href="#p10">10</a>, <a href="#p477">477</a>.</p> +<p>WORLD, the natural, subsists from its sun, which is pure fire, +<a href="#p380">380</a>. There is not anything in the natural world +which is not also in the spiritual world, <a href="#p182">182</a>, +<a href="#p207">207</a>. 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, <a href= +"#p272">272</a>.</p> +<p>WORLD, the spiritual, subsists from its sun, which is pure love, +as the natural world subsists from its sun, <a href= +"#p380">380</a>. 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, <a href="#p50">50</a>. All +things there appear according to correspondences, <a href= +"#p76">76</a>. 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, <a href= +"#p73">73</a>. 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, <a href="#p182">182</a>.</p> +<p><i>Obs.</i>—The spiritual world in general comprehends +heaven, the world of spirits, and hell.</p> +<p>WORMS.—Wonders concerning them, <a href="#p418">418</a>. +Silk-worms, <a href="#p420">420</a>.</p> +<p>WORSHIP, the, of God in heaven returns at stated periods, and +lasts about two hours, <a href="#p23">23</a>.</p> +<p>WRATH.—If love, especially the ruling love, be touched, +there ensues an emotion of the mind (<i>animus</i>); if the touch +hurts, there ensues wrath, <a href="#p358">358</a>.</p> +<p>WRITERS.—The most ancient writers, whose works remain to +us, do not go back beyond the iron age, <a href="#p73">73</a>. See +<a href="#i-writings"><i>Writings</i></a>.</p> +<a name="i-writings" id="i-writings"></a> +<p>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, <a href="#p73">73</a>. +Writings of some learned authoresses, examined in the spiritual +world in the presence of those authoresses, <a href= +"#p175">175</a>. 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, <a href="#p175">175</a>. Writing in the heavens, <a href= +"#p182">182</a>, <a href="#p326">326</a>.</p> +<p>XENOPHON, <a href="#p151p">151*</a>.</p> +<p>YOUTH.—In heaven, all are in the flower of youth, and +continue therein to eternity, <a href="#p250">250</a>. All who come +into heaven return into their vernal youth, and into the powers +appertaining to that age, and thus continue to eternity, <a href= +"#p44">44</a>. Infants in heaven do not grow up beyond their first +age, and there they stop, and remain therein to eternity, <a href= +"#p411">411</a>, <a href="#p444">444</a>; and that when they attain +the stature which is common to youths of eighteen years old in the +world, and to virgins of fifteen, <a href="#p444">444</a>.</p> +<p>YOUTH.—In heaven they remain forever in state of youth, +<a href="#p355">355</a>. See <a href="#i-age"><i>Age</i></a>.</p> +<p>YOUTH, A.—The state of marriage of a youth with a widow, +<a href="#p322">322</a>. How a youth formed into a husband, +<a href="#p199">199</a>.</p> +<p>YOUTHFUL.—With men, the youthful principle is changed into +that of a husband, <a href="#p199">199</a>.</p> +<p>ZEAL is of love, <a href="#p358">358</a>. Zeal is a spiritual +burning or flame, <a href="#p359">359</a>. Zeal is not the highest +degree of love, but it is burning love, <a href="#p358">358</a>. +The quality of a man's zeal is according to the quality of his +love, <a href="#p362">362</a>. There are the zeal of a good love +and the zeal of an evil love, <a href="#p362">362</a>. These two +zeals are alike in externals, but altogether unlike in internals, +<a href="#p363">363</a>. 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, <a href="#p365">365</a>. The zeal of conjugial love is +called jealousy, <a href="#p367">367</a>. Wives are, as it were, +burning zeals for the preservation of friendship and conjugial +confidence, <a href="#p155p">155*</a>.</p> +<p>ZEALOUS (<i>Zelotes</i>).—Why Jehovah in the Word is +called zealous, <a href="#p366">366</a>.</p> + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 11248 ***</div> +</body> +</html> |